that part of the Mass which came next to the former in purity and subtilty was made the Air or next Element call'd the Firmament and Heaven that is the whole Region of the Air even all that is to be seen above the Earth and under the Moon so 't is said the Clouds of Heaven Psal 147.8 Matth. 24.30 or the Fowls of Heaven Gen. 1.30 Psal 79.2 Gen. 1.6.7 8. On the Third day the more gross parts of that Mass were so distributed to their distinct and proper places that the waters being gathered into their Channels and Receptacles made the Ocean or Sea and then the dry land appear'd and was adorned with Herbs and Trees Those were the two other Elements Gen. 1.9 10 11 12 13. On the Fourth day were made those Lights of Heaven into which as into certain Vessels God as it were gathered the light which before was dispersed in the upper Horizon and did incorporate it in those Superiour Bodies to give Light to the Inferiour World v. 14 15 16 to 19. On the Fifth day were made the Fowls and Fishes those Inhabitants of the Air and Water together with the Amphibia as Crocodiles Sea-horses c. and the first blessing of Generation was pronounced upon them v. 20 21 22 23. On the Sixth day God Created the Beasts and all Creeping things of the clean sort of Beasts there were Seven Created of every kind three couple for Breed and the odd one for Adams Sacrifice upon his Fall which God foresaw and then he made Man after the Beasts c. Thus the Heavens and the Earth and all the Host of them were perfected Gen. 2.1 And on the Seventh day God rests from his Creating Work Job 5.17 ordaining that day as a standing Memorial of his Mercy God in the Creation observ'd this excellent Order in simple Bodies as to the Universe he proceeded from the imperfect to the perfect as the Elements of a simple nature were first Created and then the things made of those Elements the things without life before things with life and of things with life he made those of a Vegetative life as Plants and those of a Sensitive life as Beasts and afterwards Man with a Rational life as most perfect of them all but in particular Compound Bodies he proceeded from the more perfect to the more imperfect as he first made the Trees and then the Seed first the Man and then the Woman both more imperfect As Man was the last so he was the best of the Creation hence Man was made after another manner than all other Creatures for they were all made by the single word of God but when Man comes to be made God calls a Councel saying Let us make Man Gen. 1.26 not as in the other Let there be Light and let there be a firmament c. but here God the Father as it were consults with God the Son and God the Holy Spirit concerning the making of Man as a work of great weight and a matter of great moment his very body which was but the Sheath or Case of the Soul was curiously framed of Elementary Matter wherein there are so many Miracles from head to foot as would fill a whole Volume Galen an Heathen could not read Anatomy-Lectures upon the parts of Man's Body especially the fashion of the Hand framed in all its parts for handling work but he acknowledg'd Digitus Dei the singer of God and sang an Hymn to the Creator As Man was the last of all so he was the Epitome of all partaking of all the whole Creation in respect of his Soul and Body The Soul is an Abridgment of the Invisible World and the Body of the Visible Hence Man is call'd by the Hebrews Gnolam Hakaton and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which do signifie the little World The Soul is set and seated in the Body as a little God in this little world as Jehovah is a great God in the great world for God made Man in his own likeness as like him as might be and to come as near him in resemblance as was possible The Idaea or Exemplar of the great world which was in God from all Eternity was as it were briefly and summarily expressed and compriz'd by God in Man as he was the little World The very Heathen Philosophers had some Notions of this as 1. Favorinus who said the greatest thing in the world is Man and the greatest thing in Man is the Soul And 2 Proclus could say The Mind that is in Man is the Image of the first Mind to wit the Image of God As God is a Spirit Job 4.24 in the Glorious Trinity so the Soul is a Spirit Indivisible Immaterial Immortal distinguish'd into three powers or faculties Vnderstanding Will and Memory which all make up one Spirit or Soul which is a resemblance of the Holy Trinity The Body which is the sheath and shell of the Soul is not onely a composition of all the Four Elements Fire Air Water and Earth but also the Compendium of all Created things as partaking of a Being with Stones of Life with Plants of Sense with Beasts and of Vnderstanding with Angels when the Soul is united to it See more of this in my Christian Walk pag. 2 3. Though the Body of man in respect of the Soul be but as a Clay-wall that encompasseth a Treasure a wooden Box that containeth a Jewel and a coarse Canvas-case that covereth a most curious Instrument yet in it selt it is Opus Phrygionicum a Phrygian or Arras-work 't is a piece of curious Tapestry Embroidered with Nerves Veins Arteries and variety of Limbs sustained with Bones and cover'd over with Flesh and Skin Psal 139.15 16. 'T was a wonderful work as may be easily demonstrated 1rst A Temple is the best of Buildings and the Body of Man is call'd the Temple of God 1 Cor. 6.19 Oh what a glorious and goodly structure was that Temple of stone which Solomon built not for Man but for God 1 Chron. 29.1 't was one of the great wonders of the World So God made the Body of Man a Temple of Flesh for himself to dwell in the Spirit or Soul of man dwells in the Body as in its House or Temple Dan 7.15 Hebr. Ruchi bego Nidneb My Spirit in the midst of my Body Nadan Translated there the body signifies a sheath and so the same word is used 1 Chron. 21.27 Put up thy Sword into its sheath intimating that the Soul is in the midst of the Body as the Sword is in the midst of the sheath now the more excellent that the Sword is the richer sheath it requires the Soul is a Sword of excellent Metal and Temper so requires an excellent Scabbard Oh then what an excellent House must that needs be which is inhabited by such an excellent Tenant as an Immortal Soul or Spirit of Man Neither is this all but also the Spirit of God dwells in it Hence 't is
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
well say so from me saith God to the Righteous for their Comfort and Encouragement Isa 3.10 So they can but Hold fast their Righteousness and not let it go Job 27.6 Tob that is Good shall betide them what ever befal others God will be with the Good 2 Chron. 19. last and will do them all manner of good at the last Deut. 8.16 as he did to Righteous Job whose latter end the Lord blessed far more than his beginning Job 42.12 But if the Soul sink and Founder at Sea and suffer Shipwrack and so will it certainly do if Christ be not its Pilot and sit at the Stern Joh. 16.33 and 17.15 then the Vessel the wares and all the World is gone with it Better had it been we had never been born as Christ said of Judas Body and Soul both loses their lives both dye and are Damned for ever Oh what a wretched loss is this 3. Men do not consider that the loss of the Soul as it is an Incomparable Matchless loss and an unvaluable Total loss so it is also an Irrecoverable Irreparable and Final loss for after other losses of worldly things there may be found some Supplys for Repairing them again whether they be losses either by Sea or Land A Merchant Adventurer may meet with many mighty losses either by Pyracy or by Shipwrack at Sea which may Stun him and make him Stagger in his estate and standing Yet possibly he hath Ensured his Goods and then hath he a Recruit from the Ensuring office or if this be not he probably maketh some other Adventures either in the Mediterranean or Indian Voyages and those with Gods blessing are made so safe and successful that all his former losses are abundantly made up and he made a man and a Rich Merchant again So likewise losses by Land whether by fire or by other Casualtyes are frequently we see repaired by Briefs and how might a flourishing Trade for a few years Recover those unspeakable losses which so many worthy Citizens sustained by that late almost Universal and most Dreadful Conflagration of this famous City no doubt but Gods blessing hath made up many losses from his own fulness A clear Instance of a great Land-loss made up again to man by God The Holy Scriptures gives us in that None-such Job whom the Devil by Gods permission Stript Stark-naked of all his Creature-comforts as Stark-naked as ever he was born leaving never a Ragg to his Back he left him as naked as he first found him Job 1.21 Naked that is not onely without clothing but also without Cattel Children or any worldly wealth Eccles. 5.15 Psal 49.17 1 Tim. 6.7 Yet after all this the Lord turned again Jobs Captivity that is took him out of the Devils clutches wherein he had been Captivated as it were in the Bands of Poverty Sores Contempt c. and gave him twice as much as he had before Job 42.10 his Riches were not onely Restored but Redoubled Compare Job 1.3 with 42.12 God enclined the minds of all his Kinred and Acquaintance whom Satan had Alienated from him as he Complains Job 19.13 14 15. to come and Condole with him and Comfort him yea and to countribute to him either a Lamb or a Sheep or an Ox or a Camel c. to stock him again as some say or however a piece of Money and an Ear-ring of Gold every one gave him as a recompence of his losses Job 42.11 and the Lord blessed All even to a Duplication of all v. 12. yea some Learned men say The Lord did not onely double Jobs Goods but also his Graces which were much impaired by his Unsufferable sufferings especially when he Cursed the day of his Birth through Impatience though he did not as the Devil both Suggested and expected Curse God to his face Job 1.11 and 3.8 So sorely did this severe shower of distress fall upon him that it did not onely wet him to the skin though he secured himself dry under the shield of Patience in the two former Chapters but it began here to soak into his Soul as afterwards it did in many other passionate and Impatient expressions wherein he chargeth God for Dealing unkindly if not unjustly with him Yet when the Lord who had over-heard all and takes him up for his sinful speeches saying Who is this that talketh thus How now Job 38.2 presently Job was not onely Husht Job 40.4 5. but also Humbled Job 42.6 and though Job did not lose his Graces as he did his Goods as to the substance and Root of them which all along Remained in him Job 19.28 yet lost he the lustre and shine of them but the Splendour thereof was certainly recovered yea by as well as after his sorrows and sufferings his very experience did both breed and increase his Hope Faith and Patience Rom. 5.3 4. Thus we see not onely losses Temporal but also Spiritual may be recovered There is a post Naufragium Tabula a plank to swim safe to shore on after Shipwrack Thus the Antient Fathers calleth Repentance as it is a Recovery of the lost Image of God in man seeing True penitency is Tantamount or aequivalent to a thorough Innocency thereby man is brought out of the State of Sin into the State of Grace and the Image of Christ is stamped afresh upon the Soul and seeing the Soul is subject to Spiritual losses even in the State of Grace by the Distempers of sin though they be freed from the State of sin and Spiritual witherings may come upon it as they did upon Jobs Soul as aforesaid and upon Davids Soul much more in his foul falls from God Yet were they though foul not Final falls David did not lose his Salvation t was onely the Joy of his Salvation which yet the Free and noble Spirit of God restored to him Psal 51.8 〈◊〉 10 11 12. All those kinds of Temporal and Spiritual losses are recoverable but this loss 〈◊〉 the Soul is a final and an Irrecoverable loss like the loss of life which is as water spilt upon 〈◊〉 â—round and cannot be gather'd up again 2 Sam. 14.14 who would therefore give his life for aâ—â—â—â—e world seeing the loss of it is Irreparable and can never be recompenced from the Creâ—â—â—â— much less the loss of the Soul Alas the day will come when such as have sinned against 〈◊〉 â—ouls Hab. 2.10 and are Sinners against their own Souls Num. 16.38 yea have sinned awâ—â— their Souls shall find their loss irrecoverable All such as spend the Span of this Transitory â—â—e after the ways of their own wicked hearts Eccles 11.9 do sin against their own Souls Hab. 2.10 and are Sinners against their own Souls Num. 16.38 and thereby destroy them and both Soul and Body do perish for ever for what Poison is to the Body that sin is to the Soul yet how freely and fully do Vain men feed upon it as if it were Meat or Medicine and not Poison We Read of the Tartarians
both were 1. Immortality God gave them not onely the most noble Life as to the nature of it in as much as the Life Rational of Man is more noble than the Life Vegetative of Plants or the Life Sensitive of Beasts but also most Extensive as to its continuance for had they not Sinned their Souls had never have been separated from their Bodies but they should have lived a most happy life a Thousand years upon Earth according to the opinion of the Antients and then have been translated as Enoch and Elijah were into Heaven this Immortality was onely ex Hypothesi upon supposition of holding their integrity as before and an Immortality a parte post onely as the Schools speak and not a parte Ante also for some things are said to be Immortal 1. Which have a beginning but have no end as the Angels and the Souls of men 2. Some things have no beginning yet shall have an end as the Eternal decrees have their Temporeal accomplishments 3. Something again there is that hath neither beginning nor end and that is God himself of the first sort would their Immortality have been have they stood their Bodies would have been Immortal as well as their Souls 'T was the Vain Philosophers fancy that Men had no beginning but was Eternal a parte Ante as to before which is fully confuted by Moses mentioning Mans creation three times in one Verse Gen. 1.27 2. Wisdom yea such a such a perfection thereof as to know all that was knowable we read of Solomons wisdom even in the state of Corruption how it made him Natures Secretary and wiser than all men 1 Kin. 4.31 c. 10.4 c. yet was it undoubtedly short of Adams wisdom in the state of innocency Though Solomon were wiser than all men in the faln estate yet this makes him not wiser than Adam in the pure estate who then had the perfection of knowledge and wisdom then did he know aright his God his Creatures and himself too he had 1. Natural 2. Acquired 3. Revealed knowledge 1. His knowledge was inbred and concreated with him so 't was Natural to him 2. He Acâ—nired knowledge of God by the Creatures in a way of Causality and eminency he ascended from the effects to the cause till he came at the first cause as if he had been climbing upon Jacobs ladder 3. The Attributes of God and the mystery of the Trinity were revealed to him and nothing of corruption was then either within him or without him to darken his understanding to him as Solomon had Adam wisely understood all simples singulars and universals and could rightly while he was himself Right and upright compound or divide them he could then without any mistake discern good from evil and the just from the unjust to follow the former and to flye the latter The unanswerable argument of his knowledge and wisdom was his giving names to all creatures according to their several Natures as those that understand the Hebrew tongue do understand or at least may do Convenium Rebus nomina saepe suis The names Adam gave them were accommodated to their Natures Gen. 2.20 one part of that Image of God wherein Adam was Created is knowledge Col. 3.10 and this was in the perfection of it so that Tostatus was under a mistake in preferring Solomon before Adam because he is said to be wiser than all men that were before him or after him for that is spoken of the common Generation of men wherein the two Adams must be excepted the first man created in the Image of God and the man Christ Jesus born without sin Adam did certainly know all things but the four things which are not knowable to man to wit 1. The secret Decrees of God which belong not to men Deut. 29.29 Rom. 11.33 who knows the mind of God c. 2. Future contingents as his own fall 3. The thoughts of the minds both of men and of Angels God onely is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heart-searcher Act. 1.24 our most secret thoughts and intentions which are the creatures of the Heart are naked and open to him onely Heb. 4.13 4. All Individual things of all kinds which are as it were Infinite as suppose how many Stars there are in the Heavens how many Fishes in the Sea how many Fowls in the Air how many Beasts in the field how many Sands upon the Sea-shore known only unto God are all his works from the foundation of the world Act. 15.18 Omnisciency is his Incommunicable Attribute 't is God alone that knoweth all things Joh. 21.17 All these things 3. Holiness and Righteousness which completed the Image of God in Man Eph. 4.24 'T is something over-curious a Criticism having in it more Wit than Grace to say God was the first that made Images in the world in making Man after his own Image but sure I am God was the first that forbad Image-making to wit in the second Commandment 'T was certainly a gross mistake in Oleaster that grand stickler in the Spanish Inquisition to say that God in the Creation took upon him the shape of a Man and thereupon 't is said he made Man in his own Image whereas the truth is This is to make God after Mans Image rather than Man after Gods Image but the Image of God wherein Man was Created was his being made holy and righteous aequè non equaliter as God in quality though not in equality Thus Solomon saith God made Man right and upright Eccles 7.29 he was right in the sight of God 2 Chron. 29.2 his state was well pleasing to God and he was upright before him he was right 1. in his understanding of things as before having the perfection of knowledge and wisdom 2. in his will willing and nilling all that God would have him to will or nill he loved all that God loved and hated all that God hated Revel 2.6 3. his Conscience Memory Affections all had a rectitude or rightness in a word his Holiness and Righteousness God created him in made him both suitable to Gods Nature and Subject to Gods Law which is both a right and a straight Rule Psal 19.8 then there was a Right order in all his Affections no jarring discords which would have made no good musick were then among them but all were placed upon their proper objects needing no reconcilement as now one to another The inferiour parts of the Soul were all subordinate to the superiour The Will was subject to the Judgment or Conscience The Affections to the Will Prov. 16.32 all the outward members to both Rom. 6.13 and the whole man in all parts both inward and outward in subjection to God much more might be added of Internalls 2. The External endowments which God gave our first Parents in their pure state were sundry also As 1. the most perfect Beauty and Comliness of their persons As is the cause so is the effect as is the workman so is
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
Uncle Yet had Jacob here more cause to be tired out than Sampson who was in himself far stronger than he insomuch as 1. His violent wrestling was in the dolesom night not as Sampsons violent warring which was in the delightsom day 2. It was not like Sampson's a short skirmish of a few day-hours but it was all the irksomâ— hours of the night which is usually darkest towards day 3. Jacob had a worse Adversary to war with than Sampson had of the Philistims even the great God It follows therefore that Jacob's Valour must needs be wonderful that it should hold out all night without flagging until break of day Notwithstanding all these disadvantages aforesaid and yet more behind which would have weari'd even Sampson himself Oh that we the seed of Jacob may wrestle all our night till the morning Psal 49.14 The fifth Circumstance which higher illustrates Jacob's Valour is the sad posture he was now in a lame and limping man who had but one sound Leg to stand upon while he wrestled with his Adversary As his place was a solitary and disconsoâ—te place so his posture was a discouraging and disadvantageous posture Assuredly had not Jacob's Valour been sublime and his Courage matchless he could never have continued all night standing upon one beg only and all that time wrestling with so potent an Antagonist who had power enough to lame Jacob and to put his hip joint out of joint though he wanted will if not power to cast him quite down Without all doubt Jacob here wrestled with excellent wrestlings according to the Hebraism who with such undaunted Courage and such magnanimous Valour still holds fast with his hands even now when his Hip-joint was out of joint and his standing to his straining and wrestling-work must then become exceeding dolorous and painful 'T is said Gen. 32.25 The Angel not prevailing touched the hollow of Jacob 's Thigh and put it out of joint as he wrestled with him This being so hard a place for the hand of any meer mortal man to come to because it is so fenced with the thick fleshy part of the buttock Jacob now perceived by this kind of hurt that he was more than an ordinary mortal with whom he wrestled seeing he had given him the Sciatica by a strange touch of his hand That if he would needs have the Blessing he might have somewhat with it that might keep him humble and not ascribe the Victory to his own strength Therefore this Valour of Jacob. recorded hereby God himself must needs be more renowned than that which Aelian reports of Cynegirus the noble Athenian who when his hands were cut off still held with his teeth the Ships of his Enemy Or that which Camden reports of our Sir Thomas Challoner who did the same with that brave Groecian Captain afore-named in the Wars of Charles-the fifth And surely as his halting was his Remembrancer to humble himself as to himself so it was a standing Memorial both of his Valour and Victory to others For thus Livy the great Historian writes of that brisk Roman Commander who was lamed in the Wars that every step he took in his lame and limping posture was no less than a beautiful badge of his highest Honour and Glory Thus Jacob's Halting was for his Honour to others as well as for his Humility to himself The sixth Circumstance which further commends Jacob's Courage and Valour is the lastingness of his Valour the ever and everlasting noble temper of his mind under this wounding hurt and under all other wonderful discouragements He still bears up stoutly against his Antagonist and holds him fast to the last with an undaunted Resolution and will not let him go without his Blessing Gen. 32.26 which some put over-narrow an interpretation upon saying That Jacob would not let the Angel go until he had healed him of his halting Thus Tostatus and others think that Jacob was the next day perfectly recovered of his lameness because it is said Gen. 33.18 that Jacob came safe and sound to Shechem as the Chaldee Paraphras doth interpret the word Shalem there Whereas also had his lameness continued they say Jacob would have made that an excuse to Esau for his not following him to Mount-Seir Gen. 33.12 13 14. Jacob alledges that his Children were tender and his Flocks heavy with young but not a word of his own lameness But Mercerus and many Learned men think otherwise that 1. Jacob was not perfectly healed of his Halting to his dying day but that as he went halting to Penuel Gen. 32.31 so he went halting to Shechem also though he be said to go safe thither 2. That his safe going to Shechem Gen. 33.18 giveth no signification of his Recovery from his lameness but of his Deliverance from the danger of his Brother Esau 3. Though the Scripture be silent and saith nothing either of Jacob's making his lameness an Apology to Esau for being unable to march his pace or of Esau's asking him how he came by his lameness yet is it in no wise probable that Jacob was so soon and so suddenly healed of his halting as abovesaid for then it would not have been a sufficient ground for that Jewish Custom of forbearing to eat the Sinew that shrank in all Beasts they feed upon which Moses saith they strictly observed from Jacob's time until his day Gen. 32.32 And this Custom saith Josephus also continued among them until his time and therefore 't is more likely that Jacob's halting all his Life-time was a greater Motive to ground this long continuing Custom upon among his Offspring who had it so long in sight before them than had they scarce ever any of them seen it because as is alledged of his sudden Recovery However 4. This must be most improbable that the Healing of Jacob's halting was the Blessing that he wrestled for seeing 1. He wrestled before his lameness as well as after the Angels laming him was a consequential kind of seeming Revenge upon him because he saw he could not by wrestling prevail against him 2. The Blessing Jacob wrestled for is explain'd by the Angel himself Gen. 32.28 to have a Prince-like Power over both God and Men and to this high Expression Jacob's bare Recovery of his lameness falls exceeding far short of and can in no manner be extended up to it 3. In v. 39. Jacob magnifies Divine Mercy that he had seen God face to face yet his Soul was delivered namely from Death so 't is in the Hebrew reading but not a word of his Body being Cured to wit of his lameness It seems that was an Opinion of great Antiquity among the Godly that no man could see God without peril of his life Though we find not one instance of any person dying upon such a sight Jacob had this conceit here so had Gideon Judg. 6.22 and so had Manoah Judg. 13.22 and the Lord himself saith There shall no man see me and live Exod. 33.20 The Vision of
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
or Queen to her Husband God will surely Plow his own ground whatever become of the wast he may send both those Famines on us and on others Yet after all he will Visit with Bread V. 7. Wherefore she went forth out of the place c. Hence Obser 1. A State of Vanity a Place of Idolatry ought to be gone out of and not rested in Naomi goes out of Moab an Idolatrous Place and People and all Saints are called upon to go out of Babylon a Land of Graven Images Jer. 50 8 38. Isa 52.11 2 Cor. 6.17 18. Rev. 18.4 we should tremble to persist and to live in any Place or State we are afraid to dye in to dye in Sin or in a state of Vanity is worse than to dye in a Ditch or in a Dungeon the latter doth but only endanger the Body in the Life natural but the former endangers both the Soul and Body as to the Life Eternal If this be the place wherein you are then with good Naomi hasten out of it Obser 2. And her two Daughters-in-Law with her is this 'T is very comely and commendable for Mothers and Daughters especially Daughters-in Law to hold a good correspondency together as they did here 't is a very blessed sight to see relations walking hand in hand together all going the right way to wit from Moab to Canaan The very remembrance of David and his Family walking in Troops to the House of God was a sweet comfort to him Psal 42.4 but 't is sad when one goes one way and another another way especially if the way lead to Moab and not to Canaan 't is sad when those of a Man's House are his Enemies Mat. 10.36 And a Man's Foes shall be they of his own houshold 't was a sad time that the Prophet speaks of Micah 7.6 When the Son dishonours the Father Mennabel Hebrew Be-Nabals or Be-knaves him for of Nabal comes Nebulo a Knave this is a Monstrous wickedness Mal. 1.6 and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so 2 Tim. 3.3 4. which foretells such Sons shall be in the dregs of time the last and worst of days The Daughter riseth up against her own Mother The Daughter in Law against the Mother in Law This happen'd in the Marian days as the Book of Martyrs doth mention some there were so Graceless at that time as to witness against their own Parents and were a means of their martyrdom Those two Daughters of Moab will rise up in Judgment against all such for they were kind to Naomi And they went on the way Hence Obser 3. 'T is the duty of every Soul to make some passage and progress Heaven-ward as they did towards Cannan 't was Naomi's home and Heaven is our Home our Country our Fathers House and Vbi pater ibt omnia a Platonist Plotinus could say and the Penitent Prodigal said better In my Fathers House is Bread enough I will arise and go to my Father c. Luk 15.17 18. though as Naomi we meet with hardship in the way yet Heaven will make amends for all better fare at Home Obser 4. Some sets out sair for Heaven yet goes not far enough to obtain it Orpah set out as fair for Canaan and was as forward as Ruth at first yet fell she short of it by not persisting 'T is the Evening that Crowns the day a fair day should never be praised until night Exitus acta probat The end commends the action The end is better than the beginning Eccles 7.8 He that continueth to the end the same shall be saved Mat. 24.13 God loves not lookers back but Thunders against them Heb. 10.26 27 38 39. Remember Lot 's Wife Luk. 17.32 She set out from Sodom with as much seeming Resolution as the rest did yet either out of Curiosity or Covetousness she did but turn her self back and she was turned into a Pillar of Salt Gen. 19.26 to season us and to preserve us from the putrefaction of Apostacy Orpah went out of Moab seemingly resolved V. 8. Naomi said to her two Daughters c. Obser 1. The Woman that feareth the Lord openeth her Mouth with Wisdom Prov. 31.26 her mouth is not always open but duely shut and discreetly opened her tongue did not hang so loose as the Tongue of a Bell which upon the least touch will be tolling no Wisdom opens her Mouth and a tincture of Piety and Charity was upon her Tongue The Jesuits forbid Women to speak of God and his Ways yet do they notoriously nourish their Wantonness Surely the good Women in both Testaments never heard of the Jesuits Doctrine of Devils so called 1 Tim. 4.1 nor bad this good Naomi see what savoury speech proceedeth from her â—o return each to her Mothers house Hence Obser 2. Temptation tries the truth of Affection 'T is true Naomi might say seriously to them Iâ—e Redite Go Return out of her love towards them as she was loth to lead them into an afflicted condition by their living with Her who was now left in most pinching Poverty It grieved her more for their sakes than her own that the hand of the Lord was gone out against her as she says v. 13. she had both Age and Experience that had acquainted her with Afflictions and so could better bear them than they that were young and therefore she thought it best to bear her Affliction by her self alone and not to Involve them into the same also this might be her tender Affection to them but it seems rather a trial of the truth of their Affections to her for hereby the soundness of Ruth's love but the rottenness of Orpah's was discovered v. 14. Orpah thought now she might leave her Mother with Credit because now she might do it with consent Temptation trys what Metal we are of When Satan's Temptations meet with and draws out our own Corruption then and there is our danger The Lord deal kindly with you Hence Obser 3. Parents ought to Pray and to Pray heartily for their Children This she did for them thinking this Motherly Benediction was the most effectual Valediction having neither Gold nor Silver to give them All have Prayer that have Hearts for their Children Oh that Ishmael may live and let Reuben live c. Gen. 17.18 Deut. 33.6 Isa 29.22 23. As ye have dealt with the Dead and with me Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion Sons of Israel while they lived and gave them an honourable Burial when they died yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time therefore she thus Prays for them Hence Obser 4. 'T is God's usual method of Providence to render like for like either of good or evil This Naomi believed and therefore she thus prayed The Lord be kind to you as ye have been to me and to my Sons your Husbands
Contempt a Royal Captive a Prisoner at Mercy saying Though thou hast preferr'd him above all us Princes and purposes to promote him over all the Realm ver 3. yet dare this Fellow break the King's Law Mark 5. Darius now reflects upon his own Rashness so soon as he found himself circumvented by his wily wicked Flatterers against so innocent so useful and so honourable a Person He rages not against Daniel for denial as Nebuchadnezzar had done against Daniel's three Noble Companions for the like Dan. 3.19 but disavows all desire after Daniel 's Death and labours by alledging all Arguments for Daniel's deliverance until the Descent of the Sun ver 14. but this after-wit would not do against the Craft and Cruelty of Daniel's implacable Adversaries they urge the unalterable Law they rage against him saith Calvin saying thou art an old despised King if not We and thy Subjects will rebel against thee Mark 6. Darius though he had some faint Desires to deliver Daniel yet yields to the strong Tide and Torrent of these Time-serving Malignants ver 16. Grotius saith there was some Humanity in this King in desiring to do Daniel a kindness from his peculiar Respect to him but Ne micam Pietatis not a dram of Divinity or Religion in him seeing though he perceived Daniel's God to be the true and most mighty God yet doth he deprive God of his Right in neither worshipping him himself nor suffering others to do so by his late Edict However he Prays God to deliver Daniel when he sent him to the Lions Den. N.B. Oh miserable Comforter he commendeth Daniel's serving God which he had forbid by a Law as Nebuchadnezzar had done before him Dan. 3.28 and perhaps might have some hope of Daniel's deliverance from that instance of God's delivering those three Young Nobles out of the fiery Furnace and Calvin adds Darius knew that Daniel had truly foretold the fall of the Chaldean Monarchy whereby he understood that the God of Israel was the All-knowing God and had all created Beings at his over-ruling Command Notwithstanding all this the King Consents and Commands even against his own Conscience to cast Daniel into the Den of Lions N.B. Thus the best Man in the Kingdom became a Sacrifice to the Malice of the vilest Men and that by the Pusillanimity of a King truckling to the Violence of his own Parasites this oft falls out in following Times c. Mark 7. To make all sure a Stone is laid on the Mouth of the Den sealed both with the King 's and with the Courtiers Signets ver 17. The Stone was too great saith Grotius for such a Decrepit Daniel now old to remove or break and the Court Lords must Seal it also saith Maldonate for they dare not trust Darius who they knew had respect for Daniel and was desirous to deliver him and the King's Seal must be affixed first because he feared the Princes would draw him out and murder him if the Lions did not Thus the King complies with his wicked Courtiers saith Calvin notwithstanding his Conviction to the contrary both in condemning good Daniel and in casting him into the Lions Den and likewise in making all this fast work to make him a prey to the Lions N.B. Which teacheth when a Man once gives way to one Sin against his Conscience he knows neither End nor Measure but will Sin again and again and no doubt saith Calvin but God had his Holy Hand in all those contrivances of these cursed Conspirators for the greater Manifestation of his own Miracle N.B. And all this sure Work was done saith Grotius to shadow out what was accordingly done to Christ Matth. 27.60 66. Mark 8. Now is Darius in deep perplexity ver 18. in luto haeret He sticks fast in the Mud saith Calvin he is now self-condemned of his own Conscience for his unwittingly betraying but wittingly condemning his very best Counsellour He went to his Palace and passed the Night Fasting c. his perplexity put him by both his Meat and his Musick all which saith Janius was but the product of his own Precipitancy in hearkening to the Counsel of his wicked Courtiers and Polanus adds now was it the Duty of Darius to rescind his own rash Edict and not only to rate those losel-Lords but also to over-rule them in their barbarous design against Daniel c. Herod was thus perplex'd in the like Case Matth. 14.9 Luke 9.7 N.B. 1. Daniel in the Lions Den fared better than Darius in his Royal Palace especially if that Apocryphal Addition of Daniel hold true which saith that Habakkuk brought a Mess of Pottage to this Daniel in the Den Keckerman calls Pottage Succus benignus a most nourishing Juice containing the Quintessence of good things extracted by a continued boiling for the Sustentation of Humane Life so we see sundry sick Persons are long sustained by supping a little good Broth only Now if the Veracity of that Apocryphal Author may be credited then it necessarily follows that the Case of Daniel in the Den who believed in his God ver 23. and therefore had nothing to put his Palate out of Taste or to discompose his Appetite while his Faith conquer'd his Fear he might drink up this benign Broth with a chearful and thankful Mind was far more comfortable than the Condition of Darius in his Palace Who was in such a perplexity of Spirit that he cared for neither Meat nor Musick and Sleep was departed from him but stood amused and amazed as Herod did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.7 pendebat animi dubius sticking fast in the Mire and could find no way out as is the import of that Greek Word Thus Godless Men in the fulness of their sufficiency are in straits Job 20.22 whereas a Godly Man in the fulness of his straits hath a sufficiency that is he is Contentful true Piety hath true Plenty Godliness only hath the right Autarkie or self sufficiency as may be seen in David 1 Sam. 30.6 in Habakkuk Hab. 3.16 17. in Paul Phil. 4.11 He had nothing yet possessed all things 2 Cor. 6.10 therefore Godliness is call'd great Gain 1 Tim. 66. if no more be gained but it self N.B. 2. But suppose that Apocryphal Addition be no better than a Jewish Fable as is generally believed by the Godly-learned yet may it not be judged improbable that the Jew who invented that Conceit was some pious Man and might ground his Fancy upon that Text in Habakkuk Hab. 2.4 The Just shall live by his Faith which Words were doubtless as benign a Juice to the Soul of Daniel in the Den as a Mess of Pottage could have been to his Body for Faith extracteth excellent Nourishment to the inner Man out of the precious Promises of God effectually sucking those Breasts of Consolation so called Isa 66.11 whereby spiritual Life is maintained Thus Daniel in the Den learnt this Lesson from Habakkuk to live by his Faith as himself had done Hab.
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
made God himself become a Debtor to him for his Works of Supererogation and as if he now insulted over our Saviour being but a Trivial Teacher who could not call him out to a Lecture beyond the Law c. Though he lack'd not a loud lye in proclaiming himself to be without sin which never any Patriarch or Prophet did yet lacked he the quieting of his own Conscience which all his conceited Righteousness could not becalm for this Yonkster notwithstanding all his supposed Merits still cannot be quiet but must rise up run and ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Therefore Christ at last cuts this Coxcomb quite with a personal and particular precept such as was that to Abraham for killing his Son Go sell all and give to the poor then come take up my Cross and follow me This Tryal made him troubled turn his back of Christ who might have his Heaven to himself for him he had a Months-mind to Heaven and cheapens it but was not willing to go up to the Price of it that thorough Sale of all choaked him he liked no such Terms so being Wodded and Weaged to the World Renounces Christ rather than it and so do all Worldings that do Trust in their Wealth they are the Camels and Cables that cannot pass through the Needles Eye Mar. 10.24 CHAP. XXVIII Tidings of Lazarus Sickness CHRIST all this time had been beyond Jordan working Miracles and wording Oracles now Lazarus whom be loved falleth sick his two Sisters Mary and Martha send a Messenger to him while be was beyond Jordan to intreat his presence with their Sick Brother and to return to Bethany where he had lately been before Luke 10.38 39 40. Upon this Invitation he prepareth for his Journey over Jordan into Judea again and yet stayed two Days in the place where the Messenger found him John 11.3.6 And where he delivered the Parable of the Labourers in the Vineyard which is Recorded only in Matth. 20.1 to 17. And not in any other Evangelist the Scope whereof was to Illustrate Christs last words Many that are first shall be last c. Matth. 19.30 and to prevent Peter c. from being puffed up with a preconceit of their promised great Reward ver 28 29. Christ herein cautions them that such as place Confidence in the Merits of their Works as forsaking all c. and call for their Wages before they had well entered into their Work as Peter c. What shall we have c. ver 27. May be placed in the lowest place by the Lord who giveth Eternal life out of free grace not of Debt or Merit For the purport of the Parable holds that such Labourers as had been longest Labouring in the Vineyard and therefore had the highest Estimation of their own Labours yet were last taken notice of least Esteemed yea Rebuked as Adversaries to free grace and daring to Expostulate with God about Justice Whereas those last labourers were first paid because they trusted not in the Merit or Worth of their own Works but in the free grace and goodness of God when the other as Murmuring Merit-mongers are turned off with this Taunt Tolle quod tuum est vade take thy penny and be packing Christ Gods Steward and the Judge of all doth Distribute his Wages for his Work with a most singular Demonstration both of his Justice so that none shall receive less than was promised and of his Mercy so that all shall receive more than they Merited for although this penny be not absolutely Eternal Life it is that Gratuitous penny given to the last Labourers for it is called the Free gift of God Rom. 6.23 Eph. 2.7 8. and many more shewing Salvation is not due by Debt or is Gods pay for our pains as here Reward or Wages for Work but is altogether from free grace What ever the penny signified it was something that gave content to the Contractors for undertaking Vineyard work it was that for which each of them followed Christ whether it were for Meat perishing or for Meat induring John 6.27 Indeed all the Antient Fathers except Basil take this penny to signifie Eternal Salvation because 1. Denarius ex Decem was of the value of Ten usual pieces of Money to shew Eternal Life is worth Ten Temporal Lives 2. The round Figure in the Roman penny signified Eternity which hath no End 3. The Stamp and Sculpture upon it was the Kings Image noting our being made like God then 4. The Silver piece had a Lustre and Splendour upon it to denote the glory of our Bodies then as before of our Souls Yet Basil Interprets it some Reward of this Life and this one Mans Interpretation agreeing well with the Scripture of Truth and with the Analogy of Faith may have more weight than all the other whose Sense makes all workers in the Visible Church to be Saved or none are so but the Elect only or all shall be saved and that by the Merit of their Works and all shall be equal in the Wage of Eternal Life and so none shall be first or last contrary to Scripture The Scope of this Parable is only to be pressed as also of other Parables lest Blood in stead of Milk be squeezed out of them c. After this Parable Christ begins his last Journey to Jerusalem to the Eating of his last Paschal Lamb or Passover but especially to the offering up of himself the Lamb of God for taking away the sins of the World At his first setting forward from Jordan to Judea he acquaints his Disciples apart of his approaching passion at Jerusalem as he had done before Matth. 16.21 and again Matth. 17.22 c. For they must be the Witnesses both of his Omnisciency in foreknowing it and of his voluntary laying down his Life in venturing thither where he knew his Death was designed Matth. 20.17 c. Mark 10.32 c. Luke 18.31 c. 'T is said expresly He went before them Mar. 10.32 As most willing to walk that way which went to his suffering work this Amazed the Disciples to behold him walking like a Couragious and Undaunted Captain before them rather desiring than fearing Death This fortitude they more than Admired in their Amasement at their Magnanimous Master and themselves being pusillanimous were Affrighted at his bold Adventure upon his unavoidable Danger therefore desire they him to stay beyond Jordan where he was then safe rather than Expose himself to his Implacable Adversaries in Judea again saying as soon as they could overtake him in their Trembling pursuit after him they said John 11.7 8. Where this same last Journey to Jerusalem is Recorded also Master The Jews lately sought to stone thee and wilt thou go thither again This was their Preposterous Advice from their own Timorous Carnality which naturally startles at and declines the Cross And indeed N. B. Note well 'T is no more than Duty to Decline it when it lies not betwixt us and
Patriarchs by Moses and the Prophets under the Old Testament Law untill the times of John Baptist but then are Reprobated and these Beggars the Gentiles whom the Jews despised as so many Beggars or Dogs come to the Marriage of Christ and his Church under the New Testament-Gospel and partake of Gods Oxen and â—â—rling prepared that is of all the Blessed Priviledges purchased by Christ for our Salvation There â—â—ucked into the Church like Doves to the Columbary Isa 60.8 So that N.B. Note well Let who will Reject the Gospel yea Rebel against it God shall not 〈◊〉 Church but will have his number and measure c. And though some bad Guests or Hypocrites do thrust into the Church among the good and sincere without the Wedding Garment or Christ Apprehended by Faith and expressed in life yet such shall be so Remarked and so particularly observed as suppose there were but one particular Hypocrite in the whole Catholick Church he should not escape un espyed and un-punished He is taken from the Table to the Tormentor such Garments be given by the King to the Elect only Revel 3.18 and 10.8 Christ is Bride-groom Feast Wedding Garment yea all in all Col. 3.11 Rom. 13.14 We are bid to put him on us as a Garment The 10th Remark is The Rancounters our Redeemer had still upon the first of his three last days 1. With the Pharisees Herodians 2. With the Sadducees and 3. With a Doctor of Moses's Law Christ had many Conflicts all his life long but the most and sharpest he had at his last cast They had been all stung with his three last Parables so grew more inraged against him The First Assault was made by the Pharisees Matth. 22.15 16 c. Mar. 12.13 c. and Luke 20.20 Who now Resolve to have Christ intangled in his Talk yet being so often and so lately foiled by him dare not venture to come in Person but send their Snaps to Attempt it Those Trepanners were their own By-gots shored up with the Herodians of King Herods patched Religion both Strangers to Christ that he might speak more Securely not suspecting a Snare from those Catch-poles These make a most Insinuating preamble drawing a fair glove of Complements over a foul hand and over a fouler Heart and would have tickled up our Lords Fancy with their flattering Characters of him that they might Extract from him such an Answer to their case of Conscience they proposed is it lawful to pay Tribute to Cesar as might either disoblige him to the People who thought themselves a free Nation John 8.33 So no payment was due from them should he allow it or run him into a premunire for being a Traitor to Cesar should he disallow it and then those Devotionists the Herodians as Apparitors and pursuivants were at hand to attack him But as Christ was unflatterable so was he undeceivable he Reproves their Hypocrisie Answers neither yea nor nay to their question but in his uncontrolable Wisdom fetches an Answer from themselves to themselves saying shew me the Tribute-mony c. So Refells them with their own Answers about the Image stamped upon it for finding Cesars Image upon their Money it was an Argument that by Agreement they had Subjected themselves to Cesar and were become his Covenanted Tributaries Coining their Money with his Stamp and therefore did belong to him hereupon the Answer was at hand out of their own Mouths Render to Cesar c. He shaped them such an Answer that the People might see it was not more his than the very Pharisees own Sentiments and such as they themselves could neither Dislike nor Digest And being thus Notoriously baffled they sneakingly withdrew as we say with a flea in their Ears The Second Conflict he had was the same day Matth. 22.23 c. but not with the same Sect Satan set the Sadducees upon him when he had Non plus'd his other Tools the Pharisees Those two Sects were like Samsons Foxes which were tyed together by their Tails though their Heads looked contrary ways both Pharisees and Sadducees could Conspire against Christ though they could not Concord among themselves Acts 23.7 8. These same Scoffers at the Resurrection propose as they thought such a knotty question to Christ as must unavoidably either reduce him to their Atheistical Opinion or Ridicule him to the People either for not being able to Answer or if he defended the Doctrine of the Resurrection it would seem as they stated it the Mother of Monstrous Confusion But their Success was such like as the former This is alike related Mar. 12.18 and Luke 20.27 The Captious Inquiry of those Capricious Sadducees supposed a case which cannot credibly be supposed for it is scarce probable that one Woman should outlive seven Husbands It seems therefore a fiction of their own Addle Brains to bring in their own absurd Inferences concerning the Mortality of the Soul c. As if this would breed a confusion at the Resurrection which of those seven must have the Woman if only one must have her that will be injurious to the other six if all must have her that contradicts the Law saying One Man must have but one Woman at once but Christ answers their Cavils that they put a Carnal Construction upon that Spiritual State wherein Man shall be freed from all need of Meat or Marriage the Body that is buryed a Natural is Raised a Spiritual Body c. 1 Cor. 15.43 44 c. To be Sustained without Means as the Angels are Therefore he tells them they Erred not knowing the Scriptures the light whereof can only Disperse the dark Mists of Errour nor the power of God who can as easily raise the Dead as at first Create them And the Resurrection will Restore Man to a better State than that of Adam in Paradise where he had need of a chenegdo Hebr. or Help-meet and Second self And Luke adds the Reason why Men shall not Marry at the Resurrection to wit They shall dye no more Luke 20.36 So no need of it for Propagating their Kind or for Immortalizing their Names When Christ had confuted their Errour by Scripture he confirms the contrary Truth thereby saying God is not the God of the Dead c. that is in the Sadducees Sense Soul and Body Dead and both utterly extinct for ever Acts 23.8 But in Pauls Sense Rom. 14.9 He is the God of Believers both during Life and after Death and his Covenant will not suffer either Soul or Body to Perish but as the Soul shall surely live with God in Heaven so though the Body Rot in the Earth yet thereby it is only refined as the Rotting of Corn under ground 1 Cor. 15.36 to arise more Glorious Therefore death to Saints is neither Total but of the Body only nor yet perpetual of that but for a time only Rom. 8.10 11. Job 19.25 26 27 c. Then not only all the Auditory granted the Conquest to Christ in this Second
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â— even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâ—mum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
publick Character for Zeal and Godliness far better than his Name-sake the Hypocrite Acts 5. as appears Acts 22.12 and one of the Seventy as some say sent out by our Saviour Luke 10.1 However he had an extraordinary warrant and call from Christ for this whole Transaction towards Saul c. N.B. This grand Transaction concerning both Ananias and Saul hath so many famous Remarkable Passages in it as will amount to a distinct discourse in the sequel Section Having dispatched Saul's Miraculous Vocation I now come to his Marvelous Ordination to the Apostolical Ministry which he boldly began to officiate in first at Damascus then at Jerusalem c. Saul's Ordination is described to be done 1. By what Organ or Instrument 2. In what Manner And 3. The Event thereof 1st The Ordaining Organ or Minister was Ananias whom whosoever he was Presbyter Deacon or One of the Seventy Disciples or only a private Christian it matters not Christ gave an extraordinary Commission to become his Embassador upon so eminent an Errand and who at first did timorously startle at his Embassage knowing both Saul's past pestilent Persecutions at Jerusalem and his present Power from the High Priest to do the like at Damascus until the Lord answered his Objections and then he obeyed Acts 9.10 11 12 13 14 15 16 17. after which the Manner and Event follow The Remarks upon the Organ of Ordination are these First Learn hence the necessity and usefulness of a standing Ministry here Christ converts Saul but his Minister must instruct him It was the Church in the Wilderness's choice Let Moses speak to us but let not the Lord himself speak to us lest we die Exod. 20.19 and it was no less Job's wish also Job 33 6 7. for Elihu tells him Behold I am according to thy wish c. my terrour shall not make thee afraid And verse 23. He reckons it as a great privilege If there be a Messenger with a Man an Interpreter one of a thousand to shew unto Man c. 'T is therefore a singular mercy to have the mind of God made known to us by Men like our selves As the Lord ordained the Office of the Ministry so he hath establish'd that Office with efficacy and adorned that efficacy with his own use to convey the Water of Life by those Conduit-Pipes at second hand which shall not be communicated immediately from himself to us The Second Remark is Such as be prompt to Christ's Service may upon appearing difficulties hang back till they â—e helped over those stumbling-blocks by the helping hand of Christ Thus it was with Ananias whom the Lord call'd on in a Vision he answered Behold I am here Lord Acts 9. v. 10. to shew his readiness to run any Errand the Lord would send him and to do what he commandeth him But understanding what it was he then consulting with flesh and blood is affrighted and would be excused as Moses desired Exod. 3.11 c. and 4.1 10 13. This was both their Infirmities fear diverted them from their duty yet the Lord most graciously removes the Remora's and stumbling-blocks out of both their ways of obedience Thus the spirit prevails against the flesh in us and its Objections The Best of Men are but Men at the best and have their unnecessary fears as Ananias had here who thought he had much reason for his Reluctancy N.B. Oh whither may not a Servant of God dare to go while he goes in God's hand that conducts him along as the Child though timorous yet boldly walks even through the darkest Entry because he walks in his Father's hand Thus Abraham went out not knowing whither he went Heb. 11.8 yet was he content to be a follower of God blindfold because he knew with whom he went So Ananias here so soon as convinced that his heavenly Father's presence could preponderate all perils he presently subscribes to the Divine Precept and obeys Oh how ready is the Lord to remove the scruples out of the minds of his Saints The Third Remark is Christ knows both where and what we all are and do as here he tells Ananias for his better satisfaction both 1. Where Saul was both in what Street and in what House verse 11. His Redeemed are so dear to him that he loves that Street wherein they lodge the better for them yea the very Air they breath in he loves the better for their breathings there as well as the very Ground they tread upon as is imported Psal 87.5 6. He loves the very Gates where they are born and dwell verse 2. above all other places and the Walls of their Dwelling-places though but Mud-walls or Wooden are continually before him Isa 49.16 as if he loved to look alway upon them how should then Holiness to the Lord as Zech. 14.20 be alway writ in fair legible Characters upon the Walls of our Houses 2. What Saul was calling him a chosen Vessel verse 15. First a Vessel to shew that Believers are rather Patients than Agents in the work of Conversion and in matters of Holiliness therefore Saul here is not compared to any Active Engine that moves it self and sets it self upon work but to a Passive Instrument such as Dishes and Vessels are that may bear Meat Treasure c. by the help of the bearer's hand 2 Cor. 4.7 Secondly Yet a chosen Vessel Christ the great Housholder hath all forts of Utensils or Vessels in his great House the Visible Church some for higher and nobler Imploys others for lower and meaner Services This Saul was predestinated to be a Vessel of Honour Rom. 9.21 2 Tim. 2.19 20 21. whom God had chosen to bear the Divine Treasure of the Gospel in both to Jews and Gentiles though he was but an Earthen Vessel or as the word signifies a poor Oyster-shell 2 Cor. 4.7 He was chosen of God to Preach the Gospel Gal. 1.15 as likewise to suffer for Christ's sake 1 Thes 3.3 and Acts 9.16 Thus the Potter hath power over his Clay Rom. 9.21 c. and so is a most free Agent without any obligation from his lumps of Clay he calls whom he will Mark 3.13 He hath mercy on this Saul yet hardens Pharaoh c. 3. What Saul did Behold he prayeth verse 11. It appeareth by verse 17. that Christ revealed unto Ananias not only what Saul was doing to wit that he was praying and humbling himself greatly before the Lord as that matchless Sinner Manasseh had done for his defying God for his murdering Men and for his worshipping Devils 2 Chron. 33.11 12. in those Solemn Duties of Fasting and Prayer but also the very subject matter of that which he prayed for to wit for the inlightning both of his Soul and Body that he might lead a new and a better life for the future in which great Humiliation he spent all his three days of bodily Blindness inflicted upon him to make him sensible the more of his Soul-Blindness Hereupon Ananias having all this made known
called the Temple of the Holy Ghost 1 Cor. 6.19 Surely that must needs yet more be an excellent House which the Spirit of Holiness designeth to dwell in 1 Cor. 3.16 17. The Spirit of God is Res delicata a great thing a good thing and a delicate thing Psal 143.10 it necessarily follows then that the Body must be a stately structure which is thus Templify'd by the Holy Ghost as is the man poor or rich so is his House a mighty Prince lives not in a mean Cottage 2ly Some of the Antient Fathers were of an opinion that Christ made mans Body with his own hands according to the form and fashion of that Body which himself would afterwards take up and suffer in that was full of glory Job 1.14 Whether this conceit hold or no I know not however this I am sure will hold That the Son of God did assume the Body of Man in one person to his Godhead which was a Dignity the Angelical Nature was not dignifyed wâ—thal for verily he took not on him the nature of Angels Hebr. 2.16 and after the making of Man he left nothing unmade but to makâ— himself Man and the excellency of the very ruines of this Temple to wit of faln Man doth plainly shew what a curious piece of work mans Body was in the state of Innocency for since the Fall Moses was exceeding fair Act. 7.20 Samson was exceeding strong Judg. 14 15 16. David exceeding lovely 1 Sam. 16.12 Asahel exceeding 〈◊〉 even swift as a Roe so as to outrun an Horse 2 Sam. 2.17 and Absolom was so exceeding beautiful that there was not a blemish found in him from top to toe 2 Sam. 14.25 All those Excellencies undoubtedly forfeited by the Fall being joyned together in one Body oh what an excellent rare body would they make and such a choice Composition was Mans Body in the state of Innocency As one finding the length of Hercules foot gathered from it the proportion of his whole Body so may we gather from those very Relicks found in faln Man what a goodly thing the body of Man had been before the fall 't was the Master-piece of Gods handy-work Sun Moon and Stars were but the works of Gods fingers Psal 8.3 but Mans Body was the work of Gods hands Psal 139.14 Job 10.8 God as it were took most special pains and laid out his choicest skill in fashioning of Mans Body in the Inner Chambers of the Earth Eph. 4.9 like curious workmen when they have some choice piece in hand they perfect it in private and then bring if forth to publick view Oh what Divine Lectures may be read upon all the External and Internal parts and members of Mans Body and what Seraphick raptures may seize upon the Soul in a serious Contemplation of God in them As the great world is a whole bundle of wonderful works so is this little world the Epitome of the great no less a little Volume of wonders in respect of the body As 1. That such an excellent piece of work should be made out of such sordid and base matter as dust or dirt How doth that mean Original of the Body serve to exalt the wisdom and power of the Creator as well as to humble proud man who out of such indisposed Materials made up such an excellent Fabrick Man who is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common workman can make his work no better than the matter he works on will afford he always uses probable Materials as Gold for Golden and Silver for silver vessels c. but God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 a skilful Artist can out of very stones raise up Children unto Abraham Matth. 3.9 and can out of the basest Matter make up a most beautiful body here 's the true Philosophers stone 2ly That out of one Homogeneal matter to wit dust which is all of one kind in all its parts such an Heterogeneal Edifice should be erected as the Body of Man is which consists of such strange variety both of shape and substance as the Similar and Dissimilar parts do to wit the tender skin the soft flesh the tough sinews the strong bones and all out of one material dust Whereas when Man builds an House he must have many Materials as Stone Timber Iron Lead c. to make up his House 3ly That this great work of God upon Mans Body should be Internal as well as External work when a Carver Engraves the Image and Pourtraiture of Man his work is all External all the Excellency of it is outward and obvious to the eye he cannot make Internal Members Deest Intus said the Philosopher in Plutarch there wants life spirits and blood within no Anatomy Lecture can be read on the inside of any Image but the greatest part of Gods work in making Mans Body is Internal to wit in Brain Heart and Liver wherein he hath placed the Animal Natural and Vital Spirits the Animal Spirits are carried by the Nerves from the Brain the Natural by the Arteries from the Heart and the Vital by the Veins from the Liver The Motion of the Watch-wheels of Mans life is out of sight and within doors and all wonderful 4ly That there should be such a Sympathy Symmetry and comely proportion in all the parts and members of the Body every one placed after the most commodious manner The Eye is seated in the Head as a spye on a Watch-tower and the Smell is placed aloft and on the foreside that it might not be offended with the stench of the Excrements proceeding from below and on the backside A thousand more such Remarks may be made of particular Members which for brevity sake I omit adding onely that the Bulk of Mans Body is the Model or pattern for all Buildings whether of Ships or Houses and from the parts and members of it Men have learnt to make many useful Instruments as Bellows from the Lungs c. Also all measures are borrow'd from the Body as Inch Foot Palm and Cubit c. Yea several of its Members God ascribes to himself as Head Heart Eyes Ears Hands and Feet which must needs much commend the Bodies Excellency so much admired by the wisest of Heathens insomuch that Galen gave Epicurus an hundred years wherein to study and contrive a more commodious Composition or correct the place or fashion of any one part of it This famous Physician though an Heathen very well observed how the Body of Man was made Numero Pondere Mensurâ by Number Weight and Measure God indeed made all things so especially his Master-piece who was Divini Ingenii Cura Consilium made by mature Counsel and care of the whole Trinity insomuch that if all the Angels in Heaven had held a most serious Consult from their Creation to this day they could not have cast Mans Body into a more curious Mould or more exact frame nor could they have found out a fairer form or Edition 5ly That
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
Aquinas that all the Veins Nerves Humors and Bowels shall be discerned through the Body as wine is through a glass the Soul shall shine through the Body as the Candle through the Lantern and it shall then be so full of agility and nimbleness far beyond that of Asahel 2 Sam. 2.17 that Luther saith the Body shall move up and down like a thought and Austin saith The Body shall then move to any place it will and as soon as it will And Zanchy gives this Illustrating Example As an Egg before it be hatch'd is an heavy body and full of slimy Matter that sinketh downward but when it becometh a Bird and filled with life and spirits then it flyeth nimbly into the Firmament So the Body being dull and heavy now yet when hatch'd by the Resurrection â—nd filled by the Spirit of God it shall then be agile and nimble and thereupon the Apostle saith We shall be taken up to meet Christ in the air 1 Thes 4.17 the Body shall be so pure and Spiritual as to be able to mount up into the Heavens And as the Body shall then be a Transparent Coelestial Glorious and Spiritual so it shall be an Incorruptible Immortal Body 1 Cor. 15.53 54. It shall then be free both from all Actual and Potential Corruption 1. From Actual there shall then be neither defect nor deformity no want of Meat or Drink which are of a Corruptible Nature or of any other thing 2. From Potential Corruption for then the body shall be Impassible and can suffer nothing that can be hurtful to it no hurtful passions that may harm the body can then be yet there will be the comfortable passions such as Seeing and Hearing their most comforting Objects Those two Senses though others do not shall remain in the life to come as being more excellent Senses and receiving their Objects more immaterially are more Spiritual and shall be gratify'd with fulness of joy such ravishing and refreshing Spectacles and Musick as are both unexpressible and unconceivable such a joy so great as cannot enter into us but Christ saith we must enter into it Matth. 25.21 All the Bodies of the Saints shall then shine as the brightness of the firmament Dan. 12.3 and as the Stars of Heaven Matth. 13.43 yea as the Sun in his strength Judg. 5.31 Oh what a lovely sight will it be to see them together with God Christ and Angels and how transporting to hear Saints and Angels singing Anthems in their Hallelujahs to the Lord what manner of persons should we then be 2 Pet. 3.11 Now to make some Improvement of those Premisses take these Inferences following as 1rst Having viewed the Excellency of the body in the state of Innocency let us now consider it under the faln estate and 1. view it in the whole 2. in its parts 1. in the whole Oh who can contemplate this Burnt Temple but Mourn over it as they did Ezr. 3.12 Oh quantunt haec Niobe what Lamentations ought justly to be taken upon this account seeing this perfect glorious and Immortal Body is now by the fall become a vile Body yea vileness it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of vileness in the very Abstract Phil. 3.21 Now the body is Tohu Vabohu full of deformity and emptiness like that Chaos out of which all things were Created Gen. 1.2 as if the fall had reduced that Excellent Fabrick the Body to its first Chaos again Now the Body is truly called the spoil of Time this curious silver-piece that shone so splendidly when it first came out of Gods Mint hath lost its lustre its sound its weight its Divine Image and superscription and is become a poor thin overworn groat lost in the dust or dirt of the great house of this lower world Luk. 15.8 Now Satan hath set his own limbs instead of Gods Image upon it 't is now so disguised with sin that God may well say Depart from me I know thee not for my own Creature Matth. 7.23 thou hast so marr'd thy self since I did make thee God made it a Palace a most stately structure if viewed from the highest Garret to the lowest Cellar that is from the Crown of the head to the soles of the feet consisting of many specious as well as spacious Chambers and none useless yea the Body of the Woman consists of rarer Rooms more curious capacious and roomy for Conceiving and Containing her Babe which dwelleth in her Womb as in its house and hath as it were all its Houshold-stuff about it till time at its Birth bring it forth to the light of life than the Body of Man Hence 't is said in the Hebrew Tongue that Adams Body was formed â—â—t Eves Body was builded to wit with a special skill in a fitter proportion and a more exact Composition than Mans for the end aforesaid Adams Body was made out of Paradice but Eves in it The Bodies of them both were pompous Pallaces yea magnificent Temples fit Habitations for their Divine Souls to dwell in and fit Instruments to act by but now this body is become a prison a shackle a Sepulchre to the Soul it sometimes becomes so unuseful to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum The Body is as the Grave wherein the Soul seems to be buryed and wherewith as with many weights it is really shackled Hebr. 12.1 Hence 't is one desire of the Soul to be dissolved Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be released out of prison to be set at liberty from its fetters and to return unto its proper home 2 Cor. 5.6 8.9 2 Tim. 4.6 Even to God from whence it came Eccles 12.7 And this strait betwixt two and groaning in the flesh doth not arise from the Natural Original Constitution but from sinful Corruption by the fall The Body of Man is now not only called a vile Body as above Phil. 3.21 as it is become a Compound of vileness and a lump of misery but also in the whole 't is call'd 1. a body of Sin Rom. 6.6 as it is both conceived and born in sin yea and oft both lives and dyes in sin Psal 51.5 Num. 27.3 Joh. 9.34 8.21 24. Sin is incorporated into all the parts of it as will appear after 't is call'd also 2. a body of death Rom. 7.24 which lives in Diseases and dies in dishonour 1 Cor. 15.43 a body that is dying so soon as it begins to live having the principles of Mortality in it as sin so death hath a real subsistency in the body the sense whereof made the great Apostle cry out Oh wretched man who shall deliver me from this body of death from this Carcase of sin to which I am tyed 't was as noisome altogether to his Soul as a stinking Corpse to his smell yea and as burdensome to it as the stone that was tyed to the foot of Anselms Bird which when she would have flown up towards Heaven did pluck her
down to the Earth hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for the body comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo to bind for the Soul is bound as by the foot in the body so cannot mount up aloft as it doth when Death dissolves the Cord that binds it here below A gracious Soul doth therefore cry out unto the Lord of its own wretchedness herein to wit 1. of the body of sin that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seed-plot of all sin which is so bred in the bone that it will not out till our bones as Josephs be carried out of the Egypt of this world and 2. of the body of death as it is a receptacle of all Diseases the Soul now dwells in an unwalled unfortifyed City exposed to many Distempers like the Picture of Man in the Almanack that hath rays of Arrows shot against his Head Neck Shoulders Breast Bowels Thighs Legs Feet and all parts which at last ushers in death it self All this makes Paul and every pious heart cry out And if the betrothed Damsel cry out though defiled she shall not dye Deut. 22.27 Bernard calls the body Sperma foetidum stinking seed before birth Saccus stercorum a bag of dung in life Et cibus vermium Meat for worms after death At the best 't is but the living Coffin of the Soul as the Grave is the dead Coffin of the body hence the Greek word for the body is derived of a word that signifies the Grave as before In short the body in the faln estate hath not onely lost its primitive glory whereof so little is left that it serves as Jobs Messengers only to bear testimony of our great loss but 't is also become a great clog to the Soul and an occasion of much sin 't is not onely the Harbour of much natural and corporal but also of much Spiritual corruption and as it was one of the Torments the Tyrants put upon the Primitive Christians to tye a dead body to the living one till the stench of the dead had destroyed the living so 't is no less a torment to a sensible Soul to be tyed to this body of sin and of death the stench whereof makes the Saints cry Oh wretched we c. and we desire to be dissolved and to be with Christ which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far far far better So much of the whole in general now 2ly of the parts in particular take a prospect how each member of the body is corrupted by the fall The Eye before was a most beautiful window to let in saving light and holy instructions into the Soul The Eye was an Holy and Honourable Member of the Body not only call'd a window but also a Looking-glass because Men learnt by the Eye to make them If the Chrystalline humour were not back'd with a black humour the Eye would give no reflexion so if Glasses were not back'd with Steel or Tin and Silver they would not reflect the Rays A whole bundle of wonders are in the Eye As 1. That it should be a Looking-glass as well as a window 2. That it should be of no colour yet behold all colours no sooner is the Eye coloured yellow with the Jaundise but all colours then seem yellow to it 3. That a Man should have Two Eyes yet receive but One sight at once because the Optick Nerves meet in one Middle 4. That the Eye being so tender a part as not to be jested with should be so strongly guarded with Tunicles especially the Apple of the Eye call'd in Hebrew Ishon the little man of the Eye Ishon and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little Girl or Daughter of the Eye as Bath-Gnaijn Hebr. signifies which is the tenderest piece of the tenderest part hence David Psal 17.8 prayeth that God would guard him many ways as the Apple of the Eye is guarded with many even with five Tunicles 5. Naturalists tell us also that whereas all other Creatures have but Four Muscles in their Eye one to turn it downward another to hold it directly forward a third to turn it to the right hand and a fourth to turn it to the left but God hath placed a fith Muscle over and above all those four Muscles aforesaid in Mans Eye that he may turn up his Eye to Heaven which no unreasonable Creature can do in his calling upon God 6. That this little Candle of the Body the Eye should have such a vast Elevation of sight to light us through the void space of all the Regions of the Air and through all the Seven Orbs of the Heaven to the Eighth which is called the Sphere of the fixed Stars and from which if an ascending line could be drawn perpendicularly as some have curiously calculated it would be a Journey of five hundred years long to it 'T is a vast distance betwixt the Eye and the Sun this is Mathematically demonstrated in as much as the Sun is one hundred and sixty times bigger than the Earth yet seems it but a small body to the Eye because of the great Gulf betwixt them and for ought we know the fixed Stars are as high above the Sun as the Sun is above us the least of which Stars are reckoned fifteen times bigger than the Earth and because of that vast distance appear but as spangles yet the Eye can ascend so high and that in a moment in the twinkling of an eye yea and which adds to the wonder without weariness too The Eye is not tired with travelling thither as the feet are with footing but a little way All which shows what a curious Fabrick the Eye is how much more the Eye of Faith to which nothing can be unpassable or impossible that Eye of the Soul will either find or make a way to the highest Heaven through all difficulties But now Alas 't is become a loop-hole of Lust being top-full of Adultery 2 Pet. 2.14 and is indeed the broker 'twixt the Heart and the Object to make up the sinful bargains of all other sins even the breaches of all Gods Commandments Hence God hath given a covering to the eye not only a natural as the eye-lids but also a moral covering Gen. 20.16 It was at this Cinque-port that Satan first entred and conveyed the first sin into the Soul of Eve Gen. 3.6 and by this Casement the Devil let in so much filthy corruption into the old world as no less than an universal Deluge could wash it clean again Gen. 6.2 5 7. and the Tempter finding this Engine so successful both at the beginning and at the ending of the old world did promote his Hellish projects by it ever after as Josh 7.21 c. Many Millions have dyed of the wound in the Eye 't is one of the Devils three grand Instruments as David had his three Chief Worthies to fight his Battels 1 Joh. 2.16 And as it was said of Abishai that he was the chief of the three of Davids Heroes 1 Chron.
the sight of both Man and Woman Especially If they be as naturalists say naked as if by instinct he remembred the time when he and Naked Adam and Eve stood before Gods Bar to receive this Doom of Enmity Yea Bodinus relateth that if there be but one Woman amongst a great multitude of men the Serpent will make at her and Sting her about the heel And Rupertus reporteth that if a Woman treadeth never so lightly with her barefoot upon the head of a Serpent the Serpent dies immediately but if the Serpent do first bite her heel the Woman dies of the poison As the venomous Gall of Serpents is fatal to mankind so the fasting spittle of mankind is destructive to Serpents Yea 't is further said that when a Serpent hath stung a man he cannot crawl into his hole any more as if the very Earth would revenge mans Quarrel upon him by shutting up her mouth and not receiving him into her Caverns Thus corruptio optimi est pessima The former fond Amity God Spoils and changes into an Inveterate Enmity This was Gods work as a punishment who is said to put enmity in Egypt against Israel Psal 105.25 Yet God qualifies this misery with some mixture of mercy For this long warring enmity shall end in Victory to Man but in Ruine to the Serpent for though the Serpent shall wound mans heel which is only the extream part of the foot so as to make him halt and be hindred in his going yet 't is but one heel only he shall not wound both the heels So that the sound heel shall help the hurt one But man shall not so much assault the extream part or Tail of the Serpent bur he shall break his very Hâ—ad wherein all his Power Policy and Poison is placed A Serpent is not quite killed till he be knock'd on the Head and therefore he most carefully secures it as by many outworks in circling his long body with many circles about it all which he will hazard to save his head for if that be once broken his life is lost and whereas the Serpent dare not set upon a man but at unawares and privily yea both behind and below Gen. 49.17 Yet man dare encounter the Serpent like a Champion aiming to hit his very Head with his Club and so to give him a most mortal blow So Heb. Shuph percutere signifies Now come we from the Organ the Serpent to the Author Satan who was principally concern'd in this severe Sentence After the Serpents comes the Devils Doom to be discoursed The same Doom that God denounced against the Serpent in the Literal and Corporal sense was also against the Devil who possessed and employ'd the Serpent in the Spiritual and Mystical sense Authors Actors and Abettors must both by the Law of God and Man all be punish'd together 1. The Devil is denounced Cursed above all created things As the Serpent was condemned as a common enemy to all creatures so Satan as the Common Enemy to all mankind cursed in himself and a cursed adversary to God and his people Though this was not the Devils First Condemnation for that was done at the fall of Angels yet was it a further confirmation of it for his being the founder of the fall of Mâ—n This new crime brought upon him a new curse to the old the sum of both being the Fire of Hell which God prepared for the Devil and his Angels Mat. 25.41 And putting them in everlasting Chains till they be cast for ever into that lake that unquenchably burns with Fire and Brimstone Jude v. 6.2 Pet. 2.4 Rev. 20.10 Thus as the Devil seduced our first Parents not as a naked Devil but in the Shape of the Serpent so that old Serpent receives his Doom in the Shape of the Serpent also against whom God thus Thundered The second part of the Divine Doom upon the Devil in the Serpent was Gnal Gechoneka upon thy Belly shalt thou go In this also Satan hath his share and indeed the worst share as he is under a deeper curse than the Serpent who is not capable of the curse of damnation to which the Devil is Doomed so he lies under a deeper dejection for though the Serpents place unto which he was debased when he lost his Legs was the superficies or surface of the Earth upon which he must crawl but the Devils place into which he was dejected and debased waâ—a great way below the Earth even the Nethermost Hell He was hurl'd out of Heaven Luk. 10.18 Cast down to the Earth Rev. 12.9 Yea driven under the Earth even into Hell which is his Final Judgment Rev. 20.10 So that Satan is doomed here to a more abj ct condition than the Serpent in as much as for a walking beast to be made a creeping crawling creature is nothing so vile a State as for a glorious Angel in Heaven to be made a Damned Devil in Hâ—ll The Devil is here doomed to go upon his Breast and Belly as he assaulteth men 1. By pride which is seated in and signified by the Breast and 2. By lust which is seated in and signified by the Belly and he is so doomed downward to Hell that he cannot once lift up his Head any more to Heaven as ever despairing of mercy The third part of the Devils Doom is Dust shalt thou eat all thy days The Devil is cursed above all creatures as he is doomed to everlasting sinning as well as to everlasting suffering Dust is the worst Diet in the World The Devils Diet to which he is reduced is nothing but Dirt nay more defiling than it the food whereby spiritual life is preserved in Angels is that joy they have in the contemplation of God Mat. 18.10 or in the Innocency or penitency of Men. Luke 15.7 10. This should have been his food had he continued an Holy Angel but now degenerating into a wicked Devil his meat is to be mischievous both to God and good men He is fed with the filth of sin as the nasty Hog is with Draffe This unclean Spirit is as much delighted with defiling Himself and Mankind with the Dirt of all Debauchery as the unclean Sow is to wallow in the mire This is Satans sweet-meat to make Sinners like filthy Dogs that lick up their own Vomit in ways of Impurity and Impiety 2 Pet. 2.22 Those are his Prey his daily Bread or rather Dirt whom he seeks continually to devour 1 Pet. 5.7 and this is to him as delightful if he have any delight as eating Meat is to the Hungry Appetite he is confined to have no other food but filthy things Thus he not so much like Behemoth who cats Grass as an Oxe Job 40.10 but with the Serpent here feeds upon Dust or Dirt swallowing down sinful souls which yet he must Vomit up again for God will cast them out of his Belly Job 20.15 He sins every day that unpardonable Sin against the Holy Ghost and therefore shall lie
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the Sabbath-day And I cannot but think not seeing any â—â—gent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ— his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
till he vvas avvaked out of sleep but immediately he Rose up and Address'd himself to his Business which intimates he understood his Author from the plainest manner of speaking to him vvithout any Ambiguity in so Arduous an Affair 'T is beyond all doubt that Abraham vvas fully satisfied his Call vvas from God that nothing God commandeth can be against Nature seeing God is the Author of Nature although he sometimes vvork against the ordinary course of Nature and that God having most justly inflicted Death upon all both good and bad hath a Soveraignty to take avvay any Mans Life vvhich he first giveth 't is not mans Act but Gods and therefore his special Commands herein cannot be othervvise than most Just and Righteous and though this Divine Precept seem'd to cross the Divine Promise that in Isaac Abraham's Seed should be called and multiplied c. yet Abraham's Faith conquer'd that doubt also being assured that God was able to raise up Isaac again from the Dead Heb. 11.19 Answer 3. God did not give this harsh command with any intention that Abraham should put it in Execution but 't was only to try him how far he would obey upon a bare command 't was not that he should do it but to prove him what he would do not as if God without this Experiment had been ignorant of his Sincerity but to leave it as a Pattern of Obedience to all Succeeding Ages and to hold forth that the Grace of the New Nature could conquer the Corruption of the Old this plainly sheweth how Grace overcometh Nature and how 't is an Act of pure Obedience to be carried forth against Nature upon a bare Command He that thinks nothing too good for God can be willing to Offer up all his worldly Hope and Joy to him much more his Dilecta Delicta or Darling Best-beloved Lusts though as dear as a Right Eye or a Right Hand Mat. 5.29 30. If the Lord but say He hath need of this or that Creature-Comfort much more of any cursed Corruption we must immediately lose it and let it go Mat. 21.3 We should then say to whatsoever God sends for from us Get thee hence Hosea 14.8 Yea be willing to pollute what we before did perfume Isa 30.22 We should have nothing to do any more with these Idols c. Could we but thus Offer with Abraham we should certainly rest with Abraham even in his very Bosom The second Enquiry is what were the difficulties of Abrahams duty under this Command of God The Answer brings us to the Actor and Action the two last parts of the second division The Actor Abraham meets with many difficulties in this Action of offering up Isaac there is a Climax or gradation of aggravations As 1. God saith not to him take thy Servant but thy Son man may better spare his tools he labours with than his limbs he lives by Servants Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but living tools or Instruments wherewith a Master manages his work whereas a Son is as the Juicy branch of a fruitful Tree or as a lively Member of a living Body the loss of which endangereth the life of the whole I have seen a Vine bleed uncessantly upon the lopping of its branches at Spring-time which might have bled to death had I not taken care to staunch its bleeding and some have known the cutting off even of a mortified member in the living part thereof to prevent a gangrene hath caused the party to die Oh then what a Cutting Killing Command was this to Abraham Take not thy Servant but thy Son 2. Thy only Son Had he had many Sons the Tryal had been more bearable but when it was his one and all his only Son Ishmael being now under Abdication and Expulsion Gen. 21.14 Here was another aggravation For a Tree to have but one Branch and to have that lopped off for a Body to have but one member and to have that dismember'd Oh how intolerable is this for both these to be made as empty Trunks and Insignificant Carcases 3. Yet higher whom thou lovest Gen. 22.2 Isaac was a gracious and dutiful Son obebedient both to his Earthly and to his Heavenly Father and therefore Abraham did love him the more had he been some graceless Son his grief had been the less 4. Higher than that Isaac was the Son of Gods promise in him shall thy seed be called So he was the Son of all his Fathers hope of Posterity yet his expectation hereof and of the accomplishment of Gods promise given to relieve him when his mouth was out of tast with all his other mercies as Victory Gen. 14. Protection and Provision Gen. 15.1 He could take no joy in his former Conquest or present promise because Childless v. 2. must by this means be cut off in the offering up of Isaac 5. Still higher ipse primus Author inusitati exempli c. Saith Philo Abraham must be the first Author of such an unparallell'd practice in Sacrificing to God Mans-Flesh To be first in a strange road and to walk in an untrodden path is unsafe and uncomfortable Especially In such an unnatural a matter under all the foregoing yea and the following circumstances 6. He is Commanded to kill his own dear Son with his own holy hands had he been bid to Sacrifice his Servant Eleazar of Damascus Gen. 15.2 Or had this Servant been bid to be Isaac's Executioner for Abraham the Tryal had been less grievous No it must be done with his own hand to his own and only beloved Son 7. He must offer him up also as a burnt offering so that no relick or remainder no Monument or Memorial of him must remain or be reserved but the whole of him must be all burnt to ashes 8. He must himself cut him in pieces lay them limb by limb orderly upon the Altar after the manner of a Sacrifice and himself must make and attend the Fire putting piece after piece in when any was out this was an hard and heavy task until all were consumed 9. Neither was he to do this seeming Barbarous Act immediately while the Divine Command had a fresh impression upon him and while he could have no time to consult with carnal reason but he must take a three days Journey before it was done which was a great while and way for him to go plodding and considering what he was going about e're he came to the place assuredly he could not want some woful misgivings of heart had not his brains been better busied than many of ours would have been in the like case Oh how would our minds have been torn in sunder with horribly distracting Thoughts had our Souls been in his Souls stead yea no doubt but Abraham as a man would rather have torn out his own heart with his own hand than to have done all this to his Isaac had it been put to his own free choice 10. Neither must this Tragedy be acted in some secret
many small glittering Spangles and the Sun it self no bigger than a Sieve while the Earth is beheld as a most vast body at the same time This could not come to pass if the Heavens were not prodigiously distant from the Earth which if a man may be supposed to be seated among the Stare and to look down upon it would certainly seem no bigger than a Pins-head or some very little point though it be seen by us near it and upon it to be a Body or Globe of an unspeakable magnitude round about Thus the vastness of that wide Interspace not much inferiour to that great Gulf mentioned Luke 16.26 betwixt Heaven and Earth it is Christ and Christ alone who is able to fill up I am saith he like a green Firr tree Hos 14.8 which is a Tree that above others maketh longest lanches and reachings forth from Earth to Heaven to shew how 't is the Merits of this blessed and bleeding Mediator that filleth up that great distance whereby Man that is afar off is made nigh to God Eph. 2.13 and hath Access unto him v. 18. and that with good Assurance and Success also Thus this Ladder Mystical as the longest of Ladders Literal Ship-masts and May-poles are made of Firr-trees Christ the green Firr-tree aforesaid hath a longer reach than the Tower of Babel whose top is said only in an Hyperbolical phrase wherein too much is said that enough may be believed to reach to Heaven Gen. 11.4 for Christ is so high an High-priest as is said to be higher than the Heavens Heb. 7.26 Oh bless God for such a Ladder so long and so high upon several accounts 1. What though our Foes be never so high yet the top of this Ladder over-tops them he is higher than the highest of them Eccles 5.8 Though they be never so high yet in things wherein they deal proudly the Lord Christ is above them Exod. 18.11 The most High cuts off the Spirits of Princes Psal 76.12 He slips them off with as much ease as a Man slios off a Flower between his Fingers from the Stalk or a Bunch of Grapes from off the Vine-branch therefore is Christ terrible to all the Kings of the Earth as the Psalmist saith there he is a dread to all the Dread Soveraigns who both over-tops them being all but his Vassals as those three great and good Emperors Constantine Valentinian and Theodosius did acknowledge and also sets the mightiest Magnifico's their utmost Bounds yea a day for them he appointeth he looks and laughs when he sees that their set day is coming Psal 2.4 and 37.13 The second account of Blessing God for this long Ladder is What though thy sins be never so high yet the top of this Ladder over-tops the highest of thy sins as well as the highest of thy Foes Suppose thy Sin to be one of those four crying sins 1. The Sin of Blood Gen. 4.10 2. The Sin of Oppression Exod. 2.23 3. The detaining of Hirelings Wages Jam. 5.4 4. The Sin of Uncleanness Gen. 18.20 21. All crying up from Earth to Heaven for vengeance though God be bound in Honour to stigmatize some such with severe stroaks of his own heavy Hand because those Disturbers of Humane Society are so secret sometimes in their sins as to pass Mans Cognizance or so powerful as to surpass Mans Judicature yet his Mercy hath triumph'd over his Justice Jam. 2.13 in the case of Manasseh who was a Defier of God a Murderer of Men and a Deifier or Worshipper of Devils yet found he Mercy which shews that Gods Mercy in Christ is higher than the highest of Mans Sin and the very notion of crying doth intimate that God in some cases is unwilling to punish Lam. 3.33 until urged thereunto by the importunity and provocation of our crying Sins Thus Salvian brings in God saying in the case of the Sodomites Misericordia quidem mea suadet ut parcam sed tamen peccatorum clamor me cogit ut puniam My mercy perswades me indeed to spare them but the cry of their sins constrains me to plague them Salvian lib. 1. de Provid Though thy sins do cry so far and so high as Heaven yet Christ thy Ladder of Love is higher than Heaven Heb. 7.26 and so is higher than the highest cry of thy most heinous sin thou canst not commit more than he can remit maist thou but truly repent The third account of Blessing God for this long Ladder is What though thy self be never so low yet hast thou a Ladder high enough for thee As it was with Zaccheus so indeed it is with us all he was of a low stature Luke 19.3 yet desirous to see Jesus he climbeth up into a Sycomore Tree v. 4. that he might view him from top to toe as he passed by So we are all naturally of a little stature in the faln estate as to the things of God we are so low and so far below those things that are above that in the croud of the World we cannot behold them neither can we by taking thought add one Cubit to our stature Matth. 6.27 no nor one Mite to our estate which God by his wise and powerful Providence hath allotted us Luk. 12.42 with Gen. 47.12 no not with all our carking care and troubling our own houses therewith Prov. 15.27 And if we cannot add any thing to our Temporal Estate or Stature much lest to our Spiritual which is hereby exceedingly hindred and hide-bound therefore we all stand in need to climb up this Ladder as Zaccheus did the Sycomore Tree that we may become many Cubits higher in our Spiritual Stature the better to discern things that differ and to discover the Excellency of Christ and every step we climb higher upon this Ladder makes a further and fuller discovery thereof this is a going from strength to strength Psal 84 7. and a growing in grace and in the knowledge of Christs Excellency 2 Pet. 3.18 And the higher we climb the more we are transformed into the glory of his Image 2 Cor. 3.18 Behold more a wonder This long Ladder is all of one piece the Mediator is but one 1 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man throughout the whole And without the help of this long Ladder there can be no commerce or trading with Heaven The seventh excellent property of this Ladder is 't is a lasting yea an Everlasting Ladder Idol-makers chused the Tree that would not Rot to make their Idol of Isa 40.20 which indeed was not possible in the course of Nature that subjects all to Corruption tempus edax rerum the Teeth of time consumeth all things likely the Cypress tree Isa 44.14 as most durable however the matter must secure the form quite contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Principles of natural Philosophy according to which the Form or Soul secureth the Matter or Body from putrefaction which immediately succeeds after the Souls departure John 11.39 Hence it seems these
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
the Morning Exod. 16.21 from 6. a Clock to 9. in the Morning Manna was to be found but when the Sun after waxed hot it melted away by God's appointment though in its own Nature it would abide the Fire in baking or boiling c. when used according to God's command This was to stir up the People that they might get up early and gather it betimes in the Morning that they might have time to prepare it and then attend other business whereas had it been to be gather'd all the Day they would have been sloathful and negligent They must gather it so soon as the Dew that hid it was off the Ground So ought we to gather the hidden Manna Rev. 2.17 The true Bread that came down from Heaven Joh. 6.32 33. In the Morning of our Youth Health and Strength we must seek the Lord while he may be found Psal 32.6 While the Day of Salvation lasteth 2 Cor. 6.1 2. And not shift it off Heb. 2.3 12.25 He that gathers in Summer is a wise Son Prov. 10 4 5. 6.6 8. Joh. 12 35. Gal. 6.10 While Time and Means continue c. and this is supposed to be the â—ur port of Moses Prayer O satisfie us early with thy Manna Mercy Psal 90.14 The Soul of a Sinner cannot have it too soon 2. The Place where Manna was gathered They were to go out of their Tents and beyond the Camp to gather it The Dew lay round about the Camp Exod. 16.13 Thus are we commanded To go forth unto Jesus without the Camp Heb. 13.12 13. We must relinquish our old Conversation and renounce all worldly Interests which are inconsistent with an Interest in Christ and a Participation of him The Spouse could not find Christ upon a Bed of Idleness or in the broad ways and common Worship of the World Cant. 3.1 2. Yet was Manna found nigh their Camp and not far off in the Wilderness nor need we go far for Christ he is nigh us Rom. 10 8. 3. The Persons who were the gatherers namely all Universally Old and Young Male and Female Parents and Children Masters and Servants none excepted or exempted from gathering Manna so nor from getting Christ Gal. 3.28 4. The Measure what each gathered were it more or less there was neither Deficiency nor Redundancy Exod. 16.18 so all sorts of Believers have an equal Portion in Christ our heavenly Manna Gal. 3.28 29. 2 Pet. 1.1 The smallest degree of Grace so it be true sufficeth for Salvation and the weak do partake of Christ in his Word and Sacraments as well as the strong 5. The Extent of this Duty How long As they were to gather it every day and that all along the forty Years until they came to Canaan excepting only the Sabbath-day So ought we to gather this heavenly Manna every day and all our Life long till we come to Heaven and enjoy there an Eternal Sabbath 4ly The Congruity continues in the differing Vses and Effects of this Manna as it was eaten both by good and bad To some it putrefied for not improving it according to God's Prescription and others loathed it as light Bread Numb 11.6 and 21.4 5. Citò parta vilescunt lightly obtained is but lightly esteemed the Wheat of Heaven was lightly set by because lightly come by though to the good it was a spiritual as well as corporal Food Thus God's Word and Sacraments are the savour of Life unto Life to such as make a right improvement of them but to others that mis-improve them and receive them unworthily they are the savour of Death 2 Cor. 2.15 16. breeding that never dying Worm Mar. 9.44 and 46. ever gnawing on the Soul in furious Reflections without Hope of either ending or mending let such squeafie Stomachs as nauseate the Bread of Life and disrelish plain Preaching duly consider this The Second considerable is the Disparity between the Type and the Antitype the Shadow and Substance The First Disparity is this Manna was made in and ministred out of the middle Region only by the Ministry of Angels but the Messiah is the true Bread whereof Manna was only a Figure that came down from the highest Heaven Joh. 6.32 33. and out of the Bosom of the Father Joh. 1.18 Secondly Those that fed upon the Type Manna hungred after the next day and so end way for forty Years together as it was food for the Body but such as feed upon this Bread of Life by Faith shall never Hunger Joh. 6.35 That is shall never be painfully or desparingly hungry as utterly destitute of Grace and Glory Psal 119.8 but shall continually feed upon that Gospel Feast of a good Conscience Prov. 15.15 Where as Luther phraseth it the blessed Angels are Servitors of Sweet Meats being Cooks and Butlers and the three Persons in the Trinity are gladsome Guests making the whole Life one intire merry festival without Interruption Thirdly Those that were eaters of this Manna dyed Joh. 6.49 Manna could not Immortalize them as the Poets feign their Ambrosia did their Dunghil-Deities and many of them died in God's displeasure 1 Cor. 10.3 5. but those that feed by Faith upon this Bread of Life have Eternal Life c. Joh. 6.47 48 50 51 56 57 c. That is in the Purchase of Christ in the Promise of the Father and in the first Fruits of the Spirit that resteth on them 1 Pet. 4.14 This our Lord oft inculcateth both as needful to be known and as comfortable to be considered Fourthly This Manna melted putrefied bred Worms and perished in the using Meats for the Belly and the Belly for Meats but God will destroy both it and them 1 Cor. 6.13 But this cannot befal Christ who is Life essential and God will not suffer his Holy One to see Corruption Psal 16.10 Fifthly Manna was but the Carcase of the Sacrament which could not give Life therefore many that fed upon that Sacrament daily did perish Eternally But the Soul of it is Christ signified whereof they that partake live for ever Outward Priviledges do not excuse but aggravate Enormities Carnal Professors feed upon Sacraments after a fleshly manner with such God is not well pleased 1 Cor. 10.3 5. c. the Romanists especially when as Christ saith The Spirit quickeneth the Flesh profiteth nothing Joh. 6.63 We should be wise Men 1 Cor. 10.15 That is skilful in the Doctrine of Sacraments One may go to Hell with Font-Water on his Face and be haled from the Table to Torment Mat. 22.13 Sixthly Manna lasted but forty Years but Christ ever lives and lasts c. and is the sume Yesterday to Day and for ever Heb. 13.8 c. The next memorable Matter concerning Israel in the Wilderness was at their eleventh Station at Rephidim Exod 17. Raph-Jadiem signifies the healing of the Hands God held Israel's hands here from stoning Moses by giving them Water to which place the Lord led them by the Cloudy Pillar that he might again exercise
as Achan had done before him Josh 7.22 Ahab longed for a Sallet of Herbs out of it having surfeited of those Grapes that grew in it while it was Naboth's N.B. The contiguity of it was the ground of Ahab's concupiscence Some suppose hence that Naboth was near of Kin to the King because his Vineyard lay so near the King's Palace However better had it been that Naboth had wanted this Vineyard as it proved and Riches are not so properly called Goods seeing they so oft prove a bane to their owners Eccles 5.13 Remark the Third is Tho' Ahab was so bad a man as before yet was he not so bad a King as to pillage his Subjects at his own Royal pleasure but he fairly pretendeth to contract for it either by Sale or Exchange v. 2. Where Erpennius hath an excellent observation saying From hence it is manifest that Kings by that only Title because they are Kings have not a power over the possessions of their Subjects to seize upon them at their Royal will and pleasure and tho' it be said of Kings He will take away your Fields c. 1 Sam. 8.14 yet there saith he it is not to be understood of any true or right Royal Right but of a presumed Authority and tyrannical Usurpation for there Samuel shews the evil manner of a King to dissuade them from their desire of a King N.B. This case of Ahab's not desiring Naboth's Vineyard without a valuable consideration doth clearly condemn our late Court Parasitical Preachers who cryed up That all was the King's which the Subject had and that they are not Masters of so much as a Mole-hill c. Whereas God saith expresly The Prince shall not take of the People's Inheritance by oppression to thrust them out c. Ezek. 46.18 They are the King 's only tuitione non fruitione for his protection in them but not for his possession of them c. Remark the Fourth Is Naboth's Answer to the King 's Demand Chalila li me Jehovah Heb. the Lord forbid it me ver 3. He was one that feared God in those corrupt times of Apostasie saith P. Martyr and durst not break an express Command of God Levit. 25.15 23 25. Numb 36.7 therefore could not he comply with the King's Request no not tho' the Alienation of the Land would but by right have lasted until the Jubilee being jealous if once it got into the King's hand to be converted into his Garden of Pleasure and affixed to his Palace it would be irrecoverably gone both from him and his so should he both offend God and wrong his Posterity which he being conscientious could not do Remark the Fifth Ahab takes this denial of his Demand as a most heinous and unbearable Affront ver 4. The displeasure of Kings crossed in their desires saith Peter Martyr are mostly very vehement Ahab falls sick of the sullens here lays him down on his Bed the disquietness of his mind having saith Sanctius discomposed his body he turned away his face as not caring to see any or to be seen of any and would eat no bread as if he resolved to starve himself being weary of his life because Naboth grounded his denial upon God's command and would not gratifie the King's covetous and ambitious humour N.B. Here we have a most conspicuous Specimen of that vexing Vanity Solomon mentions which mostly attends the greatest Grandees and Darlings of the World something they must meet with by God's All-ruling Providence that shall give an unsavoury Verdure to all their other sweetest Morsels and Grandeur One instance is this of Ahab whose heart was more vexed with the want of this small spot of Earth Naboth's Vineyard than the enjoyment of so spacious a Kingdom tho' it was the glory of all Kingdoms Ezek. 20.6 could now counter-comfort him but he will needs lay down and dye in the pet Another instance is Haman one advanced to be a King's-fellow-companion and blest with a prodigious multitude of Riches Honours and Children yet the want of one bowing knee of Mordecai damped all his Jollity crying out All this avails me nothing Esth 5.11 12 13. Remark the Sixth is The Devil that had caused Ahab's Disease sends him a Physician to cure his Gall of Grief and his Spleen of Anger Jezebel comes to him ver 5. So far this was well enough for God gave him the Woman to be her Husband's Comforter and if sometimes to be a Counsellor yet never to be a Controuler as this wicked Woman took upon her to be v. 6. most imperiously upbraiding Ahab as a King of Clouts 'T is not fit for a King as Vatablus interprets her words either to beg or buy but to command and call for what he pleaseth without controul Tho' Ahab wanted neither wit nor wickedness yet is he saith Dr. Hall but a Novice to this Zidonian Dame she casts cold Water upon his face and pours into him Spirits of her own Extracting she bids him cast away all care and chear up promising to out-do him and what he could not himself do she would effectually do it for him c. Remark the Seventh Jezebel contrives Naboth's Destruction ver 8 9 10. she procures both the Secretary and Signet of this Vxorious King writes Letters in Ahab's name to the Magistrates of Jezreel c. so she was King and he only Queen and because he knew not how to make the best Improvement of Kingly Power she would do it through stitch for him Oh how prompt here is the wit of the weaker Sex to project wickedness at a pinch Jezebel needs nothing but Abab's name and Seal let her alone with the rest She frames a Letter in the King's name sends it to those Senators whom she had saith Vatablus raised up to that Dignity in Jezreel well knowing that those her own Creatures would be enough morigerous she commands them to proclaim a Fast suborn Witnesses two Sons of Belial against Naboth to charge him with Blasphemy against God and the King then stone him to death and was not this saith Dr. Hall a ready payment for so Rich a Vineyard N.B. 1. There is no Villany of so deep a Dye as that which is cloaked with Piety Dissembled Sanctity is double Iniquity Oh what damnable Dissimulation was it in this foul Hell-Hag to do her Devilish Feat under the fair polliation of an holy Fast Herod like who pretended to worship Christ but intended to worry him N.B. 2. The Reasons why she proclaimed a Fast are rendred by Vatablus Junius and Piscator c. because she would make the People believe that all this mischief was acted with a pious mind that Ahab had got good by his Affliction and now was become Zealous of his God's Honour and of Israel's Welfare and therefore was searching after all the God-provoking sins more especially Blasphemy and seeing they were wont to execute heinous Offenders upon Fast-days whereby they might recover their Reconciliation with God Numb 25.7 8. Psal
at the Root and to rob it of its moisture sticked out of the Earth saith Grotius c. so that it soon withered away ver 7. N.B. Thus God sported with Jonah saith Mercer Tho' God told him of his fault yet made he him glad again with this Gourd and then sends a Worm to blast it as he oft doth earthly Blessings to his Saints c. Mark 4. God also sends a Wind ver 8. Here Nature Fate or Fortune are not said to do any thing but all is ascribed to God in preparing both the Gourd the Worm and the Wind yea such a Wind as did not cool but rather quicken the heat of the Sun upon Jonah's head saith Junius c. Mark 5. Tho' Jonah's head had naturally as many Coverings as had the Tabernacle in the Wilderness both without and within Exod. 26. yet the Sun did beat so violently because God would have it so upon Jonah's head that he was tortured so with Head-ach as he wished to die Remark the Fourth The Conclusion of this Contest 'twixt Plaintiff and Defendant Mark 1. God heard what Jonah spake in his heart when the fainting of his body did so discompose his mind as to desire Death ver 8. as if better than Life Not so saith God ver 9. unless you were in a better mind God asked him before whether he did well to be angry that Nineveh was spared ver 4. but here ver 9. 't was that his Gourd was not spared Mark 2. Tho' Jonah kept silent which was the best at the first Question ver 4. yet now lays he the Reins upon the Neck of his unruly Passions and le ts flie in a fearful out-burst ver 9. N.B. Hence Calvin observeth what furious Beasts are our unruly Passions when not Reined in that this Prophet shames not to speak thus saucily to God's face therefore should we resist this sire at its first rising up 'T is a Rule in Physick Principiis obsta venienti occurrito works meet a Disease in its first coming Mark 3. God replies v. 10 11. without Rage or Roaring upon him with a drawn Sword as Job 15.26 but spake mildly to him for convincing him of his folly both in his words and wishes using an Argument drawn from the lesser to the greater saith Calvin and confuting his Confidence by an undeniable and most confounding comparison Remark the Fifth The Artificial Application of this Rhetorical Comparison carried on in six several parts to the Confutation of Jonah's Anger at God's Compassion to Nineveh Mark 1. Jonah and Jehovah are compared together God asserts his Soveraignty as the great Creator over all his Creatures Is it not lawful for me to do what I will with my own Is thy Eye evil because I am good Matth. 20.15 Wouldst thou that art but Dust and Ashes have all done at thy will and not I who am God at mine Mark 2. In comparing the Gourd to Nineveh God saith to Jonah Thou takest delight in the shadow of a perishing Plant and should not I be well pleased with this People whose â—â—â—itency is my pleasure and joy Mark 3. Thou hast pity on this sorry Shrub which I caused to spring up for thy use and should not I have pity upon so many penitent persons seeing not only all Plants but the very Heavens and Earth were Created for Man's sake Mark 4. Thou hast Compassion upon this mean Mushrome none of thine neither for thou didst not plant it nor watered it and how canst thou so passionately love what thou never laboured for all men naturally love their own labours especially Parents and Poets saith Aristotle but this was lent thee of the Lord and thou mayest say Alas Master is was but borrowed 2 Kings 6.5 whereas Nineveh hath been the work of my Providence tho' without Tool or Toil Isa 40.28 to advance it to this vastness of extent wealth and numberless Inhabitants so as to make it the most Imperial City in the World c. And should I not much more shew compassion upon it saith Mercerus Mark 5. Thou art sorry for the perishing of this sorry Plant which was the Son of a Night Hebr. citò oriens citò moriens not without a Miracle subitò crevit subitò decrevit repentè prolatus repentè sublatus saith Tarnovius it was quickly come and as quickly gone of a small value and continuance a fit Emblem of Earthly Happiness Psal 39.5 and should not I spare Nineveh whose greatness hath been the growth of many Ages and is of ten thousand times more worth than thy Gourd Men be better than Mushromes Mark 6. Thou canst pity one single pitiful Plant the loss of which redounds only to thy self c. and should not I who am all bowels a sin-pardoning God Neh. 9.31 none like me for that Mich. 7.18 2 Cor. 1.4 and 7.6 and so transcendently gracious Exod. 22.27 that thou hast upbraided me with it ver 2. here be much more affected with the fall of penitent Nineveh wherein beside Millions of Men Women and Cattel which have born their part so far as they could in the common Mourning Chap. 3.7 8. there be twelve Myriads of Innocent Infants that cannot discern c. living a sensitive life only and not yet grown up to Ratiocination Remark the Sixth Jonah is now sad and silenced as Job was saying Once have I spoken but I will not answer yea twice but I will proceed no farther Job 40.5 And tho' we hear no more of Jonah yet undoubtedly he repented of his rash Reflections upon God as Job did whereof this is a good sign that he so studiously and distinctly Recordeth in his Prophecy all along both his own Personal Passions and God's Tender Compassions that he might the more admire Divine Lenity notwithstanding his Humane Frailty His Recording all those passages of his Passion and closing up his Book with Silence is a shaming himself to all the World and a doing Pennance in publick as David did in his Penitential Psalms as it were in a sheet of shame c. NAHUM THIS Prophet Nahum gives a Narrative of the fatal and final fall of Nineveh after the History of Jonah Remark the First His Name Nachum Hebr. signifies a Comforter for so he was in sundry places of his Prophecy as chap. 1. ver 7 12 13 15 c. to God's Church prophesying that God would be good to her a Sanctuary in Affliction Deliverance from her old Assyrian Adversary would give liberty to exercise their Religion both ordinary and extraordinary and freedom from all fear of any farther Persecution from that Monarchy of Assyria that Empress of the East for a long time Nineveh being the Imperial Seat of the first of the four Empires which she also held longest of any even above thirteen hundred years and therefore is call'd an old Fish-pool of stagnating and standing Water Chap. 2.8 God's emptying of which was much ease to Israel This is the purport of this Prophecy
by the Cursed Jews to his blessed Body Gal. 5.24 4. When we have wounded it by the Sword of the Spirit even to Death then must we bury it as he was 5. We must rise again out of the Grave of Sin to serve God in Newness of Life so get gradually out of the Dungeon as Jeremy did Jer. 38.12 6. We must Ascend like him into Heaven in our Desires c. Phil. 3.20 Col. 3.1 Nor is it the Pattern of Christ that doth effect this only as the Socinians say but 't is also the Vertue and Power of Christ's Death and Resurrection c. that works all these Things effectually in his Called and Chosen not as an Exemplary Cause or as a Moral Cause by way of Meditation but as having a Force and Power Obtained by it and Issuing out of it Phil. 3.10 Even the Spirit that killeth sin and quickens the Soul to all Holy Practice N. B. To know Christ aright is a most excellent work and the worthiest part of Heavenly Wisdom Yea satisfactory and salutiferous to the Soul of Man Isa 53.11 Joh. 17.3 1 Cor. 2.2 Gal. 6.14 and Phil. 3 8. This Divine knowledge consists of lively Affection as well as of particular Application and a Notional Consideration 'T is the common Rule of expounding Scripture that works of knowledge imply Affection 'T is not enough to know Christ notionally The Devils do so nor must we barely know Him either as God or as Man or as a Jew of Judah's Tribe or as Judge of the World but especially as a Redeemer and as our Redeemer by whom all God's benefits both Temporal and Spiritual are convey'd to us and Received by us The Three grand benefits by Christ Are 1. His Merits Price and Ransom whereby we are Reconciled to God c. 2. His Vertue or Power of His Death and Resurrection Phil. 3.8 10. 3. His Example To which we should conform Simply and Absolutely without exception not so to that of the highest Saints who had sinful frailty as well as holy Graces c. The Second Thing after this Caution is the Counsel God's word gives us concerning this imitation of Christ N. B. In the daily Practice of true Piety both as to Inward and Outward Life all Christ's Actions are for our Instruction not All for our Imitation we may not Imitate the Works of Christ that were Miraculous nor such as were Personal and Proper to Him as Mediator The Ignorance of which hath carried some Impostors to Counterfeit themselves to be Christ Nor need we Indeavour to imitate Him in his Natural therefore unblamable Infirmities which had weakness in them but not Sin we are not to strive to be Hungry Weary Sleepy c. because He was sometimes so But we must imitate our Lord Jesus in all his imitable Graces and Actions both walking in Christ Col. 2.6 and walking as Christ 1 John 2.6 and following his steps preaching forth the praises of him that call'd us out of Darkness into his marvelous Light 1 Pet. 2.9 21. And though we cannot follow him Passibus Aequis taking such long strides as he did yet must we shew our Good-will Mark 14.8 Stretching and straining out our outmost as Paul did Phil. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reaching forth his Head Hands and whole Body as do Runners in a Race to lay hold on the price proposed Conformity to Christ and Nonconformity to the World are both the certain commendable and comfortable Duties of every good Christian Rom. 8.29 and 12.2 The First is Conformity to Christ which may be inforced by these three Arguments 1. Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature Attended with Hunger Weariness and all other Infirmities Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 c. How much more ought we to press after a partaking of his Divine Nature 2 Pet. 1.4 that we may be Conformed to his Holy Image unto which we are Praedestinated Rom. 8.29 The 2. Argument is Seeing the Image of God favour from Him and Fellowship with Him be the Branches of Man's Antient Glory in the State of Innocency which the Subtle Serpent did Deceive us of in the Fall 'T is but rational and requisite that we put our selves forth to the utmost for recovering them by Conforming them to Christ that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam And the Third Reason is Where there is no Conformity to Christ there can be no Salvation had The Means must not be separated from the End as Acts 27.30 Except these stay in the Ship ye cannot be saved So here except we be Holy we can never be Happy God hath chosen us in Christ before the Foundation of the World that we should be Holy Eph. 1.4 and without Holiness no man can see the Lord Heb. 12.14 Blessed are the pure in heart and life for They shall see God Mat. 5.8 We must purifie our selves as Christ is pure 1 John 3.3 And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus for undoubtedly God gave Christ to be a Samplar as well as He Gave Him to be a Saviour 'T is the mistake of the Arminians to put Christ to an Arbitration in their assigning Ninety Nine parts to Him in the work of Conversion and the Hundred part to Man contrary to Col. 3.11 where Christ is call'd All and in All. The whole of that Divine work flows from the Free Grace of Christ and not any part of it from the Free Will of Man and we have no Commission to bate one Ace in that point Yet the Errour of the Socinians is of a far grosser Brann In their Asserting Christ to be a Pattern only and not a Propitiation at all They suppose Him only a Samplar for our bare Imitation but no way a Saviour for our Sins Expiation Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner quite contrary to the whole Tenure of the Holy Scriptures and they make Christ no more than a Mere Martyr for all the Holy Martyrs were Patterns and Samplars of Sanctity both in their Sanctimonious Doings and Sufferings If Christ signify'd no more than a Samplar N. B. This Conformity to Christ is twofold The First is partly in this Life And the Second is partly in the Life to come 1. That in this Life we should all Learn of Him and from His Pious Pattern All those Works of Holiness which we find Recorded of Him such as these His Subjection to his Parents His Loving of his Brethren His Painfulness in his Calling His Perseverance in Prayer and many more of the like Nature We should strive what we can to Resemble Christ in his going about to do good Acts 10.38 In his fidelity for his function Heb. 3.1 2. In his Diligent and Patient Obediâ—nce Heb. 12.2 3. In his Constancy of Profession 1 Tim. 6.13 In
Christ gives some signs of Redemption drawing nigh Luke 21.28 and the Lord laughs when He lets the wicked see that their Day is coming towards them Psalm 37.13 that which is for Terrour of the Wicked must be for Comfort to the Godly the Destruction of the former is the Salvation of the latter and both these are making haste every Day in their coming nigher and nigher Every Year Month Week Day and Hour they make nearer approaches Whoever expected Christ's coming into the World before this fulness of Time were disappointed He then came when but four or fewer look'd for his coming God oft stays so long that he hardly finds Faith on the Earth Luke 18.8 till Men have done expecting And then doth God do things they look not for Isa 64.3 As Jacob said to Laban Give me my Rachel for I have served my Time Gen. 29.21 So when we have fulfilled our Days we may say to God Give me what thou hast promised He will not cheat us as Laban did him when the Time comes Secondly And more Particularly beside this General Term aforesaid the Time of Christ's Birth is described in Scripture to be 1. In the last Days Isa 2.2 c. to wit about the four thousand Year from the fall of Adam 2. At the Expiration of Daniel's seventy Weeks Dan. 9 24. which are to be accounted from the end of the Babylonish Captivity making in all four hundred and ninety Years 3. When the Scepter departed from Judah Gen. 49.20 for Pompey the Great had lately subdued Judea to the Roman Government and reduced it into a Province 4. In the Days of Herod the King Matth. 2.1 At that time the Scepter was newly departed from Judah and Herod an Edomite was made King of that Countrey 5. When Augustus Caesar the Roman Emperour caused all the Roman World to come and be Taxed Luke 2.1 from which express Histories many hidden Remarkable Mysteries do naturally manifest themselves As First It was the good Pleasure of God that Christ should not be born either sooner or later than in the last Days so many Ages from the beginning of the World This very Consideration of the Time of Christ's Birth conduceth greatly for the Confirmation of our Faith For thus we may well argue if God who upon the fall of our first Patents made a Promise to them of their Restoration by the Seed of the Woman but deferred it for about four thousand Years and yet accomplished it at length to the very full It necessarily followeth that though there be many Divine Promises Recorded in Scripture such as the Conversion of the Jews the fulness of the Gentiles the pulling down of Babylon the Building up of Sion the Resurrection of the Body and Life Everlasting c. None of which are yet accomplished yet God in his good Time will as surely bring them to pass as all former performances now be Thus the accomplishment of all things past should assure our Hope concerning things to come Christ will certainly come again and restore all things Acts 3.19 21. The Second Mystery hence is to signifie How exact God is in fulfilling his Prophecies and Promises for Christ came in the Flesh as the true Shilo at the very Time foretold by the Patriarch Jacob when the Crown was taken from Judah and set upon the Head of that bloody Herod of the race of cursed Edom or prophane Esau All Scriptures either have been or shall be fulfilled Matth. 5.18 and 13.14 and 24.34 and 26.54 56. Mark 14.49 and 15.28 Luke 4.21 John 13.18 and 17.12 c. As sure as Christ hath had his State of humwiliation so sure he will have his State of exaltation Joâ— â—â— 25 26. Acts 3.17 19. 1 Cor. 15.24 Revel 11.15.17 and many more N.B. Note well God's they shall all surely be accomplished The Third Mystery hence is as Christ came then when it was the worst with the Jews their Kingdom was at the lowest ebb a stranger was King over them So Christ will come now when things are most deplorable and desperate Then is his time of manifesting his power and goodness Deut. 32.35 35. Isa 59.16 63.5 c. As Joseph found his Brethren in Dothan which signfies defection so Jesus found the Jews under a sad defection when he came scarce were there four or fewer found among them that waited for the consolation of Israel as before yet then among the poor Gentiles a plentiful Harvest a very great number of Elect were ready ripe Mat. 9.37 Luke 10.2 Joh. 4.35 But still the Estate of the Jews was at low water mark it is not a time for Christ to come till Herod be King till things be at the worst and we hopeless as well as helpless All the Wine must be spent before Christ would put forth his power of turning Water into Wine Joh. 2.3 9 11. So of turning our Water of affliction into the Wine of Consolation which we with old Simeon do long for Luke 2.25 Lazarus must be dead four days and stink before Christ came to raise him up John 11.17.39 and the Disciples must be tossed with the tempest raised by the Prince of the Air all the night long till the Morning Watch before Christ came to calm the Sea and to quiet the storm Math. 14.24 25. Where Man ends there Christ begins c. The Fourth Mystery hence is the Prince of Peace came into the World when all was at peace throughout the World and the Roman Empire in its greatest Grandeur to fulfill the Prophecy Dan. 2.44 Where it was foretold that God would set up another Kingdom in the days of the Roman Kings that should batter break down and destroy all those Kings which Kingdom should stand for ever Therefore though we be Citizens of other Cities and Subjects of another Kingdom yet should we with the Penitent Thief on the Cross all desire Christ to remember us when he comes into his Kingdom and to be made Subjects of that Kingdom which will waste all others and it self never have an end The Fifth Mystery hence is To shew how Christ for our sakes came under the Tax not only the Mony Tax from Man but also that heavy Tax of the wrath of God as he bore our sins Isa 53.4 5. As Abraham took the wood wherewith the Asse was loaded and laid it upon his Son Isaac Gen. 22.6 so we were the Asses that were burthened but God took off the burthen laid it on his Son Jesus to Pay all and to bear all for us Oh! how ought we to love god and Christ for this and never murmur whatever we are Taxed for him in our Names Purses or Persons N.B. Note well 1. The glad tidings of Christ's Birth came from God not for his but for Man's need 2. God could have found out other ways of reconciling Man to himself but this way was instituted as Jordan not Abanah and Pharpar though of greater Name Fame and Stream or Current for the only
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
c. The Seventh Office of Love is He sets him upon his own Beast ver 34. No sooner had he recovered him to Life and redeemed him into any good Capacity but he Mounts him upon his own Horse when he had before Dismounted himself Thus our Redeemer as if it were changeth places with his Redeemed in his coming down to become sin for us who knew no sin that we might be made Exalted ones upon his own Righteousness 2 Cor. 5.21 N. B. Note well 1. Christ is seen Riding upon a white Horse Rev. 6.2 but behold here a black Sinner riding upon Christs white Horse this is a far greater Honour than that done to Mordecai when the Royal Apparel was put upon him and the Kings own Saddle-Horse brought forth to him and he rode on his Back through the City with this Proclamation made before him Thus shall it be done to the Man whom the King delighteth to Honour Esth 6.8 9 10 11. N. B. Note well 2. Happy are they that be thus Mounted on Christs Horse then no Avenger of Blood mentioned Deut. 19.6 nor any furies of Hell can overtake them but Miserable are the Men not thus Mounted poor Footmen be soon overtaken by the pursuer and overcome also besides the Journey to Heaven is so very long and the way thither so very Dirty such can never reach it on foot The Eighth Office of Love is He lodges him carrying him back to Jerusalem and providing well for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Inn which receiveth all comers from all Quarters thus all Believers come from East and West c. to sit down with Abraham c. in the Kingdom of God Matth. 8.11 first in the Kingdom of Grace to wit in the Chambers of the Church Militant upon Earth which is as an Inn that bids welcome all true comers to Christ John 6.37 Thus Christ brought his Spouse into his Banquetting House Cant. 2.4 and she held him in those Galleries Cant. 7.5 for she well liked both her Dyer and her Lodging as Noah alone did in the Ark c. and if both be so good in Jerusalem here below how much better when at last he brings us to that above Triumphant in Heaven The Ninth Office of Love is he paid two pence for him c. ver 35. these two pence signified Christ's Justitia personae Justitia Meriti Active and Passiive Obedience the former made him a qualified Mediator and the latter was the payment of our Ransom Money for satisfying offended Justice 'T was much for David to cry would God I had dyed for Absolom 2 Sam. 18.33 but it was much more for Christ not only to wish it to an high Degree Luke 12.50 but also to Accomplish it and to give his Life for a Ransom for many Matth. 20.28 when Silver and Gold could not Redeem us 1 Pet. 1.18 19. The Blood of Christ was the Blood of God so called Acts 20.28 as well as of Man this two pence hath Relation to the two Natures of Christ in both which there was Merit as well as Compassion The Tenth and last Office of Love is his care for Recovered Men from his Resurrection to his Return giving them Pastours after their own Hear to feed them Jer 3.15 and whom he chargeth as he doth the Host here ver 35. to fulfill their Ministry Col. 4.17 and if they love him to feed his Lambs John 21.15 16 17. and he promiseth not only his Presence with them to the end of the Word Matth. 28.20 but also a most Rich Reward in a better World upon his Return as here ver 35. and Matth. 25.14 19 21 c. to conclude Thus is the Question what shall I do to be Saved ver 25. fully answered unless our Redeemer do all those Offices of Love afore Named we are not his Redeemed c. Oh! that we could come believingly to Christ as the stung Persons did to the Brazen Serpent that had no Sting his word is look to me all the Ends of the Earth and be saved Isa 45.22 2. Luke tells of Christs entring at that time into a certain Village where Martha whom Ambrose reckons was the Woman that he cured of the Bloody Issue received him into her House Luke 10.38 c. Some suppose her to be a Widow with whom her Brother Lazarus and her Sister Mary Magdalen as above did live Christ came first to be acquainted with this Family in Luke 7.36 37. At this place in Bethany Christ tarryed some time and Taught both this Family and his Followers He Taught Martha here that Attention upon his word was better to him than Attendance upon his Body which must shortly Dye c. and that the Bonum hominis Mic 6 8. the Totum Hominis Eccles 12.13 The whole and the all of a Mans Happiness lay in entertaining Christ into the Conscience this was the one thing necessary and which hath life Everlasting He also here Taught his Followers to Pray Luke 11.2 upon their asking him to Teach them a Compendium of things to be prayed for saith Grotius adding nor were they at that time bound up to Syllables c. and he inforceth this Duty of Prayer 1. By the promise of receiving what we pray for 2. By our Importunity Illustrated by two Similitudes the Fast is of a Friend borrowing a Loaf of a Friend ver 6. to 9. The Second is of a Son asking Bread of his Father ver 9 10. concluding with an Argument from the lesser to the greater from Mans Bowels to Gods ver 11 12 13. 3. Then Luke Records next another Story of Christs casting out a Devil much like that in Matth. 12.22 to 46. with the same Cavils and Answers that are before related Christ here meeting again with the like Malitious Misconstructions of his Miracles maketh the like Defence as before Luke chaineth such following passages with this Story that it seems altogether distinct from that aforementioned 4. Then the Multitude pressing upon him to be Taught for the more those Catchpoles cavil with their Captious questions to make him speak something seeming against God the Law or Caesar whereby they might Deter the People from attending him Luke 11.53 the more they pressed after him Luke 12.1 He presseth upon them a sincere and constant adhering to the Gospel cautioning them against the hinderances thereof as 1. too much Carking Care for the World 2. Too much Timorousness in times of Persecution 3. Too much love to the things of this Life and 4. Too much neglect of the practice of Piety Luke 12.4 5 6. c. Lastly Luke saith at the same Season some told Christ Pilate's killing the Galileans while they were killing their Sacrifices c. Luke 13.1 2 c. because they would not pay Tribute nor pray for the Roman Powers Upon this Christ presses the People to Repent telling them that the greatest sinners are not always met with Gods greatest Judgments that since impenitents would destroy them
well as to Accomplish its Difficulty which must needs be great if the Rabby's Tradition be true that the Temple was as low under ground as it was high above ground However it holds true in Building this Tower of Godliness wherein there is requisite very much under-ground work as Deep Humiliation a Sacred Self-Denial and a free Subjection of Carnal Reason to the Revealed Will of God c. Moreover the upper-ground Work is our Doing and Suffering for God both in Necessary and Accidental Duties as it is the pleasure of God to call us and to cut us out Work in the World This Tower is not like Jona's Gourd which though without any pains he took to rear it it became a Refreshing Shade and a Delightful Arbour to him yet as it sprung up in a Day so it withered away in a Day because God ordered a Worm to devour the Root of it Jon. 4.6 10. But if Christ be at the Root of this Christian Tower and be the Foundation as above of this Spiritual Building though it cost us much pains yet will it last us for ever c. Having Dispatched the first of those four great Truths flowing from this Parable of Building the other three may be turned into uses As 1. The Building of this Tower of Godliness may prove a very Costly Building as it did to the Holy Martyrs in all foregoing Ages both in Doing and in Suffering and so it may be costly to us as well in undergoing Pain in suffering Work as undertaking Pains in doing Work Some of us have suffered much already and much more may we still meet with for the last bite of the Beast is not yet past and over c. Enquiry What is the Cost Answer 'T is Twofold first pains in doing Work and Secondly pain in suffering Work first of the first pains in doing we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive to an Agony as the word signifies to enter in at the strait Gate Luke 13.24 and the same word is used Rom. 15.30 God indeed saith that the Meek shall inherit the Earth Ps 37.11 Matth. 5.5 but he saith also that the Violent shall inherit Heaven the Kingdom of Heaven suffers Violence and the Violent take it by force Matth. 11 12. Holy zeal as it were doth Storm Heaven as the Besiegers do Storm a Besieged City c. Non opus est pulvinaris sed pulveris saith Bernard no need of leaning idlely upon a Cushion but rather of raising dust by a furious Marching such as Jehu's was 2 Kin. 9.20 David did all things for God with all his might as in his Religious dancing before the Lord 2 Sam. 6.14 much more in his Praying and praising Work wherein he calls up all that was within him Ps 103.1 2. Thus he likewise prepared for Gods Temple with all his might 1 Chron. 29.2 and his Son Solomon saith Whatsoever thy Hand finds to do do it with all thy Might Eccl. 9.10 we should do as Samson did when at the Pillars of Dagons Temple He bowed himself with all his Might otherwise we cannot pull down or mortifie the power of Corruption in us for t is said the Righteous are scarcely Saved 1 Pet. 4.18 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Acts 27.7 8 9 10 c. To shew the Toiling and Turmoiling the Danger and Damage that attended their Voyage they were scarcely saved indeed so the best of Men are but Men at the best and not without much adoe can they get to the Harbour and Haven of Heaven and Happiness We must eat our Spiritual Bread as well as our Temporal in both the Sweat of our Brows and of our Brains and all little enough to help us home to our Fathers House David will not offer to God of that which cost him nothing 2 Sam. 24.24 He will not offer burnt offerings without Cost 1 Chron. 21.24 He would not have the Bounty of the Donor to swallow up the Devotion of the Offerer N. B. Note well Such Men are not of his Holy Mind or Tender Tempe◠wo offer to God the Labours of other Men not regarding what God saith I hate Robbery for Offerings Isa 61.8 N. B. Note well David speaks to every one of us Arise and be doing and the Lord be with thee as he did to his Son 1 Chron. 22.16 we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day Lecture day Secondly pain in suffering The Building of this Tower may cost us 1. the spoiling of our goods Hebr. 10.34 as it did the Primitive Christians in the Ten first Persecutions and in all after Ages yea and in our own Age of late also 2. Banishment which Lawyers call a Civil Death when Men are driven away from their nearest and dearest Relations and Comforts that sweeten our lives to us yea it may be a Banishment out of our own Native Country wherein there is a Secret Vertue to draw out our own Hearts and to unite our Affections to it not without a pleasing kind of delight whereof no reason can be rendred save only this patriam quisque deligit non quia pulchram sed quia propriam every Man loves his own Land not because it is better than others but because t is his Native Soil c. Now to be cast out from our own Country into Forreign Countries among a People of strange faces and of strange Languages we understand not is Costly and Uncomfortable more especially to be cast into the Howling Wilderness among Indians which came to pass in former Times c. to those Banished into New-England c. 3. Imprisonment which is a Total Deprivation of Liberty and which stands in Competition with life it self how many have lost their lives to purchase their Liberties a life of Thraldom is no better than a lingring Death The Language of Prisoners is a sad sorrowful and sighing Language Ps 97.11 their Speech is nothing but Sighs It was in a Prison that Josephs feet were hurt in the Stocks and the Iron entred into his Soul Ps 105.18 yet sin could not enter into his Conscience 'T is sad to lay bound in Affliction and Iron Ps 107.10 Jeremy was cast into a Dungeon Jer. 38.6 4. Torturing Torments our flesh naturally desireth ease and if we consult with flesh which Paul durst not do Gal. 1.16 we shall say as that Carnal King said he would lanch no farther into the Sea of Religion than to come safe to shore at Night and as an other Carnal Cardinal said he would not follow too near at the Heels of Truth lest it should knock out his Teeth 't is best sleeping in a whole Skin c. 5. Yea Death it self it may cost us which is called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of formidables 't is natural with all Mortals to fear their going down into Mare mortuum the Chambers of Death so
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
our Lord would not turn stones into Bread nor come down from the Cross when he could have so done to save himself yet turns water into Wine for us and is content to be Crucified for saving his Church and Children Our Jonah is cast overboard then Justice is calm the Storm ceaseth c. CHAP. XXXIV Of Christs Burial HAving dispatched the Life and Death of Christ now come we to the Burial wherein there be three grand Remarks in its Antecedents Concomitants and Consequents The 1. Remark is The Antecedents of his Burial which is the lowest step in his State of Humiliation Now Christ is dead 't is thought expedient he should be buryed that there might be the Congruity foretold betwixt the Type of Jonah in the Whales Belly and the Antitype Jesus in the Bowels of the Earth As this was Christ's lowest step he took in his Humbled State so it was the turning step towards his Exalted State for when he had ended the shame of his Cross and had given up the Ghost now must he be Buryed yet shall have an Honourable Burial Therefore Joseph of Arimathea the Prophet Samuels City 1 Sam. 1.1 an Honourable Counseller taketh care that Christ now Crucified should not be Buried in the common Graves of Executed Malefactors but to be Intombed in his own Tomb Matth. 27.57 to 60 Mar 15 43 to 47. Luke 23.50 to 54. and John 19.38 to the end All the four Evangelists do Record this Remarkable Action though with some difference in Circumstances yet with none in the Substance One of them calls him a Rich Man another a Good Man so that 't is possible for a great Man to be good greatness and goodness are not Inconsistent though not many Mighty yet some are called in all Ages to own the good ways of God Where-ever the free-grace of God cometh no difference is made betwixt the Rich and the Poor both Plenty and Poverty may be Sanctified to the owner and as there is room for both in the Kingdom of Grace so there is room for both in the Kingdom of Glory Christ's Parable Luke 16. tell us that poor Lazarus ly's lodged in the Bosom of Rich Abraham the Evangelist more saith that this Rich good Man went boldly in to Pilate and begged the Body of Jesus which he durst not have done had he not been Good as well as Rich for he being a Priest or a Levite and one of the Council Chamber of the Temple could not but expect that his Inraged fellow Priests and Privy-Councellours of the Sanhedrim would pick a quarrel with him and would at least fleece him of his Wealth for favouring the Body of him whom they had Executed as an Heretick and Traitor if they did not flea his Skin from of his Back for being a pattern to such a Person they having Threatned Pilate to Article against him for High Treason to Casar if he still persisted to Patronize the Innocency of Jesus Therefore this was a bold Act in Joseph thus to begg a supposed Traitors Body Mark addeth that Pilate wondred Christ should be so soon dead and when assured by the Centurion that it was so he granted this Counsellors Request St. John joyneth Nicodemus with Joseph who were both Members of the Ecclesiastick Court and we maâ— well suppose of them both what St. Luke affirms of the one only that neither of them had consented with that Privy Council to the Condemning of Christ These two Night Disciples became bold and publick Patrons of a Dead Jesus and Conjoin their helping Hands to bury the Body Honourably when all the Day-Disciples excepting John durst not shew their Heads but Dwindle away These two Timorous Proselites do now openly declare themselves to be the Disciples even of a Dead Saviour each of them acted their part Joseph begs the Body takes it down from the Cross at the leave of the Chief Magistrate Such a Friend was our Lord to Magistracy both in his Life and Death He will have Justice satisfied both in his Dying and when Dead he will not be taken down without Pilates leave his part was also to wrap up the Body in Linnen Clothes and to provide a New Sepulchre Hewen out of a Rock in his Garden wherein never any Man lay before him a Tomb that Joseph had prepared for himself but willingly Resigns it up to his Lord and Master who should from good Manners be first served before the Servant and who within three Days after Resigned it up to the lending Landlord no greater loss have they that lend to the Lord the Borrower Prov. 19.17 as well as the Lender of Mercy he borrows only of us what he first lends us and what we willingly lend to God he more willingly repays again with Interest as Joseph had his own New Sepulchre lent to the Lord for three days only Restored to him again with Advantage for Christ's Body lying that little time in it did Marvelously Perfume Consecrate and Sanctifie it for the better Reception of his own Body against the time of his laying it down As it was Joseph's part to prepare the Tomb for the Body so it was Nicodemus's part to prepare most precious Spices for Embalming the Body the same was done by the good Women likewise for further Imbalming him when their Sabbath was over all testifying their Love to their Lord but in that very preparation they all shewed how little Faith and Hope they had concerning speedy Resurrection though he had oft foretold it to them The 2. Remark is The Concomitants of Christ's Burial after the Antecedents and Preparatory Actions every Circumstance whereof Denominates it a very Honourable Burial As 1. The Persons Imployed in Interring the Crucified Body of Christ were two Honourable Persons some suppose they were for their Eminency of Prudence Piety and Justice c. called to be of Council by Pontius Pilate the proconsul of the Country of Judea besides their Membership of Dignity in the Jewish Sanhedrinâ— who yet consented not to that Cursed Vote therein Namely He is guilty of Death Matth. 26.66 He was not buryed by the hands of those Scoundrels that Crucified him as probably the two Thieves were 2. The place where his Body was Buried was an Honourable place for he was not Buried in a Dunghil as some Sordid Persecutors and Tyrants have been nor among the Carcasses of Executed Malefactors in Calvary but in a Garden the best and most Honourable of places John 19.41 As the first Adam had sinned and did fall in a Garden even in a Paradise the Garden of God So the Second Adam will be buried in a Garden even in the Garden of an Holy and Just Man Joseph that the place of Christ's burial might bear a proportion to the place of Adam's Fall The place of Christ's Burial was the place of his Resurrection also and so as all in Adam did fall in a Garden So all in Christ Rose again in a Garden 3. The Tomb it self was an Honourable
a door of hope may be opened All these are only done by an Heavenly Hand But again it may be Objected If the Angel rolled not away the Stone to let the Lord out of the Tomb how could he get out Did the Lord's Body penetrate and pass through the Body of the Stone A penetration of Diameters thus is against all Rules of Philosophy Ans 1st This Question may well be answered by asking other questions of the same Nature This way of Answering is well warranted by our Lord 's own Example Mat. 21.23 c. Mark 11.28 c. Luke 20.2 c. when Assaulted with Cavillers he doth Nodum Nodo Dissipare Untye one Knot with another and Answers one Question by Asking another in stead of giving a direct Answer So here I ask 1. How Christ passed through the Womb of that Virgin Woman his Mother Mary yet she still retained her Virginity 2. How he passed through the Doors which were shut and stood in the midst of the Room where his Disciples were Assembled And 3. How his Body passed through the Body of the Heavens which some say are as solid as Brass at his Ascension into Heaven The 2d Answer If Christ in his state of Humiliation while his Flesh was mortal could miraculously make the fluid Waters to bear the weight of his solid Body when he walketh upon the weak Waves of the Sea as upon the firmest Pavement then no doubt need be made of this now in his state of Exaltation but that he could by the same miraculous power make his now glorified Body to pass through this great Stone 'T was a greater Work that Christ by his Creating Power wrought when he did hang the Ponderous Body of the whole Earth upon nothing Job 26.7 Ponderibut librata suis Hanging like a Ball in the midst of the Thin Air which compasseth it round about Christ the Creator John 1.3 did this Father Jerom who said the Manner of Christ's rising is not revealed to any mortal as before yet saith in this point that Assuredly the Creature did yield to the Creator though we know not the distinct manner how Modern Divines say it was by Rarefaction and Attenuation for now he being declared to be the Almighty Son of God Rom. 1.4 might easily ratifie his own Body or Attenuate and Dilate the great Stone what cannot the Omnipotent Power of Christ the Creator do Common experience demonstrates that the Sun of the Firmament can pierce in his Beams through a Glass Window c How much more may this Sun of Righteousness when Risen in Power make his glorified Body to pass through a solid Stone and that with as much ease as our Mortal bodies do pass through the Air or through Water and none but Atheists do doubt that such Bodies as are buried in an Iron Coffin shall be made able to rise through such Coffins at the general Resurrection Undoubtedly such is the Power of a Glorified Body that it may pass through those Bodies that are solid Natural Philosophy is no Rule for Super-natural Divinity Christ's Divine Nature did effect this for his Humane The 3d Answer Seeing the Romanists do misimprove those aforesaid Motions for palliating their Doctrine of the Real Presence though to no real or convincing purpose for Christ appeared in his own form visibly to Mary Magdalen c but so he doth not in the Popish Mass therefore we say that Christ by the mighty Divine Power wherewith he raised up his Body Ephes 1.19 might raise up the Great Stone open the Grave and shut it again This is the more probable because a Created Angel could open the Prison-Doors always of great strength and weight and shut them again with all safety as if they had not been opened at all for releasing the Apostles Acts 5.19 23. and another Angel made the Iron-Gate to open on its own Accord for Peter's release Acts 12.7 8 9 10. How much more might the Lord of Angels do this as he came in among his Disciples when the Doors were shut John 20.19 no Doors can keep Christ out from his which the Popish Doctor disputing with Mr. Robert Smith Martyr urged to prove Christ's presence in the Bread because he could pass through the Doors to his Disciples But the Holy Martyr gave the Doting Doctor this smart Repartee saying Although it be said that when Christ came to his Disciples the Doors were shut yet have I as much to prove that the Doors opened at his coming as you have Mr. Doctor to prove that he passed through the Door I know saith Job thou canst do every thing Job 42.2 2dly As the Manner of Christ's Resurrection was wonderful in respect of the Almighty Power by which he raised himself Ephes 1.19 20. where we have a most emphatical heap of most Divine and Significant words to express that which can never be fully expressed no nor sufficiently comprehended in any humane conceptions A six-fold Gradation the Apostle useth to shew what a prodigious power God putteth forth in quickening the Heart by Faith so that he useth more than a meer moral swasion contrary to the Arminian Assertion even the same Almighty Power that he put forth is raising his Son Christ from the Dead So it was wonderful also in respect of its Singularity Though Christ was not the first that was raised from the Dead yet was he first that ever was raised up in so singular a manner not only by his own Intrinsick Divine Power but also by putting off his own Grave-cloths wherewith Joseph and Nicodemus had wrapped his dead Body John 19.40 and leaving them folded together and laid in their proper places behind him John 20.7 we read of many others in Scripture who were indeed raised up from Death to Life both in the Old Testament and in the New 1. In the Old omitting other Instances the Man whom the Israelites in a fright cast into Elisha's Sepulchre to lie buried there upon the touch of the Prophet's Bones and the Dead Corpse indeed revived and stood upon his feet 2 Kin. 13.21 but we read not of any Power the Revived Man had to untye his own Winding-sheet or the Napkin that tyed up his fallen Chaps 2. In the New Testament we read of three dead persons raised up to Life one in the Chamber of Death to wit the Ruler's Daughter as she lay newly dead in the room of her dying Bed Mat. 9.24 25 c. Another that had been dead some due time and was carried forth upon a Bier towards the place of his Burial this was the Widow's Son Luke 7. v. 12 15. and a Third who had been Dead some time and even buried four days so upon the Borders of Putrefaction namely Lazarus John 11.39 44. yet as none of these Three had any power to raise or revive themselves so nor to loose off their own Bands wherewith Death had bound them when revived As the Moral or Mystery of that one Instance in the Old
Testament History was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha who prayed for a double portion thereof 2 Kin. 2.9 and it was granted him whereby he wrought sixteen Miracles whereas Elijah his predecessor wrought but eight and that while he was alive but this raising up the Man to Life was wrought by Elisha even when he was dead but also it was a double sign of the vertue of the Death of Christ whereby both that the old Church of the Israel of God should be raised up from their present Dead estate and those dry Bones should be made to live again Ezek. 37.12 c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith So the Mystery of the History of those three Instances in the New Testament may be this to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead dead in Sin according to the several Degrees therein The Psalmist David most divinely denotes there be three degrees of evil Persons evil Actions and evil States or Conditions Psalm 1.1 where we have a most elegant climax or gradation going lower and lower towards Hell and Damnation 1st There is 1. The Ungodly 2. The Sinners and 3. The Scornful Persons 2dly As to Actions there is 1. Walking 2. Standing and 3. Sitting All these are worse and worse So 3dly As to States there is 1. The Counsel of the Ungodly 2. The Way of Sinners and 3. The Seat of the Scornful or the Chair of Pestilence All these were a descending lower and lower and by every step nigher the Mouth of the bottomless Pit As it is worse to be an Habitual Sinner than to do an ungodly Act and to stand as resolved in an evil way than only to walk or take a turn which may have a return in Evil Counsel So 't is worst of all to sit down in the Scorner's Seat as the Obstinate do even hating to be Reformed and refusing to return though God call and knock by the Hammer of his Word and by the Hand of his Spirit these seem to be given up to a Reprobate sense Thus also our Lord the Son of David who was his Father and Figure tells us of three sorts of Sinners 1. Such as stand Idle in the Market-place of the World only till the Third Hour of their Lives 2. Others till the Sixth and Ninth And 3. Yet others till the Eleventh where just expiring Mat. 20.3 5 6. Christ calls and quickens dead Sinners at all these three tearms of time 1. Such as are found newly dead in the Chamber of Sin as Jairus's Daughter was found dead in the House when Christ came to raise her up to life Mat. 9. c. So such Sinners as are dead in sin by consent only As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters Prov. 1.10 13. If thoughts beget delight and contemplative delight do beget consent as in him whose Will complied to go along with the Flattering Harlot Prov. 7.21 Such an one if Christ find him with a time of love before the Act and pluck him as a Brand out of the Fire is indeed found dead in sin yet still in the House or Chamber not yet carried out c. 2dly Such Sinners on whom corrupt consent begets and brings forth the cursed Act of Sin wherein a Dart strikes through the Liver of the Actor Prov. 7.23 are with the Widow's Son Luke 7. born out upon the Devil's Bier towards a Burial in the Suburbs of Hell if Christ meet them not in the Way to stop and quicken them these are carried out of the Chamber and out of the House in order to be Buried But 3dly Such Sinners in whom delight brings forth consent consent the action and the action custom and so by consequence a necessity of Sinning are truly said to be with Lazarus Rotting and Stinking in the Grave of Sin Yet even these thus far gone Christ can quicken and raise up to newness of Life as he did Lazarus He can bring Sinners back from the very Gates of Hell to Heaven Thirdly As the Manner of Christ's Rising was wonderfully Singular in his leaving behind him in the Grave all the Ornaments of Death in Order all the Signatures of Mortality which never was done by any other and which should also teach us when we are raised up from prophaneness to a profession of Religion to put off the Old Man c. Ephes 4.24 Retain none of our Grave-cloaths but leave all as he did behind us not one Rag of Sin unrepented of whereby the Devil may keep possession of us c. So Christ's Rising was in a wonderful manner in respect of the company that rose with him though he died alone as in point of time c. yet did he not rise alone for many Saints Rose with him Mat. 27.52 53. To shew he rose not again as a Private but as a Publick Person that we might know his Resurrection appertains to us and though we die yet by the Power of Christ we shall all rise again What the Evangelist Matthew saith here of the Saint's Rising it is spoke by Anticipation for relating the whole story of them at once for they rose not till Christ was risen The first Earth-quake at Christ's Death opened their Graves only but it was the second Earth-quake at his Resurrection which revived their buried Bodies and brought them forth alive c. Six Inquiries are to be Answered in this Historical Relation The 1st is What sort of Men were then raised Answer 'T is said they were Saints in the General not one Wicked among them for they have no part in the first Resurrection Rev. 20.6 and no part in the Resurrection of Christ who is not their Head Christ indeed will raise them at the last Day by the Power of a Just and Almighty Judge not by the vertue of a Redeeming and Risen Jesus Christ is the Head of the Saints only and they are his Members As the Head being got above the Waters draws up the whole Body and leaves not so much as a little Toe behind So Christ being lifted up out of the Den of Death draws up all his Saints to him John 12.32 The Saints Rise with Christ who is therefore called a quickening Spirit 1 Cor. 15.45 by vertue of their Union with Christ their Head but the Wicked rise by the Almighty Power of God with Cain Nimrod Pharaoh Herod Judas and with the rest of that Wicked Rabble Oh then what a blessed thing it is to be a Saint a sanctified Godly Soul such and such only are Interested in all the benefits of Christ's Resurrection And how deplorable is the state of the Wicked c. The 2d Inquiry is How many rose Answ A multitude Many Bodies of Saints saith the Evangelist he doth not say All but many only for
by Abraham If they hear not Moses and the Prophets neither will they be persuaded though one rose from the Dead Luke 16.30 31. How can they believe the Creature who will not believe the Testimony of the Creator himself revealing his Will to Moses c. 4thyl Those Dead Saints when raised and appearing to living Saints did discourse about Divine Doctrines such as that of Christ's Resurrection and Future Glory in his State of Exaltation as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before both which patterns do direct us to the like practice that when living Saints meet together their discourse should be of Divine Matters as is commanded Mal. 3.16 Though they have not attained that holy state of the Resurrection of the dead Phil. 3.12 We ought to do what we can though we cannot do what we ought this is acceptable to Christ Mark 14.8 5thly The death of the Godly is only as a sleep of the Body till the Morning of the Resurrection come 't is said they slept Mat. 27.52 6thly Christ is a Saviour to Saints before his Death as well as after even of Old Testament Believers 7th This is a Pawn that Christ will raise our Vile Bodies and conform them to his Glorious Body Phil. 3. last The 6th Inquiry is What became of those raised Bodies were they Mortal or Immortal Bodies Answer 1st Some say they were Mortal and that they did die and dissolve into Dust so soon as their Work was done Their ground for this Assertion are these 1. They were only raised up for a little time to testifie the Truth of Christ's Resurrection which when they had done there was no farther Work for them so they laid down their raised Bodies as soon as this was finished which may teach us a willingness to lay down our Bodies when we have fulfilled our Ministry and finished the Work our Father hath given us to work in the World as our Lord and Master as well as these did John 17.3 2. This is the more probable say they because those Bodies which the Angels Assumed wherewith they Feasted with Abraham Gen. 18.8 16. and with Lot Gen. 19.3 c. were laid down again when that special Dispensation was Dispatched and so likely was Moses's Body wherewith he talked with the Messias in his Transfiguration laid aside likewise when that Glory was withdrawn Thus by special Dispensation some are made Rich or Poor let God Abase or Exalt as his Soveraignty pleaseth c. 3. Because these raised Bodies of those Saints say they of this first opinion when they had given their Testimony to the Truth of our Redeemer's Resurrection must either lay down their Bodies again or live an Animal Life upon Earth or Ascend up with Christ into Heaven but they did neither the Second nor the Third therefore they did the first of the Three For as we read nothing of their living on Earth 〈◊〉 conversing with Men after their Resurrection as we read of Lazarus after his John 12.1 2 3 c. save only their Appearance to many so we read as little of their Ascending into Heaven but rather the contrary seeing our Lord was seen to Ascend alone Acts 1.9 10. Answ 2d Others more probably are of Opinion that they were raised Immortal and that they died not again as Lazarus and others whom Christ in his state of Humiliation raised up after a while did but were conversant with Christ during the Forty days he was upon Earth after his Resurrection and then at his Ascension they did Ascend with him in their Bodies as he did into Heaven where they were to be ever with the Lord. Their grounds for this Opinion are these 1. If being raised they had been Mortal and Died again this could not have been so plain a proof and such an Evidencing Specimen and Document of the solid Resurrection that is to come at the last Day which was the Reason and End of this Special Dispensation 2. As the Scripture speaks of a first Resurrection and of the first Fruits of the Resurrection So these Saints Bodies thus raised here might well be priviledged with the first Resurrection to die no more and with being the first fruits of the Harvest to wit of the General Resurrection of all Christ's Redeemed ones 3. As this was more comfortable to them to die no more but to be taken up into Heaven c. So it was more Glorious to Christ who now being entered upon his state of Exaltation raiseth Bodies up now not to die again as he had done in his former state in the form of a Servant but to live for ever and to be Attendants upon their Lord in his Triumph which can never without great Attendance have its due Pomp and Magnificency both while he stayed on Earth and when he went up into Heaven Though the Scripture be silent hereof as it is in the Minute of his Rising 4. Had they died again it had been only a Suscitation rather than a Resurrection c. The Romanists do Triffle in saying that those Saints wandered upon the face of the Wide Ocean or in the remote parts of the Inhabitable Earth c. till Christ Ascended or they tarried for him in the Earthly Paradise c. We say they attended alway on their Lord. Thirdly The Manifestation after the Time and Manner of our Lord's Resurrection which Introduceth the Third Grand Remark herein to wit The Consequents thereof in Christ's several Appearances at several times to sundry persons the Forty Days betwixt his Resurrection out of the Earth and his Ascension into Heaven The Evangelist Matthew speaking short in this after his Manner yet speaks thus far of the Manifestation of Christ's Resurrection That 1. It was declared by an Angel to Mary Magdalen c Mat. 28. ver 1 to 9.2 That it was confirmed by those Women through Christ's Appearing to them v. 9 10. And 3. That it was ratified to his Disciples by his Appearing unto them ver 16 17. to whom as a Triumphant Mediator he gave Commission for laying the Foundation of his New Evangelical Church ver 18.19 20. having now in his state of Separation made his Triumph over Hell the Grave and Death by his Resurrection wherein he set his Foot upon the Neck of that King of Terrors and Terror of Kings bringing Death under his Dominion So that now Death is become but a necessary Engine only to Transplant the Trees of Righteousness which are both of God's Planting and of his Watering into the Celestial Paradise and 't is only a strait Trap-door to let out the Saints out of this Life of Misery and into a Life of Glory Though the precise point of Time the very Instant and Moment thereof wherein Christ rose be not revealed nor likewise the express specifical and distinct Manner of his Rising is clearly recorded in Scripture yet the demonstration of it a posteriori is most Amply Insisted upon by
his Candlestick c. Oh that we could cry to Christ Now if ever now or never before it be too late Vespera jam venit nobiscum Christe maneto Extingui Lucem nec patiare Tuam The Day is far spent and the Night is at hand c. The Night of Trouble is already come and how near the Night of Death is we know not Oh leave us not sweet Saviour Jer. 14.8 9. But if we grow cold and careless of the Gospel as Luke 12. v. 47. or dare to live in known sins as Ezek. 8.6 c. Christ will pack up his All and be gone if we lament not after the Ark as 1 Sam. 7.2 6 If we do not repent of our Sins and then do not take faster hold of Christ also as these two Disciples do here And as Jacob did long before and would not let him go without a blessing he had then let his Flocks and his Herds go his wives and his Children go when in his wrestling he said I will not let thee go Gen. 30.26 Thus likewise when the Lord told Moses that he would not go himself with Israel but turn them over to the Conduct of a Created Angel that himself might no longer be vexed with that stiff necked People Exod. 32.34 and 33.2.3 Moses will not lose his Lord so easily but cries out Lord let me die upon the spot here rather than that thy presence should not go with us c. Verse 12 15 16 17. wherein he challengeth God with his promise made Exod. 23 20. That God the Son that Angel and Lord of Angels might go along with them although the Justice of God the Father could not bear them nor forbear from destroying them He cannot be content to live or stir without some visible signs of God's gracious presence Oh that we were in such a holy frame of heart in all our Undertakings and Removals 'T is now become absolutely necessary for us to do as the People did who sought Christ out in a Desart place therein was their Faith they came up to him therein was their Hope and stayed him that he should not depart from them therein was their love to him Luke 4.42 If ever we have tasted how good the Lord is Psal 34 8. what a sweetness there is found in his gracious presence c. we cannot carelesly let him go as the indifferent World do that never tasted any good 1 Pet. 2.2 The 3d Remark is He went in and tarried with them and made Himself known to them in breaking of bread c. Luke 24.29 30 31. If we have but tasted the sweetness of Christ and of the Breast-milk of the Gospel and cannot be quiet without it even the Sincere milk of the Word of God but cries to Christ with good Abraham and like sons Daughters of old Abraham My Lord If now I have found savour in thy sight pass not away I pray thee from thy Servant Gen. 18.3 do not depart with thy Gospel from us for by these good things we live and herein is the life of our Spirits saith holy Hezekiah Isa 38.16 could we but Court Christ aright with both Fervency and Importunity as did the widow such an one is the Church if her Lord and Husband depart from her by a bill of Divorcement Luke 18.3 4 5 6 7. He would be prevail'd with to tarry as here and Matth. 15.22 to 29. Christ had no purpose to deny that woman's request who would not be said nay either by silence or sad Answers but at last grants her the Key of his Treasury and bids her go into it and please her self with any Mercy that she wanted c. So here he had no purpose to pass away from these Disciples though he made a shew of it by his posture not by his speech yet this was only to try their Affections and to prove how they prized his presence which once being demonstrated he went in and supped with them c yea turn'd their Supper into a Sacrament as the Romanists would have it to palliate their Dry Eucharist of Bread without Wine c. but it is most apparent to the contrary for an Inn was no proper place for it nor would Christ administer it to such persons as yet knew not who he was able or not able to minister it Nor would our Lord cross his own Rule in giving it to persons who had not examined themselves first 1 Cor. 11.28 nor made any preparation for it seeing Christ did not give any intimation that he was going about such a Celebration and for ought we know other Guests Supped with them in the Inn which could not be worthy Receivers N.B. Beside Christ never gave this Sacrament but once and that to the Twelve only now these two being of the 70 Disciples so had never seen him Administer that Ordinance could not possibly know Him by Breaking Sacramental Bread as Romanists say which they never saw before Indeed they had often seen his Customary practice in Blessing the Table and Breaking the Bread for common natural refreshment and though this were no more seeing moreover Christ used not here the words of Institution of the Holy Supper Take eat this is my Body which Romanists call the five words of Consecration for Transubstantiating the Bread into his Body N.B. Yet was it an extraordinary Priviledge to have Christ's presence in his glorified Body even at an ordinary Supper Happy are we when He will vouchsafe us his blessed presence at our common Meals but more happy shall we if we gravel with Christâ—â— Company the whoâ—e Day of our Lives in this lower World then at the Night of Death we shall be sure to sup with him in a Deâ—â—r Worldâ—s for so hath he promised us Luke 22.20 The 4th Remark is Christ made himself known to them 't is not said By breaking of Bread but in breaking c. Luke 24. v. 35. Nor is it said By a Form of thanksgiving that he constantly used Nor was it by working any wonder at the Table as some â—ay He broke the Bread so smooth and even as if it had been cut with a knife c but the particle in doth not denote the Cause But the Time to wit while he sâ—t at Table with them then was the Time when that which held their Eyes from knowing him hitherto was removed then the Lord opened their Eyes at the beginning of the Supper Which teacheth us 1. That we should never dare to eat unblest Bread c. 2. And to account it an high Divine favour that we have the free use of our senses How may our lives beheld as theirs was to hinder us from discerning one another And 3. That Christ may be present with us at Bed and Board at Home and Abroad and yet we may not be able to discern Him or his presence c. The 5th Remark is He vanished out of their sight not as a Spirit usually doth though it was a Spiritual Body
then in confirming it by a proof of their senses in beholding and handling him v. 39.40 2. By deeds in his eating with them v. 4â— 43 Which a Phantasm or Spectrum doth not for eating is a real demonstration of a corporal Life Then Christ farther demonstrates the Truth of his Resurrection by the Testimonies of the Prophets which be first alledged ver 44. And then explaineth ver 45 46. After this he Instituteth a Gospel ministry ver 47 48. Promiseth the Holy Spirit to attend it and commands Obedience ver 49. N.B. But John's method differs from Luke's thus He relates the time place and manner of this Fifth Appearance to the Ten Thomas being absent John â—0 19 then gives he us Christ's sayings to wit that customary form of Salvtation Peace be unto you which he Repeateth twice ver 19 21. Then his Doings to wit 1. An Oâ—â—â—â— Demonstration of his Resurrection ver 20. And 2. An Institution of the Ecclesiasrical ministry Declaring both in what manner and with what ceremonâ—es it was done ver 21 and also why and to what end ver 22.23 Then doth he shew the events and effects of this Apparition in those Disciples that were present to wit great Joy when they were now assured that it was verily their Lord and no other Body ver 20. But in Thomas only it had a contrary effect to wit Incredulity the cause whereof was his absence from that Assembly when Christ appeared ver 24. and the greatness whereof is also expressed that he would not be content with a bare beholding him but he impiously and obstinately requireth that he must handle him too c. ver 25. Having drawn this Scheme out of both these Evangelists I come now up to the. N.B. 5th Note that to convince them he was no Spirit he did Eat with them this is mentioned by Luke to be done by him at this time which John passeth by here yet mentioned Christ's Dining with his Disciples afterwards Jo. 21.12 13 This 〈◊〉 Lord did not for any necessity of nourishment no more than did the Angels Gen. 18 8 and 19.3 but ut se Vivum hominem verum esse ostenderet that he might declare hereby to them that he was a true Real and living man This cogent argument Peter presseth as most pungent and convincing that Christ was risen indeed saying We did Eat and Drink with him after his Resurrection Acts 10.41 Though we do not Read of his Drinking at all after he was risen yet do we Read of his Eating Luke 24.43 and and of his Dining John 21.12 Which assuredly was not done without Drinking also because Meat every where comprehends Drink under it as Matthew 15.2 Luke 7. v. 36 c. Therefore there was no need to express it His eating of that Poor provision the Disciples had and handed out to him did cure them of their Unbelief more than their handling his Hands and Feet which they saw and felt pierced through with Nails c. Luke 24.39 40 41 42. Though certainly there might be made a greater doubt how a glorified Body could retain wounds c. To which I shall more amply speak in the next Appearance when Thomas was present as likewise to the Testimonies alledged and explained and to the institution of a Gospel-Ministry c. Together with the Events All which I adiourn from this to a more proper place having inlarged much upon this Head already adding here only N.B. That Christ's Eating here was not done by deluding the Disciples senses as is done by Witchcraft and Diabolical Arts which was far from him who was Truth it self and most contrary to his Holy and Glorious design But we must believe that our Lord here did really take Chew and Swallow the Food yet in such a manner that his Body now glorified Received thereby no natural nourishment c. As in the State and condition of an Animal Life Thus Food could not incorporate with his Body to increase the substance of his flesh for now he had put on the Qualities of a Spiritual and Eternal Life so had no need of any Support from without c. But most probable this Food was Reduced into nothing by a miracle seeing the Act and End of the whole was only to confirm the Disciples by covers sensible demonstration◠〈◊〉 the behalf of his Resurrection N.B. Oh that we could sabâ—widâ— â—â—â—er that Christ hath Appeared to us 〈◊〉 forâ—ondained of God though not to all other people and that we have Eat and Drunk with him c. Act 10.41 This may â—â—â—â—id the Saints 〈◊〉 two ways both at the Lord's Table and at their own daily and common Table If this King of Saints sit at either of these Tables 2d Caâ—â— 2.10 and we sâ—â— the Lord always before us at our right hand as David did Psaâ—â— 6.8 then do we â—â—ed with him and he is with us both in our ordinary and in extrâ—ordinar and Sacrmenâ—â—h 〈◊〉 Tâ—â—â— do we not only Hat and Drink a natural but as 't was said of a Grave Divine even Eternal Life too 〈◊〉 CHAP. XXXIX Of Christ's Sixth Appearance THE Sixth Appearance of Christ This is 〈◊〉 by 〈◊〉 only John 〈…〉 at large Wherein we have the 〈…〉 The 〈◊〉 to 〈◊〉 was made not only the Ten as the former was whâ—â— Thomas was obsenâ—â—y 〈◊〉 But â—o all the Blâ—ven as the Chorus or Colledge of Apostâ—â—â— was called 〈◊〉 Maithiâ—â— was Chosen in Judas Room Acts 1.26 when 〈◊〉 was presenâ— now with 〈◊〉 Ten. some do suppose the chuse of Thomas's Abseâ—â—â— upon 〈◊〉 very Day of 〈◊〉 Resurrection was either 1 Because he probably 〈…〉 business that 〈◊〉 necessitate his Absence at that time upon some worthâ—y Caâ—â—â— O◠〈◊〉 As some say Because perhaps he say still lurking and keep close in his â—iding holâ— into which he had reâ—â—ed for seâ—â— of the Jewâ— â—hen all the Disciples like â—â—â—lock of Sheep scattered with a Dog forsook Christ and â—ed into pâ—â—â—â— plaâ—ed forâ—â—â—â—conding Mark 14.50 And when all the other Tâ—â— crept out at the News of their Lord's Resurrection by the Holy Women's report and Adventured to meet together yet Thomas who had the deepeâ—t 〈…〉 of Incredulity lay longest obscure and came slowest to the Convention Oâ— 3. Because â—â—ough he might come to the convention and be present at the beginning of thei◠〈…〉 conference 〈◊〉 't is said Luke 14.33 that the two Disciples 〈◊〉 from Dâ—â—â—ans found all the Eleven together and might â—ear the good Women's Relation of the Lord 's being risen c. Yet did he then withdraw himself from his fellows as being more obstinate than the Rest and more wilful in his Unbelief for though his fellows at the first did look upon those Tidings to be only Women's talk and Idle tales Luke 24.11 yet were they all sooner convinced than he would be of the Truth N.B. God per mitting this that we through his doubting might â—e better confirmed c. Or 4. Because he was now upon
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was
circumstances of losing both Ship and Goods at Sea How kind and courteous were those Barbarous people whom both the Graecians and the Romans scorned for their Rudeness and Barbarity unto Paul and his Shipwrack'd company here verse 2. In their Philanthropy the word here used or compassion unto Mankind in misery affording them all friendly Accommodations N.B. How far short of this is the custom even of Christian Countries where a Royalty is granted for Seisure of all Shipwrack'd Goods that come to shore and scarcely is a fire found to dry the cloths and warm the Bodies of the Seamen sustaining all this loss yet saving their lives bp swiming to shore This is not a remembring to entertain strangers c. and to have a fellow-felling with those in adversity putting their Souls in our Souls stead Heb. 13.2 3. James 2.16 c. But 't is rather an additional affliction to affliction c. Christians should be more ashamed to come short of those Barbarians herein than to imitate their merciful humanity The Barbarous are Humane here but the humane be now Barbarous The third Remark is No sooner hath one affliction passed over and is gone from God's Servants but presently another comes upon them with a fresh Assault c. Velut unda supervenit undae as one wave of the sea doth Immediately succeed another that is broken and spent Thus was it here with this poor prisoner Paul as if it had not been enough that he was carryed captive in chains which could not but be very obnoxious to him in his shipwrack having his right hand chained to the left hand of the soldier who was his Keeper Acts 28.16 20. but he must also swim to save his life upon some board of the broken Ship And when he had escaped this Eminent danger getting safe to shore and kindling a fire to dry his Cloths and warm his Body but immediately a Viper bolts out of the sticks which he laid upon the fire and fastened upon his hands verse 3. as that venemous Beast useth to do when it biteth And 't is a Creature so full of poison that not only its biting but also some say its very breath is mortal and deadly N.B. As there was a natural cause of this Venemous Beast's bouncing out of the fire For 't is the Nature of those cold Creatures when being benummed with cold they lye without Motion but this beast being now refreshed with the warmth of the fire began first to stir it self and then leaped forth c. So there might be also a preter-natural cause of the Viper's fastening upon Paul's hands more than of any other of his companions for no doubt but that old Serpent the Devil whose design was to destroy Paul who had already destroyed much of his Kingdom must have an hand in this intended and expected mischief Thus many are the troubles of the Righteous which come like Job's Messengers treading upon the heels one of another yet this is their Comfort The Lord delivers them from all Psal 34.19 The fourth Remark is Great and Grievous dangers befall gracious Souls So was this to Paul as well as his Shipwrack If the nature of the Viper be considered which some derive from Vivi pera because contrary to the Nature of other Serpents which all do only lay Eggs as the Cockatrice Isa 59.5 c. The Viper brings forth living Young ones Others say this Serpent is call'd Vipera quia Vi pariat she brings forth her young by force for her young ones gnaw their passage through the Dam's sides so come forth with the Dam's destruction And Galen telleth that the Viper's Conception is conveyed by the mouth at which Copulation the Female biteth off the head of the Male and when her young come forth they eat through her entrailes and so she perisheth also N.B. Thus the young ones seem to revenge the death of their Sire the Male upon their Dam the Female As she destroys him in Coitu or Copulation for their Conception so they too preposterous to stay their full time in the womb destroy her in partu or in the Birth by breaking down the walls of their Mothers house to be gone before the due time for doing mischief which they begin at home against their own Mother but do carry it on against all mankind they can come at in their way N.B. Heredotus excellently observeth that the Vipers thus destroying one another was purposely ordered by the great God least those Venemous Animals should too much Multiply to the prejudice and damage of Mankind Therefore we see that all Beasts and Birds of prey are comparatively Barren bringing forth very few young ones whereas those that are prey'd upon are exceeding fruitful least the latter should be destroyed by the former Father Ambrose in his Hexameron calls the Viper Nequissimum genus Bestiae A most poisonful Destructive Creature Therefore both John Baptist and our Dear Jesus calls the cursed Pharisees a generation of Vipers Matthew 3.7 and 12.34 and 23.33 As if worse than the worst sort of Serpents seeing they pretended to be better Vipers Teeth are buried in their Gums so that one would think they could not bite thus it is with Hypocrites c. Yet Pliny affirms Viperarum Morsus sunt Insanabiles their bitings are incurable Lib. 11. Cap. 37. N.B. Mathiolus tells of a Country-man whom he saw who in his mowing of a Meadow happened to cut a Viper in two with his Sithe and thinking she had been quite dead he takes up with his hand that part which had her head But the inraged Beast shakes her head and miserably bites the Mower upon his hand and then leaps up to his Mouth as they commonly do into which she spewed out her poison whereof the man immediately dyed N.B. And Historians Relate in latter times How the Tartors dip their Arrows in the Venom of Vipers mingled with Man's blood whereby they became notoriously obnoxious and Mortal to the Christians against whom they warred All this doth plainly demonstrate how great was Paul's danger when such a mischievous Beast fasten'd upon his hand Yea those very Barbarians when they saw the Venemous Viper hang upon his hand they were so apprehensive of his danger that they looked upon him little better than already a dead man as those Israelites stung with the Fiery SERPENTS in the Wilderness without the appointed Remedy presently dyed whom vengeance would not suffer to live any longer verse 4. The fifth Remark is As gracious Souls may meet with very great dangers so the most great God doth most graciously grant them very great deliverances as he did here to his gracious Apostle not only from being drowned by the late Shipwrack but also from being destroyed by this present Viper N.B. The very light of Nature led those Barbarians to some Right Sentiments concerning Divine Vengeance especially of God's Revenging the Sin of Murder hence the Heathens call'd one of their Furies Tisiphon which signifies a Revenger
were sorry Gods that could not secure themselves from Rotting but must borrow that security from their Materials But God hath chosen a better Tree than the most durable Cypress even the Tree of Life that stands in the midst of the Garden of God Gen. 2.9 whereof to make this lasting Ladder that lasteth through all the Ages of the World Christ this Ladder is a Priest for ever after the order of Melchisedeck Heb. 7.24 He needeth no Successor and what need then is there of a Vicar of Christ as the Pope Antichrist will needs be stiled This Ladder hath lasted from the Foundation of the World Revel 13.8 being the Lamb slain from thence 1. In Gods Purpose 2. In Gods Promise 3. In the Faith of his People 4. In the Sacrifices 5. In the Martyrs from Abel to this Day Jesus Christ is the same Lamb and Ladder both yesterday to our Fore-fathers to day unto us that are now alive and for ever to all our succeeding Generations Heb. 13.8 this Ladder ever liveth to make Intercession for the Saints and to save them to the uttermost Heb. 7.25 to wit perpetually and perfectly so as none shall need to come after him for finishing his begun Foundation Christ is a Thorough-Saviour a Saviour in solidum not doing his Work to the Halves but wholly to the End of his Mediatory Kingdom when God shall be All in All 1 Cor. 15.24 28. Though this Ladder be ever Erected and so much Weather-beaten and ever used never useless nor laid by as other Ladders in some secure place for the Souls of Saints are climbing up and upon it Night and Day yet never doth it wear or need mending so 't is ever call'd newness of Life Rom. 6.4 Inferences very Remarkable hence are various The first is There be sundry sorts of Sinners such as either disuse or abuse this Ladder of Light Life and Love As 1. Some such there be qui in Gehennam aedificant as Tertullian's phrase is that instead of Building up to Heaven the Tower of Godliness Luke 14.28 do Build a pair of Back-stairs basely enough whereon to run down to Hell Oh Men Oh Women Oh Children which way are ye going or running Are ye ascending upward on this Ladder of Life and Salvation which is of Gods making Or are ye descending downward upon the Ladder of Death and Damnation which is of the Devils making As God said to the first Man Adam Where art thou Gen. 3.9 and to the Prophet What dost thou here Elijah 1 Kings 19.9 so should every one say to themselves to spare God the labour to their cost Where are ye Ave ye upon Gods Blessed Ladder ascending up towards Heaven or upon some base Back-stairs of the Devils descending down towards Hell 2. Others there be whose choice it is to lye along groveling upon the Ground being altogether Earthly-minded thinking themselves safe enough from going down to Hell and that 't is needless enough yea 't is too much to trouble themselves as Jeroboam said 1 Kings 12.28 with going upward Those terrigenae fratres have their Names writ in the Earth Jer. 17.13 and their Treasures hid in the Field Jer. 4.1.8 and are call'd the Inhabitants of the Earth Revel 12.12 Meer Earth-worms that load themselves with thick Clay Hab. 2.6 and strive with the Toads who shall die with most Earth in their Mouths having so much matters to mind on Earth as Duke D' Alva once said they have no time to look up much less to climb up to Heaven 3. Others there be as the Grashoppers that hop upwards a little two or three steps they may climb up this Ladder but fall down again He that endures to the end is saved Mat. 24.13 The Second remarkable Inference is If thou be not one that is posting down quick to Hell with Korah 's Conspirators Numb 16.30 who were all buried alive with their Cattel and Goods in the Pit but thinks thou art climbing upwards to Heaven then be well assured thou art upon the right Ladder as there be many false Christs Mat. 24.24 so there be as many false Ladders As 1. A Christ meerly within denying the Christ without who died at Jerusalem as some Quakers do Or 2. A Christ meerly without never minding a Christ within the hope of Glory Col. 1.27 as all Papists do who cry that Christ is in the Desert Mar. 24.26 that is in such an Hermitage or in such a Blind Chappel built in such a by-place to the Honour of the Lady of Loretto c. or on such a Cupboard or Altar as their Breaden God sometimes born up and down in a Box and worshiped by the common Catholicks or Chacholicks rather saying Lo here is Christ and lo there is Christ Or 3. Thy own Righteousness as all Justiciaries do thinking with the Spider to spin a thread out of thine own Bowels whereon and whereby to climb up to Heaven and so to have Arachnes's Motto mihi soli debeo I owe all to my self for my Salvation I need no other Saviour but my self as Greevinchovius the Arminian most Proudly Presumptuously and Prophanely answered the Apostles Question Who maketh thee to differ from another 1 Cor. 4.7 saying egomet meipsum discerno 't is I that make my self to differ from others Alas Mans Righteousness at the best is not a Ladder long enough nor lasting enough to transport us from Earth to Heaven For First 'T is too short Gods Precepts are exceeding broad Psal 119.96 but Mans Obedience is exceeding narrow there is no Man that sinneth not 1 Kin. 8.46 2 Chron. 6.36 Eccles 7.20 1 Joh. 1.8 10. save the Man Christ Jesus Heb. 4.19 1 Pet. 2.22 24. who is therefore the only Ladder long enough to reach Heaven And Secondly Mans Righteousness is too Rotten a Ladder in respect of Justification when we have done all we can we pay but our due debt we do but our Duty Luk. 17.10 and 't is no matter of merit to pay Debts Christ affirmeth that the Righteousness of Scribes and Pharisees which was the best fort thereof is but a rotten Righteousness and cannot convey the Soul safe to Heaven Mat. 5.20 we may not look for any back-stairs to Salvation Christ is the only Pontifex Maximus or the great Bridge-maker a Title which the Pope Antichrist assumes to himself who is indeed himself the Bridge that carries mover that great Gulph of the faln estate from Misery to Glory as London Bridge doth Travellers from the Burrough into the City bad Bridges have destroyed many persons Eusebius telleth how that evil Emperor Maxentius his Army were drowned by hasting out of the lost Battel over a false Bridge which he had designedly laid to entrap the Army of his Adversary Constantine the Great who then was his Conqueror I know not what harm hath been done to the Bodies of Men by venturing up Rotten Ladders upon the occasion of building Houses or pulling them down c. but sure I am unspeakable harm accrueth
Glory here in the Mount that they might the better stick to him in his Garden horror and hotter Services beside John was His Beloved Disciple and was charg'd with the Lord's Mother Iohn 19.26 27. After these three Antecedents follow the substantial part or relation of Christ's Transfiguration or Transformation as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly signifies which was not done by any change of his natural form shape or stature of Body but by an alteration of the natural obscurity of his flesh that had comparatively no form nor comeliness c. Isa 52.14 53.2 into a most glorious glittering splendour and majesty flowing from the indwelling of the God-head in him Col. 2.9 This was no Metamorphosing his flesh into a Spirit or his Humane Nature into Divine for all the Lineaments and Proportion of his Body and the Figure of his Face so familiarly known to his Disciples still remained but this was an Adventitious Glory wherewith He cloathed himself as he Prayed laying aside for a while the Form of a Servant and putting on the Form of God Darting forth some Beams of his Deity far transcending That when He walk'd as lightly as if he had been but a Spirit upon the Waters Mat. 14.26 The Agility of his Body was shewn there which made his Disciples mistake Him for a Spirit and the lustre and clarity of it here 1. In his Countenance which shone as Moses's had done but far short of this when God gave to his Face something of his own Glory Exod. 34.19 as bright as the Sun in his Strength which is an higher splendour than that the Old Testament puts upon him Dan. 10.6 where his His Face was as the Appearance of Lightning and Hab. 3.4 His brightness was as the light c. And 2. In his Rayments which the splendour of the rest of his Body below his face did penetrate and gave to them this Glorious Tincture so that they became white as the Light or Snow glistering and sparkling as Stars and casting forth flashes of lightning infinitely beyond the Art of the most exquisite Fuller in the World Here Christ shews himself in such Glory and Majesty as He will Appear in at his Second coming to Judge the World and as the Glorified Saints are cloathed with when made like unto his Glorious Body here Phil. 3.21 Mat. 13.43 They shall shine as the Sun c. Their Garments shall be white and shining Rev. 19.8 like those Angels appear'd in Mâ—â— 28.3 Mark 16.5 Luke 24.4 John 20.12 Now this Beam of Deity put forth â—â—re did demonstrate to his Disciples that He could with all this Glory and Power easily have rescued himself out of his Crucifiers hands a tast whereof knock'd them down John 18.5 had he not Voluntarily given up himself an offering for Sin a Ransom for the World Having gloss'd upon the Substantial part of this History of Christ's Transfiguration after the first Circumstantial part to wit the Antecedents thereof I come now to the second Circumstance the Concomitants of it which are three in number 1. Christ's Companions in Glory 2. Peter's Extasie and Advice 3. The bright Cloud and the Divine Voice out of that Cloud First Of the first of these His Companions in Glory The 1st Remark whereon is Moses and the Messias meet together in the Mount as familiar Friends to demonstrate how the Accusers of Christ were notorious lyars in charging him with his breaking Moses's Law making him a frequent Transgressor of it therefore did Moses correspond with him to confute the Jews Blasphemies against Him The 2d Remark is Together with Moses appeareth Elias also who was most zealous likewise for the Law and the most eminent among the Prophets as Moses was the first Law-giver so Elias was a fervent Law-Restorer He came here into this Sacred Synod to testifie that Christ was neither against the Law nor against the Prophets as his Adversaries did Impeach him but came indeed for no other end but to fulfil them Mat. 5.17 c. The 3d Remark is Those two Candidates of Immortality as the Antients call them were the rather appointed for this witnessing work because the People had said of Christ that he was Moses or Elias they two appear here distinct from him to shew He was neither of them They but Servants He their Lord and Son of the living God as Peter had truly professed The 4th Remark is Moses the first Prophet of the Jews and Elias the first Prophet of the Gentiles Luke 4.26 must be the Celestial Witnesses of Christ's Glory as his Disciples were of the Terrestial Ministring here to their Master who now appeared glorious so must have some glorified companions both as best comporting with Christ's Grandeur being a Representation to the Life of his future Kingdom which should consist both of Jews and Gentiles Represented by these two Prophets of both and for a Testimony to the truth that the Apostles might not judge this a phantasm only The 5th Remark is These two Heavenly Witnesses appeared also in Glory having put on a Celestial splendour for Honouring their Lord's Person and Prefence the more even that Glory which they shall possess fully at the Resurrection of the Just which they had not yet attained unto Phil. 3.11 Heb. 11.35 39 40. but which was for Present lent them by a Divine Dispensation yet was this their Glory far lesser than Christs who now shone as the Sun among Stars 1 Cor. 15.41 The 6th Remark is The Discourse in this Sacred Synod was about Christ's Departure or Decease Luke 9.31 what He was to Suffer at Jerusalem and then enter into his endless Glory This Discourse may well be supposed to be long for this Transfiguration lasted all the night seeing it is said Luke 9.37 It came to pass the next Day when Christ and his Disciples were come down c. Those Consorts of Christ did discourse upon his Exodus Greek which we read Decease alluding to Israel's Exodus or Departure out of Egypt which was the beginning of their Liberty So Death call'd a Departure is a passage to Glory and seeing Christ's Resurrection and Ascension were his Exodus too this might lengthen the discourse as well as shewing His Sufferings were prefigured in the rites of the Law and predicted in the Oracles of the Prophets Christ being the Accomplishment of both The 7th Remark is Those two Consorts of Christ did appear here in this Colloquy in their Real Bodies and no Phantasm or Extatical fiction or a Vision of two Angels personating those two Prophets Because 1. 'T is not God's Method to confirm the truth with lying Fictions 2. These two Prophets came to confirm the Doctrine of the Resurrection both Christ's and Ours which they could not properly have done but with their own true Bodies brought with them And 3. Both their Bodies seem to be preserved by God himself from Putrefaction for this very Personal Apparition for Eliaâ—'s Body was rap'd up into
Heaven in his Translation and there was kept alive so might come alive to attend upon the Lord of Life here nor need we doubt it concerning Moses though there be more difficulty herein than if Enoch had been the Associate in his stead for though Moses was not Translated as they were yet God himself became the Sexton to Bury Moses Body Deut. 34.5 6. and as God could embalm it as well as Bury it beyond all the art of the Egyptians to secure it from putrefaction so could he raise it up and restore it to his Soul both Lively and Glorious that He might serve Christ's Glory here This is rendred the more probable from the Devils contending to catch Moses's Body out of Michael's hands Jude v. 9. and Josephus says He was translated as Enoch and Elias were The Second Concomitant Circumstance is Peter's Extasie and Advice which hath its Remarks also The 1st Remark is The Occasion hereof which Luke relateth thus while Christ was Praying Peter James and John became heavy with sleep but being awakened undoubtedly by the Voices of them that carried on the Conference in this sacred Synod as above they all Beheld the Majesty and Glory of Christ they were all affrighted Mark 9.6 Mat. 17.6 no doubt but such an unexpected and unwonted Apparition of their Lord 's wonderful splendour while in the form of a Servant must needs astonish them for though they were Refresh'd and Ravish'd with this Glorious Vision they were not Transformed with their Master as being but mere Mortal Men so incapable of such Glory and they must know the Glory of Christ and Preach it to others before they may experience it in and upon themselves N. B. Note well Beside this shews that only those Souls which are awakened out of the sleep of Sin can behold Christ's Glory as the Disciples here The 2d Remark is The sight of Christ's Glory and that of Moses and Elias was such a blissful sight that it drives Peter into a plain Rapture or Extasie Abaz was bid to ask a sign either in Heaven above or in the Earth beneath Isa 7.10 11. God gives the Disciples such a sign unasked in bringing Elias from Heaven above and Moses from the Earth beneath though the Scribes c. asking a Sign had none granted them this Amuzed and Amazed them insomuch that Peter was so intoxicated with these few drops of Coelestial Glory that he neither wist what to say Mark 9.6 nor what he said Luke 9.33 The like effect had Paul's Rapture upon him saying Whether in the Body or out of the Body He cannot tell God knoweth and again He cannot tell 2 Cor. 12.2 3. Hence note Coelestial Glories are incomprehensible c. The 3d Remark is So refreshing and ravishing was this glorious Vision to the Hearts of those Disciples that they could have been content with the continuance of this present Joy upon condition they never went lower down upon the Earth nor higher up to Heaven to enjoy there their Lords Joy 'T is good being here saith Peter for them all And if it be so good to have the lower Ravishments and Transfigurations N.B. Note well How much better will it be to inherit Eternal Glory where not only Moses and Elias shall appear in Glory but all the glorified Saints and glorious Angels shining forth with the Glory of the Holy Trinity above all oh how good will this be where all good will be found and no evil Peter was quite dazzl'd with the foretast of Heaven and so transported that while he talks of one Tabernacle for his Master one for Moses and one for Elias yet never thought of one for himself no He can be so content with this as to lye out of Doors himself waiting as a Servant upon his Master without doors in the Streets nay I had like have said as a Drunken-man heeds not to lose his Garment or to lye out of doors during his Inebriation the least degrees of Glory is satisfactory The 4th Remark is Though this Advice of Peter had a good Affection and Intention in it yet was it at the best but unadvised advice from an honest meaning man we may say of it as Hushai said of the good Counsel of Achitophel His Counsel was not good at this time 2 Sam. 17.6 7. for had Christ taken Peter's Counsel then had he not gone to Jerusalem so should have declined Death whereby Life and Immortality was brought to light unto the Saints 2 Tim. 1.10 Thus had Peter made but had provision both for himself and us nor had it been good for Moses and Elias to have been detained from Mansions of Glory for a poor Tent or Cottage of Peter's contriving Nor had it been good for the other Disciples left below had Christ and they staid in Tabernacles above 'T is too narrow a Nature in Peter or any other when he thought it was now well with him not to take care of but to neglect the weal of others to say nothing of Peter's providing no better for his Lord than for Moses and Elias his Servants whom he had heard confirming Christ against his Passion 'T was but six days before this when Peter was call'd Satan by Christ for such Carnal Counsel as this The 5th Remark is That in Coelestial bliss the glorified Saints shall know one another It may justly be wondred at how Peter c. came to know Moses and Elias whom they had never seen before Some say They knew them by their Pictures delivered by Tradition from Age to Age Theophylact rejects this conjecture saying to draw Pictures of Men was then held Unlawful More probably do they say that think they were known by their conference with Christ who might call them by their proper Names c. but that which is more likely is this was done by Divine Revelation through the Glory that was upon them which did thus far Illuminate the Disciples Eyes and Vnderstandings as to know them whence Ambrose concludes We shall know one another in Glory The 6th Remark is Eveâ— a good man may fall under mistakes and not know what he says as Peter in his saying Master it is good being here c. His words had love Amazement and Fear in them 1. His love to his Lord when he heard in the conference how Christ must go to Jerusalem and suffer death there though he durst not Rebuke his Master c. as Matth. 16.22 but comes smoother off here saying Lord if thou wilt Mat. 17.4 c. referring the matter to his Masters mind Yet was this but blind love of the same alloy with the former opposing God's Decree and the Worlds Redemption 2. His Amazement stupify'd him And 3. His Fear made him say oh Master this Mount is an high secret secure and a pleasant place here we have two Mighty Men with us Elias that commanded fire out of Heaven c. and Moses who entred into the Cloud in Mount Sinai c. as if he had