for she told the Disciples who were mourning and weeping Mar. 16.10 that they had taken the Lord out of the Sepulchre and we know not where they have laid him John 20.2 and so she saith likewise to the supposed Gardener ver 15. Thus did she trouble them with this her Conceit that the Lord's Body was removed by the Jews but for what end or to what place she knew not therefore is she sent the second time to assure them of his Resurrection She and the other good Women had been seeking the living among the Dead Luke 24.5 as we do in a dead World Pleasure Treasure and Honour or in dead Worship c. hence the Angel said not only He is not here but also He is risen and not removed as thou thinks Matth. 28.4 The 4th Testimony is that of the Disciples those good Women ran and told the tidings doing as they were bidden by the Angel go quickly Matth. 28.7 8 Hereupon Peter and John run to make their Observations John 20.7 and Mary Magdalen run with them for she came twice to the Sepulchre here is a running upon running to find out a lost Iesus would to God we could do so Amor Addidit alas love is impatient of delays a ready Heart makes riddance of God's Work and therefore giveth Wings wherewith to hasten two strange Wings were given to those good Women to wit Fear and Joy a wonderful composition of two contrary passions fear for their Faithlessness and Joy for the Angels Joyful Tidings Those mingled Affections may well consist in a Sanctified Soul Psal 2.11 God loves at once a fear because of his greatness and a Familiarity with it because of his Graciousness with those two Wings the good Women fly to tell the Tidings unto the Dilciples who at first thought them but idle Tales though their Lord had again and again foretold it should be so Learn hence that a low Faith so it be but true is acceptable to Christ and saving to the Soul These Disciples could not believe that Christ should die until he was dead nor would they believe he should rise again no not when he was Risen indeed However perplexed Peter and beloved John ran to the Sepulchre and tries conclusions Though John being the younger Man exceeded Peter in swiftness and came first to the Sepulchre yet Peter the Elder Man exceeded John in boldness for it was he that first steped into the Tomb within the Vault Thus the Saints stand in need of one another's Gifts and Graces as Peter did of John's Swiftness and John of Peter's Boldness they both found an empty Sepulchre and the Grave-clothes lying in order they saw the Body was gone and the Linnen was left but John proves the first Believer He saw and Believed John 20.3 4 5 6 7 8. His seeing was his Believing he trusted his own Eyes that the Lord's Body was not there Misbelieving that it was only a Removal to some other place as Mary Magdalen had told them farther off from Calvary for Honour's sake that he might not lie buried with the wicked and not a Resurrection of his Body therefore is it added in the 9th verse For as yet they knew not the Scripture which yet was clear enough in this point both in foregoing Figures and Prophecies of the Old Tement afore mentioned and in Christ's own plain prediction of himself in the New No wonder then if Christ Rebuked them so sharply for being such slow-bellies in believing work Luke 24.25 Tit. 1.12 13. Yea so slow of Belief were they that they had seen himself three times before yet 't is said they Worshipped but some doubted Matth. 28.17 even while they Worshipped they doubted yet is not their Worship Rejected nor the Worshippers for the Lord knew them to be his 2 Tim. 2.19 and though they knew not him yet were they all known of him Gaâ— 4.9 Therefore though now they went to their own Home waiting till God should farther inlighten both Organ and Object John 20.10 which afterwards was wonderfully accomplished when great Grace came upon them all and made them Invincible Witnesses of the Lord's Resurrection Acts 1.22 4 33. The Fifth Testimony was that of the Watchmen those Pagan Soldiers whom the Priests had procured to watch the Sepulchre yet are made Witnesses of this Truth against their Wills God would have that great and comfortable point of the Resurrection well proved for our firmer Settlement in so weighty a matter The Priests were unworthy to hear of it by the Hand of an Holy Angel They shall therefore hear of it to their great Grief and Regret by the Hands of prophane Sword-men of their own gang and conspiracy who come running in unto them as Thunder struck and frighted out of that little wit they had as it were and told them all Now the confession of an Adversary is looked on by the Law as a double Testimony And the most certain Demonstration of the Truth that can be contrived Yet the Chief priests who were pay-masters of this Mercenary Guard take care to stop their Mouths not only from talking any more of the Terrible Earth-quake of the Descent of a Glorious Angel of his Rolling away the great Grave Stone of their seeing the Sepulchre empty of their own fright and flight from thence c. but also they bribe those Hirelings with a round Sum of ready Cash paid down upon the Nail to those Hungry lovers and lackers of Money wherewith they Taught their Tongues to speak lies as Jerem. 9.5 The Hired Soldiers hereupon do daringly Vent abroad that Notorious Lie of Christ's few and fearful Disciples stealing his Body away c. which the Chief-Priests had Devised and put into their Mouths where we may note two things upon Mat. 28.11 to ver 16. 1. Concerning the Hirers those wicked Priests in stead of a Conviction and Confession of their Unparallel'd Crime do harden their own Hearts like Pharaoh under God's Plagues rage more furiously and make new Lies their Refuge as Isa 28.15 the last and best Engine Christ's Adversaries have out of the Devil's Budget to use for suppressing the Gospel when all their other Plots do fail 2. Concerning the Hired when once plunged into the Sea of Sin by wicked Masters These Mercenary Men are involved still deeper and deeper through the love of Money and Wages of Wickedness into the depths of Satan till at the last they drop into the deep pit of Hell daring to do any Villany so they can but Collogue with Men and escape the lash of the Law not dreading most Atheistically the Justice and Vengeance of the Great God Such as have not God in their Heads or Hearts will not have God in their Words or Works they can make sale of their Tongues Hands and their very Consciences for Money and can not only conceal Truth but also step farther to speak against Truth for Gain As here those Hirelings in taking the Money took the Bait of Sin so
Name and immediately she acknowledgeth him and Reciprocates this Answer Rabboni that is my Lord Thus when Christ calls us by Name Isa 45.3 and John 10.3 then he boreth our Ears Psal 40.6 and causeth us to hear his Voice also Cant. 8.13 'T is a vulgar yet a True saying the Ear is first up in a Morning for nothing ordinary can so soon awake us as to be called by our Names How easily can Christ call up our drowsie Hearts and slumbring Souls if he do but speak to us with a strong Hand Isa 8.11 and say Awake thou that sleepest stand up from the Dead c. Eph. 5.14 crying to us by Name Lazarus come forth John 11.39 This he can do when he pleaseth and when we are even turned away from him as Mary Magdalen was here makes us Reciprocate and answer Rabboni thus was it with David when the Lord said to him Seek thou my face his Heart Ecchoed immediately again Thy face Lord will I seek Psal 27.8 This is frequently called in Scripture our effectual calling which is an Act of God's free Grace wrought imwardly upon our Souls When God first finds us to call us Home from our out-strays to himself the Voice of his Spirit comes behind us being secure passing by and not regarding any good having our Backs turned upon God and all goodness Therefore saith God in his promise Thou shalt hear a Voice behind thee saying this is the way walk in it c. Isa 30.21 and in his performance of that promise 't is said I heard a great Voice behind me c. Revel 1.10 11. and Mary here turned her self as soon as Christ had called her by her Name John 20.16 but because 't is said ver 14. that she turned her self back from the Angels ver 13. and saw Jesus c. therefore Augustin distinguisheth in his converse corpore corde her first turning was with her Body only and therefore she thought him what he was not to wit the Gardener but now her second turning was with her Heart and then she knew him as she was known by him and acknowledgeth aright who he was Rabboni my Lord. The 3d Remark is As Mary wept where she had no such cause of weeping for she wept because she thought that her Lord was lost when he was Risen indeed and was at her Hand though she could not see him for her Tears disturbed her Sight so too many weep and bewail when there is no such cause as Jacob did for Joseph Gen. 37.33 34 35. when his Son was Risen to the greatest Honours this fault is found among Women especially who would do well to keep their Tears for better uses and not wash foul Rooms with such sweet waters Needless Tears must be unwept again Suppose it be for a lost Christ know he is nearest those that cannot see him for their Tears If they seek him in sincerity The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women in company with Mary Magdalen as they returned all together from the Sepulchre The Evangelists Mark and John give an Ample Relation of the first appearance of Christ to Mary Magdalen alone Mar. 16.9 John 20.13 to 18. but Mathew only Records this second Matth. 28.8 9 10. Luke also mentions something of it but speaks short and not all or fully Luke 24.22 23 24. speaking only of the Vision of Angels that told them he was alive but not of any Vision of Christ himself to them and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit that it was only a Removal of Christ's body as Mary Magdalen three times conceited it John 20.2 13 15. and not a Resurrection of it yet now seeing Jesus appear to them they had some clearer Conceptions of Christ's Resurrection than before but now without their doubts and fears still since Christ refused to be touched by them thence did they doubt and fear that it was still but a Spectrum and Phantasm which they saw now and which refused to be touched And no doubt but there was such a like doubt not only in those good Women and in Thomas whom nothing but a Touch of Christ's Body could convince but also in the other Disciples therefore as Christ said to them a Spirit hath not Flesh and Bones as I have Luke 24.39 So he said to those Holy Women fear not ye to wit that I am any Phantasm only and not that very Body which was laid in the Grave Matth. 28.10 Hence Luke Relates no more because I say though they saw Jesus then yet did they still doubt that it was not Jesus himself but only a Spectrum Therefore it is said there Him they saw not ver 24 for at the least Cleophas the Relator thereof did not as yet believe that Jesus was really Risen However Mathew speaks fully supplying the shortness of the other Evangelists and saying that as the Holy Women went at the command of the Angel to tell the Disciples they met with Jesus in the way behold Jesus met them saying all Hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaudete Rejoyce ye Matth. 28.9 and now are they more fully perswaded that it was the Lord who was Risen indeed from thence is their double posture 1. Of falling at his Feet and 2. Holding him fast by his Feet as loth to let him go whom they had now and Adored I am not ignorant how those Learned Interpreters who would reduce the number of Christ's Appearances into seven only do Interpret Mathew here Synecdochically and by an Enallage Numeri as if Mathew's plural Number speaking of them to wit Women should be understood only of one Woman to wit Mary Magdalen which John speaks of only and of no other Women or because of Magdalen's Waiting-Maid as Maldonate saith was with her Mistress c. but Augustin Gregory Nyssen c. among the Antients with whom Pareus and other Worthy Modern Authors do concur make these two to be differing Relations of two distinct Apparitions John Writing distinctly of the first only and Matthew of the second These Reasons do seem to render it probable 1. The place was differing the first Appearance was at the Sepulchre the second was in the way to the City 2. In the first there was a Prohibition of Nols me tangere to Magdalen but none in the second but rather Incouragement be not afraid John 20.17 Matth. 28.9 10. 3. The Person 's are differing Mary Magdalen was alone in the first but many other Holy Women had the priviledge of the second Appearance St Mathew indeed doth Name only the two Maties but St. Mark adds Salome and Luke not only adds Joanna but also other nameless Women Mar. 16. v. 1. Luke 24.10 All these were together when our Lord made his Second Appearance So that Mary Magdalen had the Honour of Christ's two first Appearances Inquiry But where was
about the Circumstance of it Therefore should we not wonder now that the Prophets or Pastors of the Church have some differing apprehensions to wit in points extra-fundamental less material about Modes and such as touch not the foundation Here Father and Son were divided in matter of Ceremony and though the Son Joseph was a great Prophet and Diviner yet was he out in his Judgment here not minding that mans dignity is not by Works or Nature but by Grace and Election Rom. 9.7 8.11 12. And not knowing that God oft sets the younger before the Elder and makes the first to be last and the last first and hath mercy on whom he will Rom. 9.18 Thus ' also concurs the 5. and last instance in Noahs family Shem the younger Brother hath priority before the Elder brethren Gen. 9.18 It hath oft been Gods rule and method that the Elder shall serve the younger Isaac is preferr'd before Ishmael Jacob before Esau as here Abel before Cain Inferences hence be these First Men may and must be respected according to their Places and Dignity in this World 't is not an idle complement but a Religious Duty to render Honour to whom Honour is due Rom. 13.1 7. This was Pauls practice in his salutation of most noble Festus Acts 26.25 Thus Gods Word gives Cain priority because of his Birth-right The second Inference is Though God allow of such due honour to the outward ranks and qualities of men according to their birth and breeding yet this will nor avail to render a man acceptable with God for neither Worldly greatness nor Millions of Money can bear any Mastery in the Kingdom of Grace though they be so much valued in the Kingdom of the World as the former instances shew how God inverts the Order where he findeth Grace David the youngest of seven is preferr'd before them all as one after Gods own Heart The third Inference is This reproves the folly and partiality of those who so much adore rich Worldlings and abase yea despise poor Christians Jam. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek a Gold-finger'd man ought not to be admir'd beyond a gracious-hearted believer who is the Glory of Christ 2. Cor. 8.23 nor the Wicked Rich be preferr'd before the Godly Poor Grace in Rags is as lovely a Grace in Robes as to God so to Men. The fourth Inference is though Birth-right be indeed a Blessing a great outward blessing having many priviledges yet this is but nature still Grace hath a prerogative before it God stands not upon how we are Born but that we be born again or from above as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies John 3.3 5. 'T is not the First-Birth but the New-Birth that makes Men the best sort of Gentlemen as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.11 signifies 'T is not the Birth-right in nature but 't is that Birth-right in Grace that hath the greatest honour put upon it in Scripture-Record as Rom 16.7 Andronicus and Junia saith that great Apostle were in Christ before me and 't is Recorded as an honourable encomium upon Mnason that he was an old Disciple Acts 21.16 and it was in this sense that the good old man in Ecclesiastical History answer'd one that ask'd him how old he was said he was but four years old when indeed he was fourscore speaking of his age in Grace not in Nature reputing all his many other years before his conversion to be lost or nothing non quamdiu fuimus sed quamdiu viximus c. saith Seneca 'T is not so much matter how long we have been in the World but how long we have lived unto God for without the life of Grace we are dead while we live 1 Tim. 5.6 and while alienated from the life of God we are dead in trespasses and sins Eph. 2.1 and 4.18 until Christ quicken us by Grace The fifth Inference is This shews us whom we ought to please in all our Works or Worship It must not be Man but God who knoweth the Heart John 2.25 Acts 1.24 'T is well supposed Cain strove to please Adam his Earthly Father only in this his Worship but Albel strove to please God his Heavenly Father also 'T is not enough for the Hireling in his day-tale work to strive the pleasing of By-standers only and not at all the pleasing of his Master who hires him to do his work and must pay him his wages also such an one is every careless comer to Gods Worship who never mind or matter their pleasing of God therein provided they can but merit a good opinion amongst Men thereby Alas men are but standers-by it is God who is the only allower and approver of our Holy actings He is not approved that commendeth himself or is commended by men but whom the Lord commendeth 2 Cor. 10.18 He is not a Jew that is one outwardly c. Rom. 2.28 29. God seeth not as man seeth 1 Sam. 16.7 Oh then how careful and conscientious should we all be not so much to please Man why he is a looker-on only and judges the outward actions But especially God who judges inward Affections cuts out work and pays us wages Mat. 20.1 2. The second particular is the ground of that Inversion or the reasons of this Disparity the Causes why the one was accepted and the other rejected There is a twofold difference here very remarkable 1. Of their Persons 2. Of their Actions 1. In regard of their Persons and that is also twofold 1. God put or set the Difference And 2. He saw the Difference 'twixt those two Person unto Abel God had respect but unto Cain he had not Gen. 4.4 5. From the former of these take this first Observation 'T is the most wise God that puts or sets the Difference twixt one man and another twixt a good and a bad Man as here twixt Cain and Abel 'T is the Free-grace of God that is the main Fundamental cause of Difference preferring Abel before Cain This was the Head and Fountain of that discriminating and distinguishing Difference between them as afterwards betwixt Jacob and Esau of whom 't is said before they were Born neither had done good or evil Jacob have I loved and Esau have I hated Rom. 9.11 12. Hath not the Potter power over the Clay v. 21. Where God compares himself in respect of his Soveraignty over all Men not to a Goldsmith whose Materials he works upon are precious as Gold Silver and precious Pearls but to a Potter who always works upon base and sordid Matter as Clay No better is Mankind in that Massâ corruptâ or corrupt Mass of the faln Estate yet God out of that filthy Lump of Earth or Clay maketh one Vessel for honour and another for dishonour as here Cain and Abel even before they were Born God put a difference betwixt them in his Eternal Purpose and Decree God Elects not from foreseen Faith or VVorks but from Free-grace and being a free Agent
to be denounced against Sinners in our Times that were denounced against the like Sinners in former Times As the Promises made to former Ages are in the Substance of them or Spiritual part applicable to all future Ages Thus what God promis'd to Joshua in his day Josh 1.5 was applicable some thousands of years after in the Apostles days Heb. 13.5 Accordingly those very Threatnings which Enoch denounced against the wicked of his time before the Flood The Apostle Jude some Thousands of years after boldly asserteth that Enoch Prophesied and Pronounced these very Threatnings of his day against the Gnosticks and wicked Seducers of those Primitive Gospel-times and this he did from that constant proportion of Justice God observes in all Ages Luke 13.3 Rom. 11.21 The like sins always bring the like Judgments God is the same evermore and will not go out of his ways changing as one well saith is not Gods Property but the sinners Duty If the Sinner change or turn not God will whet his Sword Psal 7.12 The third Note hence is That this publick Preacher was a Married Man and begat many Sons and Daughters yet was he an Holy Patriarch and walked with God after he had Begot Methuselah at Sixty five years old for Three Hundred years How contrary is this to the Damnable Decree of Pope Siricius saying ' All Men Laity as well as Clergy that ' are Married do live in the Flesh and cannot please God and to that Lying Doctrine of Devils in the Church of Rome which forbiddeth to Marry 1 Tim. 4.1 4. Let the best of those Popish Votaries in the Romish Church come forth and compare themselves with this Holy Preacher and Patriarch in his most Eminent and Unparallell'd Holiness possibly some of those Hypocrites may match Enoch in begetting many Children but 't is of their filthy Whores and they have neither Credit of them nor Comfort in them as Lamech said of his Son Noah Gen. 5.29 because they are Illegitimate and Base-born Bastards this instance of Enoch as also of Noah who was likewise a Preacher of Righteousness 2 Pet. 2.5 yet Married and had many Sons c. doth most manifestly Evidence that Marriage is an Holy Ordinance of God and no Impediment to an holy walking with God for the Holy Ghost gives this high Honour to both those Married Preachers Enoch and Noah that they both did walk with God Gen. 5.24 and 6.9 and had this our Enoch been unmarried undoubtedly the Church of Rome would have Canoniz'd him for some Capuchin or Carthusian Friar or for some Priest or Jesuit in their Unholy Holy Orders as they do Unmarried Paul whom yet they unhappily find to withstand their Famous yet Married Mat. 8.14 Peter They cry up Unmarried Paul for having that great Honour to be taken up into the third Heaven 2 Cor. 12.1 Yet they over-look how Married Moses had a greater Honour put upon him in having the third Heaven and the God of Heaven to come down to him on Earth In as much as it is greater Honour to a Subject when the King comes down from the Throne to salute him than when he only calls him up to his Presence-Chamber Notwithstanding in other respects the Romanists prefer Married Peter before Unmarried Paul who yet look'd not upon it as unlawful for himself to Marry 1 Cor. 9.5 speaking dishonourably of him as being an Hot-headed Fellow in making so much matter in his many Epistles point-blank against so many of their Popish points of Doctrine and saying that Paul was not well assured of the Truth of his own Writings until by a Conference with Peter he got a Confirmation of them as Speculum Europae saith not minding herein what an Honourable mention their Peter maketh of his Beloved Brother Paul 2 Pet. 3.16 Thus it plainly appeareth from Enoch's publick capacity as a Prophet or Preacher that Ministers Marriage holdeth no inconsistency with true sanctity for Enoch lived in that State a most Holy Life for Three Hundred years together yea he was so Eminent in Holiness all along therein 〈◊〉 none of the Popish Votaries to a single Life with all their works of Supererogation and Perfections of Merits as they call them shall never be able to run in a parallel Line with this most Holy Patriarch thus Honour'd in the Word 2. Come we now secondly to his private capacity as he was a Professor and Practiser of true Piety in his walking with God There be many Professors and but few Practisers many that profess with their Mouths who do not also practise what they profess with their Lives There be many Talkers and but few Walkers many Talkers of God few Walkers with God Their Lives give the Lie to their Lips or Tongues as not running Relatives in parallel Lines together with the Heart A Mans Conversation is the most conspicuous Comment upon all that the Heart believeth and the Mouth expresseth Rom. 10.9 10. with Mat. 5.16 Phil. 2.15 and 1 Pet. 2.12 Our Enoch here was not a say-well only but he was a do well also This is Recorded of him in the Sacred Register to his Eternal Honour Hence Observe 'T is both the Duty and Dignity of Man to walk with God For the better Improvement hereof some Enquiries are to be Answered The first is What is this Walking with God Answer 1. Negatively 't is not as if a Man should desert the Society of Mankind and run into a Desert or Cloyster or as if a Man should depart out of the World and fly up into Heaven Neither doth this Phrase import only Enoch's publick capacity as if it were proper solely to such as serve God in some high Office or near God-approaching Ministration this Phrase being peculiarly as some say applied unto publick Persons as Patriarchs Prophets High-Priest and Preachers Gen. 5.22 24. and 6.9 and 17.1 1 Sam. 2.30 35. Psal 56.13 and 116.9 with 2 Pet. 2.5 For in that totum hominis or whole Duty of Man that Compendium of both Testaments or little Bible Mic. 6.8 To walk with God humbly is the Duty of Man in general whether he be a publick or a private Person it being a Phrase Synonymical with walking in the ways of Gods Commandments and Laws Exod. 16.4 2 Kings 10.31 Psal 119.1 2 Chron. 17.4 Luke 1.6 Levit. 18.4 Psal 89.30 Ezek. 37.24 In the Statutes Judgments and Ordinances of God Levit. 26.3 1 Kings 6.12 Ezek. 11.20 So the Phrase imports no more but Enoch's leading an Holy Life walking in the good old way Jer. 6.16 in the fear of God Neh. 5.9 in the name of the Lord Mic. 4.5 in the Spirit Gal. 5.16 and after the Spirit Rom. 8.1 or a walking by Faith 2. Cor. 5.7 All which are common Duties unto all the Faithful and not proper only to some few publick Persons of a peculiar Office and Administration and in this sense the Seventy two Interpreters understood this Phrase translating the Hebrew word into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God
or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
ordering and over-ruling All yea and counter-comforting him against his four Cor-doliums or Hearts-griefs as 1. For his Banishment from his Parents God saith I will be thy Keeper 2. For leaving his Native Country he saith I will give thee this Land 3. For his solitary Journey he should be accompanied with Angels And 4. His Cordial against his Poverty was that God would make him great to East and West c. And this Vision was not only for Jacob's Comfort proper to him alone but 't is for the Comfort of all the Seed of Jacob in common even of all God's People that they should not doubt of God's Presence and Assistance at any time and in any place of their Troubles This is the literal Sense But the main mystical sense is to signifie the Saviour of Mankind as Christ himself the best Expounder of Visions and Scriptures doth Expound it as prefiguring himself Sundry Testimonies of this excellent Interpretation we have from John the Evangelist who writes chiefly of Christ's Divinity as Matthew and Luke of his Humanity as before whereof who can tell his Generation or Genealogy Isa 53.8 what is his Name and what is his Sons Name declare if thou canst tell Prov. 30.4 According to the Divine Nature Christ is without Descent or Pedigree as Melchisedech Hebr. 7.2 In concurrence with all these Scriptures the Evangelist John essays as his prime Project and principal Drift Scope and Subject to set forth the Deity of Christ his Co-eternity and Co-existency with the Father and how he was a Co-agent with him in the Creation Joh. 1.1 2 3 4 5. where that heavenly Eagle call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John the Divine soars out of sight at his first flight the profoundness of which Praefatory Mysteries in those five aforesaid Verses did so astonish a Platonick Philosopher at the reading of them that tho' he call'd the Evangelist a Barbarian yet was he constrain'd to cry out He had comprised more stupendious stuff in those few lines than all the Philosophers had done in their Voluminous Discourses This was a fair Acknowledgment and he had been an Happy man had his Admiration hereof made a thorough work upon his Affections so as to bring him over from Atheism to Christianity as the reading of those very Verses did upon Learned Junius according to his own Confession in the History of his Life but alas this vain Philosopher only read this profound piece and wondred at it but still not having Divine Teachings he left it where he found it now this high-flying Evangelist gives three choice Testimonies that Jacobs Ladder did really represent our Blessed Redeemer Mans Mediator His first Testimony is Joh. 1.51 Ye shall see the Heavens opened and the Angels ascending and descending upon the Son of Man Where for the comfort of all true Believers he plainly alludeth to Jacobs Ladder Gen. 28.12 which representeth Christ who alone toucheth Heaven and Earth with his two Nature his Humanity as the foot of the Ladder placed on Earth and his Deity as the top of the Ladder reacheth to Heaven and so as he is the Mediator he conjoyneth Heaven and Earth together reconciling all in himself to the Father Col. 1.20 Eph. 2.19 so becomes the Bridge as Gregory calls him which reacheth over from Man to God a great Gulph indeed as Luke 16.26 betwixt them in the faln estate is fixed yet Christ only hath a reach long enough to transport us over it He is the only Mediator 1 Tim. 2.5 Beside him there is no Saviour Isa 43.11 By his only Merits and Mediation both the Ministry of Angels the Gifts and Graces of the Spirit descend down upon Man and mens persons and prayers do ascend up to God who is at the top of the Ladder saying This is my beloved Son in whom I am well pleased Matth. 3.17 The second Testimony of this Evangelist is John 3.13 Christ came down from Heaven and goes up to Heaven like Jacobs Ladder bringing God down to Man in his Assumption of Mans Nature to his God-head and carrying Man back again to God from whom he had faln in his Ascention of Mans Nature up to Heaven And all that Interval of Time betwixt his Assumption and Ascention the Holy Angels are said to Minister to him To say nothing how they sang Anthems at his Birth Luke 2.13 14 15. and how they will attend him at his second coming 2 Thes 1.7 8. As First In his Temptation Mat. 4.11 Secondly In his Passion Luke 22.43 Thirdly In his Resurrection John 20.12 Fourthly In his Ascention Acts 1.11 c. And as Christ is the Head of Angels Eph. 1.22 which are call'd Shinan changeable Creatures Psal 68.17 so receive their Confirmation by Christ not to forsake their first Habitation as the Apostate Angels did So he chargeth them with his Church Psal 34.7 Heb. 1.14 whom he calls His Fulness Eph. 1.23 not accounting himself compleat until She his Body be by the Guardianship of the Angels gather'd to him the Head that where he their Head is there they may be also John 17.24 in which respect the Church hath this Honour of making Christ perfect as the Members do perfect the Body and the Body the Head The third Testimony of this Evangelist is his calling Christ from his own Mouth the Door John 10.1 2 7. and to the same sense the way John 14.6 both which Titles tell us that He is porta semita scala Caeli as the Antient Fathers term him the only portal passage and path way to Heaven and Happiness We have no whither to go but to him John 6.66 We have no way to go but by him to attain Eternal Life John 14.6 Acts 4.12 Christ hath paved us a new and living way Heb. 10.20 unto Heaven with his own Meritorious Blood and his Flesh stands as a Skreen betwixt us and Everlasting Burnings Isa 33.14 Eph. 2.14 Isa 32.2 Micah 5.5 None of the Popish He or She Saints or Angels can make a Ladder of Life long enough and strong enough whereon Men may climb up to God We should say of all such sorry Saviours as Cicero said of the many Heathen Demi-gods Istos Deos minutulos contemno modò Jovem propitium habeam may great Jove be my Friend I value not the frowns of all the Diminutive Deities Let the Romanists fancy to themselves other false Ladders we do despise their Dunghil-deities 't is enough if the true Jehovah our Dear Jesus will be a Ladder of Life to us This Symbol of the Mediator was exhibited to Jacob here as most suitable to his sad Soul that he might be comforted with this Sign of Christ of Jacob's Seed who was to spring out of Jacob's Loins his Mediation in whom all Nations should be blessed The great Truth therefore that ariseth from hence is That Christ is our Ladder of Life and Love by which we have Communion with God upon Earth while we Live and Admission unto God in Heaven when we Die
that Pabulum Fidei the Heavenly-Honey-Comb and Manna of the pretious Promises until we come to our Father who is in Heaven and he gave thereof to them and they did eat ver 9. still Samson keeps silent not telling his Parents either how he had killed the Lyon or how he came by the Honey out of the Carcase of the Lyon which he had slain his Taciturnity in this case was his deep Policy and his Sublime Prudence for had his Parents reported it at the following Marriage-Feast as many Parents love to tell of the Exploits of their Children it had quite spoil'd the Mystery of his Riddle c. The Second Remark upon the Concomitants of Samson's Marriage is Samson made a Marriage-Feast according to the Custome of the Countrey ver 10. and such a Custome is the more laudable considering that Feasting can never be more seasonable than when Man recovers his lost Rib. N. B. At which Feast the Philistines observing Samson's Stature and Strength his Countenance and Carriage under pretence of gracing him in his Feast brought Thirty Companions to be as Bride-men as Matth. 9.13 Mark 2.19 John 3.29 but in truth those Companions were not set there so much for Samson's Honour as for their own Security for these Men they appointed as a Guard to watch his Motions and to bind him to good behaviour ver 11. N. B. For had these Men been Friends they should have been chosen by himself and not by Enemies And that which might be the ground of their Fears was what they had heard of his Heroick Actions in the Camp of Dan Judg. 13.25 though they had heard nothing of his Mastering a Lyon hand to hand c. yet the Feats he play'd there might fill them with jealousies and cause them to suspect him The Third Remark upon this second part is Samson from the Magnanimous Temper of his mind takes no notice of the Philistins Jealousies nor of the Guard set over himself But. N. B. As one altogether unconcerned he gives his Guests a pleasant Diversion at his Feast he squibs forth an Aenigmatical Sentence an obscure Riddle for them to resolve and Explain promising them Thirty Sheets and Thirty Cloaks or Gowns if they could Interpret it which was this out of the Eater came forth Meat and out of the Strong came forth Sweetness and gave them all the Seven Days that the Feast lasted to untye the Knot and to unfold the Mystery but they could not find it out ver 12 13 14. For the first three Days they were at a Non-plus though they had beaten their Brains and well-nigh crack'd their Skulls yet could not Vnriddle it seeing the same sense was delivered to them in two Branches on purpose to distract their Fancies while they imagined several Senses lay couched up therein Three Days they presumed upon their own Wit and when that fail'd them they make Application to Samson's Wife upon the fourth Day N. B. Whom as some say they found alone because it being the Sabbath-day Samson was taken up in the Worship of God with his Father and Mother which shews she was but a sorry Convert as Rabbins call her so had a fair opportunity to work Wilely upon his Wife with Enticing Promises till the Seventh Day came for so long Marriage-Feasts lasted Gen. 29.22 27. N. B. And being loth to lose their Wager though it was but little in it self and thirty times less than Samson's was like to be should he prove the loser and therefore was it a great unkindness in this new Bride to have any hand in promoting so great a loss to her New Bridegroom But they not prevailing with her as Charity would free her from the Churlishness aforesaid till the last pinch or rather it may be said she not prevailing with her Husband all the last four Days to tell it her then they press upon her with frightful Threatnings to burn her ver 15. Telling her that her pretended kindness of Inviting them to the Feast would prove Injurious Unkindness whereby they were like to be undone c. whereas one Shirt and Cloak a-piece was far from undoing them N. B. However the Timerous Woman was frighted with those big words of being Burnt though Burning was her end at last Judg. 15.6 and hereupon the useth the Womens Weapon of Weeping to her Husband hoping her Tears might prevail more with him than her Words had done N. B. This Weeping was no less absurd and unseasonable ata Mirthful Marriage than is Musick at a Mournful Funeral then Samson had not still lost his Vertue of Taciturnity but repulseth her once and again with this Argument Shall I reveal it to thee what I have conceal'd from my Parents ver 15 16. as if he had said to her thus N. B. I have had long Experience of my Parents Piety and Fidelity yet told I them nothing of my Matters ver 6 9. and shall I tell thee my Misteries though a Wife yet of short Acquaintance and small knowledge of thy Secresie and Faithfulness to me At this she weeps louder taking so sore on for this renewed Repulse as to become troublesome to him so the Hebr. word Hetsikathedu signifies hanging about his Neck c. N. B. Yea and probably she not only promised him but also bound her Promise with a Solemn Oath that she would not declare his Secret to any Mortal Man insomuch in fine such was her Invincible Importunity that at last it overcame Samson who was otherwise Invincible himself by any other means ver 17. N. B. When Satan the grand Tempter is at a loss at any time he setteth a Woman at work whereby he drives his Nail of Temptation to the head he hath broke many a Man's Head by his own Rib as he did Adam's by his Wife Eve who was made of a Rib out of his side and this Bait he hath found to take so well that he never hath changed it since he crept into Paradise N. B. As he found this Ingine successful against the Innocentest Man Adam and against the Wisest Man Solomon so here against the Strongest Man Samson insomuch as he who was able by his Valour to Vanquish a fierce Lyon and to destroy Thousands of his Enemies Men of War afterwards was himself here Vanquished by a weak weeping Woman N. B. Which sheweth That the most Martial Men may be Venereous and Vxorious Samson never bewray'd much Infirmity but in case of his Vxoriousness both now and afterwards better had it been for him had he been as prudent to beware the Wiles of a Woman as he was Valiant to strangle a furious and assaulting Lyon Though the lusty Lyon could not over-power Samson yet this Wilely Woman did over wit him for she betrayed her Trust and told the meaning of his Mystical Riddle to the Fore-Man of his Thirty Companions who were Bride-Men N. B. When Samson in a pang of passion had withdrawn himself from her his Chief Bride-man Marry'd her as afterwards with whom
their chief Leader and Reformer 4. Lavater adds God withdrew from Elijah which caused Elijah that he withdrew from his Work and God did so to teach him his own Nothingness in himself and that all his late wonderful Works were wrought by no Power of his own but by a Power borrow'd from God And Gregory doubts not to say That Elijah began to be tickled with some high Conceits of himself for the great Acts which he had done therefore was he suffer'd thus to fear and to fall beneath himself for his humiliation lest he should be exalted above measure as Paul 2 Cor. 12.7 Elias ille fulminator ad mulierculae scilicet Jezebelis minas nunc trepidat factus est seipso Imbecillior This thundring Prophet now trembles at Jezebel's Threats and becomes unlike himself in weakness and cowardice c. The like we find in Peter likewise who was frighted from his Duty into Sin of a gross nature and that only by a weak silly Wench Matth. 26.71 72. N. B. Learn hence our daily dependency upon divine Influence for every new day-duty If left to our selves we are as weak as water c. The Places that Elijah fled to were Three first to Beersheba ver 3. Remarks upon it are first This City was the utmost Confine of the Ten Tribes where Jeroboam had set up one of his Calves as the other at Dan bordering upon Judah had Elijah's Errand been hither to pull down Calf-Worship here in the name of the Lord he had then acted like himself but he came as a Renegado not as a Reformer Remark the Second What this Reformado did here we are not told save only the leaving his Servant there 1. He thought not himself safe there from the Fury of Jezebel yet his Boy the supposed Son of the Sareptan Widow might be over-look'd 2. A kind Master will not expose his Servant to the Hardships of a Desart as he would himself 3. Lest the Man should discover the Master but 4. That he might more freely converse with God all alone The second Place Elijah fled to was the Wilderness ver 4. Whereon Remarks are First The best of Men when left of God are but changeable Mortals as Elijah here quantùm mutatus ab illo how is he changed from what he was before Oh how bold and couragious had Elijah been in telling Ahab to his Teeth I am not but thou art the Troubler of Israel in carrying the Contest all alone against all apostatizing Idolatrous Israel and in slaughtering with his own single Sword four hundred and fifty Prophets of Baal c. but now behold He is so timerous and dastardly that he flees from place to place at the frowns of a weak and wicked Woman He dare not tarry at Beersheba no nor take that Boy with him whom he had rais'd from Death to Life as some say lest his own Life should be betrayed into the hands of Jezebel thereby N.B. He durst not stay in Judah though good Jehosaphat reigned there because he was allied to Ahab and being a Man of a facile Temper Elijah fear'd Ahab might easily circumvent him and so seize his Person Hereupon He flees from thence a days Journey into the Wilderness even into that very Wilderness wherein Israel had wandred forty Years and lays himself down weary and hungry under a Juniper-tree which Serpents naturally avoid saith Pliny and therefore he might Promise to himself a safe and secure sleeping under it's shadow Remark the Second Here he earnestly desired to die that He might be freed from his fears c. which was the fruit of his Frailty as was done by Jonah afterwards Jon. 4.3 for if he really and deliberately desired it and not in a Pang of Passion only it was but his returning to Jezebel and she would readily grant his Request N.B. But Peter Martyr qualifies this passionate Petition saying 1. He feared should he fall into the clutches of Jezebel and her Priests they might have put him to some cruel kind of Death for his slaying so many of Baal's Prophets 2. It was look'd upon as exceeding ignoble to die by the Hands of a Woman Judg. 9.54.3 He desired rather to die by the most noble hands of God's immediate stroke which he look'd on as a more honourable kind of Death And thus had Jacob faln in his Conflict with the Messiah Gen. 32.24 he would have this Honour to fall by noble hands 4. But especially He desir'd thus to die from his Zeal for God's Glory lest Jezebel and her Chimney-Chaplain's should Triumph over his Death by their hands and say now Baal prevails over Jehovah and Baal's Prophets prove too strong for this Prophet of the Lord. Besides 5. He was now a very old Man elder than most of his Predecessors who had lost their lives by Jezebel and other Persecutors and seeing as he said it is enough I can do no more service for God Israel is resolvedly relaps'd into Idolatry And I can no longer expect any Joy of my miserable and mortal Life therefore he press'd this Petition Remark the Third But God's Thoughts were not like Elijah's Isa 55.8 for God had not only more Work for him in this World as the anointing of Hazael John and Elisha c. ver 15 16 17 c. but also God determined to deliver him both from Jezebel and from Death it self which devoureth all Men He should have a greater Honour conferr'd upon him than all his fore-fathers that he mentioned namely be bodily translated into Heaven which he never thought of Remark the Fourth However Elijah's dolour and toilsome Travel lull'd him asleep under the sweet and secure shade of his Juniper-tree ver 5. so while he earnestly calls for Death sleep which is the Image of Death Mortis imago sopor comes to him uncalled N.B. The Angel of God waits on him there as one of God's ministring Spirits to an Heir of Salvation in this wild Wilderness Heb. 1.14 and thinks himself happy in this Office of providing the Prophet's Breakfast which he brings him piping hot as out of an Oven ver 6. not Dainties but Necessaries yet surely most excellently cooked by such a Coelestial Cook this was Angels Food indeed of an Angelical Dress Peter Martyr marks here the marvelous Care and Providence of God towards this Prophet God had provided for him before by a Raven Chap. 17.6 and by the Widow of Sareptah ver 15. and now here by an Angel nor was this all N.B. But afterwards in Mount Horeb God himself fed him with the sight of God's Face and with the hearing of his Word for we find not that Elijah did eat any thing at that time for forty Days and Nights together The Ravens and the Sareptan Widow provided for the Prophet while he was waking saith Dr. Hall but this Angel did so while he was sleeping Needs must Elijah Eat Drink and Sleep with much Comfort while he saw such an Attendant Guardian and Purverour The first time
honourably as a Father saying Thy Son Benhadad hath sent me to say to thee shall I recover c. Remark the Fourth The Oracle Elisha Answers ver 10. in ambiguous Words Thou mayst certainly recover the Hebrew particle Lo may be read either as a Negative say not or as a Relative particle say to him therefore saith Sanctius the Prophet mock'd this wicked King as Micajah had done Ahab when he bid him go and prosper 1 Kings 22.15 and deludes him saith Piscator with vain Hopes of Health again but Tremellius renders it non omnino revalesces thou shalt in no wise recover so that Hazael manifestly lied saith Lyra in returning his Answer ver 14. some read the Words Interrogatively Say to him shalt thou indeed recover as thou dost flatter thy self No which Negation is implied in the very Interrogation The Lord hath shew'd me that he shall surely Dye Peter Martyr here adds also that this seeming contradiction is easily reconciled for Elisha doth but tell Hazael that Benhadad's Disease was not Deadly in its own Nature 't is not so mortal of it self as to take away his Life but though he dye not by this Disease He shall surely Dye by another Cause to wit by Suffocation ver 15. Remark the Fifth The Prophet fixed his Eyes upon Hazael ver 11. and look'd with such an awful Gravity as put this Peer to the blush but Elisha wept foreseeing all the Villanies that this Hazael would execute upon Israel as Christ did Luke 19.41 The Third Oracle of Elisha Recorded here which makes his Fifth as before is his foretelling Hazael should come to the Kingdom ver 12 13. Mark 1. Hazael with Reverence asks Why weepeth my Lord Elisha answers because I foreknow from Elijah my Master that thou wilt be King 1 Kings 19.15 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel The Evil of sinning I foresee in thee and the Evil of suffering I foresee in them is the double Cause of my Tears Mark 2. Hazael replies still with Reverence to the Prophet Is thy Servant a Dog c. to do so more like a ravenous Beast than a reasonable Man Peter Martyr puts a double Sense upon his Words 1. I am now but a mean Dog as 2 Sam. 3.8 and have no Power to act such Cruelties which none but a King can Act which I am not nor am like to be Or 2. Hazael at this time might abhor such barbarous curst and cruel Actings as rending forth the Bowels of Women and dashing their Children in pieces c. he might here speak sincerely be it far from me not knowing his own Heart N.B. No Man knows before hand what Depths of the Devil Rev. 2.24 lay lurking in the bottom of his Heart which is deceitful above all things and desperately wicked Jer. 17.9 only the Lord knows it ver 10. who searcheth the Reins and before whose Eyes all things lay dissected and with their Faces upward as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 4.12 13. Insomuch that he knows beforehand both what good men will do hereafter Gen. 18.19 and what wicked men will do also in after-times and this same all-knowing God John 21.17 Acts 1.24 reveal'd to Elisha this bloody Disposition to be in Hazael and though he did not suspect himself to be such a Dog at this time yet when he came to be King his Honours chang'd his Manners and he became such a savage devouring Dog justly for the Vexation and Vastation of Idolatrous Israel as God's scourge to them Remark the Fifth Hazael returns with Elisha's answer to Benhadad ver 14 15. Wherein Mark 1. Hazael relateth the Prophet's answer by halves only and with as much honesty saith Junius as he afterwards strangl'd his Soveraign He represents only one part of the Prophet's Words concerning the possibility of his recovery because his Disease was not mortal but he conceals what the King most desired namely the Event and Issue of his Sickness And this he did out of design to make his Master the more secure that he might the better execute his Treason Mark 2. The means whereby Hazael murder'd his Master was a wet cloath ver 15. Hazael being impatient of delay lest the King should recover from his Fever which his fretting had cast him into pretends to cool and cure Benhadad's burning Fit saith Piscator but intends to stifle him as he did And this he the more boldly attempted because the Prophet's Prediction made him confident of the success which Oracle saith Peter Martyr excuses not Hazael's Treason and Treachery He made too much haste saith Grotius to accomplish God's Oracle but he ought to have waited God's time Though some say Hazael applied it at the King's command who unable to bear his burning bad him to do so but not to Choak him Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death saith Peter Martyr that 1. He could not cry out Murder when his Mouth was stop'd with this cloath And 2. There appear'd no wound upon Benhadad's Body only his Breath was stop'd hereby Hazael was not suspected by either Peers or People to be the Murderer and therefore they quietly suffer'd him to succeed the King in his Throne whom none durst oppose because powerful with the People Did not these two Benhadad and Hazael make two famous Syrian Gods both which saith Josephus are worship'd with Divine Honour in that Countrey N.B. Many Kings may thus be murder'd and the World never the wiser c. 2 Chron. Chap. 21. with 2 Kings Chap. 8. ver 16 to 25. Remark the First is A Preliminary Word to this following History because the Narrative of Jehoram King of Judah begins here 2 Kings 8.16 and carried on to ver 25. but more amply described in 2 Chron. 21. throughout the whole Chapter Therefore is it necessary to joyn those two Histories together and the rather because the latter by Ezra is far larger than the former of this Book of Kings which as some suppose was writ by Jeremy wherein we find oft but a short account so 't is supplied in the Book of the Chronicles as hath been observed before And whereas the two Sons of Ahab and Jehosaphat had much what the like Names through the Confederacy and Affinity of the two Fathers and both of them lived and reigned together at the same time therefore for Distinction-sake I call the King of Israel the Son of Ahab Joram and the King of Judah Jehosaphat's Son Jehoram Remark the Second Jehosaphat is still alive until the fourth Year of Joram the Son of Ahab 2 Kings 8.16 and then Jehosaphat Dying his eldest Son Jehoram Reigned in his stead 1 Kings 22.50 2 Chron. 21.1 2 3. though he had ruled as a Viceroy in his Father 's both Absence and Old-Age And 't is not improbable but that this Jehoram had a fair Deportment while his Father lived because he twice committed the Government of the
God for nothing that is Possible or Honourable is too hard for his Power Omnipotent Gen. 18.12 14. Rom. 4.19 20. When Moses smote the Flinty Rock Numb 20.10 't was more possible in Nature to fetch Fire out of it than Water yet was Water not Fire fetch'd from it by the Almighty Power of God The Unbelieving Lord said God's plenty promised by the Prophet could not possibly be performed though the Windows of Heaven were opened 2 Kin. 7.1 2. With Nicodemus we oft say How can these things be John 3.9 Can God prepare a Table c. Ps 78.19 Can this Corruption be mortified Can this Temptation be Resisted Can this Sin be Remitted Can our bodies be Raised Can Christ's Cause be revived Thus do we Err not knowing the Scriptures nor the Power of God Mat. 22.29 Remember to rest your Souls upon the Power of God in his Promises as Dan. 3.17 and Mat. 3.9 8.2 26.53 c. He can make a Virgin bear a Son c. He can what we cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen Poet Linus could say All things are easie with God and nothing is Impossible Notewel Were we but Virgins Cant. 1.3 Rev. 14.4 Christ and his Cause may be born again of in and among us There is nothing Impossible with God c. N.B. The Second Mystery is As there must be a Spiritual Conception of Christ in the Conscience of a Christian ut suprâ so there should necessarily follow a Spiritual or Mystical Birth of Christ He must be born of us as well as conceived in us and both these are best effected in and by a Virgin Heart that is renewed so as to love Christ with an Holy Chast Virgin-love as more of that after alas there be many that seem to have Conceptions of Christ but they prove meer Embryo's Moles false Conceptions that become bare Abortives and never see the Sun Many have good Motions and good Desires kindled in their Consciences by some strong Convictions yet these come to be quenched either by withdrawing of Fuel a neglect of Ordinances or by pouring on Water in falling into soul Courses so Christ that seem'd to be conceived in the Heart comes not on to be born and brought forth into the Life they cannot say 'T is not I that live but Jesus Christ that liveth in me c. Gal. 2.20 How many fair Buds of good Desires are blasted and never Blossom into the flower of good Resolutions much less into the Fruit of good Actions Some seeming Palpitations or Pantings of Heart after good some Inquietations of Spirit and unsatisfiableness of Soul are oft stifled by Men who should not quench the Spirit 1 Thess 5.19 but be careful to add fuel to that Holy Fire Lev. 6.12 13. and 24.2 3. The neglect of this Duty should be confessed 2 Chron. 29.6 7. and we ought to blow up those sparks of the Spirit of Burning Isa 4.4 into a Flame 2 Tim. 1.6 that our Lives may shine in a dark World Matth. 5.16 Phil. 2.15 1 Pet. 2.12 If we have but the sparks of true Grace and we be but smoaking Flax Christ will not smother or quench it Matth. 12.20 God forbid we should do it our selves Therefore should we be like the Woman greatly wondred at which Travelled and was in great pain to be delivered c. Rev. 12.1 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions N. B. The Third Mystery is This can be done in none but in a Virgin-Heart as was before intimated effectually Christ was born of a Virgin And 't is the Virgins that love Christ Can. 1.3 that have a spiritual Chastity and are not defiled with the Corruptions that are in the World through Lust 2 Pet. 2.20 These follow the Lamb whithersoever he goeth Rev. 14.4 and these are they that bear and bring forth Christ first conceived Mystically in their Hearts into the most conspicuous Parts of their Lives and Actions The Life that they now live in the Flesh they live by the Faith of the Son of God Gal. 2.20 they are Redeemed for Royal Vse The Hebrew Word Gnalamoth for Virgins signifies God's hidden ones for so they are called Psalm 83.3 Their Life is hid in Christ Col. 3.3 Would to God such Virgins were without number now Cant. 6.8 N. B. Note well The Fourth Mystery is As Christ-lay nine Months in his Mother's Womb not Idle but eating out the Core of Corruption which cleaves to our Natures and then was borne So we under the Spirit of Bondage are prepared for the New-Birth she first received of the Holy Ghost before she conceived and brought forth Christ So must we do c. The Second Branch is The Person of whom Christ was born was as a Virgin in General so the Virgin Mary in Particular Concerning whom there is a double History and Mystery respecting 1. Her Stock And 2. Her State She was one of a very high Stock and Pedigree yet one of a very low State and Condition First The Mother of our Lord was nobly descended therefore is Christ call'd the Son of David Matth. 1.1 and 9.27 and Luke 20.41 So was Joseph his Reputed or Foster-Father of David's Lineage also Matthew shews the latter and Luke the former Matthew calls Christ the Son of David and of Abraham Matth. 1.1 2. because these two had the Promise of Christ's proceeding from their Loins This was for the Comfort of the Jews that God had made his Promise good to Abraham whom they call'd their Father And Luke derives Christ from Adam Luke 3.23 38. for the Comfort of the Gentiles who were of Adam though not of Abraham These were convincing and undeniable Testimonies that Christ was the true Messiah and the Saviour of the World This we must believe and with blind Bartimaeus cry out Jesus Thou Son of David have Mercy on me Mark 10.46 so strong was his Faith that it did not only break through but also increased by all rebuking Contradictions He cryed a great deal the more ver 48. Notewel True Faith works its way as the Sun doth through all Obstructions Yea and when he heard that the Master call'd him as he doth us daily he cast away his Garments ver 50. though but a Beggar so knew not where to get another Coat in this Case he stood not upon the loss of his Coat but for Joy of his being called cast it from him that he might hasten to his Redeemer Oh that we could cast away our rotten Rags of Sin Heb. 12.1 and that filthy Garment also of our own Righteousness Isa 64.6 let Christ tread upon it Matth. 21.8 Leave thy Water-pots and all John 4.28 All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man when mighty Monarch's are pass'd over in silence they if not utterly forgotten lay shrouded up in the Sheet of Shame c. Secondly Though Mary was of a most
Chaff or Tares or Darnel but Hordeum Triticum Signatum Isa 28.25 the most precious and the soundest grain c. So Christ sows not Jewish Genealogies Fables or Fancies 1 Tim. 1.4 Tit. 3.9 to search into which is but a laborious loss of time a mere Trifling the Task is not worthy the Toil nor the Gains pay for the Pains but Precious Seed Psal 126.6 Precious Treasure though in Oyster-shells 2 Cor. 4.7 as the Seed-Basket in it self is contemptible â—ilis saepe cadus nobile nectar habet The Seed is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincere Milk 1 Pet. 2.2 The Wisdom of God Luke 11.49 The Word of Promise Rom. 9.9 Of Faith Rom. 10.8 Of Reconciliation 2 Cor. 5.19 Of his Grace Act. 14.3 20 32. Of Salvation Acts 13.26 And of Eternal Life John 6.68 Acts 5.20 Hence Christ took it unkindly his Disciples durst turn their backs on such precious Seed c. Job prized it highly Job 23.12 Luther could live better in Hell with it than in Heaven without it The Despisers of it shall be destroyed Prov. 13.13 't is Self-Murther to refuse neceslary and appointed Meals either for Soul or Body God will Magnifie his Word above all his Name Psal 138.2 This Precious Seed having all these Names must be prized c. As there is all this Congruity so some Disparity betwixt them First Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase c. But this Heavenly Sower doth not so for our Goodness extends not to him though his Goodness extendeth to us Psal 16.2 3. Job 22.3 'T is all for the good of the Soil but not at all for the good of the Sower no Man Plants a Vineyard and Eats not thereof 1 Cor. 9.7 But Christ is Perfect and all his Pains is for our Profit not His. Secondly The Seeds-Man commits his Seed to the Soil and can do no more c. but Christ drops down the Dew of Heaven upon his Seed and gives a Power of fruitfulness to it His Seed is kept by that Power to the Harvest 1 Pet. 1.4 5. as the Glory is kept in Heaven for us so our Grace is kept on Earth for it There is a double keeping express'd there From him is all our Fruit found Hos 14.8 John 15.2 4 5. Thirdly Christ is both the Sower and the Seed too for He is the Essential Word the Eternal Spirit and the Everlasting Gospel Oh what an Honour it is to have an Honest and Good Heart Luke 8.15 as the most proper Soil for such most precious Seed and as the most curious Cabinet for this Pearl of Great Price to be kept in Then is Christ formed in us Gal. 4.19 and the Church is call'd Christ Mystical 1 Cor. 12.12 Such cannot want sheaves in their Bosoms Psal 126.6 Fourthly A Wet Season is the best Season with this Seeds-man when sweet showers of Gospel-Tears distil and drop down from a Broken Heart The Vulgar Rule is Set Wet but Sow Dry yet Christ loves to Sow Wet better than Dry though Wet Weather endangers the starving of Grain yet makes it Grace to thrive and prosper Fifthly Man's Seed-time lasts but for a few days but Christ's doth last all the year long yea in the very time of Humane Harvests and when it is an Heavenly Harvest-time to some who are gathered into God's Garners by Death 't is but Seed-time in a Spiritual sense with others Then their time of Love first finds them and they are then begotten to Christ by the Gospel Ezek. 16.8 Jer. 2.24 Sixthly There is a sowing sparingly and a sowing bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in blessings 2 Cor. 9.6 the former is that of the Earthly Sower who must feed himself upon one part of his Corn and sell another part to others for sustaining his Family so can but reserve a Remnant for seed But Christ hath no such need therefore the latter is his who sows bountifully and with a blessing Vse I. Oh Man oh Woman what Husbandry hath this blessed Seeds-man made of your Hearts Examine your experiences hath he broke up your fallow ground where nothing but trash grew Hos 10 12. Innovate vobis novale are you renewed in Speech and Spirit Ephes 4.23 in Minds and Manners in Constitution and Conversation in the Purpose of your Hearts and in the Practice of your Lives Hath he turn'd up the Turf Rooted out the Weeds Old things past all New 2 Cor. 5.17 Rev. 21.5 till this be done all is undone c. Vse II. Take the right season for this saving sowing work Isa 55.6 1 Chron. 12.32 Psal 32.6 as Sea faring Men take Wind and Tide Way faring Men the Day-light the Smith strikes while his Iron is hot the Lawyer labours hard while the Term lasts and the Plow man plies his Plough after a Shower So do you when the Heart is best Affected when the Gospel saith to you as Jael to Barak Come and I will shew thee the Man Christ whom thou seekest Judges 4.22 When Christ shews thee where He dwelleth John 1.39 Brings thee into his Banqueting-house Cant. 2.4 And Salvation comes to thy House Luke 19.9 Plow no â—â—â—ger Wickedness Hos 10.13 be no more not only Satans Soil but also his very Hâ—nds and Horses putting forth your strength to further sin Prov. 21 4. Job 4.8 Oh take the same pains for Grace and Glory Psal 68.9 Job 28.26 The Second part of the Parable is the Seed which also is two fold 1. The External the Word And 2. The Internal Seed to wit the Spirit As the Veins and the Arteries run all along through all pâ—rts of us for the good of the Body so the Word and the Spirit do likewise concuâ— for the good of the Soul of Man and must not here be divided for otherwise we hear only a sound and a noise vâ—x praete â—a nihil but not the Voice of Christ as those in Acts 〈◊〉 compared with Acts 22 9. They heard only a confused sound but not the Voice thâ—â— spake convertingly to Saul When Word and Spirit come together to us then the Lord speaks to us with a strong hand as He did to the Prophet Isa 8.11 There is a Working of the Word which is not Effectual as is intimated 1 Thes 2.13 When received as the Word of Men only and not as the Word of God also First The Congruity betwixt this Temporal and Spiritual Seed As 1. Seeds are small things yet produce great substances as an Acorn doth an Oak Mustard seed a Tree c. So the Word of God that Seed of Immortality 1 Pet. 1.23 seems a small contemptible thing and the Preaching of it be accounted foolishness 1 Cor. 1.21 yet is it the Power of God unto Salvation Rom 1.16 and thereby many Souls be saved as the Rams Horns were but despicable devices yet the Divine Institution Indued them with such a prevalent power as to blow down the strong Walls of
Peter as Prince of the Apostles to detect the folly of Rome in her fictitious Primacy but with him for this was in the Desart of Bethsaida which was Philip's City John 1.44 and he consulted with all his Disciples say Mat. 14.15 16 17. Mark 6.35 36 37. and Luke 9.12 thus what is omitted by one Evangelist is commonly supplied by another both was done successively one after another Christ did this to discover the Diffidence of his Disciples as well as to commend to them the use of ordinary means under an ordinary Call having as yet more Dross than good Oar in them speaking here like meer carnal men though Christ was resolved in himself notwithstanding this Consult to work this Miracle which teacheth Though we be oft at a Non-plus under the failure of means yet Christ is never Non-plust but knows what he hath to do John 6.6 The 2d Circumstance is Christ commanded the multitude to sit down upon the Grass which now at the Passover was well grown by fifties and by hundreds Mark 6.39 40. and Luke 9.14 that is Rank by Rank that the number of them might be more manifest and that an orderly Distribution might be the better manag'd Christ will have all matters in his Church manag'd in Decency and Order 1 Cor. 14.40 The 3d Circumstance is He took the five Loaves and the two Fishes because he took care to feed the multitude not by creating new Loaves which he could have done to confute Arrians but by multiplying the few Loaves which was equivalent for his giving them Bread and Fish did declare him to be Lord of Sea and Land and to make much of a little required no less than Omnipotency The 4th Circumstance is He looked up to Heaven which he did not when he was doing greater works than this as in Raising the dead casting out Devils and subduing the stormy Sea c. yet lifts he up his Eyes in this lesser work not because he could not otherwise do it but as in the case of Lazarus John 11.41 in healing the Deaf and Dumb Mark 7.34 to shew that he came from the Father and acted all by him and nothing contrary to him Sometimes he looked not up in his acting as one equal with the Father and sometimes he doth look up acknowledging his Father greater than he as Man John 14.28 but especially it was to teach us not to cat Meat before we look up to God for his blessing 'T is said Rom. 14.6 He that giveth God thanks eateth to the Lord then he that gives not thanks at eating eateth to the Devil The 5th Circumstance is He blessed and brake c He did not only give thanks to God for what was present John 6.11 but also but his blessing upon the Bread c. to make it abundant provision Psal 132.15 as well as implored the Father's Blessing upon it Had not the Bread been broken as well as blest it had not been multiplied Fragments succeed fragments both in the hands of the Servitors and in the mouths of the Eaters Christ opened his hand and filled them all Psal 104.28 and 145.15 The five Loaves by a strange kind of Arithmetick were multiplied by division and their augmenting Addition was made by a singular Substraction so that there was enough for 5000 men by his Divine operation The 6th Circumstance is When Christ had broken the Bread he gave it to his Disciples c. both that a Decorum's and due order may be duly observed in the Church by the Ministry and that they might be more certain Witnesses of the Truth of this Miracle as also that by them as Ministers this Miracle might be wrought whereby he after a sort transferred the Glory of it from himself to them they fed five thousand and upward to the full c. The 9th Remark is Christ's Ministers shall lose nothing by distributing their little in feeding the People The Disciples here grudged not of their own little to give others some therefore did it grow in their hands as the Widows Oil did in her Cruise as it did in the hands of the Eaters also who could not but expect a Miracle otherwise they would not have sit down so silently at Christ's command and the Disciples here after above five thousand had been fed with their five Loaves do take up twelve Baskets full which was a great deal more than they had laid down nothing was ever lost by liberality especially of this nature Christ bid his Disciples Take up the fragments that nothing may be lost John 6.12 He would have us Thrifty but not Niggardly wilful waste bring woful want The Disciples do so and have one Basket full for each of them If we consider how few were the Loaves and how many were they that fed upon them we may wonder they left any thing and if we consider how there were twelve Baskets full of fragments left we may wonder also that they are any thing Christ taketh care to fill his Ministers Baskets that they may feed others if not with Temporals yet with Spirituals Baskets be but base things yet God uses them to confound the World The Remainder here was more than Moses's Manna Exod. 16.18 or Elias's Meal 1 King 17.16 or that of Elisha 2 Kings 4.44 and signified the Doctrine of the Twelve Apostles being the Remainder of Christ's should feed and fill all Lands Now follows the second grand Miracle of Christ's walking upon the Waters c. which was thus occasioned This five thousand whom he had fed with five Loaves c. had so much Devotion to Christ for so feeding them that they unanimously concluded to cry him up for their King c. John 6.14.15 They could not imagine him the Messias that had not an earthly Kingdom therefore would they force this honour upon him Thus Superstition doth to Christ at this day it will needs obtrude seeming honours upon him whether he will or no though the Word call it no better than Will-worship But this Tumultuous Acting Christ knowing their thoughts did prevent by conveying his Disciples into a Ship and himself into that Mountain where he had been before John 6.3 Matth. 14.23 that he might decline the Tumult for he saith My Kingdom is not of this World John 18.36 N. B. Note well Christ is received in a Regal capacity where the everlasting Doors of the Soul are set open to receive this King of Glory Psal 24.7 that he may Rule in the heart by Faith Eph. 3.17 c. This multitude minded not his Spiritual Kingdom was all for a Carnal Kingdom wherein they might eat and drink with their King c. as they had done in the Miracle and after followed him for Loaves more than for Love Hereupon he avoids them departing all alone into that Mountain where his Disciples had been with him before and had not Christ commanded them to take Ship they had much fail'd of their duty to leave their Lord alone behind them He
seeing she murmured not at her Discouragements saying Is this the hearer of Prayer and he that will not break the bruised Reed c But believes he heard her when he did not answer her as Jer. 31.18 and when he fled from her it was as one desirous to be purely pursued by her that He changes his former Reproaching and Repulsing into a present gracing and gratifying her granting all her desire and more be it unto thee even as thou wilt wherein Christ seems to say to her Here is the Key of my Treasury take it open the Door go in and take what Mercy thou likest most The Devil shall be cast both out the Mothers Soul and out of the Daughters Body and both were done accordingly as the Prayer of the Parents Faith was profitable to the Child here so it may be to ours c. This Mother went home found her Daughter lying down quietly upon her Bed as one composing her self to rest being wearied with the daily disquiet the Devil had exceedingly vexed her with Mat. 15.22 Mark 7.30 Thus this Woman though weak as to her Sex yet strong as to her Faith compels as it were her seeming unwilling Saviour to do for her what she desired N. B. Note Well There be three Women famous for their Faith upon Record the Hemorroisse or Woman with the bloody Issue Mat. 9. Mary Magdalen Luke 7. and this Here c. Next follow two other Miracles to wit Christ's healing many miserable that came to him and his feeding four thousand c. Mat. 15.30 32. Mark 7.32 8.2 c. both these were to demonstrate further the Omnipotency of Christ A few Remarks upon both these may serve and satisfie here because the like to these Miracles have been largely insisted on before As to the first of healing many miserable Remark 1st How Christ went about still doing good Acts 10.38 He comes out of the Coasts of Tyre nigh to the Sea of Galisee where the sound brought the Sick to our Saviour and the Lame Blind Dumb and Maimed laying them down at his feet to be healed Thus when Christ had done his work in one place He follow'd his work to another He staid not in Phaenicia among the Gentiles after that one only Miracle of Mercy upon the Mother and Daughter aforesaid but immediately returns into the middle Territory betwixt the Upper and Nether Galilee which Mark calls Decapolis's Coast Mark 7.31 that is a Country consisting of ten Cities whereof Nazareth the place of Christ's Education was one where He spent the greatest part of his Ministry so gratifying his own Country most more than in Judea where were mostly his Implacable Enemies the Scribes and Pharisees to whom he exposes not himself before his time c. The 2d Remark is Many may come to Christ at once without hindring one another's 'T is not so with Man where one must wait till another be dispatched Matthew mentions a multitude of miserable ones brought up the Mount to Christ's feet not without much pains which argued much Faith in both but Mark mentions only one that was Deaf and had an Impediment in his speech Mark 7.32 whose Cure Mark singles out from all the other mention'd by Matthew and describes it in all its Circumstances because it was done in the way at distance before the multitude came therefore Mark mentions not this Mount at all for the fame of this Deaf Man's cure brought multitudes of Diseased out of all Adjacent places to Christ when after this he went up to the Mount c. N. B. Note well Thus we ought to carry all our friends diseased in Soul or Body though never so many of them one cannot hinder the healing of another lay them at Christ's feet that he may pity and heal them The 3d Remark is The Cures Christ wrought here upon the Body healing the Deaf Dumb Blind Lame and Maimed c. are still wrought by him upon the Soul of Mankind Though Christ bought not brought not applied not any Drugs in order to the Healing of any those Diseased yet used He some outwards signs such as putting his Finger into the Deaf man's Ear. and moistning his Tongue with his Spittle Mark 7 33. whereby He exhibited as Visible the Invisible efficacy of his Divine Power Thus also he did Mark 8.23 John 9.6 still no other External Means are used but what was properly Christ's as his Spittle and his Finger here that He might have all the Honour c. now as the sight of those Bodily Diseases put Christ to the Sigh Mark 7.34 not of any difficulty he had to heal them but from his commiserating fallen mankind which through Sin is become an Oecumenical Hospital attended with so many sad accidents of Misery and Mischief that which befalls any Man might befall every Man N. B. Note Well Yet the fruits of the fall are far fiercer and more universal upon the Soul than on the Body for whereas there may be here one and there one that is Deaf or Dumb c. bodily yet thousands are found so spiritually Christ sighs at this much more and oh that we could sigh too and seek to him that he may thrust his Fingers into our Ears and cry Ephphatha c. of Pathac Hebr. to open that he may open the ears of our hearts as Acts 16.14 heal us as Dumb Blind c. The 4th Remark is As Christ heal'd many at once here so he heal'd them without a pause how desperate soever their Disease was He held them not off as he did the Woman of Canaan till her third Petition but yields to these at the first word not because they were better but weaker than she was N. B. Note well Stroâ—g Graces shall have strong Exercises The skilful Armourer trys not an ordinary Breast-piece with Musket-shot nor doth the wise Lapidary bring his foster stones to the stithy Christ suits the burden to the back and the stroke upon her to the strength of her Faith which he well knew c. As to the second Miracle of feeding four thousand c. The Remark 1st is Our Wants and Weaknesses lye nearer Christ's Heart than they can do to any Mortal Man He takes notice of the Peoples necessities first before his Disciples Mat. 15.32 Mark 8.1 2. The 2d Remark is As Christ had compassion then so now upon his poor pennileâ—â— and necessitous People in Heaven he is free from personal passion yet not from Tender Compassion Heb. 2.17 4.15 Acts 9.5 The 3d Remark is Christ takes punctual and particular cognisance of all the circumstances of our sorrows and sufferings as here how far they came how long they had been there how little able they were to hold out fasting c. He not only relieves them for the present but for future too to help them home The 4th Remark is An Evil Heart of Unbelief doth pertinaciously cleave to the best Heart as the fretting Leprosie would not be scraped out
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
Son of the King of Heaven as God so was free from Taxes but also usurps Caesars power under pretence of being Christs Vicar in demanding many undue payments c. to himself N. B. Note well hereby Christ Teaches 1. That the Gospel Abolishes not civil Polity and 2. that we must pay Cesar his due 3. 'T is better to part with our Priviledges than give Offence and Scandal to the Gospel 4. Christ though poor here hath a power in his Abasement to impose upon Brutes to supply the needs of Him and His. When Christ had paid his Church-Duties for his own House in Capernaum and for Peter who was in the same Town the other Disciples paying in the places of their several Habitations the half Shekel according to the Law Exod. 30.13 their Redemption-Money for Temple-Service though now turned by Caesar into a Tribute c. while Christ was in the House Mar. 9.33 He Catechizeth his Disciples concerning their Contests in the way about Primacy supposed to arise from his taking Peter James and John into the Mount with him apart from the rest or from his paying Tribute for himself and Peter only c. This Itch of Ambition did brake out three times 1. Here hearing of his Death they must needs know which of them should be his Successour in his Malkuth Hashamaijm the Kingdom of the Messiab vainly dreaming of a Distribution of Honours and Offices as once in the days of David and Solomon 2. it broke out again when Christ had been Discoursing of his Death again Mat. 20.21 and 3. after he had Administred the Lords Supper c. Luke 22.24 25. Christ cureth this Canker of Corruption the first time by placing a little Child in the midst of them Mat. 18.1 2. and Mar. 9.36 and Luke 9.47 This little Child whom Christ took in his Arms who neither thought great things of himself nor sought great things for himself did most rightly and really Rebuke their Praeposterous Ambition and tho' but a Dumb sign in it self their proud Affectation of Primacy While Christ was Discoursing of Humility of Offenders and the Offended of severity to our selves not sparing either the right Eye or the right Hand and yet of gentleness to others c. John Interrupts him being soon Satiated with his Saviours sadning Discourse begins another a Relation of another business little to the purpose Mar. 9.38 Luke 9.49 to which Christ Answers forbid him not c. 't is probable this caster out of Devils was one of the Baptists Disciples believing in the Messiah to come and from the full Table of Gifts furnished for the Masters followers his Children this Man had gathered up some fallen crums thereof so would not forbear unless Christ himself would forbid him which Christ refused to do for Reasons mentioned Teaching us as before to avoid Ambition Envy and Revenge N. B. Note well to be Charitable in our Censures where no Evidence is to the contrary Though such as are luke-warm be neithr friends nor foes yet none must be Reputed foes but such as declare themselves to be so Much less such as give a Cup of cold Water to Christ in his Members least of all such as cast out Devils in Christs Name and out of love to him for advancing the Gospel N. B Note well Matth. 12.30 Speaks of mens Minds but here of Mens Actions c. After these things Christ goeth to the Feast of Tabernacles for though there be a Transition of about half a years story in silence in Mat. 19.1 and in Mark 10.1 where both those Evangelists bring Jesus out of Galilee beyond Jordan and presently back to Jerusalem to his last Passover and Passion Yet both Luke and John do concur in mentioning that in this half years space passed over by the other Christ went twice to Jerusalem before his last going to Dye there the first was his going through Samaria to the Feast of Tabernacles Luke 9.51 c. John 7.2 10. The second was his going out of Galilee to the Feast of Dedication Luke 13.22 John 10.22 and his third going to Jerusalem to his last Passover and Passion is distinctly related Luke 17.11 John 10.40 Upon the tidings of his friend Lazarus's sickness John 11. from ver 1 to 8. Thus the Spirit of God guided those four Evangelists hands that what some of them omitted was supplied by others as before and so not without the comparing of them altogether and being all conjoined a full and compleat History of Christ's Life is composed Concerning Christ's first going to Jerusalem after he had ended all those sayings aforesaid Mat. 19.1 Mark 10.1 mentioned only John 7.2 to 10. Luke 9.51 c. we find these Remarks The 1st Remark is When the Time drew nigh that he must be lifted up upon the Cross to be Crucified John 3.14 8.28 12.32 to wit within half a year of his time of Suffering Death He resolved to be more constant at Jerusalem than he had been having left the City and Country once and again because the Jews sought to kill him John 5.16 18 c. This Christ foreknew would follow yet forbore not N.B. Note well In discharge of Duties rightly regulated we must pass on through perils do them zealously leaving the Issue of all to God Thus Christ was said here to Steel his Forehead with Fortitude and his whole Face with Courage in this his Journey to Jerusalem against all Discouragements Luke 9.51 no sign of fear was to be seen in his Face c. N.B. Note well This Courage in Christians their Persecutors call obstinacy not knowing the Power of the Spirit and the privy Armour of Proof wherewith God fortifies their Hearts The 2d Remark is Christ's Kinsmen being Gallileans and allied to his Mother urge him to go up to the Feast of Tabernacles celebrated in September at Jerusalem Lev. 23.39 43. That his Disciples in Judea might see his Miracles there and not work them all in Galilee which was but an obscure place compared with the Metropolitan City that stood in the very Center of their Country John 7.3 5 c. His Kinsmen were carnal and believed not because they saw not the Pomp of their expected Messiah in Him whose privacy they thought could not comport with a King Thus their Vanity appeared in pressing him to pursue publick Honour c. as also did Christ's Humility appear in affecting obscurity and avoiding applause until his fit Season came They prompt him to go and commence Doctor at the Sanhedrim in the Capital City Christ Answers Ye that seek Worldly honour have your Time always at hand for the World hates you not as it doth me c. but I observe my fit moments of manifesting my self the Messiah according to my own free-will and wisdom c. Hereupon as they took their own time so Christ took his of going up Christ will not be confined to time by the Creature So John 2.4 22. Mine hour is
19.29 Where he Raiseth Lazarus out of his Grave John 11.17 18 c. Which Story none of the Evangelists Records save John only in which mighty Miracle he Relates many Remarkable Circumstances together with the Substantial part thereof The First Remark is concerning the Antecedents of it which were 1. Tidings of Lazarus's Sickness after mentioned were brought to Christ while he was in Bethabara beyond Jordan upon which he returns to Bethany where he had been before kindly Entertained Luke 10.38 c. Though the Messenger of Mary and Martha did not alledge Lazarus's Merits or Kindnesses to Christ but only Christs Kindness to him Behold he whom thou lovest is Sick John 11.3 Nor do they boast of their own Merits as if they were worthy Christ should come and Cure their Sick Brother as Luke 7.4 They thought this enough to say to a loving Saviour for fetching him to their Relief as appears ver 21 32. Thus we need not be carefull in any thing more than to make our wants known to God Phil. 4.6 Cast our Burden upon the Lord Ps 55.22 And let him alone to help us how and when he pleaseth 'T is enough to mind Christ of his Afflicted Church saying Behold she whom thou lovest is sick and the dearly Beloved of thy Soul is delivered into the Hands of her Enemies Jer. 12.7 Could we but look more to the Lord we should be more Lightened Ps 34.5 And made more free from that care of Diffidence and Distrust The sweet love of Christ and the sore Labour and Lassitude of his Dear Church and Children may well enough consist together for these are his Love-tokens as many as I love I Rebuke and Chasten Revel 3.19 His chiding that Church and his Chastizing us is no Evidence of Divine Hatred God had only one Son Sine flagitio without Corruption but not any one Sine flagello without Correction He that escapes Affliction may justly suspect his Adoption Prov. 3.12 Hebr. 12.5 6 7 8 9 10 11 c. 2. Christ came not immediately upon his first Summons of Lazarus's Sickness but as he had staid at Bethabara two Days after he had heard Tidings thereof purposely that Lazarus might dye before he came to him that God night be the more glorified by his Raising ver 5 6 15. So did he make sure to stay long enough after he was dead before he came that the Glory of God might be the more magnified He was not yet come to Bethany ver 30. Till he had been four days Dead ver 39. Though Christ loved this godly Family ver 5. He loves those that love him especially such as are Morning-seekers Prov. 8.17 The very Walls of their Houses are continually before him Isa 49.16 And he loves to look upon them yet staid he long from them for he is a God of great Judgment and waits to be gracious in the best Season and when Mercy will do us most good Isa 30.18 He knows best when to deal forth his Favours and any prescribing to hint is to Set the Sun by our Dyal This Caesar called Sawâ—iness in his Soldiers and so doth a King when any of his subjects dare send for him in post hast by a Post The Lord loves not to be limited Ps 78.41 either to Time way means or manner we are not got yet into the depths of the Sea Ps 68.22 The Bulls of Bashan hath not pushed us yet enough Ps 22.12 We are not yet low enough and they not yet high enough then deliverance c. Christ did determine to deliver Lazarus yet not at Martha's and Mary's time but at his own So us c. Our Time is alway ready but his Time is not yet John 2.4 and 7.6 On Happy Lazarus though sick and dead to be an Instrument of giving more glory to God than had he been well 3. Christ hath Hinderances in his way of Deliverance Here is a deep Consult among the Disciples whether he might venture upon this danger or no they deny it with two Arguments 1. From the Jeopardy of the Journey ver 8. Wilt thou hazard thy own Life for helping thy Friend c. 2. From the needlessness of its mistaking Christs words that Lazarus was only asleep which was a good sign of recovering Health ver 12 13. But Christ Affirms it with Arguments also 1. From Safety for the last of his twelve Hours and so the Night of his Passion was not yet come c. ver 9 10. Till then neither Men nor Devils could hurt him Austins Descant is Christ is the day and the Twelve Disciples were the Hours the Day gives light to the Hours not the Hours to the Day his Disciples must not direct him but he them c. 2. From Duty my friend Lazarus is Dead by his Sickness to you though but asleep to me and though Bethabara be far from Bethany yet I own it my Duty to go and raise him though it cost me many a weary Foot-step in that long way to relieve my Friend His Name Lazarus signifies one helped of God and he shall be so Mangre the Malice of all my Enemies ver 11 14. Christ hath other Hindrances now as Unbelief Security Back-stiding c. Yet will he come to save us for his own sake not for ours and for the wickedness of the wicked Ezek. 36.22 Deut. 7.7 8 and 9 5. 4. Christ was glad for his own Absence so long from Lazarus ver 15. Though the Disciples deemed it vain Folly to go so far only to awake him out of a sweet Sleep yet Jesus Judged it a joyful Journey it being as easie for him to Raise the Dead as for us to awake a Man out of Sleep Christ was grad for their sakes that he was not there he was there in his God-Head not in his Man-Hood That they might more believe him to be the Messiah which they would have doubted of had Lazarus dyed while he was present but when they should see him give life to the Dead this would make them more firmly believe as John 2.11 Surely to believe first in Christs Name must needs be most pleasing Service to him we cannot do him a greater Honour than to give him our whole Trust both for Safety here and for Salvation hereafter seeing the Confirmation and Increase of Faith in his Disciples here was so great a Joy to him None more welcom in the Fathers House than the Penitent Prodigal is Luke 15.20 22 c. Christ highly accounted of the Centurions first Faith Matth 8.10 22 c. How much more of a Renewed and a growing Faith N. B. Nore well but 〈◊〉 how low is our particular Faith for Christ coming to Raise his slain Witnesses Lake 18.8 Revel 11.11 12. While Christ is glad we should not be sad for his not being here seeing he will come at his own time without Tarrying Hab. 2.3 Hebr. 10.37 And will avenge hiâ— suffering Saints Speedily Luke 18.5.7 5. When Christ comes he seems to come too
them in Honesty for he had Moral Justice which he would have acted Luke 23.20 c. and a natural Conscience which restrained him from that foul act of Injustice He was persuaded in his Mind that Jesus was Innocent and the Jews out of Envy had delivered Jesus into his hands Mat. 27.18 by the frivolous charges they brought against him Loth he was to Sin against the Light of his Conscience though but an Heathen How many Christians as well as those Jews did Pilate excel herein tho' a poor Pagan N.B. Note well Alas How many fall short of this Heathen in this his honesty who may rise up in Judgment at the last Day to condemn them as Mat. 12.41 42. N.B. Look how the Lepers Conscience smore them in the midst of their Jollity saying to them We do not well to tarry here c. 2 King 7.9 So Men's Consciences tell them They do not well to Swear Whore Lye c. yet even those call'd Christians go on still in such lend courses that even this blind Heathen may shame them out of their sins but if not their Rebelling against Light Job 24.13 and their continued courses in Sin against the checks and chidings of their own Consciences will be costly to them at the last To have a Worm or Snake crawling in a Man's Bowels though it should keep quiet sometimes is judged worse ro him than the worst of Deaths yet is this nothing to the Worm of Conscience N. B. Note well Which is a furious reflection of the Soul upon it self and upon its own wilful folly and now most woful misery This is a Worm that cannot be fled from as all other Plagues may but is like the Ague the Sick Man carries along with him and no gallant room or merry Company whatever hope of relief he hath therein can give him ease Nay 't is a thousand times worse than the worst or most Pestilential Ague in the World though never so torturing tormenting for this is a continual Remorse without Intervals of Intermission 'T is a Worm that never dies Mark 9.44 but ever and for ever sets the Soul upon the Rack notwithstanding all this Men will not refrain from sinning against Conscience as Pilate at least for a while did here until They Dye and then their Friends scramble for their Goods Earth-Worms for their Bodies and Devils for their Souls wherein which is worst of all this Never-Dying-Worm is unremoveably seated and goes along with them to torment them for ever as an Addition to the Torments of Hell Alas How many go dancing in their Bolts and delighting in their Bondage down to Hell to whom the Preaching of Damnation is but like the Painting of a Toad which Men can look upon and handle without Affrightment Conscience I say 1 Cor. 10.27 29. which is God's Spy and Man's Overseer is too little observed In an Angry Conscience we may Read an Angry God The fifth Circumstance in Christ's Indictment is the Matter of their Accusation which is reduced to three heads 1. His Perverting the People 2. Forbidding to pay Tribute to Caesar 3. His making himself a King Luke 23.1 2. His Accusers would first have Imposed upon Pilate's Belief in the general saying If he were not a Malefactor c. John 18 30. They seem'd by no means to break their own Law of slaying the Innocent Exod. 23.7 All whom Christ cured could have answered He was no Malefactor but a Benefactor to them Had they asked others as Christ bad them John 18.21 How many might have stood up to Witness for him more than as their many false Witnesses they Suborn'd to Witness against him Had they asked Nicodemus one of the Sanhedrim he could Witness that No Man could do such Miracles as he did except God be with him John 3.2 or the Blind Man John 9.33 or the People Mark 7.37 they would have said he was no Malefactor but did All things Well Or their own Officers and Sergeants sent to take him without Legal Summons they could tell them Never Man spake like this Man John 7.46 yet must Innocent Jesus be a Malefactor though they could not prove What evil he had done Luke 23.22 Even in the Judgment of an Heathen Judge before whom these shameless Chief Priests were not ashamed to turn sordid Informers against their own Country-man yea the best of that Country and most Innocent of all Mankind in the whole World and hereof more particularly 1. Representing him a Seducer and Perverter of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. As if he had turned them up side down and made them run out of their right Minds and Wits Luke 23.2 and stirred them up to Sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. ver 5. as if he had caused an Earthquake in them to throw their Church and State from off the Hinges Thus Christ was Accused by those Wicked Priests who were far worse than Pilate of the same Crime that Elijah was by Wicked Ahab for being a troubler of Israel 1 King 18 17. Who only call'd People off from the Worship of Idols to the true God as the Messiah did the Jews from their corrupt conversations not perverting nor subverting but truly converting them into the way of Truth The same false Accusation Tertullus laid to Paul's charge Acts 24.5 N. B. Note well Now if so precious a Man as Paul than whom saith Chrysostom the Earth never bare a better since it bore Christ were counted and called 〈◊〉 Pest c. let us not think much if we be so slandered c. 2. As they Accused Christ to Pilate of his Heretical Doctrine or Heresie in their first charge So now of Sedition both in the Law being made Capital Crimes Deut. 17.2 8 12. in denying Tribute to Cesar which was notoriously contrary to both his Preaching and Practice Mat. 22.21 Mat. 17.24 25. He rendered to Caesar the things that were Caesar's and rather than offend those who might well have exempted so publick and so profitable a person Works a Miracle for payment of his Tribute c. 3. They accused him likewise for making himself a King which was more false than the former in both which they make him guilty of High-Treason especially in this last yet most falsly for when that People whose Bellies he had filled with a Miracle of Multiplying the five Loaves would have made him King by force John 6.15 c. He withdrew himself from them and absconded in a Mountain Apart to Avoid that Royal Honour which their blind devotion would have conferred upon him as the Superstitious still do with their Will-Worship at this Day Nay Jesus was so far from being Ambitious to be made a King N. B. Note well That he would not be made so much as a Judge in Civil Matters no not the lower Office of an Arbitrator Luke 12.14 alluding to the Taunt cast upon Moses Exod. 2.14 because his Errand into the World was not to be busied about Secular but
Though Job held his peace at the loss of all his Childrens Lives because it may be saith that Old Liar Satan he loved them not so well But when he comes to be in danger of his own Life which he cannot but entirely love then will he speak out and speak Blasphemy without sparing c. But our Dear Jesus hath not one word to speak though for the saving of his own Life c. This Amused and Amazed Pilate and therefore was he loth to Condemn him not understanding why he seemeth to sell away his own Life by his strange silence because he loved the Lives of our Souls better than the Life of his own Body Beside Christ knew that Pilate would yield at the last and to what purpose should he plead for himself before such a Judge who though he Judged him Innocent had suffered him to be Scourged and Notoriously Abused merely to please the Wretched Jews no good could Rationally be expected by his Pleading his own Case and Cause from such a Man-pleasing Judge Moreover Pilate marvelled the more at Christ's holding his Peace because that poor Pagan was Ignorant of Christ's standing in our steads to suffer for our sins so was in some Sense guilty as our Surety of all the sins of the World which he consented to by his silence though altogether Innocent in himself yet so willing to be Condemned as not to speak one word for the saving of his own Life before him Matth. 27.12 13 14. John 19.10 N. B. Note well Now I pray you let us learn to do as Ahasuerus the King did to Mordecai when asking his Courtiers what Honour and Dignity hath been done to Mordecai for saving my Life They Answered there is nothing done yet for him Esth 6.1 2 3. Hereupon the King then promoted him to great Honour for this Meritorious Action and Delighted to do so ver 4.6.10 c. So let us be asking our own Hearts communing with them upon our Beds when our Sleep departeth from us as the King 's did Psal 4.4 and saying to them what Honour and Dignity hath been done by us to our Dear Redeemer for saving the Lives of our Souls loving our Salvation more than his own Reputation which he would not vindicate by saying one word for himself c. If our Hearts answer again as they did there is nothing done yet Oh! For shame let something be done now to Honour Christ the time past of our Lives may suffice us 1 Pet. 4.3 'T is enough and more than enough we have neglected this grand Duty so long Now let us rise up and be doing and the Lord will he with us 1 Chron. 22.16 Not only to build a Temple for Christ who far more than Mordecai sought the weall of his People and speaks peace to all his Seed Esth. 10.3 Saying give me your sins and take you my blood and be saved by it thereby shall we build a Temple for our selves for ever The 3. outward Cause why Pilate stood so stiff a while for Christ was when he heard He was the Son of God though this Heathen understood not what the Son of God was being better acquainted with his Dunghill-Deities and Pagan Idols Yet whereas before Christs Innocency had Triumphed in this Pagan's Conscience but he hearing the Name of God this puts him into a mighty maze he was the more afraid John 19.7 8. As he had feared a Tumult from Men before Matth. 27.24 So now he fears more the wrath of God upon him should he dare to lift up his Hand against the most High N.B. Note Well Oh! How notoriously and utterly Debauched yea Satanized are the Debauchees of this Day that dread not to Rend the Reverend Name of God Deut. 28.58 which should not be taken in vain Exod. 20.7 into many pieces in their most Execrable Oaths and most Detestable Blasphemies Assuredly this poor Pagan who knew not the Word of God will rise up in Judgment against this Cursed Cursing Generation among whom the Name of God which is Dreadfull among the Heathen Mal. 1.14 is so commonly â—â—lched out of their Black and Blasphemous Mouths without any Reverence at all To which they add the Trade-driving of Whoredom that chast Joseph calls no peccadillo a small sin but great wickedness and durst not therein sin against God Gen. 39.9 And thus Holy David sets God's Statutes before him so that he durst not wickedly depart from God but keep himself from his Constitution sin Psal 18.21 22 23. So that though an Act of this Wickedness was found in him yet can he Appeal to his All-knowing God that no way of such wickedness could be found in him Psal 139.23 34. He durst not though once overtaken with it drive a constant Trade of it neither that nor any other sin had an High-way over or thorough-fare upon his Heart because he feared God as Gen. 42.18 Nehem. 5.15 This Pagan Pilate had some fear of God which Glorious Name startles and stops him again so Remands Christ into hiâ— Hall and Re-examins him with his Whence art thou John 19.9 to wit art thouâ—â— Man art thou a God To which Christ gives no positive Answer knowing if he had asserted his Deity Pilate would have Acquitted him who gave up himself at this time and place to be Condemned save only that Pilate had no such power as he boasted of over him but as it was given him from above ver 10 11. No Man could give him any power to Comdemn an Innocent Person though God gave it him now for his own glory c. This ushers in the 4th outward Cause or Motive why Pilate still sticks so stiff for our Saviour's Absolution To wit Christ's Threatning him with sin both in the Deliverers the Jews and in him into whose Hands he was delivered to confirm their Condemnation As if Christ had said to him thus Thou boasts of my power as if thou were a little God within thy self yet who gave thee any power to execute the Innocent Can thy power match mine that is the power of God whereby I have often escaped out of my Enemies Hands because my Hour was not then come as it is now Do not bear thy self over-bold of thy power for I know thou will Truckle to the People notwithstanding all thy power Thou art indeed in a place of power but have a care thou be Just in thy Office of Judge lest thou give a dear Account to him that is Higher than the Highest Thy sin comparatively is less than that of Judas and of the Jews for they sin out of Malice c. but thou out of fear of Man and out of Ignorance of God's Word yet know no Man can have any hand in killiâ—â— Christ but he must sin c. This caution doth startle and stop Pilate yet more N. B. Note well Oh! That the Sense of sin may stop us Christians as it did this Pagan Hereupon he goes out to his Hall-gate where the Chief Priests
Divines whether Innocency or Penitency doth more glorifie God Had Innocency been more for Gods glory the first Adam had never faln from that State and the Second Adam had never been promised to give Repentance if Man had not sinned then God had not Dyed This way in God's Wisdom wrought and brought the greatest glory to the great Creator c. 2. Because she sought her lost Saviour with most Tears 'T is said of this Mary that she stood by the Sepulchre Weeping John 20.11 When she could not find him whom her Soul loved as Can. 1.7 c. both Alive and Dead 'T was her great Trouble his Body was removed by some means or other but how or to what place and whether for Honour or for Dishonour as above she knew not only this she knew that she had lost her Lord and this broke her Heart and broached her Tears so sets her on Weeping which none of the Disciples or of the other good Women that we read of did 't is said indeed that Peter when his Lord in Caiaphas's palace had melted his Heart with a look of Love he went out and wept bitterly Luke 22.61 62. to wit for his foul and filthy fall but not a word Read we of his Weeping bitterly for the loss of his Lord but on the contrary when he and John had seen the empty Sepulchre they both return Home to the City and neither Peter nor that beloved Disciple had so much love as this Woman had to stay weeping there till they found him and if they had so done for ought we know they might have had the Honour of their Lord's first Appearance unto them which she had John 20.7 8 9 10 11 12 13. c. 3. She sought for her lost Saviour with most pains she not only staid still there when Peter and John were gone Home as too willing to want him still or at least for fear of the Jews Malice lest they should be Apprehended but also she stooped down with her Body and looked more wishtly as well as her watery Eyes would permit into the Monument that at least she might receive some comfort from beholding the very place where her Lord lay but still received more Discomfort Vbi Amor ibi oculus loving and looking goes both one way she cannot trust the Eyes of Pesâ—r and John but must look into the Tomb also with her own Eyes where she saw two Angels in VVhite sent for her sake to tell her the glad Tidings of Christ's Resurrection which their Splendour did intimate and they ask her Woman why Weepest thou Denoting how Angels still have pitty upon Humanâ— Frailty and from their Compassion to us do yet secretly Suggest Comfort They do Hint to Mary here that she had if she had known all no such cause to Cry but rather to Rejoice And when she was no longer able to abide the brightness of those Angels she turned her self back and Addresseth to the Gardener for farther Direction ver 14 15 16 c. of John 20. Supposing that he rather than any had taken the Body away because none had such free Access-thither as himself to whom she offered out of the Fervency of her Affections to Christ with her weak Arms to lift him to his proper place that the Body of so Honourable a Person to her should not be Dishonoured by his Adversaries Thus was she at most pains for her much love to find him 1. At most pains in staying there 2. In stooping into the Grave 3. In offering to lift his Body into its proper place alone by her self c. 4. She made the most doleful complaints of her loss of him first to the two Apostles Peter and John John 20.2 that some had taken the Body away and had laid it whether in a decent or undecent place she knew not Secondly To the two Angels she made the same complaint ver 13. still fearing that Thieves had done it for stealing the rich Spices an Hundred pound weight wherewith the body was Buried it to secure it from Worms and Putrefaction till the Sabbath were over that it then might be Imbalmed John 19.39 40. And Thirdly She still powrs forth the same complaint to the supposed Gardener John 20.15 where she drops three Emphatical Hims as if he had known whom she meant 5. She persevered most in her seeking him even until she found him we find not that the Disciples either made any such complaints as she did or took any such pains when they found him not in the Tomb or sought him still any where else as she did but returned Home c. Remarks or Inferences from this first Appearance of our Lord after his Resurrection are these 1. Though we were as Notorious in sin as Mary Magdalen had been yet could we but become as Notable in Repentance before the Lord and in such Fervent Love towards him as she did c. There need no doubt be made but Christ would also Manifest himself to us as he did to this great sinner out of whom he had cast seven Devils Mark 16.9 possibly we have been possessed with so many Devils if not more as she was for Luther's Assertion is Tot Daemonia quot Crimina so many sins so many Devils every sin unrepented off hath a Devil in it Now seeing none can tell the Errours of his Life Psal 19.12 our Iniquities are more in Number than the Hairs upon our Heads Psal 40.12 we are therefore not able to reckon them and much less able to reckon for them By this account we may in our State of Impenitency be possessed with whole Legions of Devils But if Christ the stronger Man hath met with us and we with him and hath Dispossessed the strong Man the strong Devil yea whole Legions of Devils as he did for that poor Man Luke 8.30 Mar. 5.9 and taken possession himself in us Luke 11.21 22. He will undoubtedly appear to us for he assured us He that loveth me shall be loved of my Father and I will love him and will manifest my self to him John 14.21 And as Christ gave Mary Magdalen cause to wonder why our Lord should vouchsafe to appear first to her who had been such a wanton and wicked Woman and not first to his own Dear Mother Mary who had been all her Life time an Holy Virgin Woman So may he give us worthless worms cause to wonder to cry out with the Apostle Jude How is it Lord that thou manifests thy self â—o us and not to many others better than we in the World John 14.22 The 2d Remark is The Divine Dignation and vouch saâ—ement of our Lord 〈◊〉 calling us by Name is a Blessed-Evidence of his appearing to us Mary here was Mistaken in taking Christ for the Gardener till he called her by Name John 20. â—6 saying Mary he pronounced that Name with such a Sound Accent and Emphâ—â—â— as sometimes he had done before his Death that thereby he calls her but by â—er
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels â—iâ— them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâ—evity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ— beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
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 dâ—â—th Here Christ reâ—â—â—ds 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
Vessels when set empty to the fire Joseph's Bow abode in strength here he was semper idem Always the same such an one is the man that sameness is Grace and there is Victory How Joseph came to conquer this Tryal from his injurious Master who cast him into Prison as well as that Temptation from his Adulterous Mistriss Moses mentioneth because God was with him and gave him his Grace whereby he subdued Satan's Suggestions such as What profit hast thou by thy Piety Job 21.15 Seest thou not thy self a cast-off Doth God regard thee Joseph had a Prison-Faith which made him more Happy in his Chains of Iron than Potiphar who Imprison'd him was in his Chains of Gold yea than Pharaoh himself Potiphar's Lord. Joseph stood by the strength of his Grace which God with him gave to him for above two years Imprisonment the severity whereof was likewise qualified to him by God's moving the Master-Jayler to mitigate that Rigour which enraged Potiphar had probably prescrib'd him to inflict upon Joseph Though the former of these two years sorrow and suffering lay very smart and severe upon him whose feet all that time were Hurt with Fetters c. but the latter of them he had more Liberty for as Joseph had found Grace in the Eyes of God so God gave him to find favour in the Eyes of the Prison-Prince The Heart of that Barbarous Heathen was in God's hand which though probably of a most boisterous Temper as most Jaylers usually are mollified and melted yea mellowed into a Tenderness toward poor Joseph The same hand of God which all on a sudden broke Esau's revengeful heart and turn'd his Fury against Jacob into a fraternal Favour towards him wrought this mighty Heart-changing work also towards Jacob's Son Joseph and perhaps the Conduct of God's Spirit upon this Jayler's spirit did gradually convince him by the convincing Carriage and Conversation of Joseph all this first whole year of his hard Usage and cruel Confinement Upon this Conviction Joseph's Fetters were struck off from his feet sadly galled by this time surely with them and now he was no more in arctâ but in liberâ Custodiâ no longer held fast in the Stocks but let free to walk at Liberty within the Prison-walls then the same Presence of God that had before advanced him to be the Steward in Potiphar's Palace lifted him up the second time to become the Steward in Potiphar's Prison under whom was this Prince-Jayler when both of them had seen him a prosperous Man in all his Proceedings whether Potiphar was privy to this Jayler's Kindness to Joseph is uncertain probably what favour he shew'd him at first Potiphar might be ignorant of 'T is altogether improbable that Joseph would betray his own Innocency by too long and base a Silence but as he did clear it up to the Chief Butler Gen. 40.14 15. so he had done no less before to the Chief-Jayler while the Iron fetters did eat into his Flesh There may no doubt be made of it but that Joseph so unjustly suffering even the forest fettering of condemned Malefactors must tell the Jayler out of the Anguish of his Soul all the true Story of his Mistriss's false and foul dealing both towards his Masters and toward himself which when the Jayler heard he was moved with Compassion towards him God so disposing his heart so inlarged him from his Irons and then Potiphar being informed by the Prison Keeper of Joseph's Innocency might give his after Assent not only to his Inlargement but also to his Preferment within the Walls of the Prison where Potiphar and the Prison-Keeper both concurr'd still to confine poor Joseph not only upon the account of Prudence to maintain the Honour of that Lady of Honour together with their own Credit that so foul a fact and fault might be husht quasht and buried in everlasting silence but also upon the Account of Profit for as Potiphar had seen himself marvelously enriched while Joseph was in his Palace so he saw his Prison-Keeper wonderfully prosper'd by God's Blessing upon Joseph's Labours in his Prison There is no doubt but the Provost-Marshal and his Chief Jayler as we say went snips in the Prison-prosits ☞ Thus Innocent Joseph must still remain a Prisoner though both of them knew his Innocency they are both of them injurious to him a pious man lest the Impiety of a wicked woman should come to light and so be injurious to her and themselves and lest they should lose that Advantage of Profit by Joseph's Service But the great God had other more glorious Ends than those two great Men both called Princes in Hebrew in letting Joseph lye his two years full out in Prison God will not suffer his faithful Servant to be sent out of Prison in a sneaking Clandestine way as might have been done by those two Princes aforesaid after they understood their errour in dealing thus roughly and rigorously with an innocent person and as those Magistrates would have secretly dismiss'd Paul and Silas when perhaps affrighted with the Earthquake they were convinced of their precipitant fury in so despitefully using and disgracefully abusing those two innocent ones Act. 16.30 35 36 37 c. No God would bring forth his Joseph with an high hand and with an out-stretched Arm as he did Israel out of Egypt's Bondage afterwards Though in the mean time Jehovah was with Joseph all his above two years Imprisonment making it bearable to him He had his Abatement and Relaxation long before his Releasement and Deliverance he must wait upon God there until the time that his word came Psal 105.19 to wit the time that Gods purpose and promise was accomplish'd which prophane persons call Fate Fortune c. ☞ Thus as the Afflictions of Joseph Personal were guided not by Humane but by Divine Counsel so are those of Joseph Mystical the Church Amos 6.6 God appoints the times how long the Church shall remain under the Cross and when she shall be freed from it both these times are Divinely determined it is therefore necessary that so long the Church must suffer Persecution with patience seeing God is but all that time trying her as he did Joseph as Metals are tryed and made purer by the Fire so Hebr. Tsadaph properly signifies making her Persecution proof thereby proving her Patience Faith and Constancy and thereby rouzing up her Prayers not only as Pillars of Smoke Cant. 3.6 but as fervent Flames ascending up to God yet all along comforting her Hos 2.14 that her pain shall not be perpetual seeing there is a time prefix'd wherein to put a period to it Oh then who would not but endure the Cross and despise the shame through contradiction of sinners Heb. 12.2 3. even the Cross and shame of a Prison seeing 't is no untrodden path at this day for Joseph Micaiah Jeremy John Baptist Peter Paul and Silas yea Jesus himself who was taken from Prison and from Judgment Isa 53.8 and all the
Holy Martyrs of Jesus since the first planting of the Gospel to this day have gone before us in the same path we should therefore account it an Honour to have such Associates and we should fetch comfort from hence that 't is but for a time Deus dabit his quoque finem better will come after Post tenebras splendet surgit post nubila Phoebus The upright shall have deliverance out of Prison Psal 146.7 as Peter had Acts 12. and therefore spoke his own Experience saying The Lord knows how to deliver the Righteous 2 Pet. 2.9 and as Joseph had here yea and they shall have Dominion as well as Deliverance Psal 49.14 when God hath fitted them by their Affliction as he did David by Saul's persecuting him for many years till his Soul became as a weaned Child Psal 131.2 as he did Moses by his Forty years Banishment into the Land of Midian and as he did our Joseph here by his Eleven years Slavery or Servitude and his above two years Imprisonment Then to wit at Gods time King Pharaoh sent and loosed him Psal 105.20 and that by his own Master Potiphar who had clapt him up there by his wanton Wives wicked Instigation He had been bound Ignominiously but now comes he to be loosed Honourably and this is not all Joseph is not let loose and so bid to shift for himself no but Pharaoh makes him Lord of his House Psal 105.21 who had been made a lesser Lord twice in Prince Potiphar 's Palace and in the Royal Prison he had Palace-preferment and Prison-preferment before his grand Deliverance as Pledges of it Now Joseph is mounted to that height of Dominion as that he might bind Pharaoh 's Princes at his pleasure Psal 105.22 even Potiphar himself and his Fellow-prince the Prison-keeper if he had listed he could have paid them home in their own Coin but that Gods Law of recompensing to no Man evil for evil Rom. 12.17 was writ in his Heart And that his Adulterous Mistriss might tremble more than his Injurious Master at Joseph's Investiture with such an over-awing and over-ruling Authority is easie to imagine All this Moses mentions the means and manner c. in Gen. 40. and 41 c. Section the Eighth Moses having demonstrated the first Mercy of God to his Suffering Servant Joseph to wit the abatement and mitigation of his Sorrows and Sufferings comes next to the second to wit his Releasement out of Prison where he 1. Declares the Preparatory Providences falling out in tendency towards it and 2. The Providential Performance of it First of the First First The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Preparation towards it is most Remarkable in many Eminent Occurrences concurring to Joseph's Deliverance for in order to it 1. Two of Pharaoh's Princes must offend King Pharaoh 2. These two must be cast into Prison for that Offence 3. Into that very Prison where Joseph was 4. Joseph must then be the Ruler of that Prison 5. The Provost Marshal even Potiphar must have these two Offenders committed to him as his Prisoners 6. Potiphar must give Joseph now the Ruler of the Prison the charge of those two Princes 7. These two Prisoners must have each their troubling Dreams there and then 8. Joseph in his administring to them as he did to all the other Prisoners according to his Ruling Office must observe the sadness of them both and enquire after the cause of it 9. They hereupon must declare their several Dreams congruous to their distinct conditions unto Joseph 10. Joseph by the help of his God whom he had present with him in Prison must be made able to Interpret both these Dreams in correspondency to the Events in both 11. Pharaoh must Dream too and twice such Dreams as none of his Magicians could Interpret either his first or last 12. At this non-plus the Butler must remember Joseph mind Pharaoh how he had Interpreted his Prison-Dream Hereupon Joseph must be releas'd out of Prison in all haste brought before Pharaoh interprets both his Dreams for which he was exalted to be the second Man to the King From hence have we many most famous remarks As 1. Observe here the marvellous contexture of many Divine Dispensations which the most wise God did as it were link together in a way of Subserviency one to another and all to bring about this one his own glorious End to wit Joseph's Deliverance David enquiring of God must not go the direct way but he must fetch a Compass 2 Sam. 5.23 As David must not so David's God and our God will not go the direct way but he will fetch a Compass and so undoubtedly God is doing at this day God loves to go a way of his own which is always a good way yea the best way though it seem to Humane Eyes oft but a crooked way God loves to walk the Maze in many Meanders Windings and Turnings and is never at such a loss in any Labyrinth but by the Clew of his own Wisdom he can extricate himself and his own work upon the Wheel and he will certainly unravel all those Intricacies of our present times bringing them all to a Glorious Issue as he did all those Intrigues about poor Joseph The like limits are allotted to us now as were allotted to Gods people of old even a limit or border of fetching a Compass Numb 34.5 Though we be Passive and God only Active herein and though Providence hath its pauses it hath also as the Planets its Eccentrick motion yet even in those Oblique Lines wherein it moveth its Eye hath a direct prospect to its proper period which in the appointed time it alway attaineth and none can frustrate it Thus the Great God goeth about while he goeth about to do some great work 'T is a Law the Creator hath put upon his Creature the Sun to traverse the Oblique Lines about the Equinoctial of the Zodiack yet neither the Sun nor God much less who made the Sun ever lost their way The second Remark is Observe the predominancy of Divine Providence overall Humane-Affairs as manifestly appeareth in all these twelve particular Instances aforementioned All which teach us that there is an admirable Providence of God which Governs all Matters in the World and that many things happen to Mankind which to us seem altogether fortuitous casual and contingent yet at the length appears to be so disposed and ordered by a Divine Hand that God is all that time and in all those Circumstances leading his Servants by the Arm Hos 11.3 through many crooked ways and windings to a very happy and joyful event What things seem to happen by Accident or according to the Custom of the Countrey as that those two Courtiers offending the King should be cast into the Kings Prison which was under Potiphar's chief Charge c. as to Men yet as to God they fall out necessarily and unavoidably as this did that these two Offenders must be cast into the same Prison
Mary the Mother of our Lord all this time Answ 1. Some indeed do suppose that the Mary called the Mother of James c. Luke 24.10 must be the Mother of our Lord seeing that James is called the Lord's Brother Gal. 1.19 not as if Born to her who lived and dyed a Virgin but as born to Joseph her Espoused Husband by a former Venter as all the Greek Interpreters Affirm These Sons James Joses c. when their own Father Joseph was Dead still follow the Mother of the Family to wit the Virgin Mary their Natural Father 's Espoused Wife Answ 2. But it appears evidently that James and Joses c. were only Cousins to Christ though called his Brethren Matth. 12.46 Gal. 1.19 as born of his Mother's Sister Mary the Wife of Cleophas Matth. 27.56 Mar. 15.40 and such Cousin-Germans are called Brethren Gen. 13.8 29.15 So that it could not be the Blessed Virgin Mary to whom Christ appeared here but it was her Sister Answ 3. 1. Christ on the Cross committed his Mother to John with whom she was now and it is supposed doubted not of Christ's Resurrection 2. Christ's Work was not now to know any after the Flesh 2. Cor. 5.16 Deut. 33.9 3. Had he first appeared to her none would have believed her Hence we have not we hear not one word from any of the four Evangelist's of our Lord appearing at all to his Mother Mary much less first as the Jesuit Maldonate Asserteth for if the Disciples looked upon those Tidings which the two other Maries c. told them as Idle Tales Luke 24.11 how much more would they have Judged them as the Doting Dreams of a Fond Mother concerning her only Darling Son had she been the only or the first Messenger thereof A manifold Mystery may be learned from this History of our Lord's second Appearance As 1. Such is the power of Divine Love to Christ in the Soul that it is made thereby Restless in it's Inquiries after him when first they have found Peace and Satisfaction in an Injoyment of him The Center of the Soul is Union and Communion with a Sweet Saviour Matth. 11.29 and all Created Beings are Restless out of their Center Omne leve tendit sursum omne grave deorsum Fire and Smoak press upward Stones and ponderous pieces downward because there is their Center Thus was it with those Holy Women they had lost their Lord with whom they had found their best Felicity now they cannot brook any Distance or Estrangement from him and therefore do they diligently seek here after a lost Saviour 2. The stronger our Affections to Christ are the greater shall be our Honour and the quicker shall be our returns of Relief Thus the Lord dealt with these Holy Women who have here not only an Honourable Room in the Divine Records of the Gospel for their excelling others even the Disciples themselves in their love to the Lord but also they are the soonest Relieved with comfort from their Fears even by the same means wherewith the Adversaries were Terrified for the same Angel who frighted the wicked Watch away and leaving them to lie still under their Horrour and Affrightment yet he comforts those good Women with fear not ye as those that are fled do Nor was this all but their seeking after Jesus was Honoured with an happy finding of him before they were aware and much sooner than they expected Which therefore was the more Joyful a meeting to them 3. Such Souls as seek a lost Christ sincerely in the way of Obedience and in due use of God's Ordinances shall assuredly find him to their Satisfactson in due time The Lord meeteth those that do walk cheerfully in the way of Righteousness Isa 64.5 If we call he saith I will Answer and shew us Great and Mighty Things such as we knew not Jerem. 33.3 Such as draw nigh to God in Duty he will draw nigh to them in Mercy Jam. 4.8 Thus those VVomen were obeying the command of God's Angel and running to tell Tidings of Christ's Rising to his Disciples and Christ meets them in the way and both confirms and comforts them 4thly A new found Christ after some sad time of losing him must be held fast with both hands earnestly Thus these Good Women did who first fall down at Christ's Feet when they had newly found him and then they hold him fast by the Feet as resolving to lose him no more The former of those two postures declared their Humility and the latter their Love The Saints do the same still by clasping about him with the Arms of Faith cleaving close to him as if it were done by a corporal contact Thus the Shunamite clung close to the Feet of Elisha 2 Kin. 4.25 27 30. Thus also did the Shulamite with him whom her Soul loved She saith I held him when I had found my lost beloved and would not let him go c. Cant. 3 2 3 4. and again upon a second loss she charges the Daughters of Jerusalem if they found him to tell him that she was Sick of Love and nothing could cure her but his Presence and Imbracements Cant. 5.6 7 8. and when she found him she held him fast in the Galleries Cant. 7.5 There she gave him her loves ver 12. while his left hand was under her Head and his Right Hand Imbraced her Cant. 8.3 with Cant. 2.6 And thus are we commanded to cleave fast to our Lord for he is our Life Deut. 30.20 And thus that Good Man Barnabas who was full of Faith and of the Holy Ghost exhorted the Primo Primitive Christians at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11.22 23 24. We need not fear that our Lord will rebuke us as he did Mary Magdalen John 20.17 saying Touch me not for then he was not to stay with her nor she with him As he now appeared in his glorified Body above the capacity of only Mortal to converse constantly with him and therefore must appear sometimes only till the Great Truth of his Resurrection was sufficiently confirmed and then disappear again So he had other work for her to do at this Juncture than to linger there in holding of him Because his Bowels now yerned for though he was now above all Passion Natural and Humane Passion yet not void of Spiritual and Divine Compassion towards his poor almost heart broken Disciples who were now crept out of their lurking holes and were now got together Mourning and Weeping for the loss of their Lord Mark 16.10 as she had been doing at the Sepulchre and therefore she must run quickly to relieve those Mourners with the same comfort where with both the Angels and Christ concurring with and confirming it bad comforted her self This was of more Importance and required more expedition than her Inconsiderate Zeal in desiring to hold him longer seeing he was not now at that point of time going to Ascend to his Father but