of Jew and Gentile c. The Ancients say that this Transfiguration falling out after six days doth signifie that the World after the Rabbinical Notion shall lase only six days or six Ages to wit six thousand years and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages then comes the Sabbath c. but the more solid sentiment is this that seeing Christ had been before Preaching the Doctrine of the Cross after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross intimating hereby that it should last but one week or six days then a Sabbath or Resting day would come which would both end their calamity and turn it into Glory c. This notion concurs with Luke's eight days likewise for the Jews call that space betwixt Sabbath and Sabbath eight days John 20.26 including the two terms or extremes with the six The 2d Remark is The Place Where 'T is call'd an high Mountain in General yet not named by any of the three Evangelists in particular but old Tradition and Common Consent call it Mount Tabor and Peter who as one of the Persons present upon it calls it the Holy Mount 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him c. upon it as that Mount Horeb was call'd Holy ground Exod. 3.5 because a beam of Divine Glory was displayed upon it Christ might have been Transfigured in a Valley had it so pleased him but when he had any special work to do we frequently find his going up into a Mountain N. B. Note well To Teach us Heavenly mindedness and that our Hearts should be lifted up from a low lowring frame if we expect to see our Saviour in his Glory c. Luke lets us know the causes of his going up thither 1. That He might Pray in Private for the more secret that Prayer is the more sincere and fervent it is also and 2. That as he Prayed he might be Transfigured Luke 9.28 29. to shew how Prayer is an Heart Transforming Duty when rightly performed Many Gracious Souls have had their Holy Raptures in Prayer and have been piously transported beyond and above themselves Thus Peter while he was praying had his Trance and â—ision Acts 10 9 10. And our Lord here Prayed that he might put forth a specimen of his glory while in his Praying work The 3d Remark Concerning the first remarkable Circumstance the Aâ—â—ecedents of his Transfiguration is The Spectators and Witnesses thereof and those were three God never starves his Truth for want of Witnesses especially the Truth of the Glory of his Transfiguration The Law of Moses required that at the Mouth of two Witnesses at the least or at the mouth of three every matter should be established Deut. 19.15 17.6 Mat. 18.16 2 Cor. 13.1 1 Tim. 5.19 Heb. 10.28 but that there might be Testimony enough and by way of Redundancy here is a double three of Witnesses of this glory not unsuitable to that in 1 John 5.7 8. There be three that bear Record in Heaven and other three that bear Record on Earth concerning Christ's future Glory so concerning this present Splendour and Majesty there were three witnesses from Heaven to testifie that Jesus was the Son of God 1. God the Father speaking these words out of the Cloud 2. Moses and 3. Elias to be discoursed upon afterwards But those three upon Earth were Christ's three Disciples The Multitude must not behold this glory nor all his Disciples for He manifests himself to whom he pleaseth John 14.22 and calleth up to him whom he will Mark 3.13 He would not use all his Servants alike familiarly but these three Peter James and John must have most intimacy with him in his Secrets For 1. Peter had newly witness'd a good Confession Mat. 16.16 c. was bold as well as old had his name changed from Simon to Peter or Cephas which signifies a Stone or Rock Mark 3.16 John 1.42 and no doubt but He with these his two Partners brought in more Disciples to Christ than the other of the twelve Apostles therefore is he made a witness in the Mount 2 Pet. 1.16 17 18. of Christ's Glorious Transfiguration 2. So was James the Son of Zebedee John's brother whom Matthew and Mark placeth before John though Luke nameth John before James and he is styled John's brother to distinguish him from that James call'd the less the Son of Alpheus Mat. 10.2 3. Mark 15.40 because he was less in stature or younger and the reputed brother of our Lord Gal. 1.19 as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus John 19.25 Sister to our Lord's Mother Which Kinsmen the Jews commonly call'd Christ's Brethren Mat. 12.46 c. This James the greater or elder is admitted here as a Witness of Christ's Glory because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood Acts 12.2 This man was most Eminent among the Apostles therefore did Herod envy him the more so drank he first of the Cup spoken of Mat. 20.20 21 22 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory And so 3. His Brother John must be a spectator of it also for Christ had put the name of Boanerges upon those two Brothers as he had chang'd Simo's which he did not to any of the other Apostles calling them Sons of Thunder this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 with 19.27 35. And He who fled away naked Mark 14.50 some Antients say but amiss was this John being yet young who had the longest life after and survived all the Apostles and so was to transmit this Testimony of Christ's Glory Vivá voce to the following Age. In a word these three Disciples Peter James and John were the first that were called at Christ's first entrance into his Publick Ministry Mat. 4.19 21. Acts 1.21 22. Not to saith for they had believed in Christ before by the Baptist's Preaching John 1.37 though they did not cleave close to him till then but called out to office to be first his Disciples and after sent out as his Apostles and to those three only did Christ give three new names as before Mark 3.16 17. to shew that these three were designed for greater Matters and Mysteries and therefore were they most familiar with their Master whom He oft took apart from the rest as 1. He suffer'd no man to follow him save Peter James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter Mark 5.37 38 39 c. 2. Those three are the only Witnesses of Christ's Agony in the Garden Mat. 26.37 And therefore 3. Were they admitted to behold His
Disciple fondly Forecasts to lay up a Stock before hand that he might have something to live upon after his Lords Death c. Christ Crosseth the Traitour in his covetous Concupiscence of fingering such a Sum and Patronises Mary's Act in Anointing him who was the Christ which signifies the Lord 's Anointed Isa 61.1 Luke 4.18 and Acts 4.27 and Acts 10.38 saying the Poor ye have always with you c. John 12.7 8. To give unto when you please Alluding to Deut. 15.11 Now Christ staying at Bethany a day or two the fame of his coming thither did Revive the fame of Revived Lazarus hereupon many People do the Pharisees what they could to the contrary came thither not only for Jesus sake only but to see Lazarus also c. ver 9. N. B. That they might fish something out of him concerning the future Estate of the Dead though they lost their labour herein and though we find not they asked Lazarus any Questions where his Soul had been while his Body lay in the Grave which Austin saith was in Manu Dei in the Hand of God not in Purgatory as Papists say for they send none thither by their own principle but Men of Middle-make betwixt Just and Vnyast Now â—azarus was None such but a very good Man and so beloved of Christ Yet many of them leaving the City believed in Jesus ver 9 11. This made the Sanhedrim mad therefore out of their Outrage they consult to kill Lazarus because by his means of being Raised to life the Honour of the Messiah was much more promoted to their own great Regret and Grief N. B. Note well Oh! How were those Outrageous Wrotehes Transported to take up Arms against Heaven it self in seeking to kill a Man only because God had made him alive Though they were thus driven by the Devil to Resolve the Ruine of Lazarus at this time yet as Epiphanius saith he lived 30 years after this as a Monument of Christs Miracalous power and as a Trumpet of his glory long after Christ's Death Resurrection and Ascension But these Malitious mad-men Envy all this while feeding upon their own hearts because they could not come at their killing purpose nor suppress the Truth meet with a worse Provocation than ever before to wit Christs Riding in Triumph from Bethany or Bethpage to Jerusalem Maugre all the Malice of Angry Men and Inraged Devils This is Recorded by all the four Evangelists John 12.12 to 2â— Luke 19.29 to the end Mar. 11.1 to 11. and Matth. 21.1 to 17. N. B. Note well There were two Special Times wherein Christ put forth some Beams of his State of Exaltation in his State of Humiliation the one was at his Transfiguration and the other was at this Triumphant Riding The first was private before no Witnesses save Peter James and John who only of Terrestial Persons beheld the Dazling glory of Christ upon Mount Tabor as before in its place But this his Rideing in Triumph to Jerusalem had many some Authors say even Three Hundred Thousand Witnesses crying Hosanna that is the Lord save us to him after the Solemnity of a King and as the Son of David c. The nearer Christ came to the appointed Hour wherein he resolved to lay down his Life the more Magnanimity he putteth forth and meets Death in the very face like the Captain of our Salvation though perfected with Suffering Heb. 2.10 And the more doth he Reveal himself to be the Messiah that was promised in whom all the promises as well as the Types and Figures of the Law were Accomplished And least the Nature of his Kingdom should be mistaken to be Temporal and of this World He Rides not here in any pompous Grandeur upon a Stately Palfrey as Alexander Julius Cesar c. did in a most Splendid Lustre and glorious Equipage but he to Evidence he was no Earthly potentate Rideth here upon a Silly Ass without any Pomp or Splendour not only to shew that his Kingdom was of another World but also to Comfort the poorest and to teach us Tolerance Humility and Patience He Rides here like a poor Man sitting upon a Beast of Burden and that not his own but borrowed while he Rode in Triumph to Jerusalem as Sions King foretold of him Zech. 9.9 This borrowed Beast that bore him was of small Value having no costly Saddle or Stately Trappings to sit upon but only common Garments cast over his Back nor had he any Yeomen of the Life-guard to Attend him only the Common People so that this Poâ—r-port in all its Circumstances seemed Contemptible Yet all this was for our good behold thy King cometh unto thee c. thus poorly Accommodated though Lord of all Acts 10.36 and Heir of all things Hebr. 1.3 Yea King of Kings Revel 19.16 Yet became he thus poor to make us Rich 2 Cor. 8.9 And though here he appeareth but a poor King yet herein he putteth forth six several Demonstrations of his Divine Power N. B. Note well as 1. That he knew there was such an Ass with her Colt 2. That he sent for them 3. He foresaw the Owners would question the Messengers 4. That he professeth himself the Lord of them 5. He could tell the Masters would send this Lord what he sent for and 6. That all were accordingly done as he had said Mathew mentions both the Foal and the Dam as Zachary doth intimating his Riding upon them both sometimes on the one and sometimes on the other seeing both of them had Garments spread upon them from whence some of the Antients say that by the Ass is understood the Jews laden with the Law and by the Colt the Gentiles that wandred whether they would an untamed People but seeing Mark Luke and John mention only the Colt and it would seem Ridiculous so to change his Beast in Riding so small a Journey therefore the more received Opinion is that he Rode only upon the Colt to which the Ass was yoaked and this Colt was whereon never Man Sat as if he had been Destinated to this very purpose for such Animals as have not been soyled in Humane Services were wont to be applyed to and employed in the most Sacred Services And this might the better convince the most stubborn Jews concerning the Kingly Office and Power of Christ seeing it could not be done without a Miracle that an untamed Colt should quietly carry Christ who was the first that Backed him N. B. Note well But who is it And what is it That this Lord of Beasts and Hearts cannot Tame when he gives out his Mandamus and undertakes the Management thereof c. Here the Multitude are also moved to do Honour to the Messiah in Despight of the Sanhedrim's Threatning Excommunication John 9.22 as to a King whose passage is Beautified with Rich Hangings rare Flowers and Rowzing Acclamations here this People give him the best of their best Congratulating his coming to the Passover in their Capital City
yet hath he promised that his own Arm should bring Salvation when neither the Arm of a Man can or of an Angel doth it Isa 51.18.59 16. 63.5 2dly May we be but found in Union with Christ then are we in League with Angels and that Angel which kept fallen Adam from returning into Paradise with a drawn Sword in his Hand shall be Reconciled to those that are renewed by the Second Adam and all the Angels shall be imployed to Roll away the Tomb-stones of the Saints and to remove the Mould that is laid upon their Bodies or Bones and will gather them from all the quarters of the World Mat. 24.31 and shall hand them into a better Paradise than that which Adam lost 3dly God makes his own Use and Works his own Glorious ends by all sorts of his Creatures according to his own pleasure He makes use of wretched Miscreants to Crucifie Christ of two good Men Joseph and Nicodemus to Bury him and of an Angel to Roll away the Stone at his Resurrection The only Wise God Acts several Ways by several Instruments and all according to the Counsel of his own Will The Third Antecedent was the Approach of Holy Women to see into the Sepulchre and Imbalm Christ's Body with sweet Odours probably not knowing that Joseph and Nicodemus had done it before them or however being Ignorant that God would not suffer his Holy One to see Corruption These Women Matthew names Mary Magdalen and the other Mary the Wife of Cleophas the Mother of James the less and Joses and Sister to the Virgin Mary Mark adds Salome to the two and Luke adds Joanna but John names Mary Magdalen only as being the most notable the ringleader of the rest and having the largest love to her Lord Luke 7.47 She laid out the most Money for the Imbalming Ointments yea most early stirring both to come from Bethany and to call out the other Women from their Homes c. which might take up all the time betwixt its being very Dark and the Rising of the Sun and which well considered will reconcile the differing terms that the Evangelists express the time of their coming to this Sepulchre-work They came to see what the Pharisees had done to the Lord's Body the Day before hearing they had been tampering with Pilate c. not knowing what was done for as they were in the Way thither their thoughts were only troubled about rolling away the Stone but not a word of who shall remove the Watch or who shall break open the Seat for us When the Women came to the place they find all those Remora's both those thought on and those not thought on removed the Watch was fled being frighted away by the Earth-quake fearing to be buried Alive as Korah's Conspirators were while they watched the Buried Body of Christ least his Disciples should steal it away The Imperial Seal they find broken up and the great Stone rolled from the Door by glittering and glorious Angel whom they saw sitting upon the Stone on the Right Hand of their entering in and when they were entered into the Sepulchre they saw another Angel both which told them that the Lord was Risen before they reached the place c. thus Matthew and Mark who speak but of one Angel may be reconciled to Luke and John who speak of two the two other Evangelists thinking it enough to mention that principal Angel only which some suppose to be Gabriel that brought the first Tidings of the birth of Christ Luke 1.26 c. who spake most to these Women and because they assumed the Bodies of Young Men seeing Spirits are Invisible therefore are they called so This History teacheth these remarkable Mysteries 1st The Battel saith Solomon is not alway to the Strong Here the weaker Sex Women excel the stronger Sex Men Not only in so much as Mary Magdalen and the other Mary Salome and Joanna stick close to Christ Living and Dying and when Dead too so that as 't is said of Boaz Ruth 2.20 they lest not off to shew kindness to Christ both while he was Living and when he was Dead whereas his Men-Disciples became Cowards and hid their Heads in Holes not daring to own him now either Living or Dead But also when those desperate Roman Souldiers ran away as Dastards being daunted at the terrour of the Earth-quake and with the splendour of the Angel Even then those Holy Women dare stand it out in their Attendence upon a Dead Saviour and like true Daughters of Faithful Sarah They are not afraid with any Amazement 1 Pet. 3.6 2dly 'T is Prudent Piety so to moderate our outward expressions of our Inward love to and zeal for Christ as not to neglect any known commanded moral Duty Thus these Holy Women dare not neglect the sanctifying of their Sabbath but stayed till the Duties thereof were ended before they came forth to Imbalm Christ's Body They began not their Preparations till in the end of the Sabbath Mat. 28.1 whereas those Priests who had so oft accused our Lord falsly for a breaker of the Sabbath do not stick to do servile work on their Holy Sabbath-day in going to Golgotha to make Christ's Sepulchre sure Sealing the Stone and setting a Watch Matth. 27.62 66. And now on that Day they seemed to Dance upon his Grave as thinking themselves cock-sure of him Though but a little before this they pretended great Respect for the Sabbath in not permitting the Bodies of Christ and of the Thieves to Hang on the Cross upon that Day for fear for sooth of polluting it John 19 31. c. yet now themselves do pollute it by doing this drudgery work 3dly So Gracious is our God as he is pleased to pass by our well-meant weaknesses when he Heart is sincere and upright as in those good Womens preparing sweet Spices for Imbalming Christ's Body which was a superfluous zeal and whereof there was no need nor use yet God Accepts of the Will for the Deed and 't is Recorded for their Eternal Honour These Three Antecedents are the Introduction of that most prodigious Act of Christ's Resurrection the precise Time or Hour wherein he Rose is unknown as Jerome saith to all Men for none of all the Evangelists make any mention of the moment thereof only they give an Account that Christ was Risen before those Holy Women were got to the Sepulchre for when they entred in they sound not the Body of the Lord Jesus Luke 24.3 and the Angel told them about the Rising of the Sun He is Risen he is not here Mark 16.2 6.9 Mat. 28.6 So that it may undoubtedly be affirmed that our Lord Rose as these good Women were in their way to the Garden the Sun of Righteousness arose about the time when the Sun of the Firmament was preparing to Rise and to come out of his Chamber Mal. 4.2 Psal 19.5 And his Resurrection must be in the midst of the Earth-quake which opened all
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the 〈…〉 and for the future So Christ gave this of his going before 〈◊〉 into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâ—â—â—â—â— â—8 and 〈…〉 As God's Toâ—en was made good to Moses upon Mount Hâ—â—â—â—â— so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉 Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey 〈◊〉 Jerusalem and Jâ—â—â—â— had indeed much precious Seed sown in them but they both did prove a very 〈◊〉 Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ— and in the Viâ—â—â—â—s of Red Wine Rev. 1 1â— Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉 so â—â—â—â—d Matth. 4.15 The Voice that was heard in the Temple 〈◊〉 â—ino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tâ—â—â—â—â—â—â—â—ious in Hebrew The 3d. grand Remark is the Beisâ—◠〈…〉 Christ appeared here in Galilce These are named John â—1 2 Simoâ—â—â—â—â—â— Thoâ—â—â—â— call'd Didiâ—â—â— Nethaniel of Canaâ—â—â—â— Galilce whom some suppose the some with 〈…〉 the two Sons of Zebedâ—â— James and John and other two Disciples not â—aâ—â—â—d 〈◊〉 yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ— came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the 〈◊〉 Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. â—â— And thoâ— these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
calls young men 1 John 2.13 14. But the Three are the Fathers whereof there is the fewest number such as beget Souls to Christ Both these latter Christ calls his Sheep yet of a differing degree Note And this Title of Sheep sheweth that Christians must not be ravenous as Wolves not biting as Dogs not crafty as Foxes not dirty as Hoggs not haughty as Horses not stomachful as the Whale c. but meek gentle innocent simple c. as Sheep Note And Christ puts the possessive My to all the Three intimating I have Redeemed them with my Blood I love them and take care of them therefore Peter must be a Pastor to them not an Impostor or Tyrant to Rule over them with Rigour and according to thy Carnal Reason But if I be dear to thee let them be dear to thee also seeing they are dearest of all to me Shew now the love of thy heart to me by the labour of thy hand to them Note Peter was grieved to be ask'd the same Question thrice as if his Lord did suspect his sincerity or did foresee another future fall But by his former he had both learnt more modesty and unlearnt self-confidence thro smarting experience so that he dare no more presume but cautiously commit himself to Christ's Omnisciency who knew what he was and what he would be better than himself None of us should be grieved to be ask'd or to ask our selves Do we love Jesus Christ three times over We are Anathema'd if we do not 1 Cor. 16.22 In the next place Christ confirmeth the truth of Peter's Answer and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him verse 18 19. Peter had presumed before that he could die for Christ but he was then not able chusing rather to deny him by fear than to die for him by love the reason was Christ must die for Peter c. before Peter can be inabled to die for Christ His Humane Temerity was preposterous in daring to say before that he could lay his Life down for his Lord when Divine Verity had decreed another order that is Christ must lay down his life first to purchase a power of perseverance for Peter c. And this being now done Peter may now truly assume such a power of dying for Christ and not falsly presume it as he had done before Christ's death c. Christ now having dispatched his discourse concerning Peter then begins that concerning John occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die verse 20. Behold what a great change was here in Peter who before durst not ask Christ concerning Judas John 13.23 but beckoned upon John to ask him verse 24 25 26. Now he dareth to ask his Lord concerning John whether he might glorifie God by Martyrdom also verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering now 't is the great End both of our Creation and of our Redemption to glorifie God 1 Cor. 6.20 and Rev. 4.11 And such as so honour God he will assuredly honour them 1 Sam. 2.30 As Martyrdom is the lowest subjection that can be paid to God so it is the highest honour whereof Peter thought John more worthy of than himself and should not the beloved Disciple have the honour of Martyrdom as well as himself he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom Christ turns short and sharp upon Peter for this over-curious Inquiry saying If I will that he tarry till I come what is that to thee follow thou me Verse 22. that is look to thy self and trouble not thy self about others He shall live till I come to take vengeance on the Jews City Temple c. but thou shalt be Martyr'd by the Jews before the Destruction of Jerusalem and die the death of the Cross as I died therefore saith Christ here follow thou me as he had said to Peter before Thou canst not follow me now but thou shall follow me hereafter John 13.36 37. to wit in the same kind of dâ—â—th Here Christ reâ—â—â—ds Peter of the discourse then intimating as I truly foretold thy thriee denying me then c. so now I as truly foretell thy following me in Martyrdom therefore prepare for it c. As to John's tarrying c. I refer the Reader unto the last end of his life who was the longest liver of all the Apostles c. Now come we to Christ's Eighth Appearance in the Mount of Galilee as before by the deep Sea in the same Country which Matthew only relateth at large Matth. 28.16 c. wherein there be also many famous Remarks to be well observed As 1st The Time when It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth before he ascended into Heaven For the first first-day he appeared five times to wit upon the day of his Resurrection The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed c. Luke 24.33 34. Then the second first-day to Thomas c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee and now upon the fourth first-day he appeared again to the Eleven c. upon this Mountain of Galilee Note Thus it farther appeareth that our Lord did not constantly converse with his Disciples c. partly because they poor mortals were not capable of his continual presence in his now Immortal State and partly that his so long absence from them betwixt one time of his Appearance and another might make them long the more for his Renewed presence the worth whereof they were taught by the want of it He mostly appeared to his Apostles by the Interval of seven days Note Nor only to teach them that it was his pleasure to establish the Eighth day or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth but also that when the Seven days of this our Mortal Life which is but seven Years in Law are expired then cometh the Eighth day or the beginning of the Eternal Sabbath in Heaven and then shall we see our sweet Saviour standing upon the Shore of Glory even as he is 1 John 3.1 2 3. Until then we cannot have a perfect sight of him The 2d Remark is The place where it was in the general in Galilee and in particular in a Mountain of Galilee what Mountain this was is not mentioned but supposed to be Mount Tabor the same place whereon Christ had given to Peter James and John a foretast of his future Glory in his glorious Transfiguration Matth. 17 4 5. Note The Lord often manifested his great Grace on a Mountain as there and here his great Glory not only for secret
communion with his own Servants in such retired Apartments but also to teach them sursumcorda that their hearts should be lifted up from the low Valleys of this lower World towards the Everlasting Hills of the higher Heavens Both this Place and this Time were appointed by Christ himself as well when as where Jesus had appointed them Matth. 28.16 Though it be not expresly and particularly Recorded in the general only the Disciples were told that Christ would meet them in a Mount of Galilee after his Resurrection Matth. 26 32. Mark 13.28 and 16.7 c. and they were commanded to go into Galilee Matth. 28.10 and they go thither in order to have this Eighth Appearance verse 16. Note Now had they not known both Time and Place we may justly wonder how Peter durst venture to go a fishing in that Sea of Galilee John 6.1 and to draw six other Disciples along with him to that work lest he and they should miss meeting with their Lord then and there seeing such a miss as that they all knew had been very costly to Thomas before but their knowing when and where was a Salvo to that fear The 3d. Remark is The Persons to whom this Manifestation was made Matthew mentions only the Eleven Disciples Matth. 28.16 But as he is brief in repeating Christ's many Appearances to his Disciples mentioning only this one of their meeting him on this Mount of Galilee which was the main solemn and appointed meeting as John only mentions that meeting at the Sea of Galilee all the other meetings being supplied by the other Evangelists So is this Evangelist short in relating the Persons naming only the Apostles as Principals but probably there went along with them the Seventy two Disciples and many more Believers who were all desirous to see the Lord. Note Especially if we refer that Relation of Paul He was seen of more than five hundred Brethren at once 1 Cor. 15.6 be referred as some Learned Men do with great confidence to this very Time and Place For Mary Magdalen being bid Go tell my Brethren John 20.17 There is no doubt but all these he accounted his Brethren and such as long'd to see their Elder-Brother Christ The 4th Remark is The manner how the Master manag'd this his Eighth 〈◊〉 fâ—station Here again our Lord consecrates the Fourth Time this New Christian Sâ—◠〈◊〉 in holy Exercises c. For supposing that all his Brethren Disciples came out of Jâ—â—â—â— and all out of Galilee where he had many more resorted to this Mount of Vision◠〈◊〉 not at all to be doubted but that he Preached to this Confluence of People as he 〈◊〉 done to the Multitude that Golden Sermon on the Mount which Matthew mentions 〈◊〉 large in his 5th 6th and 7th Chapters speaking to them now the things concerning his Kingdom as we are assured from Acts 1.4 Thus this New Sabbath was sanâ—â—â— fied c. Inferences hence are 1. Our Lord is never worse than his word but often better than his promises He had promised to meet them in Galilee There shall ye see me Mâ—â—â—â— 16.7 And though he had met them twice before in Judea which was more than 〈◊〉 had promised yet now again he meets them at the time and place appointed also 〈◊〉 Galilee not shuffling them off to be satisfied with those in Judaea He is faithful 〈◊〉 performing as well as merciful in promising as his Love moved him to make 〈◊〉 promise so his Truth binds him to perform it He will do it because faithful 1 〈◊〉 5.24 2 Tim. 2.13 and Rom. 4.20 He will perform with his hand what his mouth 〈◊〉 spoke and do as he says They shall meet their Lord who promised it and not 〈◊〉 with a disappointment 2dly 'T is a blessed frame to be willing to wait upon the Lord at such times 〈◊〉 places as he hath appointed Let the Lord manifest himself to us as he pleaseth 〈…〉 our duty to attend those means and meetings that are of his own appointing in so â—â—ing we may meet him and he us as here The Lord loves the Assemblies of Saints 〈◊〉 87.2 and he will draw nigh to us in mercy if we draw nigh to him in duty Jam. 3dly 'T is not enough to see Christ once but we must long to see him often The Disciples had seen him twice or thrice before this yet long to see him again in 〈◊〉 hereunto they went away from Jerusalem into Galilee a long Journey to this Mounâ—â—â— Galilee signifies as before Transmigration or passing away We may not grudâ—â—â— take long Journeys to pass away from City to Countrey yea from one Countrâ—◠〈◊〉 another that we may see the Lord whom we cannot see too often either in the 〈◊〉 or in the Countrey We still have new doubts as they had to be done away by 〈◊〉 New Appearance The Ninth Appearance of our Lord was to James this was Recorded only by Paul 1 Cor. 15.7 and not by any of the four Evangelists nor is the time place or manner mentioned any where but 't is supposed this was not done in Judaea before the Apostles went away from thence into Galilee but after their Return from Galilee thither Note This James was not the Son of Zebedee who was slain by Herod Acts 12.2 but the Son of Alpheus call'd James the less Mark 15.40 Brother or Kinsman of the Lord Gal. 1.19 who was alive when Paul wrote this passage I find an odd fancy in Hayâ—â—â—â— who affirmeth that this James made a Vow He would abstain from eating any thing till he had seen the Lord and therefore did the Lord pity this long Faster and so appeared to him the sooner but these unscriptural conceits do too much palliate the Mâ—rit-Mongers in Popish Fastings More probable is the Opinion of Learnd Dr. Lighâ—â—â—â— who saith that the Appearance of Christ to this James the less made him so very famous as to make up again the Triumvirate and to be Ranked in the like Dignity with Peter and John and was Minister of the Circumcision in a special manner with them Gal. 2.9 As they were to the Jews scattered abroad so he was Residentiary in Judaea Acts 15.13 and 21.18 Gal. 2.13 The other James his Name sake was indeed exceeding famous as being a Boanerges or Son of Thunder with his Brother John the name of which two and Peter's were only of all the Apostles changed by Christ and the privacy that Peter James and John had the priviledge of with their Lord more than any of the other Apostles both at his Transfiguration upon Mount Taboa and in the Garden of Gethsemane's Agony made them three of singular eminency Now that Golden Chain of three links was broken by Herod's Martyring the middlemost of them Acts 12.2 Therefore to piece the Chain again the Lord personally appears to this younger James particularly which wonderful vouchsafement was not only an Argument but also carried the Authority of a command that this James the less
Coloss he should have again his freedom to come amongst them and therefore provides to remove his old Lodgings from Rome as a prisoner unto those Cities of Greece as a free man again which most probably he did N.B. So that if we trace Paul's hopes and intentions as they are expressed in Scripture we shall find him purposing to go to Philippi first Phil. 2.23 24. Nay yet farther to Coloss Philemon verse 22. but still farther than both even into Judea from whence he was sent prisoner to Rome Heb. 13.23 Telling those Believing Jews of Judea which was the seat of the Circumcision and the proper center of the whole circumference of those dispersed to whom James John and Jude wrote their general Epistles c. that so soon as Timothy was set at Liberty and was come to him they would both come together into those parts to visit them we are not told how long Timothy staid from Paul or where Paul was when they met together N.B. Paul mentions an intention he had of taking a Journey into Spain Rom. 15.24 28. But this intent being long agoe and he being hindred hitherto either by the Evil Spirit as 1 Thess 2.18 or by the Holy Spirit otherwise disposing of him as Acts 19. v. 6 7. or by other intervenient yet important occasions as Rom. 15.22 23. or by his own infirmities through scourges c. or by the urgent intreaties of others as Acts 10.48 and 16.15 and 28.14 N.B. But now he found some urgent causes of steering his course another way for the Apostacy he heard of in the eastern Churches plainly declared to him that there was more need for him to hasten thither than to go westward So that tho' this Journey into Spain was really intended yet is it generally concluded that he was prevented of it Man's way is not in himself Jer. 10.23 but is over-ruled by God Prov. 16 9. However 't is conjectured that Paul after this releâ—se left Rome and preached in Italy till Timothy came to him What became of this Apostle or Timothy the Scripture gives no farther light after this that he was restored to the Churches which he had planted for some years but an attempting to trace him farther without Scripture light is the way to lose our selves A Scripture Account next of James Peter Jude and John after the last account of Paul CHAP. XXX First of James and then of the rest THIS Chapter containeth the Lives of the other Apostles so far as the light of the sacred Scriptures doth lead us waving all other narratives from more uncertain and fallible hands the most of which may be marked for monkish evaporations and the frothy exuberancy of wanton brains c. And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles namely James Peter Jude and John in their Apostolical Books N.B. The first is James who wrote the Epistle of that name Not he that was the Son of Zebedee Matth. 10.2 who was slain not long after Christ's Ascension by Herod in Jerusalem probably long before any of the Apostles began to write any of their Epistles Acts 12.1 2. But he who was the Son of Alpheus Matth. 10.3 Call'd James the less Mark 15.40 And the Lord's Brother Gal. 1.19 As being of Kin to his Family and reckoned with Peter and John as a principal Pillar Gal. 2.9 Who succeeded his martyred name-sake James the Son of Zebedee that Thundering Brother of John In his Apostleship at Jerusalem N.B. And sat President of the Council there Acts 15. And concluded it there not withstanding the presence of Peter which had been no better than an usurpation had the supremacy been solely belonging to Peter as the Romanists affirm N.B. This James was the Residentiary Apostle at Jerusalem for many years and wrote his Catholick Epistle but a little before his own Death and when the Destruction of Jerusalem and of the Jews drew nigh as appeareth by those two Expressions he useth in that Epistle to wit the coming of the Lord draweth nigh and behold the Judge standeth before the door James 5.8 9. Wherein be intimateth that the vengeance of God upon that City and People for killing Christ c. Which is foretold by our Saviour at large Matth. 24. did now approach very near N.B. As this Apostle being the Minister of the circumcision in Judea could not but be mostly look'd upon with a malicious eye by the bloody persecutors of the Gospel there so he could not but observe with his own eye how those presaging signs predicted by Christ Matth. 24. grew on apace He lived to see false Prophets arising iniquity abounding love waxing cold a betraying and undoing one another c. All fore-runners and forewarders of that approaching Destruction from whence he could not but certainly conclude that the Judge was at the door and that particular Judgment day wherein Christ would render vengeance on and avenge the quarrel of Innocent sufferers upon Tyrannical persecutors The whole Jewish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad as the Lord had threatned them Deu. 28. verse 64. Wherein he comforts the persecuted Chap. 1 c. But denounceth a direfull doom against the persecutors Chap. 4. and 5. His insisting upon that point of professors animating their faith by their works makes it more than probable that this Epistle was wrote after these Epistles of Paul were written wherein the Doctrine of free grace is so strenuously asserted James observing how that wholesome and comfortable Doctrine concerning free Justification by faith without works was at that time perverted by a licentious and sensual sort of Professors rather Libertines than Christians makes his remedy suitable to their malady And chiefly endeavours to reform manners correcting the extravagancy of those loose coats Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness And thus as Augustin says this Apostle did seeing some turning the grace God which Paul had preached into wantonness He presses the point of works thus far as to justify their faith by their works or their faith could never justify their persons and that their Religion was vain if their practice contradicted their profession N.B. Paul wrote to a people many times of a Pharisaical temper who of themselves lay too much stress upon good works and therefore might he in the wisdom of God given him look upon it as superfluous to press Pharisees to a necessity of good works but James wrote to such as were loose professors who relyed too much upon a bare Historical faith which is found in Devils James 2.19 And who neglected the fruits of a saving lively faith to bring them forth but turned the
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
in his heart My Lord delayeth his coming c. upon this grew secure and notoriously extravagant Matth. 24.48 49. Even so our Lord hath his Travelling time and his Servants have their Trading time Matth. 25.14 c. And our Lord after this hath his Returning time and his Servants their Reckoning time v. 19 c. Should we know when this time will be we should misimprove the mean time Therefore seeing the coming of that Dreadful Day will be sudden and unexpected as that was upon the World we should always watch Matth. 24.37 38 39 42. and be always ready v. 44. Men are never less safe than when they are most secure Oh what manner of men ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quales quanti Men even to admiration looking up and longing for Christs coming in the Clouds those Chariots which carried him up shall bring him back again We should cry with Sisera's Mother VVhy are his Chariots so long incoming Judg. 5.28 and 2 Pet. 3.11 12. Hastening to meet him upon his way Mark 3. The very Symptoms of the last and worst of times are upon us in our Day We may safely say The time is short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted or rolled up 1 Cor. 7.29 as Sails use to be by Mariners when the Ship draws nigh to Harbour the end of her Voyage Or as a Web of Cloth is rolled up only a little left at the end ungathered So God hath now rolled up most of his Works he hath to work in the World he hath only some few things to do a very little at the end of the World to wit four things 1. The Call of the Jews 2. The Fulness of the Gentiles 3. The Fall of Antichrist 4. The Reign of Jesus Christ and then God will say as he said Gen. 6.13 The end of all flesh is come before me The like doth Ezektel use the end it come is come and so some ten or twelve times is come is come Ezek. 7.2 3 6 c. as if he had said Destruction is at the Door If the Judge of the World were at the Door in the days of James the Apostle and the coming of the Lord did then draw nigh Jam. 5.8 9. sure I am it draws nigh much more now in our days and that great Judge who then stood before the Door is well nigh now got over the Threshold it being above a 1000 years since the Apostle said so Therefore let 1. The Persecuted be patient as v. 7. and hold a blow as we say let Patience have line enough in its perfect work the good Lord strengthen Faith and lengthen Patience when the Judge cometh he will set all to rights in the mean time grudge not v. 9. that is groan not grumble not grow not sour and sullen either to God or to one another 2. Let Persecutors Tremble though they be as tall as the great Giants in Noahs day yet God will sweep them away with a Floud of Fire as then he did them with a Floud of Water and not one of them shall escape his just indignation though the Jews feign that one Og a Giant was saved upon an High-Hill and with his own height or as some Rabbies say by getting and setting astride upon the Ark. Yet all this is said without book for the word saith expresly every man Died c. Gen. 7.21 22. no doubt but some might attempt it though in vain as we read of a fond Fryer that built himself an high house upon Harrow of the hill to save himself when an Astrologer had perswaded him the land should be drowned When this dreadful day comes there will be no flying to the Mountains unless it be a crying to them to cover us as Rev. 6.16 which yet shall be but a poor cover for Mountains shall melt and Rocks rend at this Judges presence Now the symptoms of this destruction are 1. Was there ever more burnings of unlawful lusts the fore-runner of the Floud than now when so many Pockified persons have invited so many Forreign besides Native Physicians for their cure in every corner 2. The Abounding of all manner of Iniquity as if Hell were broke loose amongst us The lost times are the loosest times The Dregs of time must needs be the worst as 't is of Liquor the sink of all the sins of former Ages seemcentred in our times 3. Coldness of love by such aforesaid Quench-Coals Dr. Latimer saw such lack of love to God and His People in his time that he verily thought Dooms-day was then just at hand much more may we think so now c. But beside and before this general Judgment-day wherein the whole World shall be burnt as before it was drown'd particular Dooms-days may come upon places and people our own Chronicles tell us of a Dooms-day-book in the Exchequer containing a survey of all England for proportioning the exactions of the Norman yoke by William the Conqueror God bless this Land from such Dooms-day-books and from such Dooms-day-times as were in the Marian days wherein so many Fires flamed out all over our Land to burn the poor Protestants The Apostle Peter saith Think it not strange concerning fiery Trials which are to try you at if some strange thing happened to you 1 Pet. 4.12 wonder not at it as at some new astonishing thing for there is no new thing under the Sun that which hath been not only may but shall be Eccles 1.9 now that there have been such Dooms-day-times and Fiery Tryals both Sacred and Civil Writings confirm it by a cloud of Witnesses 1. Sacred Frequently mentioning how God proves his people by bringing them into the Furnace or Fiery Trials God tried Job as Gold is tryed in the Furnace Job 23.10 and so he did Israel in a furnace of Iron Deut. 4.20 1 Kin. 8.51 and Jer. 11.4 The Oppression of Egypt was a furnace to Israel and so was Babylons Bondage to the Jews afterwards Those grievous afflictions wherewith they were grievously afficted both in Egypt and Babylon did most kindly melt them and made them more malleable under Gods Hammer of his Word Jer. 23.29 God tryed them as Silver c. yea brought them through Fire and Water Psal 66.10 12. Now neither Reprobate Silver nor Alchymy Gold can bear the seventh Fire as Golden Job did who as the Finest Gold is purged in the Fire and shineth in the Water but quite contrary it is with dirty Clay which the Fire Scorcheth and Water Dissolveth 'T is Gods method to gather together his Vessels and to cast them into his Crucible or Furnace as men do with Silver and Brass to melt them in the midst thereof Ezek. 22.19 20 21 22. That is a most direful Doom there I will leave you in the Furnace God deals so with his Foes bringing them into the Briars and there leaves them to be burned as Vessels of Wood only but not so with his Friends who are Vessels of Gold with those God
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
first Theorem N. B. That this Temple was the Idea or Model of every Church or Temple and altogether of every Splendid Palace throughout the World for tho' this Temple was designed for Sacrifices c. and therefore had many places in it appointed for such ends yet it cannot be denyed that the highest pitch of Architectonick Art had its compleat accomplishment in the building of it for these Reasons First Because it was built by the Wisest Man that ever was in the World Secondly Because God himself was the Principal Director this I add to Alsted's Reasons for doubtless the Lord did so much to Solomon for his building this Temple as he had done to Moses for his building the Tabernacle unto whom God gave the pattern of it in the Mount Exod. 25.9 40. and 26.1 c. Nothing was left for Humane invention but every thing was ordained by Divine Institution N. B. Which excludeth all Popish Pomp and Devised Worship the frothy Exuberancy of wanton brains Moses made all things according to the pattern the Lord shewed him in the Mount Heb. 8.5 Now if God thus condescended to be the Master-Builder of a flitting Tabernacle of lesser importance how much more did he so do for this standing Temple which was a Fabrick of the profoundest importance that ever any House was of in the World And tho' we do not find that God gave to Solomon immediately any such pattern of the Temple as he had done to Moses of the Tabernacle yet do we read how David gave to Solomon in writing the pattern which he had received by inspiration from the Lord 1 Chron. 28.11 12 19. David did not build this Temple himself but he pray'd for Direction God gave him the Platforms sent it him either by an Angel or some Prophet this was immediately handed by David to his Son so Solomon had the same help as Moses had Exod. 25.40 Another Reason Alsted gives of the superexcellency of Solomon's Temple is Thirdly because it was ordained for the most Eminent End Namely to Typify as he saith the Kingdom of Christ Unto which I add The most excellent End of this most excellent Structure was twofold as it was to be a Type of Christ's Personal Body Joh 2.19 c. and of Christ's Mystical Body likewise namely his Church as after N. B. Many more Testimonies of Learned Authors might be added who all unanimously concurr in this Opinion that Solomon's Temple must needs be the most Magnificent Fabrick that ever was in the World So say Calvisius Helvicus Cluverus Paraeus and many more which I have consulted the Quotations of which I am constrained to omit for avoiding prolixity The Reasons they give for this Assertion are briefly these N. B. First 'T is demonstrated by David's prodigious Preparations for building it David saith It must be exceeding Magnifical 1 Chron. 22.5 A very great Work 1 Chron. 29.1 2. A Work not for Man but for God and therefore saith he I have prepared with all my Might and what these mighty Preparations were the Scripture tells us which Sir Walter Rawleigh reckons thus David left for his Son's building the Temple one hundred thousand Talents of Gold and a thousand thousand Talents of Silver which he saith amounteth to three thousand three hundred thirty three Cart loads of Silâ—â—â— allowing six thousand Sterling for every Cart Load besides twenty three Millions and a thousand Pound of our Money The same Author in his History of the World Part 2. Chap. 17. Computes it to be seven hundred and fifty Millions of Pounds after the old Rate which now is much raised N. B. And he casts it up to so vast a Summ saying it was more than any King in the World is worth yet David in Modesty comes off with this Expression now behold in my Poverty have I done all this 1 Chron. 22.14 As if he had said Lord what is all this to Thee who are the glorious Creatour and the true Proprietary of the whole World What are they I say but parva pauca few and mean matters from a poor mortal man c. which if thou Lord wilt but accept of I shall account my self infinitely obliged to thy Majesty And to all these prodigious preparations mentioned here 1 Chron. 29.2 3 c. he bids his Son Solomon add not out of his Poverty but out of his Abundance of Wealth that the Lord would bless him with which did so abundantly flow in upon him that his Yearly Revenues and Tributes saith Sir Walter Rawleigh made up Six hundred sixty six Talents of Gold besides his Customs of Spices and his Rich Returns from the East-Indies So that as Vilalpendus saith he exceeded in Wealth both Romans Chaldeans Persians c. So that he might well add to David's Cabinet-cash The Second Demonstration of the Temple's Magnificency above all other stately buildings is drawn by a necessary Consequence upon this Hypothesis or Supposition If David's Poverty afforded so many Millions of Treasure c. Towards only the preparation of this Temple even under the discouragement of a personal prohibition from building it himself How much more might Solomon's Superabundant Riches contribute many Myriads of Millions towards the performance of the work who had the encouragement of a Divine command to do it and had puteum Inexhaustum an immense fund of treasure that could not be drained drye both by Vertue of a Divine promise and by the favour of Divine providence giving him an Universal Peace both at home and abroad in so much that He had no Wars at all wherein either to expend or exhaust his unconceivable Incoms But the whole thereof must be entirely disburst so far as was requisite upon this sumptuous structure Now the Antecedent of this Hypothetical proposition is undeniably true for the Scripture of Truth so called Dan. 10.21 attests it the Word of God doth warrant all the parts of it Therefore the Consequent must undoubtedly be true also To wit That never any such famous Fabrick or stately Structure was ever Erected by any Mortal either before or after it The Third Demonstration is From the many Myriads of hands which Solomon employed in carrying on this wonderful Work Sir Walter Rawleigh reckons them thus He imployed Thirty Thousand Carpenters for Cutting and Squaring of Cedars c. Ten Thousand every Month by course He imployed also Eighty Thousand Masons for dressing of Stone and Seventy Thousand Labourers for carrying Burthens beside Three Thousand and Three Hundred Work-Masters and that excellent Historian Knight addeth how Solomon gave Hiram Twenty Thousand Measures of Wheat and Twenty Measures of pure Oyl 1 King 5.11 Year by Year so long as he was in his Building work about which Letters passed betwixt these two Kings that are Related by Eusebius as also betwixt Solomon and Pharaoh c. Learned Dr. Lightfoot ranks them thus Solomon sets an Hundred Fifty Three Thousand Six Hundred Proselytes to frame Materials for the Temple Seventy
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
Mary the Mother of our Lord all this time Answ 1. Some indeed do suppose that the Mary called the Mother of James c. Luke 24.10 must be the Mother of our Lord seeing that James is called the Lord's Brother Gal. 1.19 not as if Born to her who lived and dyed a Virgin but as born to Joseph her Espoused Husband by a former Venter as all the Greek Interpreters Affirm These Sons James Joses c. when their own Father Joseph was Dead still follow the Mother of the Family to wit the Virgin Mary their Natural Father 's Espoused Wife Answ 2. But it appears evidently that James and Joses c. were only Cousins to Christ though called his Brethren Matth. 12.46 Gal. 1.19 as born of his Mother's Sister Mary the Wife of Cleophas Matth. 27.56 Mar. 15.40 and such Cousin-Germans are called Brethren Gen. 13.8 29.15 So that it could not be the Blessed Virgin Mary to whom Christ appeared here but it was her Sister Answ 3. 1. Christ on the Cross committed his Mother to John with whom she was now and it is supposed doubted not of Christ's Resurrection 2. Christ's Work was not now to know any after the Flesh 2. Cor. 5.16 Deut. 33.9 3. Had he first appeared to her none would have believed her Hence we have not we hear not one word from any of the four Evangelist's of our Lord appearing at all to his Mother Mary much less first as the Jesuit Maldonate Asserteth for if the Disciples looked upon those Tidings which the two other Maries c. told them as Idle Tales Luke 24.11 how much more would they have Judged them as the Doting Dreams of a Fond Mother concerning her only Darling Son had she been the only or the first Messenger thereof A manifold Mystery may be learned from this History of our Lord's second Appearance As 1. Such is the power of Divine Love to Christ in the Soul that it is made thereby Restless in it's Inquiries after him when first they have found Peace and Satisfaction in an Injoyment of him The Center of the Soul is Union and Communion with a Sweet Saviour Matth. 11.29 and all Created Beings are Restless out of their Center Omne leve tendit sursum omne grave deorsum Fire and Smoak press upward Stones and ponderous pieces downward because there is their Center Thus was it with those Holy Women they had lost their Lord with whom they had found their best Felicity now they cannot brook any Distance or Estrangement from him and therefore do they diligently seek here after a lost Saviour 2. The stronger our Affections to Christ are the greater shall be our Honour and the quicker shall be our returns of Relief Thus the Lord dealt with these Holy Women who have here not only an Honourable Room in the Divine Records of the Gospel for their excelling others even the Disciples themselves in their love to the Lord but also they are the soonest Relieved with comfort from their Fears even by the same means wherewith the Adversaries were Terrified for the same Angel who frighted the wicked Watch away and leaving them to lie still under their Horrour and Affrightment yet he comforts those good Women with fear not ye as those that are fled do Nor was this all but their seeking after Jesus was Honoured with an happy finding of him before they were aware and much sooner than they expected Which therefore was the more Joyful a meeting to them 3. Such Souls as seek a lost Christ sincerely in the way of Obedience and in due use of God's Ordinances shall assuredly find him to their Satisfactson in due time The Lord meeteth those that do walk cheerfully in the way of Righteousness Isa 64.5 If we call he saith I will Answer and shew us Great and Mighty Things such as we knew not Jerem. 33.3 Such as draw nigh to God in Duty he will draw nigh to them in Mercy Jam. 4.8 Thus those VVomen were obeying the command of God's Angel and running to tell Tidings of Christ's Rising to his Disciples and Christ meets them in the way and both confirms and comforts them 4thly A new found Christ after some sad time of losing him must be held fast with both hands earnestly Thus these Good Women did who first fall down at Christ's Feet when they had newly found him and then they hold him fast by the Feet as resolving to lose him no more The former of those two postures declared their Humility and the latter their Love The Saints do the same still by clasping about him with the Arms of Faith cleaving close to him as if it were done by a corporal contact Thus the Shunamite clung close to the Feet of Elisha 2 Kin. 4.25 27 30. Thus also did the Shulamite with him whom her Soul loved She saith I held him when I had found my lost beloved and would not let him go c. Cant. 3 2 3 4. and again upon a second loss she charges the Daughters of Jerusalem if they found him to tell him that she was Sick of Love and nothing could cure her but his Presence and Imbracements Cant. 5.6 7 8. and when she found him she held him fast in the Galleries Cant. 7.5 There she gave him her loves ver 12. while his left hand was under her Head and his Right Hand Imbraced her Cant. 8.3 with Cant. 2.6 And thus are we commanded to cleave fast to our Lord for he is our Life Deut. 30.20 And thus that Good Man Barnabas who was full of Faith and of the Holy Ghost exhorted the Primo Primitive Christians at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11.22 23 24. We need not fear that our Lord will rebuke us as he did Mary Magdalen John 20.17 saying Touch me not for then he was not to stay with her nor she with him As he now appeared in his glorified Body above the capacity of only Mortal to converse constantly with him and therefore must appear sometimes only till the Great Truth of his Resurrection was sufficiently confirmed and then disappear again So he had other work for her to do at this Juncture than to linger there in holding of him Because his Bowels now yerned for though he was now above all Passion Natural and Humane Passion yet not void of Spiritual and Divine Compassion towards his poor almost heart broken Disciples who were now crept out of their lurking holes and were now got together Mourning and Weeping for the loss of their Lord Mark 16.10 as she had been doing at the Sepulchre and therefore she must run quickly to relieve those Mourners with the same comfort where with both the Angels and Christ concurring with and confirming it bad comforted her self This was of more Importance and required more expedition than her Inconsiderate Zeal in desiring to hold him longer seeing he was not now at that point of time going to Ascend to his Father but
Tim. 3.16 even from that God who cannot lye Tit. 1.2 and they knew also that truth alone and not error is able to abide that Divine Test Those only are false Wares which need a dark Shop wherein to put them off to the too Credulous Chapmen N.B. They did all this laudable work in the way of Religion yet were not still truly and throughly Religious and Regenerated but were yet unconverted for after all this it is said of them verse 12. Therefore many of them believed both Jews and honourable women of the Gentiles and of men not a few N.B. Upon all those to whom God had given this preparation of the Heart in Attentive hearing in serious pondering and comparing with the Scripture what they heard c. God blessed his own Gifts he had given them and their improvement of the Talents bestowed on them and he gave still more unto them to that which they had according to his promise whosoever hath to him it shall be given Matth. 13.12 and 25.29 namely such Talents of Nature and providence which he hath received from God for imploying and improving in a way of practice but if persons prove lazy idle and negligent herein then their Right-arm and Right-eye which they seemed to have Luke 8.18 shall be dryed up and darkned Zechar. 11.17 the rust of whose Riches shal rise up against them James 5.3 God oft withdraws those gifts which he hath given to persons when they do not use them for God's Glory and the good of their own and others Souls the great ends for which we are betrusted with those Talents N.B. We are even in the faln Estate betrusted with some liberty in external Acts such as are resorting to Gods Ordainances hearing and reading his word c. and our indeavours ought to be Answerable in the use of this liberty would we lay aside all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save our souls James 1.21 we may find the Lord's hand not shortned but his word as powerful and piercing as ever it was to those Noble Bereans but if we hide our Talents with the bad Servant we cannot expect that Spirit of Sanctification which the Bereans found The third Remark is That Humane prudence and policy is lawfully Subservient to Divine piety It was an High Piece and Point of prudence in their not sending Paul the nearest and direct Road to Athens but round about by the Sea from avoiding the danger from those that lay in wait for his life 'T is written then immediately the Brethren sent away Paul to go as it were to the Sea Acts 17. verse 14. yet those that conducted him and had undertaken to secure him from those murdering Jews brought him to Athens verse 15. This was pious policy to make towards the Sea-side as if Paul had designed to take shipping and be gone out of those parts quite away This was pretended and the rumour of it was reported abroad to hinder the malicious Jews from pursuing him any farther whereas a Journey to Athens in the same Countrey was really intended and it may well enough be supposed that Paul's implacable Adversaries pressed Horses to pursâ—â— after him towards Athens but Paul gave them a fair go-by by his taking the long Circumference round about towards the Sea on foot in the by-foot paths that he might disappoint his pursuers by his going on foot to Athens Tho' Silas and Timotheus stayed at Berea still not only because they were less maligned than Paul but also because they had some Kins-folks in Macedonia N.B. Thus our Lord doth allow as much of the Serpent as of the Dove in us in his saying be wise as Serpents and harmless as Doves Matth 10.16 17. The Sagacity of Serpents may be imitated in our Christian prudence so far as it consisteth with the Dove's Innocency Piety without policy is too simple to be safe and policy without piety is too subtle to be good Christ would not have his sheep so simple as to stand still and let the Crows stand upon their backs and pull off their wool from their sides There is a Sanctified subtilty and sagacity in foreseeing evils and hiding from them Prov. 22.3 we may not willfully cast our selves upon the needless dangers a Serpent's eye is a singular ornament in a Dove's head Our meekness must be mixt with wariness that it way be the meekness of Wisdom James 3.13 As we may not be crafty Foxes on the one hand to deceive others c. So nor must we be dull Asses that couch under every burden without necessity on the the other hand The Dove without the Serpent is easily caught and the Serpent without the Dove doth sting most deadly The Dove never provokes the Hawk nor projects revenge yet when pursued saves it self if it cannot by fight yet by flight as Paul did here c. Now come we to the fourth Station of Paul in Greece lying in Europe which was in Athens as before in Philippi Thessalonica and Berea Thus the Providence of God over-ruled all the Devil's-mischievous attempts to suppress the Gospel so as thereby the Gospel was much more spread abroad from one City to another until at last it came to this famous University The Relation of Paul's fourth Station which was at Athens hath two grand parts First the Resolves of it And Secondly The Remarks upon it First The whole Narrative hereof Admits of this Analysis or Resolution What Paul acted at Athens may be thus resolued First There is his preparation to preach there wherein we may consider the causes moving him thereunto which were twofold External and Internal for beside the opportunity of a large Auditory and such as were learned yet inviters of him to preach as they had an Itch after Novelties and were curious Inquirers after News these were outward motives there was also another cause more inward namely the Divine Zeal of this Blessed Apostle who beholding the vain Superstition and abominable Idolatry of that famous and learned City could not bear it nor restrain himself from declaring the vanity of it verse 16 17 18 19 20 21. Secondly The Sermon which Paul preached consists 1. Of an Exordium or Preface and Prologue wherein he useth a pious Insinuation for Captivating the Ears and Hearts of his Hearers to attend diligently unto his discourse verse 22 23. 2. Of the Principal Proposition that the True God is only to be worshipped and tho' as he granted they did worship the true God among their Idols as to the matter of worship yet did they do it after a false and vitious manner therefore doth he make known this their Vnknown God to them by declaring to them God's Attributes and his works of Creation and Providence obviating an objection drawn from their fore-fathers Ignorance as also by putting them into a dread that even that same Christ who was crucified should become the most dreadful Judge of Quick