the Instructor in it Luther in his Mensalia c. saith that God is skill'd in all Callings as in that of the Tailor in making a Coat for the Stagg which lasts him some hundreds of years and is not torn of it self in all that time he might have instanced also in those Coats God made for our first Parents after their fall Gen 3.21 and God he saith is skill'd in that of Shoemaker too in making such a pair of Shoes for the Stagg to wit his four hoofs as last longer than the Stagg himself and so it may be said of other Callings whereof God is the Father and Founder seeing all Arts Invented by men are but an Imitation of Nature framed by God God ought to be praised for the Art of Agriculture the Husbandmans God doth instruct him in all his actings Isa 28.26 and no less God doth for all other Artificers though few do acknowledge it inasmuch as right reason and the exercise of it is from the Lord. 4. 'T is a Sin for any man to live without a Calling God made Leviathan indeed to play in the Sea Psal 104.26 But he never made any man to do nothing else but play upon the Earth The Philosopher could call man ãâã ãâã ãâã ãâã ãâã a publick creature not born for his own ease but for the advantage of the commonwealth And the Prophet puts a direful Doom upon this sin He shall die that hath done no good among his people Ezek. 18.18 One that lives in Idleness without an honest Calling is but Inutile pondus Terrae an unprofitable burden of the Earth and seems to be born for no other end save fruges consumere natus to spend the fruits of the World as an useless spend-thrift But If we grant the second notion that Cain and Abel did chuse their own Distinct Callings by their own natural inclinations and that the one became an Husbandman the other a Shepherd by their own free choice Gen. 4.2 Then it may be look'd upon as a Divine description how God distinguisheth the Godly from the Wicked for Gods word in calling Cain a Tiller of the Ground doth describe him to be a carnal caitiff an Earthly-minded man plodding all down to the Earth in plowing the Ground and never once looking up to Heaven the Earth was Cains Throne and his Foot-stool was Heaven trampling Heavenly things under-foot This is a compleat contrariety to the most Holy God whose Throne is Heaven and whose Foot-stool is the Earth Isa 66.1 In a word Cain gave up himself to corporal concerns and sense-comforts not at all minding spiritual affairs or soul-comforts he was wholly taken up with culturing the cursed ground for compassing temporal gain so he led a sensual life having not the Spirit Jude 19. But Abel being a feeder of Sheep did lead a more contemplative life having much freer and fuller vacancies and opportunities for contemplation on God and Communion with God than an Husbandman whose work runs round in a ring redit labor actus in orbem agricolae could possibly have Yea and Naturalists do observe that Shepherds are commonly of more mild dispositions than rustick Plow-men and this reason may rationally be rendred for it for the former have nothing so many provocations to exasperate their choler among those meek creatures their Sheep as the latter have among their untamed Heifers besides as Shepherds have fairer opportunities so they have more frequent and familiar occasions of being admonished concerning God and His good Blessings as David was Psal 23. throughout their very office being a daily and devout contemplation 2. As to their general calling they had a parity or equality in this also so far as the external part of worship will extend for both brought their Sacrifice to the Lord Cain had been train'd up by his Godly Father in ways and works of godliness and he was not yet become so carnal and cursed as to become either a Doctrinal or a practical Atheist but here had his Homage of Honour and his Lords rent to pay to his great Land-lord Gen. 4.3 4. As well as Abel Concerning which the first enquiry is why Moses recordeth this Service done to God by way of sacrifice in all its circumstances by those two Sons of Adam Cain and Abel Answer Moses records this upon a threefold account 1. To demonstrate the antiquity of Religion that it is no new thing none can say of it Tempus erat quando non erat There was a time when Religion was not Religion is as antient as the Creation They were as twins born at the same time and both at one birth No sooner was the World made but there was worship done to the maker of it even in the State of Innocency God made the Angels to adore him in Heaven and Adam to adore him on Earth God imprinted the Stamp of Divine Worship in Adams heart before his fall and though through his sin that impression of Religion was much defaced at the first yet was it much renewed again by the promise of Christ in the seed of the Woman and though through Adams fall the World was become ãâã ãâã ãâã ãâã ãâã a Work-house an house of Correction for mans sin yet was it to be ãâã ãâã ãâã ãâã ãâã A Prayer-house too an House of Prayer and a place for the worship of God It was even then as a Temple built by God himself consecrated for Worship and dedicated to the Service of its maker hence it came to pass that Adams two Sons the Eldest Children of the World are both men of Religion by their education They both offer sacrifice and tender their devout acknowledgments to their God Thus Moses recording this Story gives a plain relation of the antiquity of Religion that it is no new devised Fable but is as antient as the World Hence may be inferred 1. The grossness of Atheism which make men scoff at Religion as at some new device to keep the World in awe only and that there is no need of so much a do either for holiness or happiness 2. 'T is hence inferred also the Absurdity of Irreligion Prophane people will not admit of religious duties to their families as if their families were more Priviledg'd than Adams whose house was a place of Prayer and who brought up his sons in the Practice of piety So Abrahams house was religious The 2 account why Moses records this History is to shew the mixture of Religion that among men who profess and practise Religion there ever hath been a mixture thereof or an Heterogeneous composition The worship of God is in some false and counterfeited and ân others 't is sincere and single-hearted Of the former sort was Cain and of the latter was Abel As appeareth by a Distich made upon them both Sacrum pingue Dabo nec macrum Sacrificabo Sacrificabo macrum nec dabo pingue Sacrum Abel was a righteous man Mat. 23.35 And said he would not give God his lean but
Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the Sabbath-day And I cannot but think not seeing any ââgent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This ãâã ãâã ãâã ãâã ãâã or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as ãâã ãâã ãâã ãâã ãâã the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
and my Judgment-Hall which consisted at least of Three So by we is meant in the Hebrew succinct Speech God Three in One and One in Three Opera Trinitatis ad extra sunt indivisa All the Three Persons are undivided all concur in External Actions Hermes that antient Aegyptian who flourished before Pharaoh did acknowledge something of this Great Truth from whence he had his Name of Trismegistus for owning the Three great ones And the Heathen Sages after him had some blind Notions hereof as appeareth by Plutarch who reporteth that in Thebe a Town of Aegypt they worshipped a God whom they acknowledged to be Immortal and painted him in the likeness of a man blowing an Egg out of his mouth to signifie that he made the round World by his Word and Breath of his Mouth But Christian Faith reacheth farther than Heathens Reason for by Faith we understand that the World was made by the Word of God Heb. 11.3 ãâã ãâã ãâã ãâã ãâã by Christ who is the Essential Word and the flowings forth as the word signifies or lettings out of Divine Wisdââ Power and Goodness for God was as it were contracted and contained all within himself from all Eternity but now in the Creation he becomes Deus expansus explicatus letting out himself to the Creature Thus Christ is called the Manifestation of God and the Declarer of the Father Joh. 1.18 John Baptist is called ãâã ãâã ãâã ãâã ãâã a voice but Christ ãâã ãâã ãâã ãâã ãâã the Word by which the world was made As Verbum est animi Index the Speech discovers the Spirit so Christ unbosoms the Father and the Creation is nothing else but the Creator unfolding himself and dispersing his Divine Essence into several Veins and Channels of the Creature Mundus Vniversus nihil aliud est quà m Deus Explicatus the world is onely God expressed the Invisible is clearly seen as in a Mirrour or on a Theater in things that are visible Rom. 1.19 20. as the Sun is beheld in the waters so is God in his works either by way of Negation Causality or Eminence per species Creaturea The second Enquiry is What is the Material Cause out of which all things were Created Answ God made something out of nothing and out of that something all things Nothing here is not taken privatively as 1 Cor. 8.4 an Idol is nothing to wit privatively as having nothing of a Divine Essence in it yet positively it is something that is Wood or Stone c. Nor 2. is it taken Comparatively as Isa 40.17 All the world is nothing to wit in comparison of the Great God But 3. 't is taken negatively and simply God having no praeexisting matter to work upon as the word Bara created signifies being a word in its proper sense proper and peculiar to God himself so should not be parasitically Attributed to the mightiest of men as too oft it is in Creating Earls Marquesses Dukes unless the Creators and the Created were both holy as God is and Man was There was nothing from Eternity besides God neither is God the Matter or any part of the Creature therefore the world was made out of nothing This puts the difference betwixt Creation and Generation this latter is a production of something out of something but the former of something out of nothing There be three principal Operators Art Nature and God That worker which needeth the fewest helps is the most perfect worker 1. Art needs many helps 2. Nature needs but few But 3. God needeth none at all God is the first Cause and the World was the first effect 'T is a Rule or Maxime Inter primam Causam primum effectum nil intervenit Nothing can come between the first Cause and the first effect therefore in the Creation there could neither be any praeexisting Matter nor any Coassisting Instruments God himself was both the Father and Mother of all Created Beings God was the Father of the World begetting it by his Word and both bringing it out and bringing it up in six days by the overshadowings of the Spirit Gen. 1.2 All this arises from the Efficiency of God who is a most pure Act and is Omnipotency it self is there any thing too hard for the Lord Gen. 18.14 Job knew that God could do every thing Job 42.2 All things but Lying Dying and denying himself are possible with God Matth. 19.26 his counsel shall stand and he will do all his pleasure Isa 46.10 What God pleaseth to do without all peradventure he is able to do as he is Omnipotent yet may we not argue from his power to his will but from his will to his power Though God be Omniscient Omnipresent and Omnipotent yet is he not Omnivolent he can do more than he will do he can do whatsoever he pleaseth yet he is not pleased to do whatsoever he can God by his Absolute power is able to do all things that are possible though he never do them he can by this unlimited power make a World and unmake it again in a moment he can of stones raise up Children to Abraham Matth. 3.9 c. but by his actual and ordinate power he doth that onely which he willeth to do whatsoever he willeth that he doth both in Heaven and Earth Psal 115.3 135.6 This power God hath limited by his own will wisdom and having freely limited himself according to his own Decree of Secret will and according to his word or revealed will he changeth not because he is unchangeable Jam. 1.17 Some things God can and will not as Matth. 3.9 26.53 Rom. 9.18 c. And some things God neither will nor can to wit such as contradict his Essence and import Impotency 't is safer to say such things cannot be done than that God cannot do them but whatsoever he willeth that he without impediment effecteth as he did the Creation of the world out of nothing Why therefore should it be thought a thing incredible either that God should raise the dead to life Act. 26.8 or that God should make world of nothing 'T is a received rule Quicquid est in Deo est Deus whatsoever is in God is God and so is that Esse posse operari non distinguuntur in Deo Gods Essânce Omnipotency and Efficiency are not to be distinguished in God save only as to our capacity Divine Essence being Almighty and a most pure act doth necessarily infer a Divine Efficiency which made the world of nothing the word of signifying not any Matter but only Order Creation was in Matter but not of Matter not of Matter praeexisting before but of Matter coexisting in the act of Creation The first Matter God made out of nothing was that Rudis indigestáque Moles called the confused Chaos a rude Draught and an undigested lump at the first as the Matter of all things that were afterwards to be Created This first Matter was all things in power yet nothing in act this
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 aâ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
with David I am curiously made Psal 139.15 The choisest and completest accomplishments of men serve only to commend the wisdom of God who is the Author and Giver thereof When Obstructions are in Mans most curious Master-pieces they most usually must be taken in pieces before the obstructions can be removed but how many obstructions of Liver Spleen Reins Bladder c. are removed in Man Gods Master-piece without taking his work in pieces Man can imitate the form and fashion of all Gods Creatures but he cannot the Life and Motion of them How did God put Job to a Non-plus with the Great Folio's of the Creation such as Leviathan the Whale or Sea-Monster and Behemoth the Elephant or Land-Monster Job Ch. 40 41. yea and the Decimo Sexto's or little Volumes of the Creation hath been matter of amazement to the Naturalists they have stood astonished to consider the Ant the Bee c. that Life Motion and so much Ingenuity should be couped up in so narrow a compass in so little a Corpusculum Pliny wondred at the Gnat that so small a Creature should make so great a Buzzing and that her Nose should have a double faculty being both acuminosum fistulosum as his phrase is so sharp to pierce the Skin yet so Spungy as to suck the Blood Oh how many curious Contrivances there be on earth below to say nothing of Rational Creatures each of differing voice and face and no more of Sensitive as Beasts Birds and Fishes what a curious piece of Divine work is that vegetative life of Plants to which every Spring-time is a new Resurrection who can truly understand the Ascending and Descending of the Sap in them in its several seasons whâ can throughly admire the Beauty and Bravery of many Flowers especially that of the Tulip call'd the Lilly whereof Christ saith Solomon in all his glory was not aray'd like one of them Matth. 6.29 Much more curiosity is there in Heaven above as the several Motion of the Orbs the increase and decrease of the Moon the Eclipse of it and of the Sun which maketh all the world stand at a gaze and amaz'd the glorious Canopy over our Heads so bespangled with glittering Stars of seven several magnitudes How can we but conceive if the outside and under-ceiling of Heaven that Star-chamber be so beautiful the inside where God Christ Glorious Angels and Glorified Saints dwell must needs be more Desirable Glorious and Beatifical 3. Divine Wisdom shines forth most splendidly in the variety of Creatures David cryes also How manifold are thy works Psal 104.24 he could not recount or reckon them but was plainly swallowed up with wonderment at them who can but wonder at the wisdom of God in Creating so many Stars to shine in the Heavens One star differing from another in glory 1 Cor. 15.41 So many Fowls to fly in the Air so many Fishes to swim in the Sea so many Beasts to walk on the Earth and all differing in kind form one from another v. 39 40. Variety of works so they be curious as well as various doth much commend the skill dexterity of the Workman 4. The Wisdom of God shines forth in the Magnitude as well as Multitude of Creatures both above and below l. Above Of what a vast circumference is the Circle of the Heavens especially that of the highest Heaven some do curiously calcutate it to be five hundred years Journey from Earth to Heaven others say if a stone should fall from the eighth Sphere and should pass every hour an hundred Miles it would be sixty five years more before it came to the ground The several Orbs of that Coelestial Fabrick stretched forth and spread round about the lower world like great Curtains Psal 104.2 and Isa 40.22 yet not one hole worn in them for above five thousand years all covering one another like the several pills or parts of an Onion Of what a vast bigness are those Stars of the first Magnitude Insomuch that some have conceived a several World may be contained in each of these Stars besides the Sun and the Moon call'd the two great Luminaries or Lights Gen. 1.16 are easily demonstratred to be vast Bodies the former much greater and the latter not much less than the whole Globe of the Earth 2. Below on Earth is Behemoth that Beast of Beasts so big that as the Hebr. Foemin plural signifies he seemeth to have many Beasts in his Belly and as if he were made up of many Beasts Job 40.15 and for his hugeness and bulky Body he is call'd the chiefest of the ways of God v. 19. Gods Master-piece among all Beasts Those mighty Mountains not cast up by the flood nor by the Subterraneal Spirits as Ants and Moles cast up their Hillocks a little above the Surface of the Earth as some say but brought forth by the great God at the Creation Psal 90.2 do bring forth food yea food enough to this Bulky Beast v. 20. No Engine except Faith can remove a Mountain out of its place Matth. 17.20 21.21 2. In the Sea is Leviathan that great Sea-Monster that moving or floating Island some of such bigness as to cover four Acres of Ground and of so wide a Mouth as to swallow up a whole Ship as Pliny writeth Divine Wisdom is much seen in making the Whale so compleat in all its parts which all have their several uses and all which are noted and numbred Job 41.2 7 12. to 2â Vpon Earth there is not his like v. 33. he is far beyond the Elephant both for Strength and Magnitude c. 2ly The Infinite power of God is made manifest in the Creation as well as his unsearchable wisdom As 1. That God should Create all things out of nothing whereas the Rule of Reason is Ex nihilo nil fit nothing is made of nothing This Rule holds good in Generation and in the Secondary not in the primary Creation 2. That all things should be made out of nothing in a most marvelous and magnificent manner every thing in its proper beauty peculiar property and unutterable neatness and perfection all things at their full stature and maturity as the word Bara signifies 3. That all this should be done by a bare Dixit He spake the word and the work was done Verbum Dei est factivum there was a potent efficacy went along with the Word for the existency of all things where the Word of this great King is there is power Eccles 8.4 Matth. 8.9 It was as easie a work for Almighty God to make a World as to speak a word and to say Let a World be made 4. That the World should be made without either Tool or Toil. The Heathen Atheists of old used to scoff at the Doctrine of Creation asking Quibus Machinis c. with what Ladders and Scaffolds did your Jehovah erect the High Roof of the Heavens what Engines and Instruments had he to lay the Foundation of the Earth
Alas they were ignorant of the Scriptures and of the power of God Matth. 22.29 God made all things Solo mâtu Mandato suo by the Word of his power or his powerful will Heb. 1.3 no other Tool was needful but the Breath of his mouth Psal 33.6 ãâã ãâã ãâã ãâã ãâã Ipse Dixit was enough He commanded and they were Created Psal 148.5 Gods Fiat effected all his Will was his Word and his Word was his Deed without any Tool and without any Toil too The Creator was not weary nor tyred with his work Isa 40.26 28. 5. As without Instrument so without Assistant God had neither Men nor Angels to be Coadjutors in the Creation 1. Not Men. God saith to Job Where wast thou when I laid the Foundation of the Earth Job 38.4 5. Alas Man was then a mere Non-Ens he was no where at that time he was neither Counsellour to it nor Companion in it no nor so much as a looker on in this mighty work 2. Nor Angels God Created all this excludes Angels God was alone and by himself in making the world Isa 44.24 that is without the help of any person or thing and lest Man should imagine otherwise the Creation of Angels is not so much as mentioned by Moses unless it be tacitly in those words the Heaven and the Earth which the Apostle explaineth the world and all things that are therein Act. 17.24 Things visible and invisible whether they be Thrones or Dominions c. Col. 1.16 which are call'd The Angels of Heaven Matth. 24.36 Gal. 1.8 because probably they were Created with and in the Highest Heaven No mention is made of Gods Creating the Air no more than of Angels for both are Invisible only visible things are upon Record by Moses 6. That God made all things in one moment by his Almighty Mandate without either Motion or Mutation of himself or any succession of time in the first act of Creating the Heavens and the Earth he was not Tyred or Toiled in bringing one part of his work after another as Man is but immediately upon his meer Mandamus the word and breath or Spirit of his mouth instantly made all things by the greatness of his might for he is strong in power to muster up his Host in a moment Isa 40.26 28. 7. Another Beam of Almighty power was this that God Created the Grass Herbs and Trees before the Sun and Stars which in the course of Nature have the force of Causes in their production Gen. 1.11 12 14 15. that it might not be attributed to the power of second Causes either Heavens Influence or Mans Culture but all to God onely 3ly The Immense goodness of God is manifestly seen in the Creation 1. Because God was all-sufficient in and to himself from Eternity to Eternity he was altogether happy of himself ever solacing himself in himself and never wanting any thing to make him more happy yet would he have other things to be beside himself that he might communicate his goodness to them Act. 17.24 25 26. God is self-blessed and needs neither us nor ours Psal 50.8 9 10. c. Yet he made the World out of his own free-will and good pleasure not from any constraint or natural necessity 'T is a Moral Maxim Omne bonum est sui Diffusivum All good is of a Communicating Nature God who is Summum bonum the chiefest good doth diffuse his goodness to the Creature in the work of Creation calling all that he had made good and very good Ens unum verum bonum Convertuntur that goodness which was one in God was communicated diversly to the Creatures they were all partakers of Gods goodness yet in a differing degree for all were not capable of the like goodness all were made after a perfect manner according to their kind God gave to some Creatures Being to others Sense and to others Reason to some he gave such a Matter and such a Form and to others another 1 Cor. 15.39 2. Because God made Houses before Inhabitants Pastures before Cattle and all things ad esum ad usum pro Victu Amictu for Mans Maintainance and comfort before Man was made 't was Gods goodness that Meat should be before Mouths and that Man when he was made was not brought into an empty house the world was well replenished with all its excellent Accoutrements when Man was brought into it 3. Gods goodness was most splendid in this also because the things for mans Accommodation were not few but many God the great Provider and Purveyour for Man gave him plenty and variety of Creature-comforts Dr. Hall hath an excellent Notion upon this saying Stars and Spirits the Inhabitants of Heaven are like one another but Meteors and Fowls are in as many varieties as there are several Creatures why is it because Man for whose sake they were made delights in variety God in Constancy and Vnity or is it because that in these God may shew his skill and their imperfection To this I add God knows that Mans Nature Novitatis avida being desirous of Novelties will soon nauseate upon any one enjoyment If Man be bound up a while to Angels food onely as Israel was in the wilderness to Manna a loathing soon followed hence God out of his goodness to Man hath adorn'd the field of the world with various flowers that when Man as the Bee is wearied out with sucking out of one flower he may fly to another 1. There is variety of food for Man out of Gods three Store-houses Fowls of the Air Fishes of the Sea and Beasts of the Field 2. Of Raiment as Wool Flax Silk Leather c. that when tyred with one another may be fresh and pleasing to his shallow capacity CHAP. II. The History and Mystery of the Creation of MAN in particular THE Wisdom Power and Goodness of God shone forth most gloriously in the Order of the Creation first in Creating all things for Man and then in Creating Man for himself that Man might then make most Heavenly Contemplations on all and take most holy Consolations in all that God hath made for him and all very good for this end The Beautiful Order of the Creation is contained in six Verses 1. Terra Abyssus Aquae lux primâ luce Creavit 2. Coelum atque Vndarum Divisio facta secundâ 3. Tertia secrevit terram Mare protulit herbas 4. Quarta dedit Nitido Stellarum Sydera Olympo 5. Quinta tulit pisces in Aquis Coelique Volucres 6. Sexta feras Hominesque Dei sub Imagine fecit 7. Septenâ tandem Deus hausit luce Quietem In plain English thus On the First day after the Immediate Creation of the Highest Heaven together with the Holy Angels in it and of that Deformed Mass call'd the Chaos the purest part of that Mass being extracted upward the Light was Created that is the shining fire the Highest Element Gen. 1.3 4 5. On the Second day out of
things are put under the feet of the Soul Psal 8.5 6 8. The Body is but the Souls servant and all other Creatures are but the slaves and drudges of the Soul God made it the Lord and owner of all 4ly The Soul hath the most noble stamp upon it Gold is precious in regard of its Matter and Substance but when it is Coined and comes from the Mint with a Princes stamp upon it then onely is it currant Coin and more precious than before So this noble nature of the Soul hath a noble Image engraven upon it There is a twofold Image of God upon the Soul The first is in the substance of it as it is one Immaterial Immortal and Intelligent Spirit distinguish'd into three powers the Mind Will and Memory all which make up one Soul This Image is never lost Gen. 9.6 The second is in its Divine Qualities Knowledge Holiness and Righteousness This Image is lost by the first Adam and cannot be restored but by the second 5. The Soul hath the most noble provision made to preserve it The moisture of the Earth feeds the Plants the Grass of the Field feeds the Beasts c. yea and Bread that perisheth feeds the Body but God hath provided Bread from heaven Angels food to feed the Soul his Word and Sacraments exhibits to us a pretious Christ whose Flesh and Blood is Meat and Drink indeed Joh. 6.55 56. Christ is call'd the Shepherd and Bishop of Souls 1 Pet. 2.25 he hath by way of eminency Curam Animarum both the Care and the Cure of Souls therefore hath he ordained Holy Ordinances both for its Food and Physick this Prince and principal Pastor hath appointed the means of Grace as Pabulum Animae the green pastures of the Soul Psal 23.1 2. wherein this chief Shepherd feedeth the Sheep that belong to and keep in his sheepfold bidding them eat and drink abundantly there Cant. 5.1 he feedeth his Church among the Lillies Cant. 2.16 on Mountains of Spices Cant 8.14 Christ feeds them and feasts them daily and daintily with the best of the best Isa 25.6 in those glorious Ordinances wherein the Saints go in and out that is out of one green pasture into another with refreshed Souls what the Tree of life was to Adams Body before the fall that the Tree of Ordinances are to Believers Souls after the fall An Ordinance now is to the Soul what the River Jordan was to Naamans Body 't was not any intrinsick vertue in the water but the Divine Institution which gave it an healing vertue so the Ordinance materially taken hath not in it self any Spiritual good to convey to the Soul save only by Divine appointment And in as much as Christ hath appointed not only feeding but also physicking Ordinances for the Soul and rather than the Soul should not prosper 3 Epist Joh. v. 2. he giveth his flesh and blood to feed and physick it The Travel of Christs Soul is the cure of ours Isa 53.11 As if the Physicians death were the best Medicine to make his Patient live All this Soul-care and Cure from Christ evidenceth the Souls excellency 6ly The most noble price that ever was paid in the world was laid down for the Soul when it was lost taken captive and enthralled by Satan God counted nothing too good and too dear to redeem it The Soul was not then redeemed with corruptible things as Silver and Gold which are the most pretious things in the world yet are they but corruptible things and therefore far below the worth of an Incorruptible Soul but the Peerless price for purchasing the pretious Soul when lost must be no less than that Pearl of great price Matth. 13.45 46. paid down as a ransome for it it was no less than the pretious blood of Christ 1 Pet. 1.18 19. which Bernard calls Animae pretiosae Inestimabile pretium an unvaluable price for a pretious Soul the Blood of this Lamb of God was not the Blood of a mere-man but of God-man hence 't is call'd the Blood of God Act. 20.28 The Soul of Man is so pretious that God is said there to purchase it with his own Blood 'T is call'd there the Blood of God not as if there were any Blood or Flesh in God who is a Spirit but by a Communication of properties in God-Man our Redeemer to set forth the inestimable value and vertue thereof Hence the Schools do say that one drop of Christs Blood was sufficient for the whole world as to the dignity of the person and natural value of the thing yet not so by a value positive in respect of the Covenant Christs Blood was more precious and more profitable than Davids who said what profit is there in my Blood Psal 30.9 but oh how precious and profitable was Christs Blood wherein there was both a ãâã ãâã ãâã ãâã ãâã a price of ransome from Hell and a price of purchase for Heaven Now seeing the redemption of the Soul is so precious Psal 49.8 and Money will bear no Mastery in the things of the Soul it follows then that it is a most precious thing 7ly The most noble place that ever was made in both worlds was framed for the reception and Mansion-house of the Soul to wit the Third Heaven that Heaven of Heavens Hebr. 12.23 c. This is the order of Nature that the basest things be below and the choicest and purest be above Thus the dreggy lumpish earth is below our feet but the pure Heaven is above our heads Our worthless lumber we lay in our Cellars underneath but our Treasure and Jewels we chamber them above Those most glorious Bodies the Sun Moon and Stars are placed in the Heavens above us yet is there an Heaven which we cannot see save only the underceiling of it the highest and therefore the richest of all the Heavens this was made for a receptacle of the Souls of just men made perfect Our Jewels which are our choicest treasure we keep them in the richest Cabinets so this highest Heaven the richest and most pretious of all places was created as a Cabinet to contain the most pretious Soul therefore it is called Sedes Beatorum the seat of the blessed the Paradise of God wherein are many Mansions of glory Joh. 14.2 Now if the outside and the underceiling which we behold of this glorious room be so glittering and so glittering and so bespangl'd with Stars how much more glittering and glorious is the inside wherein the Souls of the Saints shall live and reign with Christ for ever 8ly and lastly The Soul is a most noble thing in respect of all its four Causes Efficient Material Format and Final 1. The efficient cause was Elohim who call'd a Counsel only for making Man a living Soul the Lord God consulted not about making any other Creature save only Man 2. The material cause the Soul was a quinta essentia a noble and Divine substance a Spiritual matter more pure than the Heavens
Gods Wisdom whereby he would have Mankind propagated by a natural Successive Generation that so the Power and Presence of God might continually appear in this Personal Propagation so a Woman was needful Hereupon God comes forth Gen. 2.18 in two things 1. In a Divine Deliberation implied 2. In a Divine Determination expressed 1. In the Deliberation there is the Consultation of Divine Wisdom with it self which is a Wisdom that as it cannot be mistaken in its own measures so neither can it prescribe wrong measures to others God is the infallible Judge and the wonderful Counsellor Isa 9.6 Rev. 3.18 I counsel thee c. hence the Psalmist prays Lord guide me with thy counsel c. Ps 73.24 The Parliament of Heaven had consulted before about giving Man his first Being Gen. 1.26 And now the second time a Consult is had about Mans well being concerning what is good or not good for man Gen. 2.18 The former concern'd his Creation the latter his Providence The first was how to make Man God's Master-piece This second was how to make a Mate suitable to this Master piece For there was no Help-meet Nullum Audjutorium naturae suae Accommodatum no fit Companion that Adam could find among all the Creatures God brought before him to be named v. 20. he saw 1 all other Creatures suitably sorted as Male and Female in their kind and 2 his own want of a suitable Consort after his kind The sense of this want puts him upon desiring one agreeable to his Nature His most gracious God gratifies his desire so comes from the Divine Deliberation to a Divine Determination of making a more glorious Creature than was to be found in the whole Creation the Woman call'd the glory of the Man 1 Cor. 11.7 Man may glory in this that God hath put such a glorious âreature into his Bosom Vxor gloria viri gloria Vxor Dei as Bernard doth phrase it The Wife is the glory of man and Glory is the Wife of God As the Divine Deliberation was the product of Gods Wisdom so this Divine Determination was the product of Gods Goodness and that both in the Negative and in the positive part of it 1. In the Negative the Divine Determination is not grounded on uncertainty or propos'd in a doubtful manner God doth not say here I fear or I doubt 't is not good for Man to be alone but 't is a peremptory Proposition 't is not good c. and 't is prescribed as a remedy to mans Malady yet not Absolutely or Morally ãâã for then there was no absolute or moral Malady or Evil sound in the world âll mans sin had opened Pandora's Box as the Poets speak of Epimâthâus out of which issued all manner of evil upon Mankind so the Iron Age was brought in ãâã but Comparatively to wit it is not to good for Man to be alone as to have a Mate which all other Creatures had at that time all passing before Adam to be named Good is taken either ãâã ãâã ãâã ãâã ãâã Simply in it self or ãâã ãâã ãâã ãâã ãâã Respectively relating to some circumstance Thus it was not good for man to be alone in several respects as aforesaid It was not good 1 in respect of the World because all Mankind were to come out of Adam's Loyns 2 In respect of the Church which was to be chosen out of the World 3 In respect of Gods Mercy and Justice the former of which was to be glorified upon the Godly and the latter upon the Wicked none of which would have been had Man been alone in the world Besides Rabbi Solomon renders another general Reason why 't was not good for Man to be alone For saith he had Man been alone on Earth as God was alone in Heaven then Man would have been reckoned the chief Lord on Earth as God is the chief Lord in Heaven but this Rabbi's Reason is the more reasonless because had Man been alone he could have no Posterity so to reckon him Again Good is manifold 1. Moral 2. Physical 3. Hyperphysical Thus Virtue is a Moral good Health is a Physical or Natural good and Grace is an Hyperphysical or Supernatural good Thus some things are said to be evil naturally that are not evil morally Poyson is a Natural not a Moral evil In this sence Sinning is said to be a worse evil than Suffering inasmuch as Sinning is a Moral evil and Suffering is onely a physical or Natural evil Now the Help-meet God made for Adam was this Threefold good to him a Moral a Physical and an Hyperphysical good This leads me to the positive part of the Divine Determination I will make him an help-meet for him Gnezer Hebr. ãâã ãâã ãâã ãâã ãâã Gr. and Adjutorium Lat. an Help-meet Engl. an Helper not an Hinderer Kenegdo Hebr. for him not against him or such another as himself alike in Form and Nature and in Gifts both inward and outward one in whom Man might see himself one to be an Alter-ego to him a Second-self Eph. 5.28 an Helper to him in both Lives an Helper 1 in Piety thus godly Couples make up a Church in their Houses being sweet Companions in Gods service as joynt Fasting and Praying 1 Cor. 7.5 1 Pet. 3.1 7. 2 In Society bearing each others Burthens and sweetning each others Conditions as Sarah was a graceful and grateful Companion to Abraham in all the passages of his Life c. 3 In Procreation and Education of Children 1 Tim. 2.15 and 5.14 4 In managing Family-matters as Prov. 31.10 27. God had a respect to all those four ends aforesaid in the state of Innocency now the Fall hath added a 5th end of having an Helper in infirmity as a remedy against sin 1 Cor. 7.2 9. Marriage is now Gods Medicine to cool and heal if rightly applied Mans hot and raging Lusts Hence it follows 't is not good for Man for any man for Man universally taken as in those words Except a man be born again Joh. 3.3 5. Any man Every man whether he be Prince or Priest whether in Church or State in Court City or Country whether Gentile or Simple 't is not good for Man any man to be alone either in a Natural Civil or Spiritual sense Man is ãâã ãâã ãâã ãâã ãâã of a publick Temper so loves not to be alone in any of these Respects If Communion be a priviledge in Heaven then it must be a blessing on Earth In order to the doing of that which God had determined for he always performs with his Hand what his Mouth hath spoken He 1 calls Adam into a deep sleep v. 21. as the word Tardemah signifies the Hebrews have three words for Sleep 1. Teuniugh a Slumber 2. Shenah a fast Sleep 3. Tardemah a deep Sleep such as is mentioned Gen. 15.12 and 1 Sam. 26.7 therefore the Septuagint calls it an Extasie or Trance Herein though his Senses were all locked up so that he felt no pain when the Rib
not man for the Sabbath Mat. 2.27 that we might sanctifie it and keep it holy unto God and to all those that truly sanctifie it the Lord makes it a Blessing indeed to them 3 God gave the Sabbath as a most Royal and Soveraign gift to Man he made the Sabbath for Man not Man for the Sabbath as before and bestowed it as a peculiar favour and Prerogative on Man as appeareth by three Scriptures the first is Exod. 16.29 The Lord hath given you his Sabbath This was Gods gift to man from the Creation for seeing from that very time there was a solemn Worship of God as is evident in Cain and Abel's Sacrifices to God so there must be a solemn time set apart for that Worship and what time could be more fiâ than that day which God had sanctified by his own Example For the godly Posterity of Seth did publickly and in solemn Assemblies serve the Lord Gen. 4.26 separating themselves from the wicked Off-spring of Cain and they must have a prefixed time for their publick and external Worship which must be the Sabbath that the Lord their God had given them The second Scripture is Neh. 9.13 14. The Lord gave them right Judgements good Commandments whereof the fourth was one All good in respect 1. of the Author 2. Of the Matter 3. Of the Effect inasmuch as they make those good that observe them And above all these godly Levites doth instance that as a most special favour in Gods making known his holy Sabbath to them v. 14. which they reckon up with Gods raining down Manna from Heaven upon them v. 15. and his broaching the flinty Rock to give them Water that this ancient Church might give no warrant to a dry Communion And well may the Sabbath be thus ranked inasmuch as 't is the day whereon God gives his Church Angels food and Living waters out of Wells of Salvation Though God rained down no Manna upon the Jewish Sabbath Exod. 16.27 yet he doth upon the Christian and upon that more especially yea most of all upon the Supper-Sabbaths whereon we all eat the same Spiritual Meat and drink the same Spiritual Drink with them Sacramentally at the Lords Table 1 Cor. 10.2 3 4. The third Scripture is Ezek. 20.12 which comes in with a Moreover as an high remark upon this divine Gift Moreover also I gave them my Sabbaths The Relatives My and His God adjoyns with the Sabbath so frequently doth much advance the greatness of the Gift for whatsoever is Gods or of God must needs be great and excellent the Stream is like the Fountain and the Effect like the Cause This divine Donative the Sabbath was a most precious Dowry and Endowment both to our first Parents and to all their Posterity without which even the best would run wild and forget God were it not that a Weekly-Sabbath walls in our wild Natures The Sabbath was made for Man as a sweet Mercy to him It was made for Mans safety and advantage both to his Soul and Body which the superstitious Jews formerly great neglecters of it mistaking would not defend themselves on that day and therefore their City was taken once by Ptolomy and again by Pompey on the Sabbath-day If it stands in the way of Mans Safety 't is not to be observed The Third point to be handled is Why did God give this great Gift to Man in the beginning of time Answ For Divine Contemplation as well as for Divine Invocation and Action When God had compleated his Creation having made all very good Gen. 1.31 So good as caused Complaisancy in God himself and commanded Contemplation in man also That this latter might be done as well as the former as God had given Man a Soul to contemplate with it being the proper act thereof so he gave him a Sabbath to contemplate in which was a day set apart wherein Man might regard the Works of the Lord and the Operations of his hands Psal 28.5 When Man beholds a great Garden rich stored with Fruits and Flowers this calls his Eyes on every side of it besides there is a general Itch in mans Nature to be taken with Pageants Plays strange Sights and rare Shows which oft are sinful or however vain and at the best imperfect and unsatisfactory How much more ought man upon the Sabbath-day to admire the curious and glorious Frame and Fabrick of the World which in all its parts is so admirably accomplish'd with Curiosity Variety and Suitableness both to the Need and Nature of Man This the Psalmist sheweth in his Psalm or Song for the Sabbath-day Psal 92.1 2 3 4 5. which Psalm was set on purpose as a Canon to the Church for Sanctifying that Queen of Days all being an admiration of Gods mighty Works The Sidonians agreed among themselves to chuse him for their King who first discovered the Sun the next morning and while others gazed upon the East one onely wiser than the rest looked Westward who though scoffed at by his Competitors first saw the Sun-shine upon the tops of the Mountains So we may behold God Per Species Creaturae in the Creature as in a Mirrour or on a Theatre Vt Solem in Aquis ita Deum in operibus Contemplamur God is seen in his Works as the Sun is seen in the Waters and therefore we should study not onely the Book of Gods Word but also the Book of Gods Works even that great Folio of the World that Book with three Leaves Heaven Earth and Sea See my Crown of a Christian from page 125 to page 145. this Book leaves the Heathens ãâã ãâã ãâã ãâã ãâã inexcusable Rom. 1.19 20. who may behold God the Creator though not God the Redeemer in it either by way of Negative Causality or Eminence And we have but half the benefit of the Creature for which it was created if we get not Spiritual as well as Temporal good by it How the Jewish was was changed into the Christian Sabbath I refer the Reader to my Christian walk on the Lords day Whatever clearness there seems to some to be wanting as to the change of the day yet sure I am there is no want of clearness as to the choice of the day seeing both Christ and his Apostles did chuse this First day for religious Assemblies and Exercises which I have at large discussed in a distinct Discourse on this Subject All I shall say here is onely that the change of the Day from the Last to the First of the Seven was one of those things that Christ taught his Apostles betwixt his Resurrection and Ascention those Forty days he conversed with them Acts 1.2 3. and his Apostles were guided by Christs Spirit he gave them Joh. 16.13 Hence I infer 1 If a Seventh day be such a divine Gift to Man why should any man jear as the Heathens did who said Sabbatizing was a losing of the seventh part of precious time or as our late Anti-sabbatarians who call'd
of it for 't is altogether improbable If not impossible That Cain who was a wicked one and of the wicked one 1 Joh. 3.12 Should be a Son of Paradice or be begot in the State of Innocency Adam might have hope of an offspring by Eve after their sin and their Doom for their sin because he had heard both the promise of the Womans Seed and the threatning of a dolorous birth Therefore in this hope he went in unto his Wife which the Holy Tongue all along expresseth by Jadang or knowing her upon this God gave Eve the Blessing of conception and then had she smarting experience both of the Sorrows of conceiving and of pain in bringing forth according to the Divine Doom passed upon her for her sin Gen. 3.16 Yet this pious Mother at the birth of Cain her first-born doth acknowledge Gods goodness for saving her from those Sorrows and Perils of birth and delivering her of a lovely Son such as the World had never seen before and therefore she would consecrate him to God as she had received him from God saying I have got a man from the Lord Gen. 4.1 Although in this the good Woman was greatly deceived by her Sons degenerating into the Devils off-spring As many good parents are and may be deceived in the hopes of their Children yet must they bless God for giving them Children which are blessings in themselves Psal 127.3 and 128.3 4. in opposition to the curse of barrenness Thus Eve acknowledged Gods goodness in giving her Seth Gen. 4.25 whom the Devil in Cain could not compass to kill as he did Abel in whom her expectation was not disappointed as it was in her first-born whom with the consent of her Husband unto whom she was put in Subjection Gen. 3.16 She called Cain which signifies possession herein therefore Eve did not usurp any authority that belong'd not to her but Adam willingly indulg'd her in this common right and gratify'd her in being so grateful to God for the blessing of fruitfulness her saying I have got a man from the Lord though Fallitur Augurio spes bona saepe suo Children are Certain Cares but Uncertain Comforts It is probable that Eve experiencing many molestations in the Education of her offspring and perceiving that Cain was not like a man of the Lord or like to be that man the Lord the Messiah promised call'd her second Son Abel which signifies first Vanity either 1. Because she then understood the Vanity of her own thoughts in mistaking Cain for the promised seed Or 2. Because she was now more sensible of the Vanity of Humane life unto which all were subject in their faln and mortal State Or 3. Because as some say she foresaw that Abel would be Murdered by Cain suddenly subtilly and sinfully so he would be a most memorable Monument of Humane Misery and Vanity Or 4 Our first parents repenting of their sinful fall resolved as others say to devote their first-born Son to the Worship of God which Law was ever after observed till the Tribe of Levi was brought in by Moses Law instead of the first-born Exod. 22.29 Numb 8.15 16 17 18. And their second Son to the Affairs of the World which compared to Gods Worship is but Vanity therefore they call'd his name Abel And the Hebrew word Habel signifies secondly Luctus lamentation because he was the first grand cause of his Parents long Lamentation when he came to be murdered by the hands of that bloody butcher his brother Cain who was so far from being the Angel of the Lord or the Lord and Messiah that he was rather the Messenger and first-born of the Devil though he was the first-born and so the High-priest of the Family yea a Devil incarnate thus to devour and destroy his own and only Brother Abel â Hence those famous Remarks following may naturally be Inferr'd 1. Such was the unspeakable goodness of a most gracious God that notwithstanding the sin of man he would not abolish his own blessing promis'd upon Marriage but ratified it with the blessing of conception and Birth even in the State of sin for his own glory and the good of his Elect which should be brought into the world thereby 2. It was not the good pleasure of God to create out of the Earth a continued Succession of mankind as he had alone the first man but Marriage was Gods own Ordinance whereby the World must be propagated as by means Lawful Holy and Well pleasing to God who ordained it before the Fall So that all Reproachers of this Holy and Honourable Ordinance Heb. 13.4 are Reproachers of God himself the Ordainer of it such are the Romanists who impose that Doctrine of Devils in forbidding it to their Votaries 1 Tim. 4.1.3 In the mean time being insensible that Whoremongers and Adulterers God himself if man will not Judge 3. Parents are taught here to be truly thankful to God for those Children whom he graciously giveth them as Eve was here and as Jacob was after Gen. 33.5 ãâã ãâã ãâã ãâã ãâã Sept. Childâen are Gods special gift as David taught Solomon Psal 127.3 and Title of the Psalm Psal 128. That nothing can begotten no child can be begotten without Gods blessing This was a fit Lâsson for Solomon who of a 1000 Wives and Concubines begot only one Son that we read of and he none of the wisest 4. Parents should consecrate those children to God which they have so graciously received from God they should nurture their souls as well as nourish their bodies which latter is done even by Brutes to their young Eph. 6.4 A Godly Education must make Children as Arrows Psal 127.4 Arrows are not Arrows by Growth but by Art Pious instructions pare off the knotty natures of Children and polish them for God Their natures are Refined and Reformed by Grace Thus Adam and Eve taught both their Sons to Sacrifice to the Lord. 5. Hence also is a clear evidence both of the Antiquity and Excellency of the Hebrew Tongue not only as no other language will admit of any such Interpretation of the word Cain as this I have got a man from the Lord But also as the three first names of men Adam Cain Abel holdeth out a most practical and profitable aphorism or Golden Sentence Adam signifying Earth Cain Possession and Abel Vanity all this being rightly spell'd and put together in Gods School affordeth us this Divine Maxim viz. Earthly possessions are but Vanity The sixth famous Remark is The marvellous and Absolute Power which the Principal Potter hath over his Clay in framing and forming of Earthen Vessels whether in the VVomb or in the World Gods Soveraignty is eminently observable in respect of Order as well as End As Gods End is wonderful in making up some Clay Vessels for honour and others for dishonour according to his own uncontrolable Counsel and Pleasure So Gods Order hath unsearchable wisdom in it here in framing and forming first not the
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine âundo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâbt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound âo none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother ãâã ãâã ãâã ãâã ãâã of à simul and ãâã ãâã ãâã ãâã ãâã Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considârations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its ãâã ãâã ãâã ãâã ãâã something in it that is very comely as God himself is the Author of it and
and Almonds as a present to his Joseph the Lord of the Land of Egypt Gen. 43.11 How much more ought we to prepare the best of our performances as a Spiritual present to our Joseph our Jesus who is the Lord of all Acts 10.36 Lord of all Lands of all persons of all things Lord of the Church and Lord of the World yea Lord of Heaven as well as of the Earth Mat. 11.27 and 28.18 Can we et any thing too good for so good a Lord. 2. We should tremble to be Cainites in our Worship of God lest Cain's Curse come upon us Josephus gives this Character of Cain that he was Covetous and Narrow-Souled grudging God his best yea turning over many a Sheaf to pick out the worst and lighted for his offering to the Lord. Just such doings are found among too many men There be three sorts of Cainites in the World 1. Such as spend many hours in Vanity yet cannot spare one hour for God and the good of their Souls 2. Such as are profuse in Villany upon their Lusts yet can find nothing to bestow in Pious and Charitable uses upon the Lord. 3. Such as swatter away all their Youth-time while the Bones are full of Marrow and Veins full of Blood both as ponderous Sheafs in ways of both Vanity and Villany and think to put off God with the poor pined Sheaf of their Old-age as if the great God would be put off with the Devils leavings whereas all our four Ages are due to God 3dly Cain offer'd of Dead things as was his Sheaf but Abel of Living things as was his Sheep as sensitive things are of a more noble nature than Vegetative so living services are better than Dead ones and such are all duties done in a formal perfunctory and superficial manner as Cain did 'T is true Abel's Burnt-Offering was more Honourable than Cain's Minchah or Meat-Offering in themselves for shedding of Blood was the staple Service in slaying their Sacrifices which pointed the Lamb slain from the Worlds foundation and there was no shedding of Blood in Cains Sheaf as there was in Abel's Sheep yet had Cain's Minchah been the best of the kind it had been acceptable but Cain's carelesness in the choice was the aggravation and the Dead Fly in the Apothecaries Pot of precious Ointment Eccles 10.1 he did not offer in Faith as Abel did but doubtingly and grudgingly looking upon it as lost labour what he laid out upon the Lord and never minding the recompence of reward Heb. 11.26 'T is the Fathers saying opimum Deo debetur optimum pro Religione pro gratitudine optimum God may challenge all from us who receive our all from him why should we grudge our Fat and our strength for God and lay out as liberally for the Lord as the Lord layeth out liberally for us why should his Heart and Hand be enlarged towards us and our Hearts and Hands be straitned towards him The second Difference in their action was in respect of their Devotion and Affections Abel offer'd in sincerity but Cain in Hypocrisie Abel did it out of Conscience to please God his Heavenly Father but Cain did it out of conformity only to please Adam his Earthly Father who had brought him up in that way of Worship and not out of any love to God Hence the second observation The bare outward action of Divine Worship will not commend us to God without inward affection God is not taken with glozing shows and formalities but requires Truth in the inward parts Psal 51.6 and would be serv'd sincerely out of love to his Name and zeal to his Glory He loves not a seeming without a Being and Real Religion he seeketh true Worshippers Joh. 4.23 24. Inference Then God is greatly to be feared in the assemblies of the Saints Psal 89.7 he is to be feared every where but especially in the place of his Worship The Heathen Poet could say Jovis omnia plenae all places are filled with Jehovah especially Bethel the House of God though out of doors and in the open Air Gen. 28.17 Where Christ's Disciples are gathered together in his Name Mat. 18.20 Oh then how should we demean our selves as in Gods presence Act. 10.33 Are Women enjoin'd modesty because of the Angels 1 Cor. 11.10 how much more we sound piety because of the God of Angels We should all be what we seem to be be to God what we seem to be to men and we should be to God at all times what we sââm to be to men at any time therefore should we have Grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Heb. 12.28 29. Alluding to that fire which consumed Nadah and Abihu for offering strange fire Lev. 10.1 2. False Affections are no better than strange Fire Oh that all may beware of of strange fire lest consuming Fire come down upon us and so write our sin upon our punishment or at least that Cains Doom come not upon us to be rejected of God But the 3. And principal difference that distinguished Cain and Abels action was Faith which is indeed the prime cause of all the other differences Abel offered in Faith but Cain did not so Heb. 11.4 'T was Faith that denominated Abel a Righteous man and Cain was a wicked man because he wanted Faith It was Faith that made Abel offer uberiorem agnum as Erasmus reads it a fatter and fuller Lamb or Plurimam Hostiam according to the Vulgar Latin a more plentiful Sacrifice by Faith Abel offered up ãâã ãâã ãâã ãâã ãâã according to Mountague Such as was first in nature in order and in excellency But Cains Infidelity or want of Faith undid him he did not only bring Macrum Sacrificium a lean Sacrifice but he did not divide aright for God Cain rectè obtulit non rectè divisit he offered rightly but he divided not rightly he gave God opus personae not ipsam personam not himself but of his Abel offered as well Se ut de suis himself as his Sacrifice which Cain did not From hence the third observation Every devout and Divine action receives from this grace of Faith its due and dignifying denomination 'T is Faith here that distinguisheth the Matter Nature and Property of this Religious action It is Faith that made Abel come to God with an honest and good heart Luk. 8.15 And out of a sense of duty and Love to God but Cain came in his Infidelity with a false and unsound heart so offers up his poor Starvling Sacrifice to God This may thus be exemplified Isaac commanded his Son to make him savoury meat such as he loved Gen. 27.4 And hereupon both Jacob and Esau his two Sons prepare savoury Morsels for him and bring it to their Father but it was Faith that did distinguish both their persons and actions Jacob by his having Faith got the blessing and Esau by his wanting Faith lost it 't
well with his Holy Life and thus the Author to the Hebrews Interprets it also Heb. 11.5 6. by the same word out of the Septuagint ãâã ãâã ãâã ãâã ãâã he had this Testimony that he pleased God by his walking after his Will composing himself as alway in Gods presence being ever careful to obey him and fearful to offend him There be three Scripture Phrases 1. Walking with God as here 2. Walking before God Gen. 17.1 3. Walking after God Deut. 13.4 All importing one thing all which I have spoken to in the Epistle to the Reader in my Christian Walk so pass it by here This brings in the Second Answer Shewing what it is to walk with God positively that is he did serve God in his Generation according to his Will as is said of David Acts 13. 3â6 not only a step or two or now and then this makes not Saints or Devils but all his days for full Three Hundred years He led an Holy and Unblameable Life not according to the pleasure applause or example of Men but according to the Will and good Pleasure of God composing himself wholly to his Word and Worship then deliver'd by Tradition the Phrase is a Graphical Character or Description of a truly Religious Man who is not idle stands not still but maketh progress and presseth forward to the Mark as is done in walking which is a most Elegant Metaphor for the work of a Christian walking in ways of Godliness all his Life until at his Death he cometh up to God and this his walking is not Inordinate and Irregular but 't is done all by a Rule Gal. 6.16 by a Line and as it were in a Frame footing it tightly and uprightly as the word ãâã ãâã ãâã ãâã ãâã Gal. 2.14 Yea exactly and accurately as the word ãâã ãâã ãâã ãâã ãâã Eph. 5.15 do signifie not taking up one foot until he find firm footing where to set down the other and striving to get to the very top of Godliness And undoubtedly Enochs walking with God was in such sincerity in as much as he ordered his life not so much for the Applause of men as for the Approbation and Acceptation of God this was that which made him so highly well-pleasing to God as the Septuagint and Author to the Hebrews translate this phrase as is aforesaid The second Enquiry is How this walking with God is mans Duty Answ Upon a threefold respect 1. 'T is the principal End why God Created Man that Man should walk with God his Creator As Man when he was made and had all Creatures of all kinds to pass before him to receive their several Names from him could not find among them all a fit Companion for himself Gen. 2.18 19 20. So when God had made the whole Creation and all that he had made he saw was very good Gen. 1.31 yet among all his Creatures of every kind he could not find any to be a fit Companion for himself to walk with him save Man only his Delight is to be conversant among the Sons of Men Prov. 8.30 31. Man is his Habitable part of the Earth The Tabernacle of God is with Man Revel 21.3 God hath Fellowship with no Creature so as with Man Oh that we could say Truely our Fellowship is with the Father and with the Son Jesus Christ 1 John 1.3 This is our Duty The second Respect or Reason is 'T is the Creatures Mans Homage and Fealty to his Creator God to walk with him not with Satan or with Sin and Sinners Alas Man owes all he hath and to God who is the God of his Being and the Giver of his Well-being Acts 17. 28. Jam. 1.5 17. and he owes nothing to Sin and Satan unless it be hatred and abhorrency for the evil they have done him And 't is very hard if Man will not pay to so good a God such a poor Pepper-Corn as this is to acknowledge his God in all his ways Prov. 3.6 by his walking with him If we do not own and acknowledge yea and avouch the Lord for our God how can we expect that God should own acknowledge and avouch us for his Children Deut. 26.16 17 18 19. The third Respect or Reason is This walking with God is the very Badge and Character whereby Saints are distinguish'd from Sinners Believers from Unbelievers and the Children of God from the Children of the World who instead of walking with God do walk contrary to God Levit. 26.21 c. and not only lye down but even wallow in wickedness 1 John 5.19 This is the Devils Badge and Livery as the other is Gods by which both are known whose Servants they are and who is their Lord. The third Enquiry is How is this walking with God Mans Dignity as well as Duty Answer 'T is not only Mans Homage but 't is also his Honour to walk with God 't is accounted Honourable to be but a Follower of a Mortal King but much more Honourable to walk hand in hand as a Favourite and Familiar Friend with him how much more Honourable must it needs be not only to follow and walk after but also to walk with the King of Kings and Lord of Lords Arm in Arm and Heart in Heart duely and daily As it is the lowest condescention in God to abase himself so much as to walk with Man so 't is the highest advancement in Man to be thus exalted as to walk Frequently Freely Familiarly and Friendly with the great God As Society with Sin debaseth Man as low as Worms hence David saith I am a Worm not a Man Psal 22.6 I am Dust and Ashes saith Abraham Gen. 18.27 and I am less than the least of thy loving kindnesses saith Jacob Gen. 32.10 So accompanying of God in a Friendly walking with him dignifieth Man as high as Angels Man is made ãâã ãâã ãâã ãâã ãâã or equal to Angels thereby Mat. 22.30 to sit in Heavenly places Eph. 2.6 This walking with God in his ways dignified Joshua the High-Priest so that Christ promiseth him he will give him a place to walk among those that stand by Zech. 3.7 that is among the Angels that stood by v. 4. and Zech. 1.8 9 10. or among the Seraphims as the Chaldee Paraphrase phraseth it thou shalt walk Arm in Arm with those Coelestial Courtiers and be as one of that Honourable Innumerable Company Heb. 12.22 walking in better Gardens and Galleries than this is and of Chabul 1 King 9.13 or dirty World can afford Now Union with Christ is the ground of this Communion with Angels he that hath the Son hath Life 1 John 5.12 He hath taken possession of those Heavenly walks by his walking with God in Christ here on Earth as is done of Earthly walks and Inheritances by Turf and Twig Inferences hence are 1. 'T is our Duty to walk with God though the whole World walk contrary to Godâ The worse that Times are the better should we be that the Times may not be
worse but better by us we should all strive to be the most holy Persons even in the most unholy Times Thus our Enoch in very bad Times was still a good Man and walk'd with God when that corrupt Age did walk from God yea contrary to him or against him as if they would justle God out of his Throne he kept close to him when they most forsook him and so forsook their own Mercies to follow Lying Vanities Jon. 2.8 't is probable Enoch's Prophesying or Preaching to them did them little good and 't is as certain that their prophaneness did Enoch as little hurt He was not as appeareth by this Phrase of his walking with God of the World while he lived in the World 1 John 2.19 because he conformed not to the World Rom. 12.2 He did not run with them into the same excess of Riot 1 Pet. 4.4 nor did he walk in the way of these wicked men Prov. 14.4 nor would he have any Fellowship with their unfruitful works of darkless Eph. 5.11 Thus also Noah did walk with God in the midst of a most crooked and most perverse Generation Gen. 6.9 Phil. 2.15 That Character of Commendation given to Noah seemeth higher than this of Enoch in as much as Enoch's Age was more tolerable But that of Noah's was so intolerable God could tolerate them no longer but took them all away with a Deluge which was not done in Enoch's it seems more tolerable Times wherein iniquity indeed abounded but was not come to the full Gen. 15.16 But Noah remaining Righteous and Incorrupted in the corruptest of Times walked with God when the World was overflown with an Inundation of wickedness and therefore he was saved by God when the World was likewise overflown with an Inundation of VVater And as Enoch was the best in bad Times as well as Noah so Elijah was likewise who continued Zealous for God when in his own apprehensions he was left all alone and his degenerate Age was all against God and for Baal 1 King 19.10 14. therefore Enoch and Elijah are call'd the Two Candidates of Immortality because neither of them tasted of Death in the common way of Mortality The second Inference is Therefore we should all strive to walk with God upon these three following Motives besides the Reasons of the Duty as also of the Dignity 1. Safety 2. Solace 3. Satiety all which shews 't is not only our Task but our Priviledge not only our Duty but our Dignity as before and not only our VVork but our VVages too to walk with God 't is a VVork that is VVages to it self having all these three Motives or Encouragements in them 1. Society with God is safety to Man Fear not Abraham saith God I am thy Shield Gen. 15.1 to keep off all blows and is impenetrable the wicked must strike through God before they can come at those who walk with God for he is not only their Shield but also a VVall of Fire round about them Zech. 2.5 And they are Mad-men who will Fight with the Fire especially such consuming and devouring Fire as God is Heb. 12.28 Isa 33.14 Quid timet hominem homo in sinu Dei positus A Man that lyes in the Bosom of a King or walks by his Side with him as his Friend and Favourite who dare touch him 't is Crimen laesae Majestatis a Treasonable Affront to Royal Majesty how much worse is any Injury in the Society with the King of Kings in whose presence no Evil or Devil dare be so insolent as to Arrest any that walk with God If God be for us and with us who can be against us Rom. 8.31 At what time I am afraid I will trust in thee saith David Psal 56.3 That is I will shrink under the shadow of my Shield wherewith I walk safe through the Valley of Death Psal 23.4 The second Priviledge attending our walking with God is Solace and Delight Oh the Complacency good Men find in Gods Company how pleasant it is to walk in the warm Sun-shine at a cold Season God promiseth to be a Sun as well as a Shield to those that walk with him Psal 84.11 and how sweet it is to walk in the warm Sunshine of the Sun of Righteousness Mal. 4.2 That Soul dwells at ease Psal 25.12 13. The ways of wisdom to walk with God are ways or walks of pleasantness and her paths are peace Prov. 3.17 Not only strawed with Roses but also paved with Love the VValk is a Golden Pavement Cant. 3.10 Revel 21.21 and therefore unfit to be defiled by dirty Dogs Revel 22.15 In this walk it was that the Spouse sat down under Christs shadow that beautiful and beloved Harbour with great delight where his Fruits the Promises tasted sweet Cant. 2.3 Psal 19.11 In as well as for keeping c. there 's great Reward No Company is so comfortable as Gods Company and he that walks without God and not with him is indeed alone This makes Sinners Solitary and sad Souls though they have never so many Beastly Creature-comforts with them as a Man is said to be alone though he hath many Myriads of Beasts round about him in the Forrest so those ãâã ãâã ãâã ãâã ãâã or Atheists that walk without God in the VVorld Eph. 2.12 They are all alone in the midst of their Sensuality or Sense-comforts whereas Saints though bereav'd of them have Soul comforts as Christ had John 16.37 This ushers in the third Priviledge to wit Satiety This made Jacob say I have enough my Brother or Hebr. Kal-li in opposition to Esau's Rab-li Esau had much but Jacob had All as the words signifie Gen. 33.9 11. As having God in his Company who had All and was an Universal and Satisfactory good congruously Accommodated to all his wants and no good thing will he withhold therefore David desires to be a Door-keeper first in and last out any thing so as to have Gods Company Psal 84.10 11. and this made Abraham run like a Lackey at Gods Stirrop as it were when he heard his El-shaddi or All-sufficient God bid him walk before him Gen. 17. 1. He can follow God blindfold and went out not knowing whither Heb. 11.8 Having done with Enochs first grand concern to wit concerning his appearance in the World all which he managed in a constant walking with God I come now to discourse upon his second Grand concern concerning his disappearance to the VVorld to wit his translation from Earth to Heaven This Moses having his vail upon him as is usual with him mentioneth in dark and intricate expressions but the Apostle removes the vail and unvails Moses Gen. 5.24 delivering his translation in a more plain and perspicuous language Heb. 11.5 1. As to Moses Dark and Intricate expressions they are two 1. He was not 2. For God took him 1. He was not the Hebrew reads it Veenenu which in Latin is rendred non ipse and in English and not he Which abrupt
Sentence must be supply'd with something to make it sense as many concise Hebrew phrases do oft require so this must have subjoined to it either was or died or found either he was not as in our reading or he died not as 't is said of the end of all the other Patriarchs in Gen. 5. Or Lastly he was not found as the Apostle according to the Greek Version explaineth it Heb. 11.5 In those very words and Moses signifying that he appeared no more was seen no more in Vivis among the living in the sight and Society of men the Chaldee addeth he appeared not and yet the Lord kill'd him not for it was not with him as with the other Patriarchs in the common course of mortality he being the candidate of Immortality as the ancients call'd him Though some Jewish Rabbins make a strange Inference from this Phrase He was not that Enoch still liveth suppose it true in sano sensu yet it cannot from hence be inferred for the same Phrase imports to be dead as Rachel wept for her Children because they were not Jer. 31.15 Mat. 2.18 And when Joseph was supposed to be dead Jacob said of him Joseph is not Gen. 42.36 The second dark expression of Moses is For God took him which though it be intricate yet it plainly answers that Rabbinical Incongruous and improper inference that Enoch liveth not now in the Land of the living For God did assume him from hence to himself and 't is the import of these common sayings when Godly persons do die that God taketh them but when wicked ones die that the Devil taketh them Thus Moses Phrase Kilakak otho Elohim Implies that Enoch died to this lower World at least by way of Equivalency as will more appear afterwards he disappeared on Earth and Moses renders this reason for God took him to the upper World and up into Heaven the word Lakak signifies tulit transtulit assumpsit vel ad se Recepit God took him or translated him or assumed him and received him to himself in bliss from hence other Hebrew Doctors do us strangly as those before infer that God took away Enoch by a sudden and untimely death yet without any pains or pangs thereof grounding their groundless notion upon Jon. 4.3 Where the Prophet desires God to take away his Soul but those Rabbins do only deprave that Text and make no better than a mock of this Divine Miracle in Enochs Translation for this Phrase God took him Imports not his death but his miraculous assumption into Heaven as appeareth 1. Because otherwise Moses would have said of Enoch Vaiamuth and he died as he saith of all the other Patriarchs 2. Neither doth Moses say that God took away his Soul as the Prophet Jonah pray'd that God would take away his Soul Jon. 4.3 Kach-nah eth naphshi mimeni I pray thee take away my Soul from me accordingly is that saying of Christ No man taketh away my Soul from me but I lay it down of my self Joh. 10.18 Where ãâã ãâã ãâã ãâã ãâã the Soul is added to the word take as Nephesh the Soul is added to take in Jon. 4.3 but here the word took is used alone to imply that not only Enoch's Soul but his Body too were taken up into Heaven and in Ezek. 24.16 though the Word Soul be not added to take yet Machimad Gnencka the desire of thy Eyes is adjoined there also 3. The wisest of the Hebrews did understand this Phrase God took him not for his Death but for his Translation as that best of all the Apocryphal Books Ecclesiasticus witnesseth Chap. 44.16 Where Jesus the Son of Sirach reputed among the Jews next in wisdom to Solomon who therefore imitated Solomon in his proverbial sayings saith that Enoch pleased the Lord God therefore was he translated for an Example of Repentance to all Generations 4. That famous Rabbi Onkelos who lived about the 9th year after Christ and who writ that excellent Chaldee-Paraphrase saith Deus non passus Enochum mori God suffered him not to die c. He expresly denies that he was dead or that he took him away by death therefore the Jewish fable is to be exploded and there be other both Jewish and Popish opinions of the same bran which deserve no better entertainment than explosion or hissing at and hurling out of our belief As 1. The opinion of Aben-Ezra that Enoch died because 't is said Gen. 5.23 All the days of Enoch were 365. Now saith he If Enoch were still alive and not dead these should not be all his days But this Objection is thus answered 1. The Scripture maketh mention only of the years of his life upon Earth His years with God are not to be reckoned amongst men As the Apostle saith of Christ who in the days of his Flesh c. Heb. 5.7 'T is well known that Christ is now in his Flesh or humane nature in Heaven yet these only are accounted the days of his Flesh while he conversed in his Flesh with men on Earth And the second Answer is The Apostle plainly expresseth that Enoch was translated that he should not see Death Heb. 11.5 It follows hence therefore he died not The 2d Fabulous Figment of Jewish Doctors who triffle further concerning Enoch saying he had the shortest life of all the ten Patriarchs before the flood because though he was a good man yet he was given to pleasures and therefore lest he should wholly degenerate God took him the sooner away to prevent his Apostacy Thus that Apocryphal Author in wisdom Ch. 4.11 Saith He was taken away lest wickedness should Alter his understanding or deceit beguile his mind Which words if meant of Enoch by them have not so much of the Divine Wisdom of Solomon as that book is called as of the Humane Spirit of Philo the Jew the supposed Author of that book who living after Christ yet persisted in his Jewish Incredulity and gave out this private interpretation upon Moses's History of Enoch Divinely inspired whereunto Philos gloss holds no fit congruity Considering 1. To be a good man and yet to be a Voluptuous man are ãâã ãâã ãâã ãâã ãâã inconsistent 2. Neither doth the Author of that book of Wisdom name Enoch either in his 10th or 11th v. or any where else in that 4th Chapter but speaks in the General of Godly persons that are oft taken away betimes from evil to come 3. God could have preserv'd Enoch in ways of Godliness from all Apostacy had he lived three times longer as God did his Son Methuselah in a Godly life to the end of 969 years and as he did Lamech his Grand-child for 777 years and as he did Noah his great Grand-child for 950 years although those times all along after Enoch grew worse and worse and accordingly Temptations to Apostacy grew Stronger and Stronger The same divine power that kept all the other Patriarchs to the End and Enoch to the time of 365 years in Gods fear
consumed not the Bush and this apparition of Fire was well accommodated to that sire of zeal which had oft transported this fiery Prophet while he walked with God and wrought for God upon Earth it was the Seraphims or as the word signifies the Angels that are a flaming Fire Psal 104.4 that fetched up to Heaven this Seraphical Doctor so there was a sweet suitableness those were God Chariots or chearful ones ãâã ãâã ãâã ãâã ãâã as the Psal 68.17 Septuagint reads it the Angels were chearful to carry up Elijah and Elijah was as chearful to be carried up by them 4. There is mention made also of a Whirl-wind which is a strong circular wind that with violence gathereth things into it and carrieth them up in the middle of it thus Elijah was taken up into Heaven by a Whirl-wind 2 Kin. 2.1 and 11. This vehement Whirl-Wind hurried up the Chariot and Horses assoon as Elijah was ascended into it 5. 'T is said also that Elijah's mantle drop'd from him in his Ascension v. 13. no such is said of Enoch this Mantle Elijah let fall all his other clothes being consumed before his entrance into Heaven where there is no need of clothing and Elisha gladly took it up not only to make him amends for his own he had rent v. 12. but also to mind him of his Master while he wore it as a memorial of him and as a Token he should be clothed with his Masters Spirit as well as Mantle as appeared by his first Miracle v. 14. 6 There is the nearest Harmony betwixt those two Candidates of Immortality Enoch and Elijah in Scripture Record herein that Enoch was taken up in his Holy walking with God and Elijah in his Holy Talking of God both busie at that time in their Masters work Blessed is that man whom the Lord when he cometh shall find so doing Mat. 24.46 In a word 't is not improbable that Enoch was translated by a Whirl wind in such an Angelical Chariot as Elijah was though Moses be short in that Relation as in all the others before the flood he being exceeding concise in all the concerns of the nine first Patriarchs for near to 1656 year of the World Therefore 't is likely Enoch was translated in the same manner as Elijah was though it be not Recorded in Moses's Abridgment as he had the substance of the priviledge to wit Translation so he might the better have the circumstances to wit the Chariot c. for his Translation They both had fought the good Fight of Faith and both being Faithful unto Death went off the Stage as more than Conquerors to wit Triumpher's 2 Tim. 4.7 Rev. 2.10 Rom. 8.37 God caused them both to Triumph 2 Cor. 2.14 that is to ride up to Heaven in a Triumphant Chariot according to the manner of the great Roman Conquerors who after their famous conquests they used with grand pomp and splendour to ride up to the Capitol in a stately Triumphant Chariot through the Streets of Rome the Capital City then of the World Thus Enoch and Elijah Rode Triumphing over all their Adversaries Heads through the Air the Devils Territories and Countrey as he is Prince of the Air and as they pass'd along they looked Downward to the Earth with contempt and upward to Heaven with joy Thus far first of the manner how 2. Of the place whither The Popish as well as Jewish Drs. Dream of Enoch's going I know not whither nor they themselves something shall be spoke to this with brevity besides what I have said a little above in the Answer General as likewise what I have said to it in my discovery of the Person and Period of Antichrist page 72 73. c. Some of those Dreamers say those two Candidates Enoch and Elijah so called were only Translated into the Earthly Paradise out of which Adam was expelled upon his Fall and that there they both live without food as Moses did in his forty days Fast and there they shall both continue towards the end of the World and then return into the World again to make War against Antichrist who shall after a while slay them both being as they dotingly conceit the two Witnesses in Rev. 11.3 c. after which shall follow their true Translation into Heaven Answer 1. This fabulous fiction of the Popish Doctors is coined out of that Jewish Fable of Ecclesiasticus chap. 44. before quoted that Enoch is kept alive to Preach Repentance at the end of the World v. 16. as they Interpret it which is not Canonical Scripture and therefore a Dissent may be entred against the Authority of it as likewise this Romish Lye is borrowed from a misinterpretation of that Canonical Scripture in Mal. 4.5 that Elias must come before the great Day All this is alledged by the Romanists to wipe the Mouth of the Pope from being called the Antichrist because those two Enoch and Elijah are not yet come to oppose him in their persons but we have better Interpreters than those Popish ones of this Text and Oracle to wit 1. An Angel who applies it to John Baptist Luke 1.17 And 2. That Angel of the Covenant Christ Mat. 11.14 and 17.10 11. and him all must Hear v. 5. above all Antichrists agitatours And the Evangelist Mark begins his Gospel with this Prophecy of Malachi to inform us that this Elias is the Baptist who came in the like Spirit and Power the like Gifts Calling and Ministry c. as that Prophet did not by a ãâã ãâã ãâã ãâã ãâã or transmigration of Elias's Soul into John Baptist according to Pythagoras's notion but by Inspiration of the Almighty who hath the residue of the Spirit Mal. 2.15 yea the seven Spirits of God Rev. 3.1 and can give to one the like Spiritual endowments as he doth to another 2. Answer As therefore it is Apparent that Elias is come already according to Christs words and not to come before the day of Judgment to Convert the Jews and to Confirm the Elect in the Faith of the Gospel according to the sondly fabling Romanists So that Terrstrial Paradise out of which Adam was excluded was certainly destroyed by Noahs deluge For 1. The Scripture saith expresly that every thing was destroyed upon the face of the Earth every man only eight persons saved in the Ark Gen. 7.21 1 Pet. 3.20 therefore had Enoch been upon Earth he must have perished The 2. Reason is The Waters are also said to prevail fifteen Cubits over the highest Mountain Gen. 7.20 therefore Paradise must be overflown and the deluge destroyed it though the place remained after yet not the pleasantness of the place according to the Ancient saying Cecidit Rosa mansit spina the beautiful Rose which was the Blessing Failed but the grieving Thorn which was the Curse continued 3. Whereas some Romish Doctors say that Paradise or Enoch in some high part of it might be preserved from perishing by the Waters standing as a Wall round about them
he is Impassible therefore that any thing should grieve him is Impossible The cause by a Metonymy is put for the Effect The second Enquiry How did God resolve to ruin man How did he resolve to marr man as he did repent to make man Answ This is the positive part as the former was the Negative and both must be understood after the manner of men who usually say in cases of high displeasure I 'le consult no more I 'le dally and delay no longer I 'le resolve to ruin them that are in the power of my hands Thus saith God here My Spirit shall not alway strive c. Gen. 6.3 That is The Spirit of Christ in those few Godly Patriarchs who lived in that corrupt and incorrigible age did strive with the stubborness of that old wicked World 1 Pet. 3.18 19. Both Preaching to them Gods good ways and protesting against their evil works yea and this Spirit of Christ had suggested many a good motion in the very Consciences of that sinful offspring which they Resisted and Rejected as Acts 7.51 Now Gods Spirit is a delicate thing as some read Psal 143.10 If grieved once he may be driven away for ever Here he is weary with striving and urging them to Repentance for Sin and Reformation of life This doing despight to the Spirit Isa 63.10 Eph. 4.30 Heb. 10.29 moves God to come to a Final resolve for their total ruine I will destroy both Man and Beast v. 7. God hates sin worse than he hates the Devil for he hates him only for sins sake but he hates sin for its own sake God hates Man for sins sake and Beast for mans sake he will be revenged of both the Beast that was created for man perished with man What had those poor sheep done as 2 Sam. 24.18 They all alas are undone by mans sin and are for his Punishment to be marr'd with him as they were made for him This is a branch of that bondage which the creatures are still subject to and grievously groan under yet waiting for deliverance from it Rom. 8.21 22. The second particular is The causa ãâã ãâã ãâã ãâã ãâã or impulsive procuring cause and occasion of all this divine displeasure in so repenting of making man and so resolving for marring man and the whole sublunary Creation for mans sake was mans sin in General and it was all kind of sins in all Sorts and Sexes also in particular as the Evangelist Luke doth most roundly deiver it in a most Elegant Asyndeton saying universally They Ate they Drank they married c. Luk. 17.27 28. Without the copulative And between these actions as if they passed without Intermission from Eating to Drinking from Drinking to Marrying c. They follow'd these things so close as if it had been their sole and singular work and they born for no other end in the World summum bonum in Ventre aut sub Ventre posuerunt Those Antediluvian Belly-Gods made their Gut their God which is but a Dunghill Deity so rendring themselves far worse than the sorry Scavengers who live honestly by emptying Privies but those lived wickedly as if only to fill them Eating and Drinking on Earth what they were to digest in Hell from their Gluttony and Drunkenness they passed on to carnal concupiscence for sine Cerere Baccho friget Venus and est Venus in vinis Gluttony c. is the very Gallery that wantonness walks through not so much in lawful Marriages for that Luke nameth not v. 28. Chap. 17. as he doth v. 27. But in unlawful matches Such as their Lust Liked and Loved not only in their unequal Yokes of Polygamy but also of Sodomy too that odious concubitus qui non utrinque resolvit as Ovid Phraseth it and they Planted and Builded for the use of Posterity neither taking any notice of Noahs Predictions nor of their own Peril Their wits they had buried in their guts and their brains in their bellies Whoredom and Wine c. had taken away their hearts Hos 4.11 All universally were no better Hence the second Observation An Universal or General defection is amost certain fore-runner of an Universal and General Destruction All here of all Sorts and Sexes were departed from God all kind of sins were common amongst men In families were found promiscuous Lusts unlawful matches c. In the State abounded Tyranny Violence Oppression and all kind of Injustice In the Church appeared contempt of Gods Command abuse of Gods Patience unto Presumption and a despight of his bounty unto a fatal security in sin All these aforesaid abominations they wrought in Gods sight and God seemed for a long time silent and unconcerned Therefore their hearts grew fat as brawn they were set upon their Villanies and would lose no time therein Hence our Saviour saith They did know nothing nor indeed would know any thing until the very day that the Floud came Mat. 24.38.39 Into such a dead Lethargy were they cast by their notorious Impiety All flesh had corrupted his way Gen. 6.12 This was a ready preparation and provocation on mans part for an Universal Perdition from Gods Justice they were now grown ripe and ready for Gods Sharp Sickle Rev. 14.15 18. â Note The wickedness of man was great in the Earth Gen. 6.5 The World was now grown so foul with sin that God saw it high time to wash it clean with a Floud A Deluge of Sinning must now bring a Deluge of Suffering And their sin so heinous had given the very Earth so deep a tincture and a stain so engrained that it must lye soaking under water for about a twelve-month before it could be Rinsed and fitted for mans life again The Old World had heaped up such a multitude of horrid sins as the top thereof higher than Babels Tower reached up to Heaven and fetched such a floud of water from thence as reached up again to Heaven There was a grand superfluity of naughtiness Jam. 1.21 before there was so great a superfluity of overflowings of the Flouds Mens sins went over their heads as Davids did Psal 38.4 before Gods Judgments which their sins sent for came down upon their heads The World was drowned in wickedness before it was drowned in water their sin was writ on their punishment The second Note is Sin had its Advance the same way that it first had its Original both for Organ Object and Subject As a Woman was the Subject of the first sin so Women were here Satans Instruments to promote sin As the beauty of the Apple was the Object that bewitched the first sinner So the beauty of the Daughters of Men was that the Tempter presented to the Sons of God to render them manifold the Sons of the Devil 'T is said there is scarce any notorious sin but a Woman hath a hand in it as is observed quite through the Word and through the World and the Organ Satan used both in procreating and procuring the first
have been better and should have made a better choice from this silfull mixture sprung the Rebellious Race of the Giants who grew grosser in obstinacy all the 120 years and waged War against Heaven as the Poets say heaping up one great Mountain upon another and from thence throwing mighty Trees and prodigious Rocks up towards the Firmament to justle Jove or Jehovah out of his Throne This Rebellious Obstinacy in this Giganto-Machia or Giants War c. called great wickedness Gen. 6.5 made the world so foul that now God saw it high time to wash it clean with a Floud Gen. 6.3 6 7 8 12. Accordingly God will shortly cleanse the World grown foul again with sin since that by streams of Fire as he did then by flouds of Water There be but two ways of cleansing foul Vessels The first is by Water the second is by Fire Wooden Vessels may not pass through the Fire for they will be burned thereby Every thing that way abide the Fire ye shall make it go through the Fire and all that abideth not the Fire ye shall wake go through the Water Numb 31.23 Vessels made of Metal may abide the Fire so will not Vessels of Wood they therefore according to this Law of Purification musf be washed with Water This Great House the World hath many sorts of Vessels in it Vessels of Gold and Silver and Vessels of Wood and Earth 2 Tim. 2.20 21. Not only those Vessels of the House must be cleansed from Defilement some by Fire and others by VVater but the House it self as having a worse Defilement than the Vessels even the Plague of the Fretting Leprosie got into the Walls of it which cannot be scraped off Lev. 14.34 41 45. must be cleansed by Fire as well as by VVater As the cursed Canaanites had defiled their Land from one end to another Ezra 9.11 So this Gigantick Race of Rebels had defiled the World which was their Land from side to side with their uncleannesses The defiled Land of Canaan spued out all her Inhabitants and the World or rather the Maker of it spued out a floud to drown all its Inhabitants Oh the defiling nature and contagion of sin it infects the very House we live in the Garments we wear and even all the Creatures we use so that to the unclean by sin all things become unclean Titus 1.13 Yea the very House of God and all his Holy Ordinances Leâ 16.16 Thus sin defileth not only persons but places too yea all things as it did the World the House those Rebels dwelt in making it more foul than that Augean Stable the Poets speak of which Hercules could no way cleanse from its over-grown Filthiness but by causing a River to run through it and overflow it Thus the Great God dealt with the dirty Old World he drew a Deluge upon it to cleanse it from its prodigious Defilements Yet as an House wash'd never so clean at one time will by much egress and regress of Inhabitants and Strangers contract new and it may be worse filth in success of time so will need a new cleansing Even so this great House the World though it was wash'd clean with VVater in Noah's time yet since that 't is grown so filthy again and in our the last and so the worst of times become so full of dreggs as being almost at the very bottom of the Vessel it must shortly pass through the Fire as formerly it did through the VVater God hath resolved to Ruin it again by the other more merciless Element 2 Pet. 3.7 10 12. Then it shall not be the Earth below all under VVater but the very Heavens above shall be all on a light fire and all the Elements shall melt c. and fall like scalding Lead or burning Bell-metal upon the heads of the wicked who shall give a terrible Account while the whole World is all flashing flames of fire about their Ears 2 Thes 1.8 9. but the godly shall then be caught up into the Air above all this Affrightment to meet their Dear Redeemer 1 Thes 4.17 This last Destruction of the World by Fire as before by VVater was known in part to the very Heathens as appeareth by the Writings of Lucretius of Cicero de Naturâ Deorum and especially of Ovid singing Esse quoque in fatis Reminiscitur affore Tempus c. He remembred the Fates had decreed that the World should be burned c. But more clearly was it known to Job who lived before Moses Job 22.15 20. where those two Destructions by drowning and burning are both mentioned then shall the Fire of Hell begin to burn all over and shall never end Mark here these few things 1. Because the World was destroyed by VVater about the 1675 year of it from the Creation therefore some have taken up that Opinion that the World should be destroyed by Fire at 1675 years after Christ But this conceit Time it self that term being now expired hath sufficiently confuted Secret things belong to God Deut. 29.29 That day and hour knoweth no man c. Matth. 24.36 Sundry guesses have been given at it both by Antient and Modern Authors most of which Time the best Expounder of dark Prophecies hath already refuted 'T is sufficient for us to know that 't is known to the Lord Zech. 14.6 though it be not given to us to know that Time Acts 1.7 This Key of Knowledge wherewith to unlock this Mystery hangs only at Gods Girdle 'T is therefore our folly if not our sin to set our wits upon childishly playing in such serious and mysterious matters Eorum quae scire nec datur nec fas est Docta est Ignorantia talis Scientiae appetentia est Insaniae species Austin Ignorance of things not revealed nor lawful to be known is a learned Nescience and 't is a kind of madness to enquire after the knowledge of them Mark 2. The Time of Gods burning the World will certainly come shortly though the set Time thereof God hath hid from us For Two Reasons 1. For his own Glory that we may Admire crying Oh the depth of his unsearchable Counsels c. Rom. 11.33 what we cannot apprehend much less comprehend and acknowledge we cannot stand under that which we cannot understand This must be confess'd that we are subdued by that which we cannot subdue to our understandings and hereby we give God his due Glory 2. 'T is not known as for Gods Glory so for our good that we may watch always and not be secure as we would be if we knew it Ideò latet unus dies ut observentur omnes that one day is hid from us that every day might be improved by us as if it were our last day either for Death or Judgment The Harlot in Proverbs the 7th grew bold in her lewdness upon her knowledge of this that her Husband was gone forth in his Travel for such a time v. 18 19 20. And that evil Servant saying
goeth along both into Fire and Water to see they take no hurt by either Isa 43.2 and though God lead them into both yet he leaves them not in either but brings them forth of both into a wealthy place Psal 66.12 This is due comfort for true Christians 2. Civil Authors as Martyrologists shew how in all ages of the World since Christ the Church hath been oft cast into Gods Furnace and been under Fiery Tryals yet brought in Gods hand through all into such times of Rest and Refreshment as wherein she might draw her breath better than in the Furnace yea swallow down her Spittle and live comfortably what may befal us from those black clouds which gather about us we know not whether it may not prove a storm of Fire c. these two Scriptures Zech. 13.8 9. and Mal. 3.3 have a mighty sound in my Ears two parts shall be cut off and the third part I will bring not only into but through the Fire c. when he comes to sit as a Refiner of his Gold and Silver Vessels c. 'T is good for us to forecast fiery Tryals which never come the sooner for being foreseen but sure I am far the easier 'T is a labour well lost if they come not and as well spent if they do come whereas when they come on the sudden and surprize us as the unexpected Thief in the Night they find weak minds secure make them miserable and lastly leave them desperate praemoniti praemuniti forewarn'd forearm'd God hath made me a Watchman to sound this Trumpet of warning from my Watch-Tower to rub off your Rust and to rouze up all that are slumbring Virgins that I may deliver my own Soul Ezek. 3.17 18 19. to wit from my other mens sins 1 Tim. 4.16 Oh would God I could say that the house of Israel is not become Dross as Ezck. 22.18 I am afraid we are degenerated if not from our own former zeal yet from that of our zealous progenitours We may sigh out Heu pietas ubi prisca profana O Tempora Mindi Faex Vesper prope Nox O Mora Christe Veni Oh bless God for that blessed allay Isa 48.10 God will refine us yet not so exactly as Silver lest we should be consum'd in Gods Crucible having in us more Dross than good Oare he tries not with Rigour this none can abide Psal 143.2 but with Favour Psal 118.18 't is in mercy and in measure Jer. 30.11 Isa 57.16 If his Child swound in the Whipping God le ts fall the Rod and falls a kissing it to fetch life into it again Oh that our Faith may be found as Gold 1 Pet. 1.7 If not in such a fiery Tryal before yet at that of the Judgment-Day The third Grand particular in this History of Noah is Noahs eminent piety in the midst of that ungodly Worlds notorious Impiety Noah was a most Resplendent and Illustrious Star of the first Magnitude shining forth most gloriously in the darkest Mid-night of a most wicked World Hence ariseth The third Observation That the power and providence of the Most Wise and Most Gracious God doth preserve and provide the best of Men for the worst of Times Three points are here to be enquired after and answered The 1. Is the ãâã ãâã ãâã ãâã ãâã How it is so The 2. Is the ãâã ãâã ãâã ãâã ãâã or Why it is so 3. The ãâã ãâã ãâã ãâã ãâã After what manner First to demonstrate How it is so Ans 'T is most manifest 1. in Sacred History That God ordered the best of Prophets to be born and to officiate in the worst of Times oh what a degenerate Age was that wherein Moses appeared Duplicantur lateres Venit Moses Israel was in the Bondage of Egypt and in the worst part of that Bondage their Tale of Brick and Mortar-work was doubl'd upon them and that without Straw Exod. 1.11 14. and 5.18 19. c. Then God sent Moses their Deliverer And what a degenerate age was that wherein Samuel was born where there was no open Vision 1 Sam. 3.1 c. No better but far worse were the Times of Elijah who in his own computation was left alone of all the Lords Prophets when the Prophets of Baal were many 1 Kin. 18.22 in the days of wicked Ahab who sold himself to work wickedness whom Jezabel his wicked Wife stirred up 1 Kin. 21.25 and as bad were the times of Jehoram Ahabs Grand-Child when God sent the Prophet Elisha who said to that wicked King What have I to do with thee c. and surely were it not that I regard the presence of Jehosaphat I would not look toward thee nor see thee 2 Kin. 3.13 14. The like is recorded of all the Greater and Lesser Prophets who all as with one mouth do declare and declame against the wickedness of their several Ages they lived in as all their several Prophecies do abundantly testify in Isaiah Jeremiah c. and in Hosea Amos c. To omit ail these and come to the Master-Prophet our Redeemer the Son of God who was sent out of his Fathers Bosom into the World at a time of its greatest Degeneracy when few more than five persons are found upon Record who owned the good ways of God then came Christ that Almighty Healer and Soveraign Saviour As Joseph found his Brethren in Dothan which signifies Defection Gen. 37.17 So our Joseph or Jesus found the World in a state of great and sad Defection and when he comes again 't will be as bad shall the Son of Man find Faith on the Earth Luk. 18.8 Thus it appeareth by an Induction of Instances out of Sacred Writ that God raiseth up the best of Men in the worst of Times as he did Noah here in the Old World when all Flesh had corrupted their way Gen. 6.12 And this Secondly Is also remarkable in Civil or Secular History complying with that of the Sacred aforesaid that the best of humane Laws have been gained in the Reigns of the worst of Kings as an happy Counter-Ballance to their exorbitant and extravagant actings this leads me to the ãâã ãâã ãâã ãâã ãâã Why it is so Ans 2. Herein appeareth the Wisdom and Graciousness as well as the Power and Providence of God to reserve a little remnant for royal use in the worst of times that he might not ruine the whole work of his hands at once Saints are call'd the Salt of the Earth Mat. 5.13 As Salt keepeth Flesh from putrifying so do the Saints the World and are therefore sprinkled up and down as Salt Here a few Corns and there a few Corns one of a Tribe and two of a Family Jer. 3.14 to keep the rest from rotting 't is well said that Swine and Swinish persons have their Souls for Salt only to keep their Bodies from Stinking above Ground Christ and his redeemed are somewhere called the Soul of the World Oh what a Stinking Body would the World be without such a
forth at once Hand over Head this they did not but went out by pairs as the word imports without any disorder or confusion Gen. 8.19 This may serve to shame all the extravagancies in the World especially in the Church Yea 3. All must beware to be like those unclean Creatures in this as well as unlike in the other case to come in and go out from means of Grace both ways unclean as they did from the Ark what is this but to have seared Consciences Lastly Consider the Consequents after Noah's Egress NB. 1. He began the New World with Sacrifice Gen. 8.21 Beneficium postulat Officium Gods Mercy call'd for Mans Duty 'T is good to begin every new day with Duty to God for Mercy the Night before Joshua began his Wars which proved Conquests with Circumcision Josh 5.2 c. NB. 2. The Altar Noah Built was Erected say the Rabbins in the same place where Abel had Offer'd where Abraham did Offer and where the Temple Altar stood shewing that Christ is the standing Altar of all Ages and this Altar is one and the same in Type and Antitype Heb. 13.10 c. NB. 3. After this Sacrifice call'd Gnoloth or Ascensions God blessed all Creatures with an exceeding great Increase Gen. 8.17 so the Saints shall be blest at the glorious liberty promised Rom. 8.21 c. When they shall go forth then they shall grow up c. Mal. 4.2 NB. 4. After this also God enlarg'd Noah beyond the Fruits of the Earth to which Adam c. were confined to feed upon Flesh Gen. 9.3 for the preservation of him who had been their preserver all Creatures did owe their Lives to him and to all in him He had toiled hard to lay in provision for them now this was some Comfort to him and his concorning his Toil according to Gen. 5.29 that they might eat Flesh how much more is it to us that we may eat the Flesh of Christ which himself giveth us John 6.51 55. Alas our own Toil will not save us on this cursed Earth NB. 5. And Lastly Gods Covenanting with Noah though Man was evil only evil and continually evil Gen. 8.21 confirmed by the Rainbow Gen. 9.9 did prefigure the Spiritual and Eternal Covenant of peace by Christ with sinful Mankind Isa 54.8 9 10. Rev. 10.1 especially when fixed to a penitent Heart as the Rain-bow to a watery Cloud CHAP. X. The History and Mystery of Abrahams Tryals ABraham was first call'd Abâram which signifieth an High Father he is after called Ab-ra-ham by putting some of the letters of Jehovah to the former which signifies the Father of a multitude hence is he named the Father of the Faithful Rom. 4.11 which made him an High Father indeed and he became the Father of a multitude not only of the Jews but of the Gentiles also v. 12. for the Blessing of Abraham came upon the believing Gentiles Gal. 3.8 14. The highest Honour is oft given to this High Father As 1. God frequently calls himself the God of Abraham 2. Abrahams Bosom is made the Synonymon of the same import with Heaven it self and its unspeakable happiness Luk. 16.22 23. 3. Abraham is call'd three times in Scripture The Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 which was an higher Honour to Abraham than if God had engraven his name in the highest Orb of the Heavens This lofty style and most eminent Title speaks out a mutual Relation 'twixt God and Abraham God really favoured Abraham and Abraham entirely loved God as one Friend doth another hence it was That 1. There was frequent Communion between God and Abraham who had his familiar Visions of God And 2. There was a Friendly League and Covenant both Offensive and Defensive betwixt them Gen. 12.2 3. and 15.1 18. and 17.2 7. And 3. As an excellent Ensign of this Honourable Friendship it was for Abrahams sake that his God swore to him Heb. 6.17 God willing more abundantly c. did not simply say but solemnly Swear to Abraham which was a glorious condescention that he would bless him in himself and his and make him a blessing to many others Gen. 12.2 3. Thus Abraham the tenth from Noah as Noah was the tenth from Adam had also most high honour put upon him as was ut suprà upon Noah for as Noah was the restorer of Religion to the World so Abraham was the establisher of it in the World yet in this respect Abraham is advanced above Noah in as much as Destruction was extended to all people in Noahs days but Salvation was Promised to all Nations in Abrahams days In thee saith God to him shall all the Nations of the Earth be Blessed Gen. 12.3 c. Moreover this Friend of God was a tryed Friend for God did try him with ten tryals and every one worse than other though still God led him from lower to higher and harder tryals the last of the ten being the highest and hardest of all about Offering up his only Son c. yet still he sticks close to God as his Friend yea as his Life Deut. 10.20 and 30.20 that this Father of the Faithful might become a perfect Pattern or Copy to both Jâws and Gentiles that were to be the Children of Abraham He must give no less than ten proofs and evidences of his Faithfulness to God which shews us two Truths 1. No Bosom of any Son of Abraham Luk. 19.9 can expect exemption from Tryals and Temptations when that Bosom of Father Abraham to which Heaven it self is compared was assaulted with them c. 2. Abrahams practice of Faithfulness to God under all his ten Tryals and Temptations as a faithful friend of God is ablessed pattern to all the Sons and Daughters of Abraham for their holy imitation under all their Exercises Children should follow the foosteps of their Father Heb. 6.12 and we must all tread in Abrahams steps in this lower World Rom. 4.11 12. or we shall never lodge in Abrahams Bosom as Lazarus did Luk. 16.22 23. in the better World Abraham indeed stands under a threefold resemblance As 1. He represents or resembles God the Father in these parallel congruities 1. As Abraham was an High Father as his name signifies so is God the Father the Highest Father yea the Father of all Fatherhoods 2. As Abraham was the Father of many Families both Jews and Gentiles that are Faithful yet had he but one only Son by natural Generation to wit Isaac Born in fulness of time to him So God the Father is the Father of all the Families in the World Eph. 3.14 15. yet hath he but one only Son by Eternal Generation which none can declare Isa 53.8 to wit Jesus born of a Virgin in due time Gal. 4.4 3. As Abraham so loved God that he spared not his only Son but would have offer'd up Isaac upon Mount Moriah Gen. 22.1 c. So God loved Abraham and the Families in him so much that he gave his
only Son Christ John 3.16 to die for them on Mount Golgotha or Calvary to redeem them that were worse Gally-Slaves than those to the Turks tied or chained to an Oar. God the father sent Christ his Son out of his own bosom may not we say as they did Joh. 11.36 Lo how he loved us As Christ loved Lazarus whom he calls his friend Joh. 11.11 and so he doth his Disciples Joh. 15.14 15 16. When God bought us off from Death and Damnation we were in a worse case than any Turkish Slave alas the bands of Iniquity are upon us in the state of Nature Act. 8.23 and that his only beloved Son Christ must be the ãâã ãâã ãâã ãâã ãâã the price of our redemption herein is not observed the law of buying and selling to wit tharum pro chariori something dear for something dearer for here God giveth his Son the best of all things for us the worst of all things is there any love like this love Joh. 15.13 2. Abraham represents or resembles Christ the Son in parallel congruities also As 1. Abraham was an High Father so Christ is call'd an Everlasting Father Isa 9.6 2. As Abraham went out of his Fathers House and Native Country at Gods Command so did Christ leaving Heaven and his Fathers Bosom he came down to the Earth to setch us up thither 3. As Canaan was promis'd to Abraham and to his Seed so is Heaven to Christ and to his Seed Gal. 3.16 28. c. 4. As Abraham delivered Lot and many more Captives out of Captivity by a great Victory Gen. 14.16 So Christ hath delivered a whole World of Captives this Captain of our Salvation Heb. 2.10 conquering the strong Man and Devil v. 14. Luk. 11.21 and leading Captivity Captive Psal 68.18 Eph. 4.8 Col. 2.15 5. As Abraham interceeded for the Righteous in Sodom and for the VVicked therein for their sakes Gen. 18. from 24 to 32. So Christ maketh Intercession for the Righteous Heb. 7.25 and 9.24 and 1 Joh. 2.1 yea he prayed for those VVicked ones that wickedly crucified him Luk. 23.34 6. As Abraham turn'd the Bond-Woman and her Son Hagar and Ishmael out Door Gen. 21.12 14. Gal. 4.30 even so Christ excludeth all Bastard Hypocrites saying Depart from me I know you not Mat. 7.22 23. 7. As Lot and his Family were saved from the fire of Sodom for Abrahams sake So are we saved from the fire of Hell for Christs sake 8. As the Princess Sarah was taken from Abraham for a while by the King of the Philistims Abimelech and by the King of the Egyptians Pharoah Gen. 12. and Gen. 20. yet he recovers her again without harm even so though the Spouse the Church that great Queen and Princess seem to fall some while into the hands of black Gypsies or Uncircumcised ones yet Christ recovered her again without any hurt for God restraineth them from harming her Gen. 20.3 6. he will make all the Kings of the Earth who endeavour to be injurious to his Spouse to know that they are all but dead Men as then 3. Abraham carries the resemblance of every true Christian as well as of Christ in many parallel cases also As 1. Abraham was a friend of God so is every sincere Servant of Christ Joh. 11.11 and 15.14 15. God is a friend to them and to theirs Exod. 20.6 Psal 37.26 and 115.13 14. 2. Abraham was of Gods Court and Council God said shall I hide from Abraham Gen. 18.17 no more God hide his secrets from them that fear him Psal 25.14 Joh. 15.15 c. 3. As Abraham was Circumcised Gen. 17. so are all right Christians Rom. 2.28 29. Col. 2.11 having put away the foreskin of the Heart Jer. 4.4 The Circumcision of Christ by his Merit and Spirit takes off all the Actions of the old Adam Eph. 4.22 as the cutting off the praeputium or foreskin was painful and caused bleeding in Circumcision So the abandoning of Fleshly Concupiscence in Mortification is irksome to the Flesh and oft causeth a bleeding Heart 4. As Abraham was call'd from Babylon or Country of Babel to Canaan the Land of Promise so is the Christian from a state of Confusion as Babel signifies Hebrew into the Covenant of Grace 5. As Abraham was but a Pilgrim and Stranger in this lower World Heb. 11.9 10 14 15. So the true Christian hath his Conversation in Heaven while he bath his commoration on Earth Phil. 3.20 Strangers and Sojourners below but Burgesses and Citizens above Eph. 3.19 Their Tents or Tabernacles here become Mansions hereafter 6. As Abraham yields up his Isaac his Laughter as the word signifies unto the Lord so doth the true Christian his Dearest lust his peccatum in deliciis his best beloved Sin at Gods Command 7. As Abrahams Faith was a working obeying Faith so the true Christian yields obedience to the Faith Rom. 1.5 that is to the Doctrine of the Gospel or to Christ the proper object of Faith and not only so but his Obedience is the Obedience of Faith Rom. 16 â6 his Faith brings forth Obedience 'T is not a dead workless Faith but the Faith of Gods Elect. Tit. 1.1 is lively working Faith this saving Faith is not idle but works by love Gal. 5.6 As life discovers it self by Fruit and Action so doth Faith by Trust in God and Love to his People It appeared that Canaan was a good Land by the excellent Fruits which it brougââ forth Num. 13.23 It was an evidence that Dârcas was a good Woman because she had made many coats for charitable uses Act. 9.39 so 't is here as Faith doth Justifie the person according to Rom. 3.28 so works do justifie the Faith to be a right real and saving Faith according to Jam. 2.17 21. that Tree which is not for Fruit is for Fuel and for the Fire 't is not enough to say we have Faith but we must do something to demonstrate it saying so will not serve the turn Jam. 2.14 Men may word with God and yet miscarry Isa â8 2 3. God is too wise to be put off with bare words he will turn up our leaves and look for our Fruits as Christ did to the Fig-Tree Mat. 21.19 which when he misseth he Curseth yea he lays down his Basket and takes up his Axe and cutteth it down that it may cumber the Ground no more Luk. 13.7 Christianity is not a matter of names or words as Gallio thought Act. 18.15 't is not a bare talking of God but a strict walking with God Augustin saith the Judge at the day of Judgment will not ask men quid legerint so much as quid egerint non quantum dixerint sed quomodo vixerint not how they have worded but how they have walked not what they have spoken so much as how they have Acted to live soberly c. Tit. 2.12 and to do Justly c. are things that God requireth at our hands Mic. 6.8 As Faith is the Taking in of God
were both blessed by Noah For first the Posterity of Cham is Thirty upon the Register but of Shem only Twenty six and of Japhet but fourteen And secondly Cham's Countrey to wit Canaan was the Navel of the World a Land that flowed with Milk for Necessity and with Honey for delight Exod. 3.17 where the hardest Rocks did Sweat out Honey and Oil Deut. 32.13 for them to suck and be satisfied Isa 66.11 A Land which God spyed out among all other Lands for his own peculiar people yea for himself to dwell in which indeed was the glory of all Lands Ezek. 20.6 Deut. 8.7 8 9. and 11.11 12. Lo this goodly Countrey was cursed Cham's Possession whose portion was in this Life Psal 17.14 when his two Blessed Brethren dwelt in the more Barren parts of the Eastern and Western World for their hope was not in this VVorld 1 Cor. 15.19 God deals with his people as the Inn-keeper doth with his Guests who lets them have his choicest Meats and his chiefest Lodgings but reserves the Inheritance for his Children and whatever provision they gather up till they Inherit though it may sometimes prove hard fare yet they have all upon Free-cost whereas the VVicked as do the Guests pay dear for all their better Enjoyments at last Job 20.14 15. Levit. 18.25 Ezra 9.11 They were fatted for their own Fall The third Note is Nimrod of the Posterity of cursed Cham was the Captain and Chief Master-Builder of the Tower of Babel for that was the beginning of his Kingdom Gen. 10.10 though not the end of it for he swam to the Grandeur of his Monarchy through a Sea of Wood while this mighty Hunter hunted Men more than Beasts to Sacrifice their Lives to his own Lust which when he had done he falls upon Building the Tower of Babel and the City of Babylon Gen. 11.2 4. in the Land of Shinar which signifies Hebr. that which scattereth for it had scattered out of it all its wicked Inhabitants they were all wash'd away with the Floud and scatter'd again by the confusion of Tongues at the Building of Babel Gen. 11.8 which was the great evil they feared ver 4. and by that Enterprize sought to prevent This wicked Work in Shinar as the Countrey of Chaldea is call'd Dan. 1.2 God did witness against and worded it with these bold Builders point to point Go to say they Gen. 11.4 Go to saith he ver 7. Let us Build up to Heaven and get up to God say they Hence the Poets feign their Gigantomachia or Giants War against Jove c. heaping Pelion upon Ossa one Mountain upon another Let us go down from Heaven to them saith he Let us make us a Name say they Let us confound their Language that they may not so much as know their own Names saith he lest we be scattered say they Let us scatter them abroad the World saith God ver 8. Thus the Lord confuteth their Folly from step to step and punish'd their pride for they did not Build for God but for themselves in contempt of God and for suppressing his Worship and setting up Idolatry Consecrating their Tower to Bel their Idol and adoring the work of their own Hands this brought confusion upon them thus provoking a Jealous God and no better an Issue may the Babel-Builders of our day expect God will turn them to Grazing as he did Nebuchadnezzar Dan. 4.30 32 c. who proudly speaks This is Babel which I Build for the Honour of my Majesty c. As old Babylon was the beginning of Nimrod 's Kingdom Gen. 10.10 So Rome or New Babylon is the Head of Antichrists Kingdom the Pope is the Nimrod of the World who Hunteth Mens Souls to Murder them Revel 18.13 as he did Bodies The fourth Note is Abraham's Ancestors were Contributers to and Abettors of this Building of Babel for 't is said Gen. 11.1 2. the whole Inhabitants of the Earth were of one Language and Journey'd from the Hills to the Plain and said one to another Let us Build the Tower c. to wit the Posterity of Shem and Jophet as well as of Cham all Recorded Gen. 10. NB. ãâã The Wicked are mixed among the Righteous in this World and though Nimrod was the Ring-leader as before of this Theomachy or Rebelling against God and made the first motion of this Enterprise Abiit tandem in studium Catholicum yet it gained an universal Consent even among Shem's Seed the Hebrews and therefore godly Heber their Father Exod. 1.15 call'd his Son Peleg Gen. 10.25 which signifies Division that he might have before his Eyes a perpetual Monument of Gods Just Displeasure against the proud Babel-Builders because then the Language was divided from the Hebrew and Aben Ezra over-boldly saith that Abraham himself was one of this number of Builders 't is more probable his Progenitors were so whatever Abraham was in Idolatry while young as before for they served other Gods Josh 24.2 Nor his Remote such as Noah Shem c. but his Immediate Progenitors from whom Laban learnt to consult his Teraphims Gen. 31.19 30. goodly Gods that could not secure themselves from Stealing nor from saluting Rachels Breech ver 34. and to Swear by those Idols call'd the Gods of Nabor ver 53. as well as the Gods of Abraham and of their Father Terah all which served strange Gods Josh 24.2 Even Abraham as well as the rest until God call'd him to his Foot Isa 41.2 from the Feet of Idols and from this Bel of Babel were he Born at that time This doth most highly advance the greatness of the Free Grace of God thus to call whom he will Mark 3.13 and to have mercy on whom he will Rom. 9.15 16. God found even Abraham himself ungodly Rom. 4.2 5. but he did not leave him so God must make us good or he 'll never find us so Indeed some say that the Posterity of Heber did not consent to the Building of Babel and therefore were not punish'd with the division of Tongues but retain'd their own Language yea and Countrey too the Eastern part and were not dispersed to Remote places but the general Opinion is that the Seventy Families dwelt together before the Building of Babel and all concurred in that Work they all living in that Countrey where the Tower was Built The fifth Note Doth Shem's Posterity assist Cham's to Build Babel and burn Brick with them in order thereto then Shem's Seed shall make Brick as Bond-slaves in Cham's Countrey to wit Egypt six Hundred years after for despising the Blessing of Shem Gen. 9.26 27. and for expecting a Shem or Hebr. Name by their Conjunctions with cursed Cham Gen. 11.4 of their own raising up in God-daring Work Therefore Abraham's Successors to wit Believers all of his Seed are call'd upon to come out from Babylon c. Revel 18.4 and not to assist in any such God-provoking Enterprize as Abraham's Predecessors did we must leave that Work to Cham's Posterity
while all living or wherein to Bury them when any of them Died until it came to his Dear Sarah's case oh then why should any of the Children of Abraham be discouraged that they have no more than a Burying-place upon Earth when Father Abraham the Heir of the World had no more a great Worldling who laid Houses to Houses and Land to Land by multiplyed Purchases was gravely rebuked by a good man who measured out his Grave before him and told him those few Inches of Earth he must be reduced to at the last we should with Father Abraham mind our Mortality most and other things less The first Doom God Denounced was Thou-shalt surely Die and the first Doubt the Devil suggested was Thoushalt not surely Die there yet remains something of the Spawn of that old Serpent in us to forget our Mortality and to hope yet to live a little longer and so to doubt of that whereof there is the greatest certainty putting the evil day of Death far from us whereas we should neither be fond of Life not fearful of Death but learn to Die daily making Death familiar to us at Bed and Board 'T is very observable how our first Parents cloth'd themselves with Fig-Leaves but God misliking that gave them Garments of Skins a memorial of Mortality hence some say that Christ Cursed the Fig-Tree which bore only Leaves to cover Mans Sin but commended John Baptist who did wear Skins to mind him that he was a poor Mortal The 3. Inference remarkable is If to this of Abrahams purchasing a Burying-place we compare the Jews purchasing with the Price of Christs Blood that Potters Field to Bury Strangers in Mat. 27.7 This will Teach two things 1. That the Jews began to be Dispriviledg'd and Disinherited of their own Land by Crucifying the Emmanuel and Lord of the Land Isa 8.8 Hos 9.3 for hereby Strangers or Gentiles got Footing in it and Possession of it as the Evangelist saith purchas'd by Christs Blood 2. If we be Strangers as we are Gentiles to the Jews Sin in Crucifying the Lord of Life then 't is not so much a Burying-place but a Living and Reigning-place is also purchas'd for us by the Price of Christs Blood not only a Burying-place for our Bodies as a safe Receptacle and Dormitory until the Resurrection upon Earth the Panegyrick or Congregation-House as before the Lord keepeth all the Bones of his Saints Psal 34.20 but also a Reigning-place for our Souls in Heaven to wit those Glorious Thrones Promised to such as follow Christ in the Regeneration Mat. 19.28 and those Mansions of Glory which Christ both Purchaseth and Prepareth Joh. 14.2 3. not only for the Soul until the Resurrection but also for the Body after even for ever Thus far of Abrahams Divine Call in all its parts when whence whither and why now followeth his Obedience of Faith to Gods Call 't is expresly said he obeyed and went out not knowing whither Heb. 11.8 as if he had follow'd God blindfold putting his hand into Gods hand and resigning up himself to his God and his Will to Gods Will well knowing with whom he went though he knew not whither be went So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham we must all walk in his stops or we shall never Lodge in his Bosom as before All his Children must write after his Copy of Obedience which in its transcendency hath a threefold excellency It was an Obedience so transcendent as to be 1. Without Hesitation 2. Without Reservation 3. Without Limitation Of these in order 1. It was Obedience without Hesitation he used no disputation in the case he falls not upon arguing with God in any Carnal reasonings against his Call and Command saying I cannot apprehend any urgent occasion why I should forsake my own Native Countrey and may not I justly suspect it no better than a piece of sublime folly to go I know not whither and to leave a certainty for an uncertainty Is not one Bird in the Hand as saith the Proverb better than two in the Bush He doth not alledge Lord first satisfie my Scruples and convince my Judgment that 't is my Duty and then will I follow and obey thee No he doth not dispute but dispatch he doth not say as those Recusants in the Gospel said Suffer we first to go and bury my Father Mat. 8.21 Or I have bought a piece of Ground and I must needs go to prove it c. Luke 14.18 19 20. Neither did Abraham dare to do as better Men than those aforesaid even as Moses Exod. 3 1â and 4.10 11 12 13. or as Jeremy Jer. 1.6 who both do bring in their carnal Reasonings strongly to confute God and his Call No such thing is Recorded of Abraham had he with Theudas thought himself some body Acts 5.36 He would have rais'd some chatting Discourse or Dialogue with God but he plainly becomes a No body before him lyes down at his Foot Isa 41.2 and by the strength of his Faith dashes down all the scummy Bubbles of carnal Reasonings which unbelief would have Boiled up He falls down before the Majesty of that Great Divine Truth Who art thou Oh Man that darest reply against God or word it with him Rom. 9.20 21. If a private Subject may not say to his Prince What dost thou Eccles 8.4 Much less may poor Man say so to the Great God that King of Kings and Lord of Lords 1 Tim. 6.15 Balaam took it ill that his Ass should reply upon her Master Numb 22.29 But we must be content to be dumb Asses as the Apostles phrase is 2. Pet. 2.16 and speechless Fools in respect of our Lord and Master Jesus Christ 1 Cor. 4.10 'T is not a good Angel but the evil one that opens our Mouths to make replies upon such a Soveraign Master our Lord is wiser for us than we can be for our selves our fleshly wisdom is enmity against God Rom. 8.7 That is the forbidden Fruit which must be vomited up by Repentance it being Earthly Sensual and Devilish Jam. 3.15 It is remarkable how God spoke in the silly Ass but 't was the Devil that spoke in the subtile Serpent and how Christ rode upon an Ass into Jerusalem but Satan convey'd himself by a Serpent into Paradise we must all die to our own wisdom and live in Gods as Aaron's Rod swallow'd up those of the Magicians Exod. 7.12 so ought Gods Wisdom to swallow up ours A poor nothing bewilder'd Creature is most suitable and acceptable to an All-sufficient Christ who is Wisdom in the Abstract we must resign our All to him who is our All in All Col. 3.11 without Hesitation 2. As Abraham's Obedience was without Hesitation or any contrary Disputes against Gods Call so it was without Reservation he resigns up himself to the command of God not by halves but wholly without any Ifs or And 's as we say The Popish Lying Doctrine of
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 Sâcinians and Arminians also that are not ashamed to symbolize with the Pagans herein being burdened with the same seeming Reason saying Why would God suffer sin to enter into the World which he might have hindered knowing he should be thereby under a necessity either of tormenting sinful men in Hell or his Innocent Son Chrifst on Earth yea both these must be tormented Ans 1. 'T is no less than blasphemy to say that the great God wanted either Wisdom or Power to prevent the entrance of sin into the World seeing he is Infinite in both his Infinite Wisdom could have designed another way than sins entrance and his Infinite Power could have accomplished that design for prevention of sin 2. Though Divine Power had undoubtedly a Dominion over sin either to prevent it or to permit it yet Divine Wisdom thought it best of all to permit it upon Reasons weighty in themselves yet unsearchable to our humane capacities VVhat man knoweth the deep mysteries of the mind of God or who hath been his Counsellor Rom. 11.34 'T was blasphemy in Alpbonso the wise the fool rather to say had he been of Gods Counsel at the first he could have amended many things that now are in the World 3. If we consider the State of Innocency under the Covenant of VVorks simply as it respects Man only so it had been better and more excellent morally that Man had never sinned and never been sick so as to need a Physician But if we consider Mans condition in that first Estate relatively as it had a respect to a more universal good to wit the Glory of God in the flowings forth of his Free Grace and the greater manifestation of his Infinite Love there is more Divine Excellency in Mans falling by sin and rising again by Christ in the Covenant of Grace Gospel-Repentance or Godly-Penitency wherein Faith fetcheth in Healing from Jesus for a sin-fick Soul is better than a Legal-Innocency a Gospel-rising than a Law standing upon many accounts 1. This was the way which the Infinite Wisdom of God invented to make the best evidence of his Love to Man as 't is said of sinful Man that he sought out many Inventions Eccles 7. v. 29. So may we say of the most holy God that he sought out a world of Inventions for the Excursion of his Love to Man and among all sorts of ways his Wisdom could invent and that in an Eternity of time too he pitcheth upon this as the best way to let Man fall into sin and to become an Enemy to God that his great Love as 't is call'd Eph. 2.4 might be the more manifest which would not have appeared so great if Man had not sinned To love Man as a Friend who had never displeased him all his life as that Elder Brother said to his Father Luke 15.29 was over-low a way of love for him who is called Love it self 1 John 4.8 16. No Man must be a sinner a God-offending creature and this must be the way whereby God commendeth his Love to Man Rom. 5.8 10. Such an unsearchable way of hidden Wisdom's inventing as neither Heighth nor Depth nor Breadth nor Length thereof could ever be found out by Man who must endeavour to Admire it but must not undertake to Express it Rom. 11.33 Eph. 3.18 19 20. Who art thou O man that dare chat and argue with the most wise God who found out this way for glorifying his own Justice upon some and his Mercy upon others Rom. 9.20 c. Oh Mercy Mercy Mercy presupposeth Misery primum Dei donum est Amor as he is Goodness so he is Love and he laid this platform from all Eternity to let out his Love in a way of Mercy permitting Man to fall into Misery meerly that it might serve as a Soil to set off the Love of God the more The second Account is As this was Gods way to set forth his Love to Man the more so 't is to raise up Man's Love to God the more That great sinner the Woman that washed Christ's feet with her tears and wiped them with her hair loved much because Christ had forgiven her much Luke 7.38 to 48. She loved him not only more than Simon there who never had faln so foully as she had done but even more than the blessed Virgin of whom we never read that she did so manifest her love to Christ in such actions as this greater sinner did who had a deeper sense and a more powerful feeling of Divine Compassions obliging her to return love for love yea proportionally measure for measure more than many that had never so faln
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey ãâã ãâã ãâã ãâã ãâã is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there ãâã ãâã ãâã ãâã ãâã the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
Covenant at Horeb with them thus also 't is pleaded We have Eat and Drunk in thy presence Luk. 13.26 which holds out though it be a Comfortable yet is it not an Infallible Sign to confirm the Covenant for some do Eat panem Domini not panem Dominum as Austins Phrase is The Bread of the Lord not the Bread which is the Lord they rest satisfied with the Shell but reach not to enjoy the Kernel to wit that which is Meat indeed and Drink indeed Joh. 6.55 those Christ calls no better than workers of Iniquity others are of opinion that Berith comes from Barah to Feed or Eat because the First Covenant 'twixt God and Man concern'd Mans Eating or Feeding on the Fruit of Paradise The 3. Derivation of Berith is from Bara creavit for the Covenant of Grace was a new Creation of the old Man faln into Sin by breaking the Covenant of Works thus by the Grace of this Covenant of Grace we are said to be Gods workmanship Created in Christ Jesus to good works c. Eph. 2.10 and made new Creatures Gal. 6.15 The 4. Derivation of Berith is from Barar purgavit to purge or purifie from Dross and this is Gods work which he doth for all he brings into the bonds of this Covenant of Grace he purifieth them to himself a peculiar People Tit. 2.14 he purges away their Dross sits them for his use and Sanctifies them for his Service 2 Tim. 2.21 The Master Scours his Vessels of Mercy better than of Silver or Gold and makes them as bright as Angels before he place them upon th se Celestial Shelves of the Glorious Mansions prepared for them Job 14.2 The 5. Etymology of Berith some etymologists derive it from Barar which signifies not only to Clarifie but also to Declare because this Covenant is a timely declaration of Gods good VVill to Man Luk. 2.14 which he conceived in himself before all time as before 't is only a Transcript of the Eternal Covenant betwixt the Father and the Son the good VVill of him that dwelt in the Bush Deut. 33.16 or that dwelt bodily in the Flish of Christ Col. 2.9 hereupon the Covenant of Grace is call'd the Gospel quasi God-spel out of which man may spell glad tydings as the word ãâã ãâã ãâã ãâã ãâã or Evangelium signifies from God to him the Gospel being the best News in the World from God to Man and from Heaven to Earth no better Tydings can be told than that Divine Justice is satisfied that the Wrath of God is appeased towards offending man that sinful man is reconciled to the most Holy God and that Paradise which man by his sin had shut against himself is now opened by the Merit and Spirit of Christ for him again c. The 6th is rather a witty Descant than a regular Derivation Berith having a tognation with Karath and affinity with Bathar wherewith 't is oft used the former word signifying to cut in twain is joined with Berith Isa 55.3 So I will make is in Hebrew I will cut a Covenant and the latter signifying divided in the midst as at Covenant-cutting Jer. 34.18 Gen. 15.10 Hence they therefore do derive Berith from the likeness of Caph to Beth Hebrew Letters This was the Antient manner of cutting Covenants or according to our reading making them they cut the Calf in twain wishing to themselves so to be cut asunder if they break their part of the Covenant This was the Foederal Rite both among Jews as before and Gentiles also Virgil speaks of this Ceremony Et Caesâ jungebant Foedera porcâ Aeneid lib. 8. So doth Homer Livy and Tully c. God also threatneth to cut the wicked Servant in twain ãâã ãâã ãâã ãâã ãâã for forgetting the Covenant of his God Matth. 24.51 that is shall tear his soul from his body by main force Job 27.8 Throw him out of the World by as it were an Ejectione Firmae or Writ of Ejectment and hurl him into Hell there to undergo most exquisite Torments such as they did which were sawn asunder Heb. 11.37 He will hew them in pieces as Samuel did Agag 1 Sam. 15.33 Such as speak amiss of the God of Heaven shall be cut in pieces and their houses made a Dunghil Dan. 3.29 'T was a fearful thing for those Enemies of Gods Daniel to fall into the paws and jaws of those fierce Lions which had mastery over them and brake all their bones to pieces ere they could reach the bottom of the Den Dan. 6.24 How much more fearful a thing it is to fall into the punishing hands of the living God Heb. 10.31 Such shall have the Cauls of their hearts torn in sunder when God roars as a Lion against them Hos 5.14 13.8 Oh consider this ye that forget God and his Covenant lest he tear you in pieces and there be none to deliver you Psal 50.22 You had far better anger all the Witches in the World yea all the Devils in Hell than this God of Heaven Thus much of the Hebrew name Berith first considered 2. The Greek name 1. ãâã ãâã ãâã ãâã ãâã which primarily signifies a Testament whereby men absolutely dispose of their goods in their last Will proved in Court and approved by it from ãâã ãâã ãâã ãâã ãâã to dispose both these two words are put together Acts 3.25 ãâã ãâã ãâã ãâã ãâã Ye are the Children of the Covenant which God made or disposed of There the Primitive Verb and Derivative Noun are placed together by the Holy Spirit The same we find Heb. 8.10 10.16 which the old Latine Version interprets to dispose by Testament And so with the Septuagint ãâã ãâã ãâã ãâã ãâã frequently occurreth as Gen. 21.27 32. 26.28 31.44 c. which answereth well to Karath Berith to strike or cut a Covenant in the Hebrew phrase 2. ãâã ãâã ãâã ãâã ãâã a Compact or Covenant properly conditional depending upon the mutual Stipulation of both parties therein concerned Drusius saith that the Hebrew word Berith signifies both ãâã ãâã ãâã ãâã ãâã which in Greek he saith are Synonyma's upon Heb. 9.16 17. I do find that in the Apocrypha the word for Covenant is ãâã ãâã ãâã ãâã ãâã all along and not ãâã ãâã ãâã ãâã ãâã as Wisd 1.16 1 Macch. 10.26 2 Macch. 13.25 24.26 But Criticks do observe that the word Berith used seven times Gen. 9.9 11 12 13 15 16 17. and elsewhere is always rendred by the Septuagint ãâã ãâã ãâã ãâã ãâã as it is always expressed in the New Testament and never ãâã ãâã ãâã ãâã ãâã which properly signifies a conditional Covenant except in Isa 28.15.18 where the Covenant with Death is mentioned Hebr. cut a Covenant as Isa 55.3 wherein the conditions whereupon the Covenant was made were precisely and exactly on both sides determined and as it were cut out and so the Covenant depended upon the Mutual Stipulation of both the parties as is storied of the man
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
as upon a Sea of Glass mingled with Fire Rev. 15.2 such a slippery Pavement hath she to stand upon brittle as Glass as well as slippery as Ice yet transparent to the All-seeing Eye and troublesome as the Sea yea full of fiery Afflictions also because the VVorld hates the Church this Pavement hates all Holy ones that stand upon it The VVorld will hate the Church saith Christ Joh. 15.18 19. because the Church is not of the VVorld tho' she be in the World and because the VVorld is carried on by a contrary principle and is condemned by a contrary practice of the Church the World hates the Church as Esau did Jacob and as Inhospitable Savages do those which land upon their Coasts The VVorld is both the Elder and the Greater than the Church 1. The Elder as the state of the Fall in the First Adam was Elder than the Rise by the Second Adam and Degeneration than Regeneration as before 2. The Greater In as much as the thing containing must be greater than the thing contained within its circumference Yet this Oracle of God which neither speaks Ambiguously nor Fallaciously solemnly saith that the Elder or Greater shall serve the Younger or Lesser which shall certainly be accomplish'd when the Rulers of the VVorld come bending to the Church Isa 49.23 1 Cor. 15.22 23 24. when God the Father gives to his Son Christ the Heathen for his Inheritance and the utmost part of the Earth for his possession Psal 2.8 and when all the Kingdoms of the VVorld shall be the Kingdoms of the Lord c. Rev. 11.15 16. Then the Elder is subjected to the Younger 3. More Narrowly Rebekahs VVomb represents the VVomb of Christendom commonly so called which is only a part of the World and that part thereof wherein the Christian Religion is professed and in this Womb there is an Esau as well as a Jacob to wit a Malignant as well as a Militant Church yea and this Esau or Malignant Church is in respect of the Apostacy only elder than the Militant the false Church since the General Falling away foretold 1 Tim. 4.1 from the Primitive Faith to the Doctrines of Devils is indeed Elder than the True the Romish than the Reformed Religion for there must be a Deformation before there can be a Reformation but non erat sic ab initio The Romish Religion was not so from the Beginning 't is so far from being Apostolical that 't is become Anti-apostolical so far from being Christian that 't is now an Antichristian Religion and the work of the Reformed is only to reduce their novel Tradition and Upstart Inventions of Men to the pure appointments and primitive institutions of God yet as to us the Romish Church is the Elder though the true Christian Church was before their Antichristian as Esau was and full as Hairy like a Beast as Savage and Bloody as he Yet this Infallible Oracle of God doth foretel here that this Elder the Romish shall serve this Younger the Reformed Church yea though the first be greater it shall be brought down into subjection unto the latter though lesser and the weaker shall overcome the stronger not so much by humane help as by a Divine hand that is by the VVord and Spirit of God Christ will Destroy Antichrist by the Breath of his Mouth and by the Brightness of his coming 2 Thes 2.8 then Edom Dumab or as the Rabbins read it Roma shall be subdued before Jacob or the Israel of God and there is nothing more certain the Prophecy of this Oracle shall be most fully fufilled under Christ to whom the Necks of all Nations and Princes of the Earth must be made subject every knee must bow to him Phil. 2.9 yea that of the never so great Roman Empire which the Jewish Doctors do say is signified by Esau and Edom. All these three Mysteries or Mystical senses are no novel notions but reverend Antiquity doth hold them forth As First The Hebrew Rabbi's as David Kimchi ãâã Solomon c. all apply this very Oracle to the Roman Empire which is call'd all the World Luk. 2.1 Rom. 1.8 saying that Aeneas came out of Idumea into Egypt from thence into Lybia thence to Carthage and thence to Italy where he Built Alba out of which sprang Rome yea they further affirm that Julius Caesar the first Roman Emperour was an Idumean of Esaus Posterity and some others if not all that succeeded him in the Empire were Edomites and for Duma the Daleth or D little varying from Resh or R of their Alphabet they do frequently in Scripture read it Roma calling the Romans the new Idumeans and the Popes Kingdom Roma Reshigna the wicked Kingdom of Edom which hath been Red-Red as the Hebrew Edom signifies with as many Murders and Massacres as ever Edom Literal was Obad. ver 10 12 14 and 21. Mal. 1.4 Isa 34.5 Psal 52.5 Isa 21.11 Ezek. 25.13 14. and 35.3 7 15 c. 2. The Antient Fathers as Augustine Interprets this Oracle Mystically as well as Literally saying By the striving of Esau and Jacob in their Mothers Womb is signified the continual conflict in the Womb of the Church between the Carnal and Spiritual Professors in it and the former are said to be the greater because they are more in number and the latter the lesser yet as the greater is said to serve the lesser so the Carnal Professors while they persecute the Spiritual quibus necere volunt plurimùm prosunt sibi autem ipsi maximè nocent while they go about to hurt they do but help them to Heaven which is the best Service in the World but hurt themselves most of all August Serm. de Tempor 78. and the same excellent Father saith also that those two Nations in Rebekah's Womb do signifie the Carnal Jews Subdued by the Spiritual Christians Augustin de Civit. Dei lib. 16. cap. 25. And as to the third Mystical Sense named here the first yet as the narrowest sense of all the three I shall speak of it again in the third place Origen gives the third Testimony though he be sometimes vain and too luxuriant in his Allegories yet here he is solid holding Consonancy with the Analogy of Faith and Scripture of Truth saying Jacob and Esau represent the Combat of Flesh and Spirit in us Origen Homil. 12. in Geâesin Many more Remarkable Glosses upon this Oracle might be added here I shall superadd one only of this Mystical Sense and Signification a fourth in the Womb of Divine Counsel or Decree which seems to carry a most Sublime Notion of a very great and Self-evident Truth to wit that the elder or first Adam must give way and be subject to the younger or second Adam The first or old Creation must yield to the second or new which is a far better Creation the first or old Covenant must serve or be subservient to as before the new a better Covenant and this holds universally true concerning all
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow ãâã ãâã ãâã ãâã ãâã strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lântile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our ãâã ãâã ãâã ãâã ãâã or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word ãâã ãâã ãâã ãâã ãâã an Old Man is derived from ãâã ãâã ãâã ãâã ãâã which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâer World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
to the Souls of men by venturing their weal or woe in the other World upon some false rests short of Christ all which are but rotten Ladders Christ is the only Bridge or Ladder that Joins Heaven and Earth together He is the only way Joh. 14.6 he that would go up any other way must as Constantine the great said to the great Arrian erect a Ladder thy self and go up alone by thy self none but Christ none but Christ can bring to Heaven his mediation makes God and Man meet together As all fulness is found and founded in him Col. 1.19 so all reconcilement must be received from him as well as procured by him The Third Remarkable Inference is 'T is of great importance not only that you have the Right Ladder but also that you be a right Climber upon the Right Ladder and for this mark these following Qualifications First You must have Hands to climb with they that want Hands will make but bad Climbers you must have the Hands of Faith wherewith to take fast hold of this Ladder in your Climbing work hard hand-hold doth well here lest the strong blasts of Satans Temptations should blow you from off the Ladder Secondly You must have Feet also such as want Feet make but sorry Climbers you must have the Feet of Obedience these are likewise of great use in Climbing this Ladder as the Hands pull up so the Feet do bear up the climbers body thus are we to improve Christs Merits and Mediation as the Climber doth the Rounds or Steps of a Ladder both with his Hands and Feet Thirdly You must have Elevated Affections laying no lower limits to your Climbing work than the very top of this Ladder never think it enough to climb a few Steps of the lower part of this Ladder or to the middle thereof no but you must up to the top of it where God himself stands not only Inviting and Incouraging you be of good Comfort and Courage the Master calleth you Mark 10.39 as to the Blind Man there and as to Jacob here but also Assisting and Inabling as Christ held out an helping hand to save sinking Peter Mat. 14.31 Therefore with David Psal 25.1 lift up your Hearts to God at the top of the Ladder and with Jehosaphat 2 Chron. 17.6 let your Hearts be lift up in the good ways of God you must give many an hearty lift to your heavy and lumpish Heart which naturally beareth down as the poize of a Clock and if this prove too hard a task for you as undoubtedly it will then pray for Divine Drawings Cant. 1.4 Joh. 6.44 12.32 wherewith you may be able to Ascend to him at the Top who will hand you thence into Mansions of Glory Oh that we may find and feel Christs forcible pulls his kind halings at our Hearts that thereby we be lifted up out of the horrible Pit Psal 40.2 out of the depths of despair and drawn up to himself as the Load stone doth Iron by a sight of the Pardon of Sin by a sense of the Pence of Conscience and by a rich understanding of the assurance of Gods Favour this would bring us to rest quietly contentedly and comfortably in our Fathers Bosom Fourthly That this may be effected you must ever be in motion never standing still the Angels seen upon this Ladder were all in motion either Ascending or Descending not one observ'd to stand still Saints are ãâã ãâã ãâã ãâã ãâã as the Angels in activity Mat. 22.30 in continual Ascensions elationibus fumi like Pillars of Smoak towering upward Cant. 3.6 and though they have as those Angels their times and turns of Descensions downward into their own deep Hearts so called Psal 64.6 yet 't is in order always to prompt and promote their Ascensions upward of their Hearts and Affections which should always be mounting Heaven-ward Col. 3.1 2 3 4 5. non progredi est regredi not to go forward is to come backward like the Vessel which Roweth against Wind and Tide there is no standing still if the Oars be slackened never so little back she goes you must always be in a walking posture upon this Ladder as you have received Christ the Lord so walk you in him Col. 2.6 walking from step to step from strength to strength Psal 84.7 walk in him take not one step out of him 't is a dangerous and frightful thing to step one step besides the Ladder three Stories high c. Therefore Fifthly 'T is not enough that you be a walker in constant motion but you must be a circumspect walker Eph. 5.15 Walk circumspectly ãâã ãâã ãâã ãâã ãâã the word there signifies both accurately exactly as by Line and by Rule and compleatly to perfection being Etymologiz'd ãâã ãâã ãâã ãâã ãâã a going up to the very top which backsliders do not You must therefore tread gingerly upon this Ladder and take heed of missing one step He that thinks he stands upon this Ladder though it be but for taking a little breath had need to take heed lest he fall 1 Cor. 10.12 The higher any man climbs hereon there is the more danger of falling Heaven is three Stories high at the least to wit the three Regions of the Air above the Earth which is the Ground floor We read of Stars falling from Heaven to the Earth Rev. 6.13 Thrown down by the terrible blasts of the Pope's thundring Excommunications that Tail of the Beast Revel 12.4 God knows how soon this whisking Tail of the Dragon monstrous for length and strength may cast down some Doctors of the Church from their high Exaltations in the Reformed to the Base Earth of the Romish Religion and so cause them to become Baal's Chemarims and Chimney-Chaplains Yea some Professors we have seen who have shone like Stars for a while in the Heaven of a gawdy and glittering profession yet having a worm of some unmodified Lust in the very heart of them they like untimely Figs or Fruit have drop'd down from the top into the very Puddle of Prophaneness This must needs be not only a very far but also a very foul Fall The King of Saints Revel 15.3 the Lord Jesus brought his Church and Children out of the lower Rooms of the World up into his Chambers and Galleries Cant. 1.4 and 7.5 both these words are of the Plural Number implying that Christ hath his Chambers and Galleries of several Stories some lower and some higher than others Oh happy is that Soul which is handed up so high as into the ãâã ãâã ãâã ãâã ãâã or large Upper Room and hath admission there to sit down with Christ to eat the Passeover Luk. 22.12 Yet know there may be a falling down from this Upper Room as did Judas that traiterous Jew 't was a great Fall that Eutychus got Act. 20.9 his Name signifies Well-Fortuned but in this he was most Unfortunate to fall so high as from the third Loft fast asleep and to be taken up for dead yet was
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 shoât 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
and Fraud of Hell doing their utmost against the God of Heaven Yet the Wisdom of the New Serpent over-match'd the craftiness of the Old Serpent and the Lion of the Tribe of Judah Rev. 5.5 over-mastered the Roaring Lion that Devouring Devil 1 Pet. 5.8 So that it must be granted That Combate betwixt Christ and the Devil is greater than this betwixt Jacob and Christ so much as the Discoveries of the New Testament exceed those of the Old and so much as the prowess of Satan against our Saviour surpasseth that of Jacob here or of any mere mortal Man And yet in some other Respect This hath an Accent and Excellence beyond That Insomuch as here the creature through Divine Condescension prevail'd against the Creator but there the Devil notwithstanding he was stronger than Jacob could not conquer Christ but went away vanquished Christ will not so submit to a wicked Spirit as he doth to a Godly man who concerning the work of his hands may command him Isa 45.11 Here is a Raree-Show indeed Go along with me I beseech you both to see and hear this great wonder in some sense the greatest wonder that ever was in the World that God himself as will appear after should come down from his Throne in Heaven to wrestle a Fall with a man a poor Worm Isa 41.14 Psal 22.6 upon his Footstool on Earth But more particularly in the Second place what kind of Combat this was whether Corporal only or Spiritual only or both together is our next Enquiry 1. There be some who say that it was only Spiritual by way of Vision so Hierom and Gloss Interlinearis or in way of a Dream imaginary only So Thomas Rupertus and Rabbi-Levi who thinketh that Jacob's Thigh might be hurt by some other means as by the weariness of his tedious Travel or by his catching cold while he lay that cold Night upon the cold Ground rather than by any real wrestling and he further addeth that Jacob dreamed of that same hurt upon his Hip How improbable this is may be easily urged Assuredly Jacob had little either list or leisure for Sleeping much less for Dreaming while he was so struck even with a pannick fear of his bloody Brother It was therefore 2. A Real and Corporal Combat not visional or imaginary which appears by many Reasons As First Because 't is said Jacob rose up that Night and sent his Family before him after both which he is describ'd to be immediately engaged even that same Night he rose up in to wrestling work Gen. 32.22.24 which must be when he was waking for 't is not likely he would lye down to Sleep under his sad Circumstances of Affrightment as before while his Family by his order were marching forward The Second Reason is Jacob's Valour and Victory are both highly applauded even by God himself whereas had both these been Imaginary only and transacted in a Dream such Fancies are but a Laughter to Men both to themselves who are the Dreamers thereof and to others also unto whom they are related The Third Reason is The Luxation of his Loin or Lameness of his Leg was undoubtedly Real and Corporal who will complain of an imaginary Hurt founded only in the Fancy not sensibly found in the Body as Jacob did of his It could not be sure a bare Fancy that was the only Cause of Jacob's Claudication 'T is certainly a literal Truth really to be understood where 't is said that as he passed over Penuel he halted upon his Thigh Gen. 32.31 The Fourth Reason is As there is a Reality in Jacob's Valour Victory and Lameness so there is no less in the Change of his Name from Jacob to Israel 't was not done in a Dream or Vision or in Imagination only Accordingly must his wrestling be not Visional but Corporal Yet there is a Third Sense which seems not improbable to wit that Jacob's wrestling was both Corporal and Spiritual for he did certainly contend with Christ by the force of his Faith as well as by the strength of hit Body The Prophet Hosea gives a plain Testimony that Jacob won the Blessing here by weeping as well as by wrestling He wept and made supplication with his Soul as well as wrestled with his Body Hos 12.3 4. As he used his Corporal Arms to wit his Right and Left tugging and toiling hard with both so likewise he improved his Spiritual Armour to wit his Prayers and his Tears Verbum preces Lachrymae Miserae Arma sunt Ecclesiae His wrestling was with Weeping and his prevailing was by Praying for the Blessing The second Part or Particular in this Famous History is The two Combatants Here the Enquiry is who are They Answer 'T is plain the one of them is Jacob but there is much Dispute and many Opinions who should be the other of them to discuss this a little The first Opinion is that of Josephus who saith it was only a spectrum or Phantasm that wrestled with Jacob Contrà Had this been so then Jacob's Valour could never have been capable of such high Divine Commendation nor his Victory so signal and singular to overcome a thing of nothing that suddenly appeareth and as suddenly disappeareth neither requireth Valour in the Act nor is Honour'd with Victory in the End The word Hebr. for wrestle is Abak which signifies to raise a Dust this would not be with a Phantasm or he lamed by it The second Opinion is that of the Hebrew Rabbies who say It was Esau's Angel whom they name Sammael who contended with Jacob for the Blessing and whom he by Divine assistance proving the stronger would not let go unless this Angel would confirm the Blessing of his Father Isaac and likewise make a Promise that he should not be harmed by him Contrà But this favours of Jewish Fables concerning Angels would Esau's Angel as being better natur'd than Esau himself part thus with Esau's Blessing without Esau's consent they should prove his credentials and his instructions as well as his sole-guardian-ship from Esau otherwise Jacob was impos'd upon as one too credulous with an insignificant Promise Thus dato uno absurdo mille sequuntur grant one absurdity and a thousand will follow The third Opinion is That mention'd by Procopius of some that say it was the Devil in Esau's likeness not much differing is that of Jerom who saith upon Eph. 6.12 it was a Cacodaemon an Evil Angel Contrà But Jerome adds another even a good Angel that took Jacob ãâã part against the evil one none ought to make two Angels where the Scripture mentions but one besides what Blessing could Jacob expect either from the Devil or from an evil Angel It was the same Angel who wrestled with Jacob that Blessed him also which the Devil or an evil Angel would not have done The fourth Opinion is that of Pererius and the Papists who all generally do affirm it was a good created Angel and particularly Jacob's Guardian Angel This they endeavour
Aegypt Gen. 12.10 and in Gerar supposed upon the same Account Gen. 20.1 yet ever he made this Land of Promise his retreating place we are apt to slip out of Paradise with Adam and out of Canaan with Abraham when God heals our backslidings Hos 14.4 the Land of Promise is our best retreating place Hos 2.7 't is the Lord that keeps the feet of his Saints 1 Sam. 2.9 Thus Isaac when driven out of this fruitful Land made barren by Sin Psal 107.34 by another Famine Gen. 26.1 new Sins brought new Plagues into the Country of the Philistims as his Father had done Gen. 20.1 but durst not go into Egypt as he did Gen. 12.10 for now Gen. 26.2 God had reveal'd that there Abraham's Offspring should suffer a long Servitude Gen. 15.13 which when Abraham went thither God had not then made known so going thither was now more dangerous yet no sooner is the Famine ended but he retreats to Beershebah the place of God's worship in Canaan Gen. 26.23 24 25. Thus likewise Jacob a long Pilgrim to many Remote places by Banishment c. always retreated to Canaan both Living and Dying as before So that the Harmony holdeth among these three Patriarchs both as to their Pilgrimages and as to their retreating places there is a Conformity of Condition one to another yea and they were all conformed unto their Head Christ as Rom. 8.29 who was a Pilgrim indeed not having so much as an Hole where to lay his Head Matth. 8.20 who empty'd himself of all Phil. 2.7 became poor to make us Rich 2 Cor. 8.9 this great Architect who made the whole world for Mankind would not make one house for himself but sometimes lay out of Doors going about and doing good every where Act. 10.38 And if we be made poor Pilgrims 't is but like our Head and a filling up his Measure Col. 1.24 All our Sorrows and Sufferings are but so many Chips and shivers or Splinters of the Cross of Christ Melancton sings Exul erat Christus comites nos exulis Hujus Esse decet cujus nos quoque membra sumus The Third Remark is The Grace of Faith is of such a Soul-satisfying Nature that it enables a Believer to want for a while what a Wise God is at present not willing he should have even these very things that he hath a real right in and ãâã true title to Thus it was with these Three Patriarchs The Divine Promise gave them over and over again a Propriety to Canaan yet the Divine Performance gave to never a one of them any Possession of it but they all three lived the life of Strangers in it They were satisfied to be only Sojourners therein not Inheritors thereof by the strength of their Faith Heb. 11.9 That was the Grace which taught them both to wanâ and to wait for what a good God had promis'd them Hereby they were willing to walk as Pilgrims upon that very Land wherein they had the best Interest and whereunto the clearest Grant Deed of Gift and Title They all were Content through the Cordials and Comforts in believing Rom. 15.13 to have but a Stranger 's Portion in Earthly things because their Faith did assure them of their interest in the more certain Riches of an Heavenly Inheritance Heb. 11.13 14 15 16. Their Faith was quick-sighted to see the Promise afar off and long-handed too to embrace it at a great Distance The word ãâã ãâã ãâã ãâã ãâã signifies they saluted or kiss'd the Promise though it was Remote from them they as it were threw a kiss of love to it and to Christ in it as Christ threw his kisses of love from Heaven to them Cant. 1.1 As they lived in Faith so they died in Faith yea they died in the Faith of those Promises that they lived not to see them turned into Performances as they did not so we may not live to see many Promises and Prophecies fulfilled in our time yet like them we must Die in the Assurance of their Accomplishment to a very tittle and every Iota Matth. 5.18 and 24.34 35. we may not then say Where is the Promise c. 2 Pet. 3.4 for 't is in sure hands in the hands of a faithful Father 2 Tim. 2.13 his word is established in Heaven Psal 119.38 what he hath written he hath written and not the least Letter in it as Iota is in the Alphabet not a tittle or so much as an Hair-stroke or Accent upon the top of the Letter not one hair can perish from that sacred Head of the sacred Scriptures These Holy Patriarchs did as it were hug the Promise in the Arms of Faith and though they had not Possession yet the assurance of Possession did much cheer them and they knew Heaven was their Home which made them reckon this lower world as a strange Country They all therefore desired repatriâsse as Bernard phraseth it to pass only through it as Passengers do foreign Lands homeward returning all along to their Heavenly Country Hence some say Abraham was call'd the Hebrew Gen. 14.13 from Heber or Gneber which signifies a Pilgrim or Passenger thus the Septuagint read it Abraham ãâã ãâã ãâã ãâã ãâã and Jerom Transitori one that passeth along so did He his Son and Grandson not one of these three Patriarchs did dare to return to their Earthly Country either Chaldaea or Syria for fear of Idolatry Josh 24.2 and Gen. 31.19 They renounced the World and Avouched the Lord for their God Deut. 26.17 Therefore God was not ashamed to Avouch them for his Servants v. 18. and to prepare for them a city Heb. 11.16 seeing they were so well satisfied to Sojourn to and fro and to dwell only in Tents and Tabernacles as those that were in but not of this World John 15.19 hastening home 2 Pet. 3.12 to Heaven which ever moves yet is the place of our Rest as the Earth ever rests yet is the place of our Change and Flitting Thus outward motion may hold a good consistency with inward rest and outward rest may stand in congruity with inward disturbance and unquietness 'T were well if we would mind more Gods own method who at the Creation did first spread the Vault of Heaven and then laid the Foundation of the Earth which Divine Method doth manifestly teach us that our first thoughts should be for Heaven and our second only for the Earth 'T is said Heaven is Gods Throne and the Earth is his Footstool Isa 66.1 But alas Fond Man disorders the God of Orders Order in making the Earth his Throne and Heaven but his Footstool as he in his folly prefers Earthly before Heavenly things placing the World in his Heart Eccles 3.11 whereas God placed it under his Feet Psal 8.6 but trampling upon and treading under foot the Coelestial Treasure Alas The corrupt and carnal Nature of faln Man minds more the Heathens false and fallacious gloss O Cives Cives quaerenda pecunia primùm est virtus
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. ãâã ãâã ãâã ãâã ãâã the word there signifies one beside or without an House as ãâã ãâã ãâã ãâã ãâã and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daââ trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 ãâã ãâã ãâã ãâã ãâã Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their ãâã ãâã ãâã ãâã ãâã or work but their ãâã ãâã ãâã ãâã ãâã or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature ãâã ãâã ãâã ãâã ãâã Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is ãâã ãâã ãâã ãâã ãâã All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is ãâã ãâã ãâã ãâã ãâã much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Joâ 2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
little scattered Church may rally and fall in by Coalition with another that stand their ground And this must be done in haste for in apprehending Christs Blood Merit and Spirit as it becometh us not to be slack and remiss therein it so highly concerning our eternal Weal or Woe so nor may we be of loose and dissolute lives but girt in as above nor envious at our Neighbours Priviledge c. And we must observe to keep this Passeover duely and truly Exod. 12.47 or perish for the neglect of it aut faciendum aut patiendum we must either do it now or we must die for it Now come we to the third and last Concomitant of Israel's Redemption out of Egypt namely The Consecration of the First-born of Israel unto God Exod. 13.1 2. and 11. to 16. The reason of it is laid down by the Lord himself saying All the First-born of Man and Beast are mine ver 2. As if God had said thus They are all due Debt to me as sacred things which I saved in the slaughter of all the First-born of Egypt and thereby also I procured my People their liberty out of the Iron Furnace Deut. 4.20 And this also they were commanded to Teach their Children as well as the Mystery of the Passeover Exod. 13.8 9 14 15. God might say all Created things are his by right of Creation and Preservation as indeed they are but the First-born of Israel are his in a more peculiar manner by the right of Redemption from the slaughter of the First-born of Egypt and therefore gave he this Law Concerning this Consecration of the First-born its prescription together with that of the Passeover is but briefly propounded ver 2 3. but more largely described ver 11 12 13 14 15 16. wherein the Divine Command is extended 1. To the time and place when and where it must be observed to wit at their coming into Canaan ver 11. 2. The matter to be Consecrated is to be the First-born both of Man and of Beast ver 12. 3. The manner or form of Redeeming such First-born us were unfit for Sacrifices namely the First-born of the Ass among unclean Beasts which must be Redeemed or Destroyed and the First-born of Man which must be simply Redeemed ver 13. 4. The final cause In memorial of their Deliverance ver 14. which by words they must teach their Children ver 15. and by Symbols they must be reminded of it themselves v. 16. as alway at Hand c. The first Remark hereupon is this That we are not our own but the Lords 1 Cor. 6.20 Christ may say of us and Oh that he may say so as here ye are mine I have bought you with a price and I have saved you from the common Destruction He that is saved is not his own but rather his who saved him servati sumus ut serviamus being delivered therefore serve him in holiness all our days Luke 1.74 Rom. 12.1 The second Remark is The First born here in one respect may Typifie Christ the Redeemer 1. Because he is the Begotten Son of God from all Eternity called therefore the First-born of every Creature Col. 1.15 2. As he took upon him our Nature and was Born of the Virgin Mary so he was also her First-born Mat. 1.25 then presented to God as the First-born Luke 2.23 24. 3. Because he was the first that rose out of the Grave and made a way unto Everlasting Life therefore is he called The First-born of the dead Col. 1.17 Accordingly as the First-born was first set apart and then Sacrificed to God so Christ as the unspotted Lamb holy and acceptable was first separate from sinners Heb. 7.26 and then made himself a perfect Sacrifice for the sins of his People ver 27. And 4. He is called the First-born among many Brethren Rom. 8.29 as our Captain going before us in suffering work to whose Image we ought to be conformed and therefore must we give him the Honour of the First-born whose first Birth-right requireth that all our Sheaves should veil Bonnet strike Top-sail and fall down to his Sheaf as theirs did to Joseph's Gen. 37.7 8. The third Remark is As in another Respect those First-born secondly are Types of Christians the Redeemed as well as of Christ the Redeemer called the Church of the First-born whose Names are written in Heaven Heb. 12.23 Alas we are all of us by Nature the Children of wrath Eph. 2.2 till we be Redeemed by the Blood of Christ from the second death for in respect of the first Death no Man can give any Ransom to God Psal 49.8 9. Heb. 9.27 Thus those First born that were to be Redeemed do Figure out the Redeemed of the Lord out of the World so called Psal 107.2 Isa 51.11 and 62.12 who are as dear to God as his First-born Exod. 4.22 and in that respect are higher than the Kings of the Earth Psal 89.27 for they are Kings and Priests Rev. 1.6 to serve him day and night in his Temple Rev. 7.15 The fourth Remark is The Mercy of our Deliverance requires the Duty of our Obedience Thus here saith God Sanctifie unto me all the First-born c. ver 2. Israel was equally exposed to the Destroying Angel as was Egypt had not the Lord in Mercy spared them therefore he requireth of them their First born We may not be all for receiving Mercy and nought at returning Duty We must not only look at what hath been done by God to us but what also ought to be done by us to God namely observing all things that he commands us Matth. 28.20 This Law signifies that as we are Redeemed from Death by our Dear Redeemer so we should Consecrate both our selves and all ours to the Service of the Lord Rom. 6.13 19 22. and 12.1 even as he is our God and Sanctifies us to himself from the Womb Psal 22.11 Isa 46.3 Jer. 1.5 Luke 1.15 and Gal. 1.15 and then do we Mystically sanctifie our First-born to God even when we Offer up to him our first and best Services the Lord will have the priority thereof We must seek first the Kingdom of God Mat. 6.33 our first Times Thoughts Words and Deeds should be Consecrated to God in our Morning Devotion serve God first c. The fifth Remark is God will be served like himself both in and with the best of all our Services The Males must be the Lords Exod. 13.12 the more Honourable Sex which bears up the Name amongst Men and therefore the Lord curseth that Deceiver who hath a Male in his Flock yet would cozen the great King with some Carrion or corrupt thing Mal. 1.6 8 14. In this Law of the First-born of Beasts as the Male was required signifying that perfect Man our Lord Jesus Eph. 4.13 so even of clean Beasts God will not be defrauded of the Right First-born to prevent the fraud it was ordained to tarry seven days with the Dam and to be dedicated to
obedience required namely If they would keep God's Covenant Exod. 19.5 Deut. 29.9 wherein as God promised so he required on Israel's part their Obedience to him and their confidence in him as the Condition then would they be Children indeed Thirdly It consists also of a most Ample Promise Then shall ye be my peculiar Treasure a Kingdom of Priests c. v. 5 6. Wherein is observable God promiseth First That they should be his own Church his Jewels his proper and peculiar People highly prized and heedfully preserved in the Cabinet of his Providence for his own special service as the Hebrew word Segullah here used signifieth 1 Chron. 29.3 Eccles 2.8 which Phrase Paul followeth Tit. 2.14 but Peter expresseth it by ãâã ãâã ãâã ãâã ãâã a People for a peculiar Possession such choice Treasure as a King gives not his Treasurer to keep but keepeth it in his own custody or as others sense the Apostle's words all that God gets by making the World is but a few People whom he chuseth to himself out of the World 1 Pet. 2.9 The Lord's portion is his People Deut. 32.9 7.6 14.2 Psal 135.4 Isa 41.8 9. 43.1 Jer. 10 16. Mal. 3.17 Deut. 10.14 15. Tho' all the Earth be the Lord 's by the right of Creation yet Israel his Church is his peculiar Treasure by right of Redemption above all others God consecrating them to himself out of that corrupted mass of faln Mankind as Theodoret speaketh giving them his Law and not dealing so friendly and Father like with any Nation none so nigh him as they Deut. 4.7 Psal 46.1 2. and 86.5 and 145.18 and 148.14 Lam. 3.57 c. Psal 147.20 Secondly God promiseth they shall be a Kingdom of Priests as well as his peculiar Treasure Exod. 19. v. 6. or a Royal Priesthood as the Apostle following the Greek version expresseth it 1 Pet. 2.9 that is they should have that Royal power and privilege of Conquering the Canaanites and ruling over them and be as a Kingdom of Priests all of them so addicted and devoted to the service of God as if they were all Priests Thirdly Hence it follows in God's promise and an holy Nation as if the whole body of that People should be consecrated to come near the Lord As the Priests were sanctified to God's service and came nearer to him than any other Tribe so God conditionally promiseth to make them such an Holy People as should come nearer to him than any Nation upon earth Secondly Then follows the thankful acceptance of this gracious offer of God thus propounded by Moses among that vast multitude saying unanimously All that the Lord hath spoken we will do v. 8. Thus Christ the Son of God here thought good to win the hearts of this People into obedience by those gracious and powerful perswasions thus propounded to them in sweet and elegant similitudes as the Eagle Treasure c. For the Lord being about to impose a Law upon them and the Law is a certain burthen as it limiteth Man's Will which naturally Man would have left at liberty and therefore the Lord thus prepareth this People for the better reception of his Law partly by commemorating former benefits and partly by promising future blessings the first of which was a Sovereign Medicine saith Mr. Calvin to suppress their pride seeing they could not ascribe their Deliverance from Egypt and their protection and provision in the Wilderness to themselves and the latter being a promise of high promotion hereafter upon their obedience must as effectually provoke them to shake off all sloathfulness by security Inquiry Whether the People did unfeignedly promise Obedience Answer Nec eos quicquam simulâsse credibile est saith Calvin here 't is not at all probable that the People did dissemble at this time but this their promptitude in promising obedience to God's Precepts was not without some motion of God's Spirit otherwise the Lord would not have commended them for it as he doth they have well said all that they have spoken Deut. 5.28 and Oh that there were such an heart in them c. v. 29. Wherein the Lord wisheth the continuance of that good disposition which indeed lasted not long for they promise more than they were able to perform as Peter did to Christ tho' all forsake thee yet will not I not knowing his own treacherous heart Nor did this People know the impossibility of the Law which is weak through the flesh Rom. 8.3 for when the Law was pronounced they fear and flee away Exod. 20.18 19. Oh how prone are we to so easie an over-weaning thoughts of our own Abilities It cannot otherwise be but either Men not understanding the impossibility of the Law do presume of their own strength or if they understand it do fall into despair unless the grace of Christ do support them Rom. 7.9 10. 24 25. And seeing this People do of themselves thus vow obedience to the Law they afterwards are most justly punished for the transgression of the Law as breakers of their Vow and promise to God in setting up their Golden-Calf c. The Fifth Remark is the particular Preparation of this People made thus Well-will'd Attentive and Docible by the General Preparation for a fit and reverent receiving of the Promulgation of the Divine Law This Preparation lasted three Days and consisted of two Parts First What the People were to do And Secondly What they were not to do First What the People were to do They are commanded to sanctifie themselves and to wash their Cloaths Exod. 19. v. 10 14. That they might fall down humbly at God's Feet being duely prepared for their approach before the Lord and for Hearing his Word Deut. 33.3 God will be sanctifi'd in all them that draw nigh to him Lev. 10.3 and this was done figuratively by Washing their Garments and their Bodies too as was done in sanctifying the Priests Levit. 8.6 and People Lev. 15.5 6 8 13 16 21 c. This betokened the washing of their Hearts by Faith Act. 15.9 And the cleansing of themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 and signifi'd our Sanctification by our blessed Saviour with the washing of Water by the Word and renewing of the Holy Ghost c. Eph. 5.26 and Tit. 3.5 Another outward Manner of preparing to meet God was a changing their Garments so Jacob bade his Family do Gen. 35.2 3. and so David did 2 Sam. 12.20 for 't is a kind of an Affront to appear in filthy Raiment before a Mighty Monarch Esth 4.2 so Zech. 3.4 The Patriarch Jacob and David the King were Rich Men and had plentiful Ward-Robes so were capable of changing their Garments but poor Israel in the Wilderness were in no such Case having but one suit of Apparel yet a lasting one not waxing old only for each one Person therefore are they not bidden to change them but only to wash them which Ceremony belonged then to their external
knew though He was now neither Sick nor Weak yet must he shortly dye ver 14. and not lead Israel over Jordan which was a Work reserved for Joshua ver 3. a younger Man so more fit than old Moses therefore Moses himself did desire a writ of ease from his Office Numb 27.17 knowing the Mind of God herein Numb 20.12 Deut. 3.25 26. The Third Remark is Joshua who is called Jesus Heb. 4.8 was a clear Type and Figure of our Lord Jesus who after the ending of the Law of Moses doth by Grace and Truth bring us into God's Eternal rest Joh. 1.17 Rom. 10.4 As Moses could not bring Israel to Canaan because of their unbelief Heb. 3. last ver but Joshua brought them thither So Moses's Law cannot bring us to Heaven because of the Infirmity of our Flesh Rom. 8.3 but the Gospel of our dear Jesus doth it for us And whereas Moses joineth Jehovah and Joshua together ver 3. that Israel might the better give him their Confidence and Obedience rather as a second to God than as a Successor to himself So the second Person in the Trinity Jesus Christ is our Almighty Saviour to the utmost Heb. 7.25 The Fourth Remark is the Encouragement Moses gives to Israel to counter-comfort them against their sad loss of so great and so good a Governour they had enjoy'd for forty Years The People are comforted not only with a Promise of Joshua's Succession in the Government but more especially of the Lord's Presence with them who would not fail them nor forsake them but would as surely give them a Conquest over the Canaanites on the other side Jordan as he had already done over the Amorites on this side the River their former Victories were as Pledges of Future and Greater therefore He bids them ãâã ãâã ãâã ãâã ãâã 1 Cor. 16.13 Quit your selves like men ver 3.4 5 6. and the same encouragement Moses gave to Joshua in particular ver 7 8. The Fifth Remark is This Law or Deuteronomy Moses orders to be read every seventh Year ver 10. which was the Year of release from Debts Deut. 15.1 2 c. for then the People were mostly free from the Cares and Incumbrances of the World and therefore might the better apply themselves to hear the Law of God As that Year of Release was a Figure of our Year of Grace and the release from our Debts of Sin by our Redeemer So seeing we are delivered we should therefore serve God the more Luke 1.74 75. And being bought with a Price therefore Glorifi God l Cor. 6.20 This Book when now read Moses commands it to be laid up in the side of the Ark ver 26. and not within the Ark because 1. After the Ark was once shut 't is probable it was never opened but this Book was fetch'd out of the Temple 2 King 22.8 and 2 Chron. 34.14 15. And 2. Because in the Ark were laid up the Tables of Stone only 1 King 8 9. This was laid up as a Testimony against Israel's falling away from God which Moses foretelleth here ver 16 17 18 26 27. The Sixth Remark is The Song call'd the Song of Moses delivered in Words at large Chap. 32. and but here described by Circumstances as 1. The Principal Author of composing this Song to be Sung was Jehovah himself while Moses and Joshua were both present ver 14 15 19. 2. The Instrument Scribe or Writer of the Song was Moses ver 22. And 3. The Subject matter of the Song is Moses's foretelling Israel's falling away and the Calamity that would come upon them for their Apostasy ver 16 17 18 29. This Song was put into Metre to be learnt and sung of all sorts sizes and sexes that it might be more easily learnt and kept in Memory with Delight Metra parant animos pristina commemorant Metre refreshes the Memory and makes it to retain Songs long in it And before the Knowledge of Letters and Writing which was long before Printing it was the Custom of the Ancients to sing their Laws lest they should forget them In order hereunto 't is said here ver 19. that Parents should put this Song into the Mouths of their Children that out of their own Mouths God might judge them afterwards c. Remarks upon Deut. 32. follow The First is The Recording of this Song at large in this whole Chapter which so distinctly foretelleth Israel's Sins of Ingratitude to God notwithstanding all his matchless Mercies to them and his Judgments of Sword Famine Pestilence and Captivity for their notorious Impieties All this is left upon Record against them that they might have no cause to complain in after times that they were neither admonish'd of their Iniquity nor premonish'd of their Punishments before hand This in general was so remarkable a Passage of Providence that the Rabbins begin here their three and fiftieth Section or Lecture of the Law and which Vatablus and more Modern Authors make the tenth Section Moreover the Hebrews affirm that this famous Song contains in it a Compendium of the whole Law of God because it maketh mention of God's magnificency of the Creation of the World of one God to be worshipped of the Generation of the Flood of the Division of Tongues and Nations of God's kindness to Israel in the Desart and of the last Resurrection The Second Remark is Moses in this Song having call'd Heaven and Earth in as Witnesses ver 1. and wishing that his Doctrine might bring forth as much Fruit in Israel as the Rain and Dew dââh ân the Earth ver 2. and commending God to the People for his Magnificency Perfection c. ver 3 4. c. Then gives an elegant Narrative of God's Kindnesses to them both past in his free Choice of them from all other Nations ver 8 9. and present in his preserving them in the Wilderness set forth by both the similitude of the Apple of his Eye ver 10. and of the Eagle to her Young ver 11 12. yea and prophetically of God's future kindnesses to them in bringing them into the Land that flowed with Milk and Honey c. ver 13 14. The Third Remark is The second part of his Narrative consists of Israel's abusing all those kindnesses of God to them intimated ver 5 6. but more fully related both in the Causes of their Ingratitude namely their fulness and fatness ver 15. which made them forsake God their Father falling to Idolatry and following Idols ver 16 17 18. whereby the Lord was provoked to Anger against them ver 19. The Fourth Remark is The Divine Commination against Israel for this Ingratitude wherein is contained many Aggravations as 1. God's hiding his Face ver 20. 2. His retaliating them like for like ver 21. 3. His casting Fire and his Arrows on them ver 22 23. with a multitude of Mischiefs ver 24 25 26. insomuch that both God and Man might laugh them to scorn ver 27 to 39. The Fifth Remark
prescription and favourable presence of that God who can work what he pleaseth even by the most contemptible ways Secondly The Term of time unto which this Action was extended this compassing the City must be done every day once for six Days together but on the Seventh Day they must Surround it seven times successively ver 3.11 13 14 15 16. Israel walks their Circuit six times over for six Days and on each Day return into their Camp Re Infectâ nothing was effected in order to Jericho's Overthrow so long a time they are held in suspence for the exercise of their Faith and Patience Had they not taken the Seventh Turn upon the Seventh Day and made likewise Seven Circuits upon that Day Had they compass'd Jericho one Day less than Seven Days or one time less than seven upon the Seventh Day the Walls of Jericho had never fallen God will have the Condition of his Promise exactly observed before he will turn it into a performance Whence some observe That the Septenary number is much Nobilitated not only in Sacred but also in Profane Writings especially in such who had drawn any Doctrine of Divine things out of Moses Pentateuch as Cicero calls this Seventh Number Rerum omnium nodum the knot that ties up all things And that most Ancient Poet Linus calls it Cunctorum rerum originem the Original of the six sort of Created Beings 1. Angels 2. Elements 3. Inanimate Bodies Stones Metals 4. Plants which live but want sence and motion 5. Animate Brutes 6. Rational Man All those flow from God and return again to God as the Original Being of all And the Scripture saith when God had created all things in six Days he rested on the Seventh Day returning as it were into the Abyss of his own Eternity The Eleventh Remark But above all the Sacred Scriptures seem to put a great Veneration upon this Septenary Number both in this place and in many other places As 1. We have here seven Priests seven Trumpets seven Days seven times compassing the City and upon the Seventh Day seven times yea and frequently the number of seven is made use of in the Levitical Law Exod. 13.6 7. the Unleavened Bread was eaten seven Days Levit. 4.6.17 and 8.11 the Bloud was to be sprinkled seven times Levit. 8.35 and 16.14 Aaron at his Consecration must abide at the Tabernacle Door seven Days Levit. 12.2 the Mother of a Male Child was Unclean seven days Levit. 13.5 The Leper for his Tryal must be shut up seven days Levit. 14.8 He must tarry out of his Tent for his cleansing seven days Levit. 23.15 Seven Sabbaths for the Wave-offering Levit. 25.8 Seven Sabbath of Years for the Jubilee and Numb 8.2 Seven Lamps in the Tabernacle c. Moreover 't is said yet seven Days and the Floud shall come Gen. 7.4 And Abraham must have seven Lambs Gen. 21.28 29. And Noah waited seven days and other seven days Gen. 8.10 12. Jacob Served seven Years for Rachel Gen. 29.18 20. And Samson had seven Locks Judg. 16.13 And Samuel appointed Saul to stay for him seven Days 1 Sam. 10.8 and the Elders of Jabesh had seven Days respit 1 Sam. 11.3 And the Gibeonites hang'd seven Sons of Saul 2 Sam. 21.6 And Solomon observes this number of seven Years in building the Temple 1 Kings 6.38 And in many other things 2 Chron. 7.8 9. and Elisha prescribed Naaman to wash 7 times 2 King 5.10 c. In a word the time would fail me to mention more The Visions in the Revelations are represented under this Septenary Number as seven Seals seven Angels with seven Trumpets the seven Vials The Reason of such frequent use of this Number in Scripture may be supposed to be this because God was pleased to begin and to finish all things concerning the Worlds Creation in seven Days six whereof were destinated to the perfecting of the work it self in the six several parts of it as is above mentioned and the Seventh Day was appointed to be an Holy Rest wherein the Creator himself drew in that Emanation of his creating Power into himself as into a Resting of it and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory and for their Good So that the Sabbath seems to be the Mystery of this Septenary Unity and God making the first Week to consist but of seven Days Hereupon the true measure of all time whether of Man's Life or of the Ages and Centuries of the World from its Creation to its Dissolution is nothing else but a continued Revolution of seven Days or Daniel's Weeks The Divine Poet saith Numero Deus impare gaudet God loves the odd Number therefore Seven is call'd the first Number because therein Heaven and Earth do meet together to wit God and his People upon the Sabbath Day 'T is the observation of a Cabalist that Three is the Father of all Numbers and Two is the Mother great with Child in Four which is its Square these two three and four make Seven till the Seventh Day no Sabbath not on the sixth or fifth c. This is the Day which the Lord hath made for God and Man to meet in and this Seventh Day here whereon Israel surrounded Jericho seven times was probably the Sabbath Day however one of the seven must be the Sabbath whereupon Marcion accuseth God of Inconstancy for requiring Israel to Rest on this day before but here to surround the City to whom Tertullian Answers Humane Works are forbid on the Sabbath not Divine and those are Divine Works which God commands That Law God laid upon Man and not upon himself God in this Case did dispense with his own Law The Twelfth Remark is the Consequents after all the before-mentioned Concomitants No sooner had God Cursed the City Ver. 17 18 19. and the Ark of God had compassed it seven times on the Seventh Day no sooner had the Priests sounded their Trumpets and the People shouted with a great shout but presently 1. The Walls of Jericho fell down flat to the ground ver 20. as God had foretold ver 5. which gave the Army of Israel an easie entrance into the City we must suppose that the Priests Sounding and the Peoples Shouting were the Triumph of their Trust in God for 't is call'd the Victory of Faith that made these Walls fall Hebr. 11.30 the Faith of Israel must needs be very strong here who could sing a Triumph now with so loud an Acclamation as if they had already got the Victory into their hands before they beheld the Walls to slide at all They were assur'd that God would perform what he had promised ver 5. nor may we imagine that all the Walls which Israel had compassed daily c. fell flat to the Earth but only that part which was now opposite to Israel's Army which was enough for their entrance at so wide and so prodigious a breach as entertained
may well be supposed that Joash might threaten with Punishments from God as well as from himself telling them in Defence of his Son That God had appear'd to his Son and had commanded him to do all that he had done and that it was their Worshiping of Baal for which God had punished them by Midian's Tyranny seven years and that if they persisted therein still God will punish us seven times more c. It is usual in Scripture to give only some short hints of those things that were more largely discoursed But his Third Argument is From the Office of Baal himself by an Ironical Concession saying If Baal be a God let him plead for himself as the God of Israel hath done often times when any Indignity or Injury hath been done to him as when Nadab and Abihu offer'd strange fire Levit. 10.1 2. and in the case of Corah and his Accomplices Numb 16.31 35 c. The sense of his saying thus was this If Baal have such a Divine Power as you imagine then is he able to maintain his own Honour to right himself and to revenge the Wrongs offered to him so needs none of you to plead his Cause but if he be only an idle Idol and Image then is he not worthy to be Worship'd and defended by you who is unable to defend either you or himself such as dare any farther to plead for so silly a God as could not protect himself deserveth to die for their own Folly and Impiety The Tenth and last Remark in this Chapter is Gideon's undertaking to deliver Israel from the Tyranny of Midian from ver 33. to the end No sooner had Joash thus prudently stop'd the rapid Torrent of the Rabble's Fury with those Three forcible Arguments afore-mentioned but he Knights as it were his Son with an honourable Title calling him Jerub Baal that is let Baal plead against him that hath broke down his Altar this Name of Honour was given to Gideon by his Father as a Memorial of his Sons Noble Exploit and to Stigmatize Baal with this black brand of Infamy a fair caution for those foul Successors that would needs Worship Baal in after Ages Gideon's undertaking Israel's Deliverance is described First By the occasion of it the Midianites and their Confederates made a new Invasion as far as Jezreel ver 33. where the Kings of Israel afterward had a Royal Palace 1 Kings 21.1 and not far from Ophrah where Gideon dwelt therefore well might he fear their sudden coming upon him to surprize him but this proved the unhappiest time to the Enemy now to invade Israel when Gideon had begun a Reformation in the Land ver 25. c. N.B. He began at the right end first to abolish false Worship and then to set up the true Worship seeing there can be no Concord betwixt Christ and Belial betwixt the Temple of God and the Temple of Idols 2 Cor. 6.15 16. and if we will serve God the Service of Baal must first be rejected 1 Kings 18.21 Gideon's suppression of that Superstition and Idolatry which caused God to give Israel up to Midian's Tyranny and his begun Reformation of the true Religion must needs make him more couragious and consident of Victory for hereby a door of hope was opened in order thereunto A good Cause a good Call and a good Conscience could not but breed a good Courage in him all these are needful in Civil Sacred yea and in Military Undertakings more especially because they carry their Lives in their Hands and by these they die in peace though they die in War as many good Men do The Second part of the Description is by the efficient Cause namely the Spirit of the Lord came upon him and cloathed him as the word signifies with extraordinary Wisdom Zeal and Magnanimity ver 34. this was a rich addition to that Courage he had from the goodness of his Cause Call and Conscience and hereby the Qualifications of a Judge of Israel did so shine forth that even the Men of Abiezer those of his Father's Houshold ver 27. who were so corrupted with the Idolatry of the times and so zealous then for Baal that he feared to acquaint them with his design of destroying Baal's Altar yet now they are so convinced that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty that they are the first Voluntiers that will follow him as the person whom God had not only protected in that dangerous attempt of destroying Baal but had also pick'd him out of all the Tribes and pitched upon him by whose hands the Lord would work Israel's Deliverance from Midian Thirdly This Expedition is described by its Instruments whereof Gideon's own Family were a part Joash is call'd an Abiezrite ver 11. the first Soldiers that offered themselves willingly to be as Instruments in God's Hand for this undertaking were the Abiezrites when Gideon an Abiezrite also blew his Trumpet and when he sent Messengers to the other Tribes ver 35. they freely Muster and march up to meet him even the Tribe of Asher it self which was justly blamed by Deborah for their backwardness to fight against Sisera Judg. 5.17 God never starves his Work for want of Instruments but always stirs up those that he will employ therein and where Men are not at hand an Oxe's-Goad in Shamgar's Hand or the Jaw-bone of an Ass in Samson's Hand shall be enough The Fourth part of the Description is the Motive that bore up the Spirit of Gideon in this great Enterprize namely the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll ver 36. to the end These Signs he beg'd of God not out of Infidelity but in all Humility not only for the corroborating of his own Courage and Confidence but also for the Encouragement of his Army now gathered together at their Rendezvous in Ophrah that they might more faithfully follow him in this Heroick and Hazardous Attempt we do not read that the Lord answered his Prayer by any words spoke to him but by Deeds he did in this double Sign which was by a wet and by a dry Fleece A proper Representation of Israel which was wet with the Dew of Divine Doctrine when all the World besides was dry and now dry when all the World besides was wet namely with the Dew of Peace answerable to the Prophet's Vision wherein he saw all the Earth sitting still and at rest but Jerusalem only under grievous Indignation Zech. 1 11 12 13. We must suppose their Floors then were not under a cover as ours are now but placed in the open Air as this floor was upon which the Fleece was laid so that nothing interposed to receive the falling Dew N.B. This Fleece was Israel which properly belonged to the great Shepherd of the Sheep Psal 23.1 the God of Israel but now alas how was Israel fleeced and sheared of their Corn and Cattel by the
Author by Universal Consent of the four Books of Kings beginning that History with David 't is altogether improbable that he should over-look the Original of David and not speak of Ruth the Grandmother of David being the Mother of Obed David's Grandfather Ruth 4.18 19 20 21 22. The chief Scope is to demonstrate the Genealogy of Christ our Spiritual David of whom literal David was both Father and Figure shewing how Christ descended not only of Boaz a Jew but also of Ruth a Gentile which teaches us that Christ was to become a Saviour unto both Jew and Gentile and that he is no Respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted of him Act. 10.34.35 Thus is Christ call'd the Saviour of the World In order to the Accomplishment of this great Enterprize many Eminent Passages of Providence are expresly Recorded in Scripture and among the rest this of the Original of David from Ruth the Moabite though the Moabites were forbidden to enter into the Congregation of the Lord even to the Tenth Generation Deut. 23.3 and that by a perpetual and Indispensable Law to wit for ever The Analysis or Summ and Substance the Contents of this Book followeth Ruth who is both the Subject and Title of it falls under a Threefold Consideration 1. In her first Marriage 2. In her time of Widowhood 3. In her Second Marriage Of her First Marriage so little is Recorded of her that we find she is a Widow as soon almost as a Wife Secondly The time of her Widow-hood was spent partly in the Land of Moab and partly in the Land of Canaan In both which places 1. Heâ Affection to her Mother-in-Law 2. Her Subjection to her in all her Matron like Instructions 3. Her Unfeigned Devotion to the true God as a right Gentile-Proselyte evidently appeareth All which her God whom she had owned and avouched richly rewarded 4. With a Second Happy Marriage and made her Great-Grandmother to the Son of God Verse 1. Now it came to pass Vaiehi Hebr. not without a special Hand of God that orders all Occurrences Observation 1. Whatever comes to pass in this lower World is ordained by God's Decree and ordered also by God's Providence Vse Wise ones must be observing ones Psal 107.43 Observe Providences what comes to pass Record Experiences ye then will have a Divinity of your own if but well read in the Story of your own Lives V. 1. In the Days when the Judges Ruled the Rabbins say this fell out in Ehud's Days and that Ruth was the Daughter of Eglon King of Moab Josephus is for Eli's Time Tremellius thinks it was in Deborah's time as before yet 't is most probable to be in Gideon's time when the Midianites spoil'd the Countrey so brought the Famine hereafter mentioned This variety of Opinions makes it very uncertain and no sure ground for any one of them Hence Observ 2. Where the Spirit of God hath not a Mouth to speak there we should not have a Tongue to ask 'T is safest to be silent where the Holy Ghost speaks not 't is better to strike Sail and cast Anchor when the Spirit blows not lest by the contrary Blasts of Contradictory Conceptions we be tossed to and fro and at last driven upon the Rocks of Erroneous Mistakes There was a Famine in the Land the is ãâã ãâã ãâã ãâã ãâã by way of Eminency the Granary of the World Canaan a Land that flowed with Milk and Honey the Glory of all Lands Ezek. 20.6 yet a Famine here Observ 3. The most Fruitful Land in the World may be made Barren for the Wickedness of those that dwell in it Psal 107.34 as here Jud. 6.4.6 with v. 1. Their doing evil was the bare fruit of their forty Years Peace The Aggravation of this Famine that even Bethlehem which signifies an House of Bread should want Bread A certain Man of Bethlehem-Judah to distinguish it from another in Zebulon Josh 19.15 this City was call'd so because of the fruitful Soil round about it Observ 4. From went though a Man be seated never so richly and contentedly in never so pleasant and plentiful a City yet thence may Divine Providence drive him as Elimelech here who the Jews say was a mighty Rich Man and his Wife Naomai says they went out full v. 21. not for want but for fear of want they went out from this House of Bread to seek Bread we have here no abiding City Hebr. 13.14 This polluted Earth will not afford a resting place Mic. 2.10 we should look for a better City Hebr. 11.10 and be not as the Fool Luk. 12.20 they may be taken from us or we from them To Sojourn in Moab where the Famine was not Observ 5. Divine Love or Hatred cannot be known by outward things The Cursed Land of Moab had plenty of Bread when a Famine of Bread was upon the Blessed Land of Promise There is one Event to the Righteous and to the Wicked Eccles 9 1 2 3. all things come alike to all It pleased God to punish the Sins of his People by this Famine when Moab had been at ease from his Youth Jer. 48.11 God was kinder to Israel in pouring him from Vessel to Vessel then he was to Moab in letting him settle upon his Lees that his Taste might remain in him and his Scent not changed God is never more angry than when he saith Let him alone Hos 4.17 To Sojourn To live there for a time as strangers during the Famine which otherwise was not lawful for them lest they should forget Israel's Worship and learn Moab's Idolatry The Philosopher said Athens was a pleasant place to pass through but unsafe to dwell in the same may be said of Moab that Worship'd Chemosh sin is as catching as the Plague and Solomon himself catched Moab's Plague of Idolatry 1 Kings 11.7 Chemosh was Bacchus or Pluto as is supposed He and his Wife They all take one part of Food and Famine Observ 6. Husband Wife and Children should live together not run one from another Elimelech had them in his heart ad convivendum commoriendum to live and die together not as Miscreants worse than Infidels 1 Tim. 5.8 yea brute Beasts that run from their Relations V. 2. The Name of the Man was Elimelech which signifies my God is King an admirable Name and such as might afford strong Consolation in a Day of Calamity Observ 1. Significant Names should be given to our Children not such as be meer Fancies or Insignificant the People of God throughout the History of the Scriptures gave such Names to their Children and such as were standing Memorials for them of some remarkable Mercies of God to them as Gen. 30.6 8 11 13 c. Yea the three first Names that ever were given to Men in the World were significant Names to wit Adam Cain Abel which signifies Earth Possession Vanity and which put altogether taught Mankind this Divine Lesson
would think that a man of a publick spirit who is more for laying out in doing good to others than for laying up only for his own good is most likely to fail and fall but God hath promised he shall stand by liberal things for this is Lending to the Lord Prov. 19.17 't is a Laying up Treasure in Heaven and a laying hold of Eternal Life 1 Tim. 6.17 18. The Lord gives command that Masters should be liberal to Old Servants Deut 15.13 14. Thou shalt not send him empty away but give some liberal acknowledgment that God hath blessed thee by his Labours N. B. How then ought People to be liberal according to their Ability to the Servants of Christ especially Old Ministers that hath laboured long in Word and Doctrine V. 18. Sit still my Daughter That is stir not abroad to be as some Women would be tattling the matter to others but rest in what is done and wait on God for the Issue Hence Observ 1. When lawful means are rightly used then should we wait upon God for the End The care of the means belongs to us but the care of the end belongs God 'T is good to be active in respect of the means and to be Passive in respect of the End We must commit our selves in all well doing to the Lord Psal 37.5 1 Pet. 4.19 Vntil thou know how the matter shall fall 'T is said to fall because all Earthly concerns as it were falls down out of Heaven according to the Heavenly Decree And whatever God hath ordained to be done or to fall out in the World by his Divine Decree before all Time the same he brings to pass by his Divine Providence in the fulness of time Hence Observ 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven before they be accomplished by a Divine Providence upon Earth Even all Matches and Marriages are made in Heaven before ever they come to be solemnized on Earth Godly Naomi looks upward and teaches her Daughter to do so to take special notice how Gods Providence would work in this matter So Casts this burden upon the Lord that they both might be sustained Psal 55.22 'T is our work to cast care and 't is Gods work to take care Casting all your care upon him for he careth for you 1 Pet. 5.7 We must let God alone until his Big-belly'd Decree bring forth Zeph. 2.2 with his own Work which is then only well done when 't is done by himself The Man will not be at Rest She knew he made Conscience of his Promise and would be restless till he had paid that Due Debt Hence Observ 3. Conscientious Persons should be restless until they make good payment of their Promises Alas how few Boaz's are in the World who pay what they promise Ruth CHAP. IV. Verse 1. THEN Boaz went up to the Gate This was the place of Judicature among the Jews and the likeliest place to meet this Kinsman either going out to or coming in form his business in the Field Hence Observ 1. The most probable means ought judiciously to be used in order to the accomplishing of our purposed ends Thus Boaz being restless for obtaining his Promised end Chap. 3. last uses the likeliest means to obtain his End And he makes a judicious choice Of sitting down in the Gate where he might not only meet soonest with his Friend but also where he might have the assistance of the Aldermen or Elders of the City to Hear Examine and Judge of the matter in hand N. B. Many a Man loses a good end for want of right means tending to the end The Serpent beguiled Eve in directing her to wrong means for the proposed end Ye shall be as Gods was the end but the means used to obtain this end was more likely to make them Devils than Gods Behold the Kinsman came by This remarkable passage of Providence hath a Behold upon it Hence Observ 2. A marvelous Providence doth attend Gods Servants that do wait upon God in the way of Obedience The guiding hand of God doth make many an happy hit in the occurrences of his People As before so here the Man whom he wanted and waited for must needs come by at such a seasonable time and so give an expeditious Issue of the cause depending N. B. 'T is our loss not to observe what we gain by many an happy hit of Providence as one to my self this Day and on many other Days Christ must needs go through Samaria John 4.4 Oh! happy are they that as the Samaritan Woman are just in the way That Christ must needs go Christ will look upon such Thus the comely contexture of various Providences are very marvelous to those that make observation of them Ho such a one Peloni Almoni Hebrew Oquidam singularis Both those Words Daniel contract into one in Palmon calling Christ Palmoni Hamadabbar or most Singular Speaker or one above all Names Dan. 8.13 Almoni comes from Alam mutus to signifie we are mutes as to asking after Christs name seeing it is Secret Judg. 13.18 And wonderful Isa 9.6 and Jupiter Amon among the Heathens signifies Hâns tu Quis es Oh thou who art thou According to the Inscription upon the Athenian Altar to the unknown God Act. 17.23 Hence Observ 3. God and Christ are Incomprehensible 'T is one of the Attributes of God His Nature cannot be comprehended by any Name hence the Spouse Names him not but crys Emphatically Oh thou whom my Soul Loveth Cant. 1.7 And Mary calls Him him him Three times over without a Name Joh. 20.15 and Christ saith to Manoah Why askest thou thus after my Name seeing I am called as I am called and such is thy weakness that it surpasseth thy Conception As Gods Being surmounteth all Created Beings so his Nature surpasseth all Names and Notions N. B. But heré âeloni Almoni which have no proper signification but are used as our Hear you Sir parallel to those Phrases in such and such a place 1 Sam. 21.2 2 King 6.8 Do show that the Spirit of God will not vouchsafe to name the Name of such a notorious Worlding that preferr'd his own Land before God's Law which commanded him to continue the Name of his Deceased Brother by Marrying his Widow Deut. 25.6 7 8. Hence Observ 4. That wicked Worldings which love their own Land better than God's Law are not worthy of a name either of God or Man No doubt but Boaz knew well enough the Name of this Kinsman he being a Man of Quality and sate next to Boaz above all the Ten Aldermen or Elders yet the Holy Pen-man of this Scripture though Inspired by the Holy Spirit 2 Pet. 1.21 doth not vouchsafe him a Name as a Punishment for his Pride and Ingratitude who was so over studious of his own Name that his Dead Neighbours Name he regarded not at all yea he despised that Vertuous Woman Ruth neither did he mind the Law
as Achan had done before him Josh 7.22 Ahab longed for a Sallet of Herbs out of it having surfeited of those Grapes that grew in it while it was Naboth's N.B. The contiguity of it was the ground of Ahab's concupiscence Some suppose hence that Naboth was near of Kin to the King because his Vineyard lay so near the King's Palace However better had it been that Naboth had wanted this Vineyard as it proved and Riches are not so properly called Goods seeing they so oft prove a bane to their owners Eccles 5.13 Remark the Third is Tho' Ahab was so bad a man as before yet was he not so bad a King as to pillage his Subjects at his own Royal pleasure but he fairly pretendeth to contract for it either by Sale or Exchange v. 2. Where Erpennius hath an excellent observation saying From hence it is manifest that Kings by that only Title because they are Kings have not a power over the possessions of their Subjects to seize upon them at their Royal will and pleasure and tho' it be said of Kings He will take away your Fields c. 1 Sam. 8.14 yet there saith he it is not to be understood of any true or right Royal Right but of a presumed Authority and tyrannical Usurpation for there Samuel shews the evil manner of a King to dissuade them from their desire of a King N.B. This case of Ahab's not desiring Naboth's Vineyard without a valuable consideration doth clearly condemn our late Court Parasitical Preachers who cryed up That all was the King's which the Subject had and that they are not Masters of so much as a Mole-hill c. Whereas God saith expresly The Prince shall not take of the People's Inheritance by oppression to thrust them out c. Ezek. 46.18 They are the King 's only tuitione non fruitione for his protection in them but not for his possession of them c. Remark the Fourth Is Naboth's Answer to the King 's Demand Chalila li me Jehovah Heb. the Lord forbid it me ver 3. He was one that feared God in those corrupt times of Apostasie saith P. Martyr and durst not break an express Command of God Levit. 25.15 23 25. Numb 36.7 therefore could not he comply with the King's Request no not tho' the Alienation of the Land would but by right have lasted until the Jubilee being jealous if once it got into the King's hand to be converted into his Garden of Pleasure and affixed to his Palace it would be irrecoverably gone both from him and his so should he both offend God and wrong his Posterity which he being conscientious could not do Remark the Fifth Ahab takes this denial of his Demand as a most heinous and unbearable Affront ver 4. The displeasure of Kings crossed in their desires saith Peter Martyr are mostly very vehement Ahab falls sick of the sullens here lays him down on his Bed the disquietness of his mind having saith Sanctius discomposed his body he turned away his face as not caring to see any or to be seen of any and would eat no bread as if he resolved to starve himself being weary of his life because Naboth grounded his denial upon God's command and would not gratifie the King's covetous and ambitious humour N.B. Here we have a most conspicuous Specimen of that vexing Vanity Solomon mentions which mostly attends the greatest Grandees and Darlings of the World something they must meet with by God's All-ruling Providence that shall give an unsavoury Verdure to all their other sweetest Morsels and Grandeur One instance is this of Ahab whose heart was more vexed with the want of this small spot of Earth Naboth's Vineyard than the enjoyment of so spacious a Kingdom tho' it was the glory of all Kingdoms Ezek. 20.6 could now counter-comfort him but he will needs lay down and dye in the pet Another instance is Haman one advanced to be a King's-fellow-companion and blest with a prodigious multitude of Riches Honours and Children yet the want of one bowing knee of Mordecai damped all his Jollity crying out All this avails me nothing Esth 5.11 12 13. Remark the Sixth is The Devil that had caused Ahab's Disease sends him a Physician to cure his Gall of Grief and his Spleen of Anger Jezebel comes to him ver 5. So far this was well enough for God gave him the Woman to be her Husband's Comforter and if sometimes to be a Counsellor yet never to be a Controuler as this wicked Woman took upon her to be v. 6. most imperiously upbraiding Ahab as a King of Clouts 'T is not fit for a King as Vatablus interprets her words either to beg or buy but to command and call for what he pleaseth without controul Tho' Ahab wanted neither wit nor wickedness yet is he saith Dr. Hall but a Novice to this Zidonian Dame she casts cold Water upon his face and pours into him Spirits of her own Extracting she bids him cast away all care and chear up promising to out-do him and what he could not himself do she would effectually do it for him c. Remark the Seventh Jezebel contrives Naboth's Destruction ver 8 9 10. she procures both the Secretary and Signet of this Vxorious King writes Letters in Ahab's name to the Magistrates of Jezreel c. so she was King and he only Queen and because he knew not how to make the best Improvement of Kingly Power she would do it through stitch for him Oh how prompt here is the wit of the weaker Sex to project wickedness at a pinch Jezebel needs nothing but Abab's name and Seal let her alone with the rest She frames a Letter in the King's name sends it to those Senators whom she had saith Vatablus raised up to that Dignity in Jezreel well knowing that those her own Creatures would be enough morigerous she commands them to proclaim a Fast suborn Witnesses two Sons of Belial against Naboth to charge him with Blasphemy against God and the King then stone him to death and was not this saith Dr. Hall a ready payment for so Rich a Vineyard N.B. 1. There is no Villany of so deep a Dye as that which is cloaked with Piety Dissembled Sanctity is double Iniquity Oh what damnable Dissimulation was it in this foul Hell-Hag to do her Devilish Feat under the fair polliation of an holy Fast Herod like who pretended to worship Christ but intended to worry him N.B. 2. The Reasons why she proclaimed a Fast are rendred by Vatablus Junius and Piscator c. because she would make the People believe that all this mischief was acted with a pious mind that Ahab had got good by his Affliction and now was become Zealous of his God's Honour and of Israel's Welfare and therefore was searching after all the God-provoking sins more especially Blasphemy and seeing they were wont to execute heinous Offenders upon Fast-days whereby they might recover their Reconciliation with God Numb 25.7 8. Psal
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
his Promise by Jeremy to the Jews Jer. 29.1 10. after 70 Years c. and not after two Years as Hananiah had falsly foretold Jer. 28.3 The Prayer of Daniel was a Midwife to bring forth God's Promise into present performance Mark 2. The Means whereby Cyrus 's Spirit was stirred up by the Lord saith Menochius was Daniel who lived in Cyrus's Court and shewed him the Prophecy of Isaiah concerning him Isa 44.28 and 45.1 c. or by some special Inward Instinct Prov. 21.1 The hearts of Kings are in the hands of the Lord God wrought his Will to work God's Will Mark 3. The Time when Namely not in the first Year of his Reign over Persia but of his Empire and Monarchy over a great part of the World after the Destruction of Babylon Therefore Cyrus saith here ver 2. That the God of Heaven had now given him all the Kingdoms of the Earth to wit those parts of the World which formerly lay under the Assyrian and Babylonian Power Mark 4. All this Vast Empire Cyrus tho' a Pagan and a Worshipper of Idols yet ascribes it as a Gift to him from the Great God which good Language ver 2. he might well learn from Daniel who flourish'd in his Reign Dan. 6.28 and probably informed him of those Prophecies of Isaiah That Cyrus by Name should perform God's pleasure herein even 200 Years before he was born Isa 44.28 and 45.1 c. as above N. B. This must needs have a mighty Influence upon him as Daniel's Prophecy had upon Alexander the Great When Jaddus the High-Priest shew'd it him many Years after this Josephus relateth he not only spared the Jews thereupon but highly Honour'd them Mark 5. It appears plainly to be the Mighty and Immediate Work of the Almighty God not only in causing this Pagan Potentate to give Jehovah the Glory due to his Name Psal 29.1 2. and to acknowledge him a greater Potentate than himself 1 Tim. 6.16 doing whatever was his pleasure both in Heaven and on Earth Psal 115.3 135.6 but also in Over-ruling so Prudent a Prince to part with and dismiss so great a People much Vnited in their Religion and much inclined to Rebellion as was reported of them Ezra 4.19 into their own Country 'T was a Work so Wonderful that themselves thought it but a Dream at first Psal 126.1 Remark the Second The Humane Cause of the Jews Deliverance Mark 1. 'T was a fair and full Patent-Royal which Cyrus publish'd by Publick Proclamation put in Writing that it might be Posted up in all parts of his hundred and twenty Provinces to Impower all the Jews for Returning into their own Land and for Rebuilding the Temple of Solomon in Jerusalem ver 1 2 3 4. Mark 2. The Return of the People was promoted by the Pattern of their Princes ver 5. who were Bel-wethers to go before the Flock whose Spirits God had raised up to obey that Divine Call Remove out of the midst of Babylon c. and be as the He-Goats c. Jer. 50.8 Those Chieftains of the Jews were chosen of God and raised up by him to be thus ready for Reformation notwithstanding all their Difficulties and Dangers both in that great distance of Way as 500 Miles by common computation and at the end of their long Journey where they found their Country possessed by their Enemies beside all this the Backwardness of many of their own Brethren 1 Chron. 4.23 to go along with them must needs be another great Discouragement Wolphius P. Martyr's Successor well observeth here that these Nobles were qualified for this Work by that Free and Noble Spirit of God Psal 51.12 without which no Man can undertake any Noble Matter therefore are their Names Crowned and Chronicl'd in the next Chapter Mark 3. Another Encouragement in this Undertaking the Jews had was King Cyrus's Command That not only his own Officers should supply them with Gold and Silver out of his own Treasury but also that all his Subjects should be moderately Taxed both Jews that would wilfully stay and his own Gentiles beside the voluntary Contributions of the People thereunto ver 4 6. All sorts were here ready to Gratifie the King seeing himself so ready to bear his part of the Burden wherein he became a Living Law to them Mark 4. This same Cyrus that he might still the more become a Walking Statute to his Subjects brought forth the Vessels of the House of the Lord which Nebuchadnezzar by his Sacrilegious hands had robb'd the Temple of and had put them in the House of his Gods ver 7. namely Bel and Nebo Isa 46.1 It was a good Providence that reserved them to be restored Mark 5. All these Holy Vessels were delivered by Cyrus's Treasurer in number unto Zerubbabel who was call'd Sheshbazzar because saith Grotius he was the Jews Joy in Tribulation as the Name signifies ver 8. He was a Prince of Judah to shew the Scepter was not departed Gen. 49.10 Mark 6. These Vessels were restored to the Temple though they had been prophaned by Belshazzar Dan. 5.2 N.B. Thus even things abused to Idolatry may be sanctified again to God's Service as here ver 9 10 11. Ezra CHAP. II. THIS Chapter gives a Catalogue of such as returned out of the Captivity into Judea 1. Their Quantity And 2. Their Quality First Their Quantity is numbred up by their Names from ver 2. to ver 64. Remark the First The same Catalogue is Recorded Neh. 7.5 6 c. betwixt which and this here there is some difference the Substance of both is the same and though they vary in Circumstance in some Places yet those differences may well be reconciled Take one Instance for all here ver 5. they are numbred seven hundred and seventy five but Neh. 7.10 they are only six hundred and fifty two The former of those two numbers might march out of Babylon or at least listed themselves to do so but some of them might Dye by the way or change their Minds so some abode in Babylon 1 Chron. 4.23 or be hindred by Casualties as by Sickness either of themselves or of some near Relations therefore might there be a Reduction of that former into the latter Number that only reach'd Jerusalem where Nehemiah took his Catalogue The same may be said of other differences and where more is named in Neh. 7.5 7 c. then it must be said that more Persons came to Jerusalem afterwards than set down their Names in Babylon Remark the Second Those returning Jews are call'd Children of the Province ver 1. so Judea is call'd here and Ezra 5.8 it had been a Princess that had given Laws to all Lands round about it Ezra 4.20 but now is call'd a poor Province Solitary and Tributary Lam. 1.1 the just product of their Prophaneness Lam. 1.8 Ezra doth purposely call it a Province to remind the Jews of the fruit of their Sins Wolphius saith Judea became a Province only at the Captivity
his Benevolence and Beneficence to poor Saints 2 Cor. 8.9 And in His love to Brethren and forgiveness to others Eph. 5.2 This is Conformity in the practice of Outward and Moral Duties The Blind Papists do Blasphemously in making a Play upon Their Good-Friday wherein They Act over an Apish Imitation of all the personal parts of Christ's Redeeming the World And They do as Ridiculously in Imitating Christ's Real and Supernatural Miracles by shewing their false and pretended ones To pretend an Imitation of Christ in his Works of Redemption is Black Blasphemy And in his Work of Miracles is a plain Impossibility but to follow him in his Works of Holiness is both True Piety and a Manifest Duty We may imitate Him in his Morals not in his Miracles Austin saith well Christ no where bids us learn of Him How to crease a World or how to Raise the Dead c. But how to be Meek and Lowly and how to Love one another c. we must follow him in his Well Doings and in his Patient Suffering for Righteousness-sake The Thief on the Cross saith Austin was similis in Poenâ but dissimilis in Causâ He suffered the same Death with Christ but not for the same Cause N. B. This Example of Christ hath more in it than a bare Pattern or any other Example for it doth not only shew us what we ought to do but 't is also both a Remedy against many foul Vices and a Motive to ââây good Duties As 1. A serious Consideration of Christ's suffering the first and second Death for my Sin this must make me hate my Sin and my self for Sin that cost Christ so dear I am to be blamed as well as Judas the Jews Pilate c. Zech. 12.10 2. This Meditation is a means to breed Reformation and a Resolation to Sin no more and not to crucifie him afresh c. 3. This also must make me think that all my Sorrows and Sufferings are not comparable to Christ's Agony Bloody Sweat c. The Third Considerable is the Comfort from hence which is twofold 1. In our Conformity to Him here And 2. In that hereafter In the first Christ hath given us such a perfect Pattern of Holiness as the least Imperfection cannot be found in it 'T is comfort to a Learner to have a compleat Copy before him to write after that in minding it duely he may be mending his Letters daily So may we be mending our Lives of their crookedness much more if we were more in minding our straight Copy that Christ hath given us for our Example It is said of Hierom that having read the Godly Life and Christian Death of Holy Hilarion he folded up the Book and said well this Holy man Hilarion shall be the Champion whom I will follow Should we not much more say so of this Holy Child Jesus There is the Regula Regulans and the Regula Regulata The Example of Saints is but the Rule Ruled for the Example of our Saviour is the Rule Ruling The Saints are call'd a Cloud of Witnesses Heb. 12.1 That Cloud in the Wilderness had a directive Vertue in it yet had it a Black-side as well as a Bright So the best Saints had some soilings of Darkness some Naevos Patrum and Imperfections their Frailties recorded in Scripture are Exemple Cavendi non Cadendi their Sins are set down as Rocks in Maps that Sailers may shun them and not run upon those Rocks to suffer Shipwrack to their Ruine such as follow the Dark-side of this Cloud of Witnesses are Egyptians and are drowned in the bottomless Pit But such as follow the Light side thereof are Israelites and pass over to the Heavenly Canaan The Apostle Paul proposes Himself a Pattern 1 Thess 1.6 1 Cor. 10.33 yet with this Restriction that we should follow him no farther than he followed Christ 1 Cor. 11.1 not one Inch farther than Christ's perfect Pattern In thus Conforming to Christ here this brings us to our being conformed to Christ hereafter which is the second Branch of Comfort If like him in this Life we shall be like him in that to come Our Bodies shall be made like unto his Glorious Body which is the Standard Phil. 3.21 more glorious than was the Body of Adam in Innocency the Glory of that second Temple shall exceed the Glory of the first So there shall be no need of Adam's Mourning as the Jews did Ezra 3.12 then shall we live and reign with Christ But it shall not be so by a conforming to the World which is the second Branch to wit Nonconformity to the World For we are bid be transformed from that into Christ's Image be Holy with him here and then Happy with him hereafter CHAP. II. HAving dispatched the General Account of Christ's Life as it was the Light of Men shewing how we should be conformed to his Image John 1.4 and Rom. 8.20 Now I come to give a particular Account of his Life shewing how Christ was conformed to Man's Image even from his Conception to his Ascension All the steps that he took in this lower World as He was the Son of Man The first step Christ took upon Earth was His Conception in the Womb of the Virgin which the Apostle affirmeth Without Controversie a mighty Mystery 1 Tim. 3.16 Though the Morals concerning Chris's Meekness Humility Holiness c. be plain and obvious to the mind of Man as are all the Moral Duties contained in the two Tables of the Law of Moses Yet the Intellectuals concerning Christ's Conceptions are truly call'd ãâã ãâã ãâã ãâã ãâã hard to be understood which some wrest to their own Destruction 2 Pet. 3.16 by thrusting their dead and putrified Fancies into the bosom of the Scripture as of a Mother thereof like the Harlot 1 Kings 3.19 20. N. B. Oh would to God there were no Strife no Contention in the Church but about this grand Point which of us can be most conformable to Christ's Image in ways of Holiness and who can come up highest and nighest to him in Imitation of his Morals and which of us can be the best Writer after that perfect Pattern in pious Practices We may justly judge it the shame of Mankind that so many can imitate the Voices of Birds c. Yet so few do imitate the Vertues of Christ But as to those profound Points call'd profundum sine Fundo a depth without a Bottom Rom. 11.33 and unsearchable Counsels about Christ's Conception c. We can better Admire than Determine Pruritus disputandi destruit ecclesiam An Itch in searching unsearchable Mysteries brings both the Scratch and the Smart into the Church saith the Antient Father N.B. 'T is said The Spirit of God moved upon the Waters Gen. 1.2 but sure I am it is no other than the Spirit of the Devil that moves so much upon the Waters of Strife where Men dare be but Circumstantial in Substantials yet seem so Substantial in Circumstantiali which concern not the
his Conception The Answer to the first is this That the Matter Christ was Conceived of 1. Negatively First He was not made of nothing as the World was at the Creation Secondly Nor was he raised out of the dead earth as Adam was nor Thirdly Did he bring his Flesh with him out of Heaven as some fondly imagine But 2. Possitively He was Conceived of the living flesh of the holy Virgin Gal. 4.4 when fulness of time was come God who doth all things pondere mensurâ numero as Plato saith in weight measure and number Therefore as he never comes too soon so nor doth he ever stay too long but times his mercies in the best season Isa 30.18 then he sent forth his Son even out of his own bosom Joh. 1.18 loe how he loved us Joh. 11.36 to be made of a Woman that is of the sanctified substance of the holy Virgin N. B. Note this against the Marcionites and others that do deny it and made under the Law c. With this Apostle concurs the Angel of God saying to the Virgin ãâã ãâã ãâã ãâã ãâã Hail thou highly favoured c. Luke 1.28 loe thou shalt conceive in thy Womb the Holy Child Jesus ver 30 31. The Son of the Highest ver 32. And though thou know not a Man yet the Holy Ghost shall come upon thee and the power of the most High shall overshadow thee as once he did the confused Chaos in the World's Creation hovering over it and hatching out the Creature as the Hen doth the Chickens therefore that Holy thing which shall be born of thee that is as ãâã ãâã ãâã ãâã ãâã the Greek word implys of thy Flesh and Substance shall be called the Son of God ver 34 35. Some Heterodox Men hold that Christ brought his Flesh from Heaven and that he passed through the Virgin 's Womb as Water passeth through a Conduit-pipe But the Orthodox believe from those two Scripture Testimonies c. That the matter whereof Christ was conceived was the Flesh of the Virgin because also had he taken other Foreign Flesh or brought it from Heaven this would have made him an unmeet Redeemer for by the order of Divine Justice the same nature that sinned must suffer for sin As it was Man that had sinned so it must be Man that must be punished therefore took Christ the Flesh of a Woman c. The Second Inquiry is by what Power Christ was Conceived Answer 1. Negatively It was not done by the power of Nature for all that are conceived by ordinary generation are sinful who can bring saith Job a clean thing out of an unclean Job 14.4 As if he had said 't is the common lot of all Mankind proceeding from sinful Parents to be unclean and unavoidably infected with Original Corruption And Jesus himself confirms that of Job saying that which is born of the flesh is flesh Joh. 3.6 corruptus corruptum faln Adam begat a Son after his own faln Image Gen. 5.3 by this one Man sin entred upon all Rom. 5.12 so that by nature all are Children of wrath Eph. 2.3 whole man is in evil and whole evil is in man The first man defiled nature and ever since nature hath defiled every Man Hence David candidly confesseth that he was conceived in Sin and shapen in Iniquity Psal 51.5 He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed Answer 2. Possitively Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost so saith Luke afore quoted Luke 1.35 And Matthew makes forth the same great truth saying that Holy thing conceived in Mary is of the Holy Ghost Matth. 1.20 as the efficient not as the material cause the power of nature could never have brought forth such a pure Redeemer no more than a Tree can by nature bring forth a Chair of State though it should grow a thousand years yet it could not grow of it self into the form of a Royal Throne this fashion it must receive from a Skilfull Artist though the substance of such a Seat be in it So though Christ were in the loins of Adam yet Nature could never be able to bring forth Christ no this could only be effected by the power of the Holy Ghost The Virtus formatrix or formative faculty which the Virgin had not is ascribed to this power wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin sanctified miraculously and without Man's help Thus Christ is said to be conceived of the Holy Ghost three ways First The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made severing and purifying it from sin and corruption as the Cunning Artificer draws dross from the Gold c. Secondly The Holy Ghost did frame and fashion that part of the Virgin 's Flesh so purified so sanctified and made it a fit House or Temple for his Godhead to dwell in Therefore is He call'd that Holy thing Luke 1.35 and that Holy of Holys wherein the Godhead dwelt bodily Col. 2.9 that is Personally Thirdly He did Unite the Humane Nature to the Divine so made one person of both so He is call'd the Son of God very often in the holy Scripture N. B. The Mystery of this History is manifold As First the Abstruse profound Speculations hereupon which the Learned both Antient and Modern have collected hence 1. Augustin saith though Christ be call'd by the Angel the Son of God yet was He not the Son of the Holy Ghost as He was the Son of the Holy Virgin for He was not Conceived of Him as he was of Her He was Conceived of Her as of a Mother not of the Holy Ghost as of a Father lest there should seem to be Two Fathers in the Holy Trinity We must not say saith He that the Holy Ghost was born of the Dove in whose shape He appeared Mat. 3.16 As Christ was of the Woman because the Spirit came not down to Redeem the Doves as Christ did to Redeem Mankind born of a Woman but to signifie unto us by that significant form all Spiritual Innocency Amicableness and Love to little Ones found in those that have the Spirit 2. Another Curious Notion of the Learned is that Christ was call'd Shilo Gen. 49.10 because that Hebrew Name signifies a Secondine which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb Hence Christ was call'd Shilo as He was the Son of Mary's Secondines ut ostenderet Christum de Matre absque patre Nasciturum to shew that the Blessed Virgin 's Secondines alone brought him forth without the help of Man Hence is He said to be without Father as Man and without Mother as God Heb. 7.3 The 3. Is That this Precious Pearl as Christ is call'd Mat. 13.45 46. Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus As Pearls are made up
of Dew in a Shell-fish so Christ was Conceived of the Spirit 's Dew in the Virgin 's Womb Besides Daniel tells us that this precious Little Stone was not Digg'd out of the Bowels of the Earth but was cut out of the Mountains of Heaven a most curious piece and a Cut of the Art of Heaven even the overshadowings of the Holy-Ghost and All this without hands Dan. 2.34 and 45. or any Humane Helps The 4. Is That Christ is not call'd the Son of God in respect of his Humane Nature for then there would be in the Person of Christ two Sons One of the Father and Another of the Holy Ghost Christ was Conceived of the Holy Ghost non ãâã matically but Operatively yet so Secretly and Mystically as the Virgin her self ãâã not How Luke 1.34 The 5 is That as no Mother know's the manner of her Natural Conception so much lesâ can meâo Flesh and Blood conceive Aright of the wonderful Conception of Christ Psal 139.14 15. Eph. 4.9 't is high presumption for us to search into so deep a mystery The Union of Three Persons into One Nature in the Trinity and the Union of two Natures into one Person in Christ's Incarnation are Deep Wells and as she said John 4.11 we want wherewith to draw 'T is a Great Mystery 1 Tim. 3.16 But to let pass those Nicer Notions yet Solid Speculations of the Learned whereof many more might be mentioned by me If they did not more Appertain to Academick Schools than to an Evangelical Pulpit I come now to more Practical Points and to Declare that Mystery of Godliness which is couched and comprehended in the History of Christ's Conception As First Lo here How low did our Lord stoop in his first step of his State of Humiliation N. B. Christ stoop'd thus low to begin at the far end of Sin which begins at our Conception The Seond Adam was not made a perfect man at the first as the First Adam was Christ Condescended so low as was 1. The Distance betwixt His Father's Bosom John 1.18 and the Foundation Stone Isa 28.16 which is always First laid and laid always lowest yea sometimes in some Stately Structures is laid by some Royal Hand Sure I am This sure Foundation-stone was laid by a Royal Hand even by the Almighty Hand of the King of Kings I have laid it saith the Lord. And He laid it Low fundamenta latent yea as low as Hell in his Agony and Susserings c. Oh how this Foundation-stone did sweat as the common ones commonly do against a Storm even ãâã ãâã ãâã ãâã ãâã Grumos sanguinis Clods of Blood before the storm of his Passion Luke 22.44 And this foundation-stone was first laid both before The Foundation of the World in the Eternal Purpose of God Eph. 1.4 3.11 1 Pet. 1.20 Tit. 1.2 Rev. 13.8 and 17.8 And at the Foundation of the World too in the Evangelical Promise of God Gen. 3.15 Christ is the first born of every new Creature Col. 1.15 and before all things ver 17. moreover this Foundation-Stone that it might the better bear up the weight of the whole Fabrick according as the nature of the place and the matter do require is both broader and stronger than the rest of the Building both by the grace of Union and by the grace of Unction Christ was the Broader by the Hypostatical Vnion of his two Natures and by the Extraordinary Vnction wherewith he was Anointed above all his Fellows Psal 45.7 Receiving the Spirit without measure Joh. 3.34 And he was the stronger by both those ways of Vnion and of Vnction as having a Divine Nature as well as an Humane and the former to corroborate the latter Thus Nature provides deepest Roots for tallest Cedars quantùm vertice tantùm radice the higher the Tree or Structure the deeper is the root or foundation Austin saith rebus ad ima tendentibus in iâo ponitur fundamentum c. An House's Foundation is laid low because by its own weight it presseth downward but there it is staid in its place hereby from sinking lower So not can the Church sink lower than Christ who is our Eliakim on whom all Vessels of grace great and small hang firmly Isa 22.24 2. Christ stooped so low herein as is the distance betwixt the Sate of Innocency and the faln State Here was stooping upon stooping In the former Christ abased himself more than if a King for the good of his Subjects should be content to become a Toad This were a great Abasement but behold that was a greater in Christ for the Philosopher could say there is no proportion betwixt a finite and an infinite Being greater is the disproportion betwixt the Son of God and the Son of Man than betwixt the most Glorious King and the most contemptible Creature in the World God is the Maker of them both Prov. 22.2 and all Creatures are not only made by the same hand but also of the same matter the King and the Toad are both made up of Earth and when they dye both are turned into Earth again yea into such Earth as cannot be distinguished the one from the other But in this latter here is still a lower stoop That Christ should assume the faln Nature of Man It was Solomon's Wonder But will God dwell on the Earth behold the Heaven of Heavens cannot contain thee c. 1 Kin. 8.27 How much less this Temple though made so glorious as Hands of Mortals could make it That was wonderful Condescension yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple The State of Man's Innocency was like the Temple in its Glory then all Creatures did Him Homage Had the Son of God taken that first State of Adam upon him though that had been much yet this is more to take the Faln State upon him when Man's Nature was faln into Disgrace with God his Maker and was bound over to the Devil by his Treasonable Disobedience While a Nobleman keeps the King's favour and his own Splendour and Grandeur 't is no Disgrace for his Men to wear his Livery as it is when He is Proclaimed Traitor And this was Christ's Case of Condescension to take the Nature of Man when faln into Disgrace with God c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature nor to call Sinful Mortals his Brethren Heb. 2.11 Taking not only the Substance of our Flesh and all the properties of our Bodies and all the faculties of our Souls but also the Unblameable Infirmities of our Nature as to be Hungry Thirsty Weary as before yea to grow in Stature and to Increase in Wisdom and Knowledge c. Luke 2.52 Christ took our Miserable not our Culpable Infirmities upon him and Christ did not grow in the Knowledge of Vision or in that Infused this belongs to Saints on Earth as That to the Glorified in Heaven both those Christ
Christ gives some signs of Redemption drawing nigh Luke 21.28 and the Lord laughs when He lets the wicked see that their Day is coming towards them Psalm 37.13 that which is for Terrour of the Wicked must be for Comfort to the Godly the Destruction of the former is the Salvation of the latter and both these are making haste every Day in their coming nigher and nigher Every Year Month Week Day and Hour they make nearer approaches Whoever expected Christ's coming into the World before this fulness of Time were disappointed He then came when but four or fewer look'd for his coming God oft stays so long that he hardly finds Faith on the Earth Luke 18.8 till Men have done expecting And then doth God do things they look not for Isa 64.3 As Jacob said to Laban Give me my Rachel for I have served my Time Gen. 29.21 So when we have fulfilled our Days we may say to God Give me what thou hast promised He will not cheat us as Laban did him when the Time comes Secondly And more Particularly beside this General Term aforesaid the Time of Christ's Birth is described in Scripture to be 1. In the last Days Isa 2.2 c. to wit about the four thousand Year from the fall of Adam 2. At the Expiration of Daniel's seventy Weeks Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity making in all four hundred and ninety Years 3. When the Scepter departed from Judah Gen. 49.20 for Pompey the Great had lately subdued Judea to the Roman Government and reduced it into a Province 4. In the Days of Herod the King Matth. 2.1 At that time the Scepter was newly departed from Judah and Herod an Edomite was made King of that Countrey 5. When Augustus Caesar the Roman Emperour caused all the Roman World to come and be Taxed Luke 2.1 from which express Histories many hidden Remarkable Mysteries do naturally manifest themselves As First It was the good Pleasure of God that Christ should not be born either sooner or later than in the last Days so many Ages from the beginning of the World This very Consideration of the Time of Christ's Birth conduceth greatly for the Confirmation of our Faith For thus we may well argue if God who upon the fall of our first Patents made a Promise to them of their Restoration by the Seed of the Woman but deferred it for about four thousand Years and yet accomplished it at length to the very full It necessarily followeth that though there be many Divine Promises Recorded in Scripture such as the Conversion of the Jews the fulness of the Gentiles the pulling down of Babylon the Building up of Sion the Resurrection of the Body and Life Everlasting c. None of which are yet accomplished yet God in his good Time will as surely bring them to pass as all former performances now be Thus the accomplishment of all things past should assure our Hope concerning things to come Christ will certainly come again and restore all things Acts 3.19 21. The Second Mystery hence is to signifie How exact God is in fulfilling his Prophecies and Promises for Christ came in the Flesh as the true Shilo at the very Time foretold by the Patriarch Jacob when the Crown was taken from Judah and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau All Scriptures either have been or shall be fulfilled Matth. 5.18 and 13.14 and 24.34 and 26.54 56. Mark 14.49 and 15.28 Luke 4.21 John 13.18 and 17.12 c. As sure as Christ hath had his State of humwiliation so sure he will have his State of exaltation Joâ ââ 25 26. Acts 3.17 19. 1 Cor. 15.24 Revel 11.15.17 and many more N.B. Note well God's they shall all surely be accomplished The Third Mystery hence is as Christ came then when it was the worst with the Jews their Kingdom was at the lowest ebb a stranger was King over them So Christ will come now when things are most deplorable and desperate Then is his time of manifesting his power and goodness Deut. 32.35 35. Isa 59.16 63.5 c. As Joseph found his Brethren in Dothan which signfies defection so Jesus found the Jews under a sad defection when he came scarce were there four or fewer found among them that waited for the consolation of Israel as before yet then among the poor Gentiles a plentiful Harvest a very great number of Elect were ready ripe Mat. 9.37 Luke 10.2 Joh. 4.35 But still the Estate of the Jews was at low water mark it is not a time for Christ to come till Herod be King till things be at the worst and we hopeless as well as helpless All the Wine must be spent before Christ would put forth his power of turning Water into Wine Joh. 2.3 9 11. So of turning our Water of affliction into the Wine of Consolation which we with old Simeon do long for Luke 2.25 Lazarus must be dead four days and stink before Christ came to raise him up John 11.17.39 and the Disciples must be tossed with the tempest raised by the Prince of the Air all the night long till the Morning Watch before Christ came to calm the Sea and to quiet the storm Math. 14.24 25. Where Man ends there Christ begins c. The Fourth Mystery hence is the Prince of Peace came into the World when all was at peace throughout the World and the Roman Empire in its greatest Grandeur to fulfill the Prophecy Dan. 2.44 Where it was foretold that God would set up another Kingdom in the days of the Roman Kings that should batter break down and destroy all those Kings which Kingdom should stand for ever Therefore though we be Citizens of other Cities and Subjects of another Kingdom yet should we with the Penitent Thief on the Cross all desire Christ to remember us when he comes into his Kingdom and to be made Subjects of that Kingdom which will waste all others and it self never have an end The Fifth Mystery hence is To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man but also that heavy Tax of the wrath of God as he bore our sins Isa 53.4 5. As Abraham took the wood wherewith the Asse was loaded and laid it upon his Son Isaac Gen. 22.6 so we were the Asses that were burthened but God took off the burthen laid it on his Son Jesus to Pay all and to bear all for us Oh! how ought we to love god and Christ for this and never murmur whatever we are Taxed for him in our Names Purses or Persons N.B. Note well 1. The glad tidings of Christ's Birth came from God not for his but for Man's need 2. God could have found out other ways of reconciling Man to himself but this way was instituted as Jordan not Abanah and Pharpar though of greater Name Fame and Stream or Current for the only
of the Gospel hath not passed divide the World into thirty equal parts and nineteen of those 30 be Heathens and fix of the eleven remaining are Mahometans so only the odd five profess Christ and of those there be many Papists but few Protestants yea of these Protestants how few are true Bellevers a profession is oft without power Oh what a Weedy World is here to be burnt at the last day Secondly As the natural product of the Cursed Earth is Weeds c. not Corn So are our fallen Natures the proper Fathers of Sin and but Stepmothers to Grace hence sin must humble us because it is our own and Grace must humble us too because 't is not our own but is as Corn that is forced Wild Olives by Nature Rom. 11.24 Mors in Olla Death in the Pot 2 Kin. 4.40 All good is received 1 Cor. 4.7 Thirdly There be variety of Soils in the World some are Mountains of Pride and Presumption barren of Grace others are Wildernesses Souls pining away with thirst c. yet some Hearts are as well Watered Valleys where the Lilly of Grace grows greatly Cant. 2.1 There is some Sandy some Stony some Thorny Ground as here and yet some good though three to one in this England Secondly the Disparity As First This Mystical Soil that is good is not any Earthly thing lying low to be trodden under foot in the World but 't is an Heavenly Heart that brings forth the Seed of God the property of the Earthly Heart is changed by an Heavenly Power The Second The Ground is more fitly disposed to bring forth Corn than our Hearts are for Grace though Corn growing be praeter Naturam beside Nature not so Grass unsown yet Grace growing is contra Naturam against Nature Grass is graceful to ground and hath its usefulness but Weeds are a Curse c. The Third The Litteral Soil brings one only Crop in the year but the Mystical every Month Rev. 22.2 in Winter as well as Summer yea every Week and every Day it bears fruits to God Vse I. Ask what sort of soil are you Barren Mountains droughthy Desarts without Wells of Salvation Isa 12.3 where the Lawgiver hath not yet Digg'd such a Well Numb 21.17 18. Vse II. 'T is no matter how base or barren harsh or hard your Heart be where Christ undertakes the Culture he can make parched ground become as the Garden of Eden Isa 35.6 7. 51.3 c. The Fourth part is the Success Wherein First The Congruity As First 'T is various not only from divers but also from one and the same Soil that brings forth bad crops sometimes as well as good So though Grace never differs from it self yet a gracious Soul may have its withdrawments as well as inlargements hath its Winter as well as Summer time Cant 2.11 13. Secondly Success is various not only from the Soil but also from Influence as it hath more or less from Heaven Where much is Received there much is Required Luke 12.48 Cant. 6.11 Isa 5.2 Mat. 21.34 1 Cor. 9.7 Danda igitur est opera we must endeavour to answer to God's Pains lest he lay us wast Luke 13.7 c. Thirdly Success is not without Watering Weeding out what offends c. Mat. 13.41 Isa 5.3 the Church is call'd a Garden that needs much Trimming Pruning and daily dressing ãâã ãâã ãâã ãâã ãâã John 15.2 Solomon lets out his Vineyard to Tenants Cant. 8.12 but Christ himself both Weeds and Waters His c. Secondly the Disparity As 1. Nature contributes much to the literal but Grace doth all to the mystical success 1 Cor. 3.6 7. 2. This latter hath more certainty than the former which an Enemy may Reap Psal 105.40 Mic. 6.15 c. but the Gates of Hell cannot prevail to prevent the other Mat. 16.18 John 10 29. Rom. 8.38 1 Pet. 1.4 5 c. 3. This brings in such store as is inexhaustible profit and pleasure for evermore Psal 16.11 Rom. 8.17 2 Cor. 4.17 Vse I. Beware you be not High-way ground where Sin hath a way over the Heart Psal 139.24 Impressions of sin in its customary path-way wear out the impressions of the Word Edom deny'd a passage through them Numb 21.23 and Josiah did the same 2 Kin. 23.29 Ezek. 44.2 3 c. Seed cannot be covered in a Sin trodden Heart hence the Prince Fowl picks it up Heb. 2.1 Psal 119.11 16. Vse II. Take heed of being stony-ground Though the Seed be not pick'd up by that Prince Fowl Satan nor trodden down by the foul feet of Sin yet may it have as a sudden growing so a soon dying This Rocky ground is the hard heart a Rock of the Devil 's not of God's making Rain falling on a Rock soaks it not sinks not in Blind Bede Preach'd to a heap of Stones with small success c. Vse III. Be not Thorny ground having both root and growth some desires to the Word and some purposes to obey it but Cares and Pleasures over-grow all taking up the Place Time and Affection Christ should have but almost a Christian Acts 26.28 Earth out-grows Heaven as Thorns do Corn c. Vse IV. Have Honest and Good Hearts Luke 8.15 Tho' all such not alike fruitful yet God accepts of the thirty as well as of the hundred Zech 4.10 Mat. 12.20 so it be answerable to our helps and furtherances Luke 12.48 suitable both to our Supernatural Principles and to our Evangelical Priviledges c. CHAP. XVII THere be many other Parables which Christ delivered as Oracles full of sweet significancy and most aptly accommodated to his various Auditors as before that might be accordingly gloss'd upon as this of the Sower would it not swell up this Discourse into too prodigious a Prolixity c. The brief account I can give of them here is this besides this Parabolical Sermon which he Preached to the People March 13 c. wherein he demonstrates the divers effects of the Word Preached the pretiousness of it when rightly imbraced and the strict account that must at last be given of it There be other Sermons of our Lord dress'd up both in Parables and Plainly As First That to his Twelve Apostles after his long and lively Sermon in the Mount as above when he sent them forth to gather up the lost Sheep of the House of Israel after they had been as Probationers a Twelve-Month with him to learn the Gospel of the Kingdom from his Mouth Mat. 10. per totum and chap. 9. ver 1. Mark 6. v. 7 8 9 10 11. and Luke 9.1 2 3 c. which some calls Christ's Concio ad Clerum his Sermon to the Clergy instructing them what to do how to teach and the measures they must expect in their Ministry c. Secondly When Christ had done Documenting his Ministers then Preach'd He a vindication Sermon for the Ministry both John Baptist's and his own Mat. 11.1 2 to the end The End of his former Sermon was
said thus 'T is better staying here where no body will know in what place we are than go down and expose our selves at Jerusalem c. wherein Peter's mistakes be many besides those before mentioned For 1. He expects to have his Country in the Way only to it that is Heaven upon Earth 2. Thinking Tabernacles were necessary in a State of Glory 3. Neglecting the good of all others while he can but secure himself as Augustine observeth Beside these 4. Had he understood the Harmony 'twixt Christ with the Law and the Prophets represented by Moses and Elias then one Tabernacle might have well held them all as they do all Tabernacle with sweet agreement in the Gospel So Beda or 5. His three Tabernacles might have been more properly propounded for the three Persons in the Trinity without equalizing in his as honourable habitations for the two Servants as for the Master or 6. If to the Trinity his three Tabernacles might have been reduced into one because the Three Persons are Three in One. The 7th Remark is All men would have Heaven without Hardship the Crown without the Cross They would enter into Paradise but not through that rough Way and narrow Portal of Affliction as Peter here who liked not to venture himself among the Christ-killers at Jerusalem but would rather have his Happiness on Mount-Tabor But He was mistaken yet many more ways than as aforesaid for 1. He would have a Glory which his Eye might see whereas no Eye can see that Glory God hath prepared for his Saints Isa 64 4. 1 Cor. 2.9 2. He would have Christ's Kingdom in this lower World expresly contrary to Christ's own words My Kingdom is not of this World John 18.36 3. He would have a lasting felicity upon Earth whereas Paul saith We have here no abiding City but we look for one in Heaven c. Heb. 13.14 11.10 14 15 16. 4. He must have three Tabernacles whereas the Seat of the blessed is but one entire Tabernacle Psal 15.1 Rev. 21.3 Thus being intoxicated with but one drop of the Wine of Coelestial Glory He wist not what be said as he had done when he bid Christ Depart from him Luke 5.8 and as these two James and John knew not what they asked c. Mat. 20.22 when they with Peter here would sit in the Seat of Honours yet liked not to Drink of Christ's Cup much less to be Baptized with his Baptism N. B. Note well We would all have the Rose without Pricks and this is our Folly as well as Delicacy c. The Third Concomitant Circumstance of Christ's Transfiguration is the Cloud that over-shadow'd them which brought the third Coelestial Testimony of Christ's Glorification It was both a Splendid Shining and a Loud-speaking Cloud The Remarks whereon are these 1st A Cloud comes from Heaven while Peter was speaking Mat. 17.5 to correct his gross mistakes he was talking of his Tabernacles of his Booths of Boughs here as fit Covertures for these Glorified Bodies then came the Cloud to confute his Errour intimating that no Tabernacle made with hands was a suitable shelter for such dignified Persons no it must be a Pavilion that comes down from Heaven Acts 7.48 Isa 66.1 c. N. B. Note well Thus Christ calls us off from Earth to Heaven saying I have Meat to Eat that ye know not of John 4.32 Peter under his mistakes must have no answer from his Master for he deserved it not but the Father answers for the Son John 5.37 in sending this Cloud c. Here Heaven comes down to the Earth to fetch up our Hearts from Earth to Heaven and Grace will not leave us till it bring us to Glory The 2d Remark is They were overshadowed with this Cloud to teach them they were in no capacity as yet to behold the Splendour of Coelestial Glory as when Moses's Face shone It was covered with a Vail that the People might be able to behold it which they could not look upon without being dazzl'd before Exod. 34.30 33. So the Transparent dazling glory of the Messias was allay'd by this Cloud to their capacity here God is consuming Fire Heb. 12.29 And who can dwell with this Devouring Glory Isa 33.14 Therefore hath God temper'd himself to Man in giving Christ as a Sconce or Skreen betwixt us and Everlasting Burnings Therefore is He call'd the shadow of a great Rock in a weary Land Isa 32.2 He is a Days-man betwixt God and us Job 9.33 that God's Terrour may not make us afraid ver 34 35. Hence Job saith to God Take away thy Terrour from me and then will I plead with thee Job 13.21 22. whereupon Elihu undertakes in God's stead to speak to him c. Job 33.6 7. The 3d Remark is They were over-shadowed to prevent their prying Curiosity into this present glory c. Solomon saith The Eye is never satisfied with seeing Eccles 1.8 and there is a natural Itch in Man to see God Moses must needs see His Face Exod. 33.18 23. so would Elijah have done 1 Kin. 19.13 God indeed doth sometimes open a glimpse of his Glory from Heaven but because of mans weak capacity he soon shuts it again God sent this Cloud to hinder the Disciples from their prying too deep into this dazling glory God sets bounds to our Understandings as he did to Israel both at the Mount and in the Temple the People must not approach either the top of the Mount or the Sanctum Sanctorum where the Divine Shecinah did shew its glory The closer kept the more admired sight would exclude and extinguish Faith Christ said to Thomas 't is not Seeing but Believing John 20.29 This is to make us long more for Heaven as the Disciples for Glory which was here shadowed from them The 4th Remark is This Cloud overshadowed them to separate Moses and Elias from them the Cloud was cast between them and then those two Great Prophets departed from the Mount 'T is natural to us to desire one from the Dead to instruct us as Dives to Abraham Luke 16.27 30. but the word says I shall go hence and be seen no more Job 7.8 Psal 39.13 Though Moses and Elias did by a peculiar Dispensation appear here to wait upon their Lord in his Transfiguration yet must they not become Preachers to the Disciples c. No They must be gone when the Voice came out of the Cloud Jesus must then be seen alone not because Moses and the Prophets are not to be heard Abraham said otherwise Luke 16.29 But 1. That this Voice might be understood of Christ only and not of them And 2. To shew that the Law and the Prophets must give place to Christ and his Gospel The 5th Remark is This overshadowing Cloud was to put a difference 'twixt Earth and Heaven as being a Symbol of the Invisibility of God here below 1 Tim. 6.16 where we only can see God's back-parts Exod. 33.23 some foot-steps of God only
extravagant 1 Cor. 5.4 5. and whereby he forces away foul Beasts Ezek. 34.25 28. Zech. 11.7 8.3 Christ hath his Shepherds whistle which his Sheep do well know and obey John 10 4 5. The Voice or Whistle of a stranger they will not hear ver 5 8. No not any strange Doctrine from any Angel of Heaven Gal. 1.8 9. Christ causeth his Sheep to hear his Voice Cant. 8.13 4. He hath his Shepherds Brand or Mark stamping upon all his Sheep Holiness to the Lord Zech. 14.20 They all do wear their Holy Lords Livery of an Humble Heart and Holy Life 5. He hath also his Shepherds Dog to loose off and run for reducing his wandring Sheep into their appointed Pastures Isa 7.18 The Dog of Persecution drives scattered Sheep home into Concord 6. Christ hath his Sheep-walks also even green Pastures by still Waters as well as a Rod and Staff c. Psal 23.1 2 3 4. This was a great Comfort unto David Notwithstanding all this Six-fold Congruity There is this Disparity wherein Christ the good and the great Shepherd as before exceeds and excells all other Shepherds as 1. He hath many more Sheep than any Shepherd in the World for all the Elect both Jews and Gentiles even upon a Thousand Hills are his Ps 50.10 They that have been are or shall be He is the great feeder of his Sheep unto the ends of the Earth Mic. 5.4 5. 2. Those many Millions of Sheep are all his own and not any other Mens as is usual with us they are all his own not only by the right of Creation as they are all sheep of his own Creating Ps 95.7 and 100.3 All the sheep of his Hands but also by the Right of Redemption for he laid down his life for them John 10.11 Even for gentile sheep also ver 15 16 they are not their own but are bought with a price 1 Cor. 6.20 3. No Lion or Bear can prevail against him c. That wrath of Man which will not turn to the praise of God he will Restrain Ps 76.10 Christ is stronger than a strong Devil Luke 11.21 22. Yea than a whole Legion of Angry Devils Mar. 5.3 8 9. and Luke 8.29 30. The Sixth Enquiry Who are those Friends and Neighbours that rejoyce Answer Repentance is Joy 1. To God the Father Jer. 32.41 Ps 35.27 2. To God the Son when he sees the Travail of his Soul successful Prov. 8.30 Isa 53.10 11. 3. to God the Holy Spirit as it is grief to the unclean Spirit 4. to Holy Angels for making up the Breach in the City of God by the fall of bad Angels Eph. 3.10 they lovingly bear them in their Arms both while they live and when they dye 5. And to Saints both in Heaven and upon Earth c. Finally N.B. Note well 1. The Dignity of the Penitent to be of this Royal Flock under such a Royal Shepherd such cannot want Ps 23.2 N.B. Note Well 2. The Misery of the Impenitent that have no shepherd they may wander Rot and Dye for refusing to return they are not sheep but Dogs thruft out of Heaven Revel 21.27 and 22.15 The Second Parable is of the lost Groat Luke 15.8 9 c. wherein be those parts 1. The party loosing 2. The matter or commodity lost 3. The manner of seeking it 4. The means made use of whereby it was sought 5. The successful finding it and 6. The joy at this success there was great joy as before of the sheep c. First the party loosing described here 1. By her Sex it was a Woman 2. By her substance having only ten Groats yet loseth one of them Enquiry the 1. Who is this Woman Answer 1. Some sense it to be the Church of Christ Described at large with various Characters in Prov. 31.10 to the end Omitting other passages all Congruous to the Church we find there a mention of that House wife's Maidens ver 15. whose work was to sweep the House and to take up what they find lost in the dust thereof she looks well to the ways of her Houshold ver 27. There is mention made of her Candle also which she keeps always lighted by Night ver 18. These Characters carry a Congruity with this Woman in this Parable and the Church's Maidens are her Ministers that 1. light up the Lamps and snuff them with Golden Snuffers 2. That sweep the House of all Spiritual Defilements Jer. 15.15 That seeks out the pretious which are lost in a vile dirty World 4. That carefully keep the fire in cherish every Spark 5. That open and shut the Doors of the House 6. That furnish Tables with shew-bread c. Answer the 2. But others sense it better to be Christ himself who is compared to this good House wife a Woman for these Reasons Reason 1. The State of Humiliation Christ came with into the World was a weak Estate appearing under many weaknesses of Mans fallen Nature as being Weary Hungry Thirsty c. as before in the good Samaritan Reason the 2d Because Christ is said to bring forth his Seed with sorrow as a Woman doth John 16.21 and he saith of himself concerning his Travelling-work about the Worlds Redemption Isa 53.10 11. How am I straitned untill it be Accomplished Luke 12.50 as God is called both Father and Mother of all living Creatures in the Old Creation even so Christ may be called the like of all living Christians in the New Creation yielding the full Seed of the Spirit whereof we are bred and formed c. Gal. 4.19 Christ cries as a Travelling Woman Isa 42.14 Reason the 3d As Christ is called Wisdom whom the Father possessed before the Creation and was by him as one brought up with him c. Prov. 8.22 30. So he is compared to the Wise Woman who hath Furnished her Table in her New-built House and sent forth her Maidens to wit Ministers to call home the simple saying Come eat of my Bread and drink of my Wine c. Prov. 9.1 2 3 4 5 c. In opposition to which Satan is called the Foolish Woman ver 13. for his seducing Souls out of the right way which is Christ John 14.6 Reason the 4th Christ likewise carries a Congruity to this Woman in lighting her Candle c. Luke 15.8 for at Christs Incarnation his Godhead was lighted up in the Candlestick of his Man-hood burned bright in his Life and Doctrine and shone forth to Astonishment in his Manifold Miracles his Life was the light of Men John 1.4 5. He came a light into the World yet a dark World received it not John 3.19 20. and how did he sweep a Dirty World with the Besom of his Word and Spirit c. Enquiry the 2d The Matter or Commodity one Groat was lost out of ten this was the whole substance of this Woman by Sex 't is not said here one lost of an Hundred as in the first Parable but one of ten pieces which was the
Hous-wifes whole Stock she had no more N. B. Note well Dionysius's Gloss upon it is that our Lord left 99. sheep and but the 9. Groats both made up of nines which signifies the nine Orders of Angels made of thrice three and but one of Mankind which was lost in both the Parables that the Unity and Trinity of the Godhead saith he might be adored and praised by the Trinity of the Angelical Nature and by the Unity of the Human Nature and he adds nine is an imperfect Number implying that Man being found after his fall makes up the breach in the City of God by the final fall of the Evil Angels this one added to the nine makes the Church of God a compleat and perfect Number God will have his Church made up of Corporal and Spiritual Creatures N. B. Note well Man is like the Microcosm or little World who borrows his parts from the Macrocosm or great World as flesh from the Earth blood from the Sea breath from the Air and heat from the 4th Element of Fire as to his Body then as to his Soul Man carries Congruity with Angels yea and Man hath a Resemblance of the Holy Trinity in the three Superior Faculties Understanding Will and Memory 2. Answer to the 2d Enquiry Fallen Man is this lost Groat who falls under a Threefold Consideration 1. His Making 2. His Losing and 3. His finding which hold out the Threefold State of Man the first his state of Creation and Generation the second his state of Degeneration wherein he was lost and the third his state of Regeneration wherein he is found Man when first made call'd Nummus Dei Gods Money was a most curious Silver piece coming first out of Gods Mint did shine most gloriously and was excellent both in Matter in Form in Lustre in Stamp in Weight in Sound and in Superscription But now in the faln Estate he hath lost all those Excellencies as 1. In matter he was not made of Brass or of Tin or Copper but of Silver than which no Mettal is better but Gold So no Creature was better than Man but Angels Man was made but a little lower than they Ps 8.5 Man was made ex Meliori Luto of better Materials than other Creatures saith Ovid but now nothing is left save Reprobate and Rejected Silver Jer. 6.30 all Dross 2. This Groat was Coined in a round Form an Emblem of Immortality wherein Man was Created had he not sinned he had not dyed for Death was the Wages of sin Rom. 5.12 The State of Innocency had this kind of Immortality as it was possible for Adam not to dye so it was not impossible for him to dye but now his sin hath put all Men under the power of Death Hebr. 9.27 3. This Groat had such a Lustre and Glory Ps 8.5 That all Creatures paid their Homage to Adam who had a Lordly Dominion over all Beasts Fouls and Fishes c. Gen. 1.26 But now Man is besmeared with sin this Groat hath gathered Iniquity Ps 41.6 So that Man hath lost his first Majesty and Beasts Rebell against him c. 4. Man was at first stamped with Gods Image upon him as Caesars Silver pieces were stamped with Caesars Image Mat. 22.21 there was then knowledge in Mans Mind Obedience in his Will and Order in his Affections but now Satan hath set the print of his Limbs upon all the Faculties of Man so that now he is become Inversus Decalogus a mere opposite to Gods Law man is quite of another make than God at first made him c. whole Evil is in Man and whole man is in Evil so that this old Groat must be melted down before it can be capable of a new Stamp c. 5. Man at the first was full weight in the Ballance of the Sanctuary which required double weight to the common Ballance then was Man most current Coin in the Court of Heaven But alas now by the fall Mene Tekel Dan. 5.25 27. is writ upon Man He is weighed in the Ballance and found wanting He hath now naturally a vain light Mind even at his best Estate lighter than Vanity Ps 39.5 Man is heavy enough in respect of sin but very light in respect of grace so like an old Groat has lost many grains of weight 6. Man coming first out of Gods Mint had a good sound or ring like the sound of the Silver Trumpets Numb 10.1 c. his Tongue was then his glory but now his shame a tinkling Cymbal a sound of emptiness a jarring sound he speaks the Language of Ashdod more than of Canaan Nehem. 13.24 ãâã ãâã ãâã ãâã ãâã unsavoury Speech Eph. 4.29 Col. 4.6 and oft-times his Heart and his Tongue are not Relatives when speaking one thing yet thinking and purposing another 2 Cor. 1.17 Mat. 5.37 7. Mans first Superscription was Holiness to the Lord Zech. 14.20 Gods Off-spring Acts 17.28 Yea the Son of God Luke 3.38 But now so little is left of Gods Image and Superscription as like Jobs Messengers tells tidings only of our great losses now are we called Children of Adam of Wrath of Belial of Disobedience of the Devil of Hell and of Perdition those be Titles of us sinful flesh N. B. Note well as Zedekiah had the empty Title of a King after he had lost his City and Kingdom Jerem. 52.7 8 9 c. So Man hath now only the bare Title of being Gods Master-piece his City is broke down his Temple burned this Silver piece is lost in a dirty World 't is seized upon by Satan that strong Man Luke 11.21 and Lord of the Soil as God of this World 2 Cor. 4.4 Quis talia fando Temperet a lacrimis Who can look upon this Burnt Temple and not weep as Ezr. 3.12 If David did so much admire at Gods wonderful making of Man Ps 139.14 16. How may we stand Astonished at the Devils wonderful Marring of Man and spoiling him of all these seven aforesaid Exexcellencies The 3d Enquiry The manner of seeking this lost Groat together with the means whereby it was sought Answer 1. in general this Groat is lost past finding out as to it self if the Houswife do not seek it assuredly it can never seek her 't is either lost in the Dust of Worldly Treasures or in the dirt of Carnal Pleasures or on the Pinacles of Earthly Honours 't is lost in some bye corner or other of sin and error N.B. Note well Satan poured in his Poison into the Spring-head or Fountain of Mankind namely Adam that so all the streams flowing from him might be poisoned by him he staid not to pour in his poison into every Son and Daughter of Adam as every one was born into the World this had been too tedious work for the Devil hence we as well as others are born Children of Wrath by Nature and of Disobedience Eph. 2.3 Now more particularly of the lost Groat 1. The Person seeking as he is the party losing
Receive for himself a Kingdom c. But this was not all for himself telleth us his Errand was also to prepare a Kingdom for his Redeemed John 14.2 3 c. Our Lords Errand into that far Country of Heaven was Manifold as 1. To open a passage for us into Paradise out of which Adam had Excluded himself and all us in him the Gate whereof hath been ever since Guarded by Cherubims with a Flaming Sword Gen. 3.24 But now hath he opened this Gate saying to the Penitent Thief this Day shalt thou be with me in Paradise Luke 23.43 Thus we read also when Christ gave up the Ghost the Vail of the Temple which separated the Holy from the most Holy Rent in Twain from Top to Bottom Mat. 27.51 Hereupon Christ by his Ascension is said to open a way into the most Holy place Hebr. 9 8. and 13.19 20. and 12 24. 2. To prepare a place even a Mansion of Glory for all his Members as before John 14.2 3. He went not into Heaven suo Nomine in his own Name only but in our Names also as our Father Isa 9.6 Our Lord and Master Mal. 1.6 yea our King ver 14. Now Children may follow their Fathers freely where he takes up his Lodging and Servants their Lord yea and Subjects their Soveraign Heb. 2.10 11 12. This Consideration of so near a Relation affords us not only a faint Hope but also the Riches of Assurance Col. 2.2 As he hath taken our Nature and Flesh along with him as a Pawn and Earnest of our Reception into his Glory John 17.4 Ephes 2.6 3. To send the Comforter to us John 16.7 while Christ was present with his Disples he was one Comforter to them John 14.1 but the Holy Spirit which he sent after his Departure from them was another Comforter to them John 14.16 whose work it is to remind us of his precious promises John 14.26 To help our Infirmities with Spiritual Breathings in Prayer and Mediation Rom. 8.26 and to apply all the Blessed Benefits of his Merits and Mediation by a strong Faith as a Soveraign Plaister to our Sin-sick Souls Hab. 2.4 4. To make an Attonement for us by his Intercession Hebr. 9.24 as the High Priest did for Israel Levit. 26.2.21 34 In him our Persons are Accepted Ephes 1.6 and by him our Prayers are first perfumed Revel 8.3 Then presented acceptable to God Isa 60.7 None of the People under the Law might offer his own Sacrifice but the Priest must both bring it and burn it before the Lord 'T is the work of our Mediatour both to Hallow our Prayers with his Incense as Luke 1.9 And to help them up and hand them into Heaven otherwise they are as Arrows shot short of the Mark c. as Lam. 3.44 5. To answer all Satans Accusations against us as he accused Job to God yet without cause Job 1.6 9. and 2 3. So he accuseth us who give him much cause to do so by our Manifold sins yet have we Christ our Advocate to Non-suit all his Accusations 1 John 2.1 Whose Blood speaketh better things than the Blood of Abel Hebr. 12.24 Though this Accuser of the Brethren as he is called Revel 12.10 be a most Subtle Sophister and can from his almost 6000. years experience plead cunningly enough yea and not without cause yet our Advocate is not ashamed to own us Hebr. 2.11 But he Answereth this Envious Accuser I have Dyed for them they shall not Dye c. How ought we to Admire and Adore this our Advocate though Satan be a Non-such Plaintiff seeing common Plaintiffs have their Term and their Vacation and sometimes a long Vacation but Satan observeth no Vacation 't is alway Term-time with him both for Tempting us to sin and then impeaching us for sin just as the young Man taxed Joab 2 Sam. 18.11 12 13. This Restless Devil never Resteth Night nor Day Yet have we a None such Advocate against this ãâã ãâã ãâã ãâã ãâã or Adversary who taketh no Fees as ordinary Advocates do but pleads our Cause both freely and continually and whom the Father both hath heard doth hear and will hear always John 11.41 42. As this our Advocates Prayer for us doth give both Value and Vertue to our Prayers c. So it effectually disappoints Satan both of his Temptations to sin and of his Accusations for sin Luke 22.31 32. 6. Another Errand of this Traveller was to lead Captivity Captive Ps 68.18 Eph. 4.8 Namely Satan Sin and Death for before our Lords Ascension Satan had the power of Death through sin Hebr. 2.14 The Field was fought betwixt our Advocate and our Adversary upon the Cross upon which Christ Spoiled the Devil Col. 2.14 Takes him Prisoner and leads him away Captive as his Conqueror This is an Allusion to Conquering Kings who having Conquered their Enemies in the Field do take some of the Conquered Captive and having made them Tributary to his Reign he leads away his Captives in Triumph then goes he to his Pallace to rest himself and to Rule his Kingdom in Peace this our Lord doth when he maketh all his Foes to become his Foot-stool Ps 110.1 5 7. Hebr. 10.12 13 14. 7. He Ascended up on High to oversee all his Sheep that are scattered abroad over all parts of the World both Jews and Gentiles he is the ãâã ãâã ãâã ãâã ãâã the Great Shepherd of the Sheep Hebr. 13.20 The grand ãâã ãâã ãâã ãâã ãâã or Overseer of Europe Asia Africa and America his Eyes run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Hearts are upright towards him 2 Chron 16.9 while Christ was in his State of Humiliation he had but a few Disciples to be his followers and so he could easily oversee them while he remained upon the Earth but since that time he hath broken down the Partition-Wall and hath most Miraculously inlarged his Tents among the Gentiles Insomuch that a very great part of the Posterity of Japhet he hath perswaded to dwell in the Tents of Shem as was Prophesied and promised Gen. 9.27 Christ Riding upon the White Horse of the Gospel hath so gone forth Conquering and to Conquer Revel 6.2 As that now it may be said Who can tell his Generation Isa 53.8 He hath now divided the Spoil with the strong ver 12. That is with the strong Turk strong Pope and strong Devil as that he hath not only an Hundred forty four Thousand Sealed ones among the Jews Revel 7.4 But he hath a Numberless Number also among the Gentiles ver 9. Upon this account our Lord saith it was expedient that he should go away John 6.7 And Travel up to Heaven for his having to speak after the manner of Men a more convenient Prospect upon all his Redeemed in all places he saith I am the good Shepherd and know my Sheep c. John 10 14. Yea though they be Scattered upon a Thousand Hills yet are
If this Penitent Sinner had such Incouragement to believe in Christ while He was but a Crucifying and so but in paying the Debt for his Sin how much more may we do seeing Christ is now Crucified and the whole Debt is paid and our Surety who paid it is now set down having done all that Work at the Right Hand of God The Second Miracle Christ wrought upon the Cross was that strange Ecclipse of the Sun at that Juncture which was not a Natural or Ordinary but a Miraculous and Extraordinary Eclipse because it was upon the Fifteenth day of the Paschal Feast which was always in Plenilunio or Full-Moon whereas every customary Eclipse is alway in Novilunio or New-Moon Those cursed Kill-Christs call'd for a Sign and then they would believe behold here is a greater Sign and Miracle than if Christ had come down from the Cross c. Such a wonderful Eclipse not made by the Interposition of the Body of the Moon betwixt the Earth and the Sun as always happeneth in the New-Moon meeting the Sun's Body in the two Nodes either the Dragon's Head or the Dragon's Tail but by the Almighty Power of our Wonder-working Redeemer even at the Full-Moon when in a direct opposition to the Sun which brought an universal Darkness upon the whole Land to the Amazement of all Beholders and which was the more Astonishing because it began at Noontide or Twelve a Clock when the Sun is in its greatest strength for Heat and Light and lasted full three Hours till three a Clock in the Afternoon and therefore must be Miraculous and Extraordinary seeing no Natural and Ordinary Eclipse lasteth so long because in the common Course of Nature the Interposition of the Moon taketh away the Light of the Sun only Gradually and by Inches and the Sun by his swift Motion soon wadeth out of the Moon 's shadow and accordingly recovers his Natural Lustre Gradually and by Inches again So that no natural Eclipse can cause any Darkness of such a long continuance as this was besides there cannot properly be a total Eclipse of the Sun by the Interposing Moon because her Body is much too narrow in its Circle to cover the vastly more large Body of the Sun no not with all its Advantage of being Situated in the lowest of the Seven Celestial Orbs wherein the seven Planets have their several distinct Motions Eclipsing one another at their full Conjunctions But this extraordinary Eclipse caused by Christ's Miraculous might covered the whole Land with a continued uninterrupted Darkness more like that Plague of Darkness which Moses by a Miracle did punish the Land of Egypt with Exod. 10.21 23. A Darkness that might be felt yet could not the Egyptians see one another or stir out of their Places c. It was a thick sudden and a continued darkness without any successive Increasing or Decreasing as is done in a Natural Darkness Such a Darkness was this for three Hours at Mid-day to three as was that for three Days without succession of Degrees yet differing in this as well as in time that the Egyptians were more sensible of their Plague than the Jews were of theirs here though this Darkness for the time was worse than that because there was light in Goshen when Darkness overshadowed Egypt but this was Universal no place was exempted from it as Goshen was It covered at the least all that whole Country of Judea even the whole Land without any exception Mat. 27.46 Mark 15.33 and though many Expositors do confine this Darkness to the Jews Country only as understood by that phrase The whole Land yet other Authors do judge it more extensive both because the Evangelist Luke affirms it to be over all the Earth Luke 23.44 but also because the same Miracle Amazed many men in the Remoter parts of the World 'T is true Luke's phrase of the whole Earth may be Interpreted thus narrowly by his other phrase The whole World Luke 2.1 which is no more than the Roman World to wit those Provinces only that pertained to the Empire of Rome But this limited sense is opposed by various Testimonies that this strange Eclipse was Observed and Admired in other Countries far distant from Palestine Phlegon Lucian and Dionysius learned Heathens good Historians and great Philosophers all three recorded both the Day of the Week and the very Hour of the Day when it happened and that in Plenilunio or Full Moon too It was so Amazingly observed in Egypt by Dionysius that he wrote of it to Policarp as History tells us which farther affirmeth that it was seen of Tiberius the Emperor at Rome as also that Proâomy was so affrighted with it that he broke out into that passionate speech Aut Natura terminatur aut Deus Naturae paâitur Either Nature in the whole World was about Determining or the God of Nature and the Maker of the World was now in Suffering c. Many Reasons may be rendered why our Dying Redeemer wrought this Miracle of Darkness at this juncture As First That by this stupendious Prodigy the Divine Majesty of Christ the Messiah might be vindicated even in the lowest ebb of his humane Infirmity for he did not so empty himself in his state of Humiliation as not at some times to let out some sparklings of his Glory and Deity thus that he might shew himself the Lord of Heaven and Earth here he commands the Sun to be Eclipsed in Heaven and this Darkness to cover as with a black Curtain the whole Face of the Earth The Second Reason was Our Lord hereby did as it were spread a black Vail and draw this Curtain of Darkness over his own naked body while he hung on the Cross in open view that the Good Women might be present and himself die with Modesty Therefore suffered he not the Sun to shine out with its light and to shew forth its Lustre and Glory while its Maker is suffering the extremity of shame Thirdly This prodigy was wrought at this time to demonstrate the heinousness of the prodigious sin of those Kill-Christs at which the very Sun of the Firmament hid his Head and wrapped it self up as in a Mantle of black Darkness as disdaining to behold so sad a Spectacle and even ashamed to see those indignities and injuries done by those worst of the Sons of Men to that Innocent Lamb of God the Sun of Righteousness Mal. 4.2 Fourthly This Work of Wonder might be now wrought also to declare the Aggravation of our Mediator's Suffering as well as his Murtherers Sinning insomuch as our Lord had not that common comfort and benefit of Sun-light while he suffered death upon the Cross Solomon saith 't is a comfortable priviledge for the Eyes to behold the Sun and the Light thereof is very sweet Eccles 11.7 yet is dying Jesus denied of this also and of other Allays of his Sorrows and Sufferings Fifthly This three hours Darkness was to give an opportunity for all the
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oââe Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
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 ââis 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 hââ Christ is better to us than our Thoughts and Fears but infinitely than our Deseâââ as here Alas how oft do we forsake our own Mercy by following lying vanities Jââ 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 ãâã ãâã ãâã ãâã ãâã 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
calls young men 1 John 2.13 14. But the Three are the Fathers whereof there is the fewest number such as beget Souls to Christ Both these latter Christ calls his Sheep yet of a differing degree Note And this Title of Sheep sheweth that Christians must not be ravenous as Wolves not biting as Dogs not crafty as Foxes not dirty as Hoggs not haughty as Horses not stomachful as the Whale c. but meek gentle innocent simple c. as Sheep Note And Christ puts the possessive My to all the Three intimating I have Redeemed them with my Blood I love them and take care of them therefore Peter must be a Pastor to them not an Impostor or Tyrant to Rule over them with Rigour and according to thy Carnal Reason But if I be dear to thee let them be dear to thee also seeing they are dearest of all to me Shew now the love of thy heart to me by the labour of thy hand to them Note Peter was grieved to be ask'd the same Question thrice as if his Lord did suspect his sincerity or did foresee another future fall But by his former he had both learnt more modesty and unlearnt self-confidence thro smarting experience so that he dare no more presume but cautiously commit himself to Christ's Omnisciency who knew what he was and what he would be better than himself None of us should be grieved to be ask'd or to ask our selves Do we love Jesus Christ three times over We are Anathema'd if we do not 1 Cor. 16.22 In the next place Christ confirmeth the truth of Peter's Answer and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him verse 18 19. Peter had presumed before that he could die for Christ but he was then not able chusing rather to deny him by fear than to die for him by love the reason was Christ must die for Peter c. before Peter can be inabled to die for Christ His Humane Temerity was preposterous in daring to say before that he could lay his Life down for his Lord when Divine Verity had decreed another order that is Christ must lay down his life first to purchase a power of perseverance for Peter c. And this being now done Peter may now truly assume such a power of dying for Christ and not falsly presume it as he had done before Christ's death c. Christ now having dispatched his discourse concerning Peter then begins that concerning John occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die verse 20. Behold what a great change was here in Peter who before durst not ask Christ concerning Judas John 13.23 but beckoned upon John to ask him verse 24 25 26. Now he dareth to ask his Lord concerning John whether he might glorifie God by Martyrdom also verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering now 't is the great End both of our Creation and of our Redemption to glorifie God 1 Cor. 6.20 and Rev. 4.11 And such as so honour God he will assuredly honour them 1 Sam. 2.30 As Martyrdom is the lowest subjection that can be paid to God so it is the highest honour whereof Peter thought John more worthy of than himself and should not the beloved Disciple have the honour of Martyrdom as well as himself he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom Christ turns short and sharp upon Peter for this over-curious Inquiry saying If I will that he tarry till I come what is that to thee follow thou me Verse 22. that is look to thy self and trouble not thy self about others He shall live till I come to take vengeance on the Jews City Temple c. but thou shalt be Martyr'd by the Jews before the Destruction of Jerusalem and die the death of the Cross as I died therefore saith Christ here follow thou me as he had said to Peter before Thou canst not follow me now but thou shall follow me hereafter John 13.36 37. to wit in the same kind of dââth Here Christ reâââds Peter of the discourse then intimating as I truly foretold thy thriee denying me then c. so now I as truly foretell thy following me in Martyrdom therefore prepare for it c. As to John's tarrying c. I refer the Reader unto the last end of his life who was the longest liver of all the Apostles c. Now come we to Christ's Eighth Appearance in the Mount of Galilee as before by the deep Sea in the same Country which Matthew only relateth at large Matth. 28.16 c. wherein there be also many famous Remarks to be well observed As 1st The Time when It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth before he ascended into Heaven For the first first-day he appeared five times to wit upon the day of his Resurrection The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed c. Luke 24.33 34. Then the second first-day to Thomas c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee and now upon the fourth first-day he appeared again to the Eleven c. upon this Mountain of Galilee Note Thus it farther appeareth that our Lord did not constantly converse with his Disciples c. partly because they poor mortals were not capable of his continual presence in his now Immortal State and partly that his so long absence from them betwixt one time of his Appearance and another might make them long the more for his Renewed presence the worth whereof they were taught by the want of it He mostly appeared to his Apostles by the Interval of seven days Note Nor only to teach them that it was his pleasure to establish the Eighth day or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth but also that when the Seven days of this our Mortal Life which is but seven Years in Law are expired then cometh the Eighth day or the beginning of the Eternal Sabbath in Heaven and then shall we see our sweet Saviour standing upon the Shore of Glory even as he is 1 John 3.1 2 3. Until then we cannot have a perfect sight of him The 2d Remark is The place where it was in the general in Galilee and in particular in a Mountain of Galilee what Mountain this was is not mentioned but supposed to be Mount Tabor the same place whereon Christ had given to Peter James and John a foretast of his future Glory in his glorious Transfiguration Matth. 17 4 5. Note The Lord often manifested his great Grace on a Mountain as there and here his great Glory not only for secret
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâh as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. ãâã At this Bethany his three dear Friends dwelt Laâdrâs Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word ãâã ãâã ãâã ãâã ãâã Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his ãâã ãâã ãâã ãâã ãâã Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâlarimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word ãâã ãâã ãâã ãâã ãâã need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is ãâã ãâã ãâã ãâã ãâã His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch ãâã ãâã ãâã ãâã ãâã or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
hundred and eight which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15 who were designed for the Ministry 2. Because Believers still abode in Jerusalem verse 3. which Saul made Havock on and which remained under the Inspection of the still remaining Apostles who otherwise would have been left without work Except the Apostles who were commanded to stay at Jerusalem Luke 24.47 and Acts 1.8 that they might confirm the Gospel-Church which was to succeed the Jewish Synagogue N.B. This they do being well assured that while the Lord hath any work for them to do there he both could and would preserve them as he did the Bush in the midst of the Fire Exod. 3.3 from the Rage of their ouragious Enemies No doubt but abundance of those many thousands of Believers were frighted away with the 108. to save their lives by flight while this Bloody Wolf Saul made such havock of the whole Flock sparing no Sex c. verse 3. This was the disturbance c. This bold daring Wolf who had been but a Spectator in stoning of Stephen waxing worse and worse is now become a principal Actor he became the worse by acting his hellish part the better breaking into every house So earnest was this Wolf of his Prey and like a Mad-man spares not Women as well as Men wreaking his raging Malice upon the weaker Sex and acting what was below a Man haling Women who are commonly exempted from Spoil Tyranny and Persecucution so out-doing Pharaoh and Herod who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children yet murdered they only the Males and spared the Females Exod. 2.16 and Matth. 2.16 Nor did that mad Crew which Crucified Christ offer violence to the weeping Women at his Cross but Saul worse than all forgets himself to be a Man or his Mother to be a Woman drags both Men and Women Sad havock is made of the Church when such as may bear for the Church Persecutors forbear not but all suffer for Truth Women as well as Men when Saul brake up house after house so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People this caused the fad scattering of the Church and this was the dark side of this Divine Dispensation a dismal Disturbance Now come we to take a prospect of the bright side thereof a beautiful Intermixture of marvelous Mercy and remarkable Deliverance c. CHAP. VIII The Fourth Persecution THE Remarks of Mercy mixed with this Church's Misery are these 1. God over-powers the Devil in setting bounds and limits to all his and his Instrument's Persecutions saying to them as to the unruly Ocean Thus far shalt thou go and no farther and here shall thy proud Waves be stayed Job 38.10 11. N.B. No Reason can be rendred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps and found by Mariners in all parts of the habitable World save only this that the great God hath set Bars upon it by his Divine Decree God hath shut it up in his Decreed place the hollows of the Earth with Bounds and Banks As it was the incomprehensible work of God's Wisdom and Power to produce such a prodigious vast powerful Body of that fluid Element out of nothing at the first like an Infant out of his Mother's Womb Job 38.8 so 't is no less a work of wonder that God can as easily Rule and Repress that unruly Sea as the Mother or Nurse can her sucking Infant when 't is swathed up with Swadling-bands verse 9. This is a work of God's great Power and is therefore instanced and insisted upon in Scripture as here and Psal 107.23 to 30. and Jer. 5.22 c. God holds the Sea in his hand as in a Pit that it cannot pass out of the hollow of God's hand to overflow the Land in the least of those little Islands but the Tide is pulled back by an Ebb c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution though the Enemy came now in like a Floud yet the Spirit of the Lord did lift up a Standard against him Isa 59.19 and made him stand at his appointed Bounds beyond which he could not pass Though Stephen shall be stoned and the Teachers with other Believers shall be scattered by the Adversary yet not one more shall be murdered a Church still though not so very numerous shall remain in Jerusalem and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace to comfort and cherish the Church in that sad deplorable and scattering Day maugre the Malice of angry Men and of inraged Devils The second Remark is As God over powered the Devil so he over-witted him in this Fourth Persecution The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast as the Power of God proves too hard for his Ten Horns insomuch that all the Plotting-heads and the Pushing-Horns do but Aethiopem lavare labour in vain as here This scattering Persecution by which the Devil designed to destroy and smother the Gospel did propagate and spread it the more Acts 8 4â c. and Acts 11.19 They that were scattered went every where Preaching the Word not only in Judea and Samaria but they that were scattered abroad upon the Persecution that arose about Stephen travelled as far as Phaenice the Countrey about Tyre and Cyprus that famous Isle in the Mediterranean Sea and Antioch the Metropolis of Syria N.B. Which City by this means became in time the New Jerusalem of the Gentile-Church as Old Jerusalem out of which they were now banish'd had been hitherto of the Jewish Church the principal Seat Acts 11.19 20 26. which place is exegetical explaining what was more briefly intimated Acts 8.4 This City Antioch will be Renowned to the World's end because the Banner of Christ was first Erected therein and Believers listed themselves under him as their Ensign-Bearer Cant. 5.10 and Captain Heb. 2.10 and had the honour to be call'd by his sacred Name Christians not nick-named so by the Enemies of Christianity who scornfully called all Professors of Christ Nazareans or Nazarites supposed to arise from Peter's weakness in his Judaizing at this City Gal. 2.11 but it was done by Divine Direction as the word ãâã ãâã ãâã ãâã ãâã doth import being rendred warned of God Heb. 11.7 The name of Christians signifies Anointed ones 1 John 2.27 which Divine Unction hath made many Myriads of Believers in all Ages in despite of the Devil to be Kings and Priests unto God Rev. 1. v. 6. that is in a spiritual sense such as ever durst own Christ and did glory in the name of being call'd Christians N.B. Oh! that we may hold fast the Profession of our Faith Heb. 4.14 and 10.23 being mindful of this holy Oil poured upon us in
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand ãâã ãâã ãâã ãâã ãâã postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing ãâã ãâã ãâã ãâã ãâã Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all âhings ãâã ãâã ãâã ãâã ãâã verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste
take the time of Satan's binding for a long time indefinitely Zegerus Emanuel Sa and Esthius all say 't is meant all the time since the first publication of the Gospel Ribera Haimo and Gagneus take it for the time until Antichrists rise who as they say must continue but three years and an half before the day of Judgment Junius begins these thousand years thirty six years after Christ's death for then Satan raged against the Christian Church until Hildebrand before he was restrained c. Brightman reckons at Constantine to Pope Bonifaceâ the eighth and so do Napier and Mr. Fox the Martyrologist Cotterius begins them at 1517 when Luther arose to a reformation at which time was the rising of the witnesses But Alsted and Archer begin them at 1666 and 1694 the latter of these two Dr. Hall in his Revelation Revealed most highly honoureth saying of him that Mr. Archer was a London Divine of such Sanctity and Estimation as none doubted saith the Doctor to file him among men as pretious as any the Earth bore in his time yet some mistakes attended this pretious man both in reckoning Christ's Reign to begin at 1666 year and in fixing the call of the Jews and the ten Tribes upon 1650 or 56 year both which time it self hath confuted Tho' Dr. Hall give this high character to Mr. Archer yet was he of a differing opinion to him saying the Ten Tribes were 2340 years ago so dispersed as dust before the wind so that now they have no known Being in the world and for them to be fetched again out of the Rubbage of Paganism and Mahometanism credat Judaeus Apella let the circumcised Jew believe it c. As to Alsted he is an Author of Universal Reputation as appeareth by his Encuclopaedia and other learned Works He wrote in Latin his Assertion of the glorious Kingdom of Christ here on earth Illustrates it from sixty five places of holy Scripture and answers thirty five Objections against it which is faithfully Englished by famous Mr. Burton who calls it The beloved City and well-well-worthy of serious perusal Yet this great professor of the University at Herborne hath his Mistake also in fixing the beginning of Christ's Reign on Earth upon 1694 year or sooner This his Conjecture is likewise expired Re infectâ as well as the former we may well suppose the cause of so many men's mistakes as to times and things is this that seeing the sense of those dark prophecies layeth not in Superficie sed in medulla Scripturae as the Father phraseth it not in the outside of the letter but in the marrow of the Spirit therefore was it a prudent answer of Dr. Andrews when a plain man asked him his opinion about those obscure passages in the Revelations he modestly said My Friend I am not yet come so far c. Yea and great Calvin if Bodinus wrong him not was forced to acknowledge that he was Nullus in propheticis and knew not what many obscure passages of the Revelations meant Seeing as Jerom saith Quot habet verba tot Sacramenta so many words so many Mysteries as before 3dly There be many great lights of the Church that are in the dark about those difficult points rendring their Reasons for their dissenting such as learned Dr. Lightfoot who in his comment upon the Acts pag. 12. doth condemn the Millenarian opinion as erroneous c. And other learned men argue thus 1. The first Lesson that God taught Adam after he had taught him the Lesson of Christ was that he should not expect Christ's Kingdom upon Earth because he then cursed the Earth to him and what should Christ's blessed ones for ever in Heaven do a thousand years on the cursed earth seeing Christ saith His Kingdom is not of this world c. 2. Tho' Millenaries say they understand Satan's binding to be that he shall no more persecute the Church but 't is expressed Rev. 20. v. 3.8 that he shall not deceive the Nations now there is vast difference betwixt persecuting and deceiving and betwixt Church and Nations 3. They say also that the first Resurrection Revel 20.5 is meant the calling of the Jews which is called a life from the dead Rom. 11.15 and John 5.24 25. 4. They add likewise that the Resurrection of the Gentiles or the thousand years of chaining up Satan from deceiving the Gentile Nations did begin at the destruction of the Jewish Temple for then tho' the Gospel had been preached before did Judaism cease and Christianity began c. Hence was that day called a Terrible day Joel 2.31 Acts. ââ 20 as if it had been the day of Judgment and Christ discourses so of them together that you cannot know them asunder they are so alike in Matth. 24 c. Many more Arguments against the Millennium may be found in Dr. Willet's Hexapla on Rom. 11th and on Daniel c. in Dr. Hall and in Ross's Pansebeia too long to inserit here which Alsted and others have industriously Answered The safest choice I Judge in polemical points is only to speak by permission as the Apostle's phrase is 1 Cor. 7 6. and not over Dogmatically c. Dr. Goodwin concludes his Sermon on the fifth Monarchy with this prudent caution saying Whether so or so I leave undetermined And the Rabbies old Salvo ' with a little variation seems now very seasonable namely Elias cum venerit solvet Omnia when the Messiah Elias's Master cometh he will resolve all those Sacred Riddles we must therefore pray with the Spouse Make hast my Beloved and run like the swift Roe to unriddle all Mysteries c. The last Remark is What became of John after he had delivered this Revelation to the Churches of Asia the Scripture is silent We are told his Epistles and Gospel were writ after his return to Ephesus from Patmos where he had his Revelation were pubished by Gaius his Host and Deacon mentioned Romans 16.23 N. B. And that he was put into a vessel of boiling oil at Rome which did him no harm and that he slumbreth yet under the earth at Ephesus where he made his own grave out of which he had preached c. But these many other stories ficta magis quam facta esse videntur seem vain fictions rather than real facts saith Pareus and be but monkish Evaporations saith Prideaux No better what is told concerning Andrew Philip Thomas Bartholomew Simon the Canaanite Matthew saving that he wrote his Gospel and Matthias chosen by Lot in Judas's stead is if not Fabulous at least uncertain N. B. Where the Scripture hath not a Mouth to speak we may not have a Tongue to ask Now unto the King Eternal Immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his Sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.20 21. ÎÏξα μÏÎ½Ï Îεῷ Deo Soli Gloria FINIS
Light and Truth of the Gospel Till then the Tribe of Levi prayed for and preached to the People And because Ministers shall be sure to have many Enemies for so doing therefore must the People pray for them and if Man will not Right them Light being offensive to sore Eyes c. God himself will by striking through the Loins of those that injure them v. 11. as Korah Dathan and Abiram were done to Levi had no Portion but the Lord who therefore was their Avenger The 5th Remark is the Publick Exercise of Religion promised to Benjamin ver 12. who had been his old Father's Darling Gen. 42.4 and now must become a Darling to God himself Benjamin must live by Levi because the Temple wherein the Levites ministred stood upon Mount Moriah in the Tribe of Benjamin being the Northern Part of Jerusalem though the Southern Part wherein Mount Sion stood belonged to Judah's Tribe The Valley of Millo betwixt those two Hills Mount Sion and Moriah being filled up and made plain by Solomon whereby those two Hills might seem to be but one and the greater communicating its Name to the lesser hereupon God is said Synechdochically to dwell upon Mount Sion Thus Benjamin did dwell betwixt the two Shoulders of the Lord those two Holy Hills from both sides of the Temple as the Head on the Body The 6th Remark is the Blessing of Joseph in both his Sons Ephraim and Manasseh wherein is promised 1. A Confluence of all Creature-comforts from Earth and Heaven ver 13 14 15 16. and 2. A most potent Kingdom ver 17. Moses prays here that the Sun with its warmth and the Moon with its moisture may make Joseph's Land fruitful and that the Messiah who appeared to him in the Bush Exod. 3.2 might both preserve Joshuah of Joseph's Tribe in his Wars as the Bush in the Flame and bless him with a Conquest over Canaan as with the Horn of an Vnicorn c. The 7th and 8th Remarks relate to Zabulon and Issachar both Sons of Leah whom Moses joins together in one Blessing ver 18 19. to whom he promiseth vast Treasures by Sea-Traffick Zabulon was foretold to dwell by the Sea Shore Gen. 49.13 Issachar had also some Cities by the Sea side though they mostly delighted in a quiet Country Life of feeding Sheep and tilling the Ground from whence they sucked in prodigious Profits Both those Tribes shall not forget to return their Praises to God from whom they received all those Profits They shall call the People to the Mount of God The 9th Remark respecteth Gad to whom is promised 1. most renowned Victories ver 20. and 2. a most Reverend Prophet to Spring out of that Tribe to wit Elijah the Thisbite ver 21. who executed the Lord's Vengeance upon Baal's Priests 1 Kings 18. as likewise of a most resolute Prince namely Jehu of this Tribe who furiously poured forth God's Fury upon the Idolatrous House of Ahab c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this side Jordan where their Law-giver Moses had his Lot to die and be buried in yet were they as couragious as any to conquer Canaan for their Brethren Numb 32.23 29 33. 1. Chro. 12.8 and 5.18 to 22. The 10th Remark relateth to Dan to whom Military Prowess is promised ver 22. who is by Jacob called a Serpent Gen. 49.17 for his subtil and secret surprizing of his Adversaries But here by Moses he is likened to a Lion that lurketh in Bashan the Place where Lions were bred and suddenly jumped upon their Prey that passed by So Dan jumped suddenly on Laish Josh 18. The 11th Remark concerneth Naphthali to whom is promised all sorts of Prosperity even to full satisfaction ver 23. For they laying upon the Sea and trading with Tyre Sidon c. could not well want the most contentful Provisions both for quantity and quality more especially coming with the Favour of God to them There the light of God's Favour in Christ appeared Matth. 4.13.16 The 12th and last Remark upon the Tribes is on Asser or Ashur ver 24 25. to whom is promised a plentiful Portion both above Ground for Fruits and under Ground for Metals together with Multitudes of Children This Tribe had now 53 Thousand and four hundred Men of War Numb 26.47 and is farther promised That while their Days lasted their Strength should last also As Moses was lusty in his old Age Deut. 34.7 The third Part of Deut. 33. is the Epilogue or Conclusion wherein Moses gives 1st a graphical Character of the high Praises of the most high God both in his own Nature and Majesty ver 26 27. and in his transcendent loving kindness to his People Israel ver 28. and 2dly shuts up all with a most elegant Epiphonema which is Eucharistical ver 29. Remarks hereon are 1st This Conclusion concerneth all the Tribes of Israel in general unanimously celebrating the Glory of God in his goodness to his Church in the Wilderness they all partaking thereof to their everlasting Happiness Jeshurun the Chaldee explains it Israel and the Greek translates it Beloved Or it comes of Jashar Hebr. Righteous for they were beloved of God and righteous in his Eyes Yet soon they lost their Uprightness and kicked against God like a Shar Hebr. Bullock or young Mule qui matrem suis regratulatur calcibus that kicks his Dam after he hath suck'd her Dugs Deut. 32.15 The 2d Remark is God was an All-sufficient Succour to Israel while they retained their Uprightness God riding upon the Heavens ver 26. was an evidence of Triumph 2 Sam. 22.11 Hab. 3.8 Revel 6.2 and 19.11 16. having all the Celestial Creatures for his Cavalry or Horsemen and all the Terrestrial for his Infantry or Footmen What Foe can stand before him and his c. The third Remark is the Safety of the Church under such a Protector the Ancient of Days is their Refuge ver 27. Their Protection is both above and below them a Child of God cannot fall so far as to fall below the everlasting Arms of God Cant. 2.6 much less can all his Children Christ destroyeth the Devil that hath the Power of Death Heb. 2.14 and with him all their Enemies are destroyed The fourth Remark is God's Church is a People separated from the World that lays in Wickedness 1 Joh. 5.19 They dwell alone ver 28. Numb 23.9 they mingle not with the Heathen nor meddle with their Worship or Manners Esth 3.8 being a peculiar Treasure to God Exod. 19.5 Tit. 2.14 having a better Fountain to feed on than the broken Cisterns of the World No Foe shall Usurp their place The fifth and last Remark from the Epiphonema is God's People are the World's Paragons None-such ver 29. such as the World is not worthy of Heb. 11.38 in their having Ossensive as well as Defensive Armour whereby they pull down the strong holds of Satan 2 Cor. 10.4 5. As 't is God's Glory to tread
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râlicks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd ãâã ãâã ãâã ãâã ãâã was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's ãâã ãâã ãâã ãâã ãâã or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weââ