before and after him he was the Law-giver he was a Mediator though not of Redemption yet of Relation as he fetched Divine Laws from God to Israel and as he carried Devout Prayers from Israel to God Moreover this is very Remarkable and quite cross and contrary to that Popish Doctrine of their Monastick perfection The Romanists affirm that the Married Estate is far less Honourable than the Unmarried because say they the Apostle Paul who was an Unmarried Man had the Honour of going up to God in his Rapture into Paradise but passing by his own saying That he had power to lead about a Sister a Wife c. we Answer that this Moses who was a Married Man had a greater Honour confer'd upon him insomuch as God vouchsafed to come down to him 'T is much more condescention in a Mortal Prince to rise up from his Throne and come down Stairs to his poor Subject than if only he were call'd up to him And as to the latter respect God wrought many Miracles of Mercy upon Israel and of Plagues and Judgments upon Egypt by Moses's Hands whereby the Church of God was delivered out of the House of Bondage and carried through the Wilderness to the very Borders of Canaan No further doth Moses or the Law go 't is Joshua our Jesus leads us into the Land c. The Life of Moses consisted of an hundred and twenty years so that it may most aptly be divided into three distinct Forties In his first forty years he had his Deliverance from Pharaoh's Infanticide as above and lived all those years after as the Adopted Son of Pharaoh's Daughter who gave him that Advantage by the help of his Tutors as to a Princess's Sun to become so mighty in words and deeds as Stephen speaketh Acts 7.22 which Character he giveth Moses not from any express Scripture but by necessary consequence for it could no otherwise be conceived concerning the Adopted Son of a King and of a King of Egypt a Land abundantly addicted to Learning and Study Until he was Forty years old he lived in Pharaoh's Court as the Son of Pharaoh's Daughter and as some say was designed â—o succeed Pharaoh in the Throne He being now grown up to full Maturity of Stature Authority and all Accomplishments both as a great Orator and as a great Warriour was minded to visit his afflicted Brethren Exod. 2.11 This he did partly by Natural Inclination having a Sympathizing Spirit towards their Relief And partly by Divine Instigation intimating to them that he was raised and sent of God to deliver them Acts 7.23 25. The signal whereof was his slaying the Egyptian as a Judge appointed of God his Call thereto being manifested to his own Conscience Exod 2.12 13 14. Moses had Suck'd in such a Savour of Godliness with the Milk of his Mother who with his Father had instructed him that he was of the Seed of Abraham the Heir of the World c. that all the Court-pleasures and Treasures could not wear off Heb. 11.25 26. He refuseth his Courtiers Life offers to be his Brethrens Reconciler and Deliverer they not yet enough humbled refuse their own Deliverance and puts it back forty years longer Pharaoh heard what he had done and to secure himself from so dangerous a Person whom he suppos'd to be the Man foretold by his Priests that would be the Scourge of Egypt and the Deliverer of Israel sought to slay him Exod. 2.15 upon this Moses flies into Midian which brings us to the second forty years which time he tarried there when of an High Courtier he became a poor Shepherd and of a Student in Philosophy was turn'd a Student in Divinity yea and studied even God himself and while he was so doing hath that famous Vision of Christ in a Bush burning but not consumed Exod. 3.2 by the good will in it Deut. 33.16 In this Vision the Place Time and End are very Remarkable 1. The Place 't was not in Pharaoh's Court where he never had such a Vision as this for full forty years he lived therein but it was in the Wilderness When Man is satiating himself with the Honours and Pleasures of a Worldly Court there is no leisure to have or hold Commerce with the Court of Heaven Felix was for his more convenient Season Acts 24.25 Worldly Pomp and Vanity make such a noise in a Courtiers Ears that God may speak once and twice and he perceive it not Job 33.14 Hence Israel was allured into the Wilderness and there God spake kindly to her Heart Hos 2.14 there the Pillar of Glory came to them and walk'd with them from Stage to Stage in a Familiar manner Exod. 13.20 21. When they were in Aâ—tham Hebr. hard Ground God comes when distant from Egypt or the World When the Soul is drawn at distance from the Distractions of the World then is it in the fittest frame for the Visions of God Prov. 18.1 2. The time when relating 1. To Moses and 2 To Israel 1. As to Moses This Vision of the Bush was at the end of his second forty years Acts 7.30 so long had he lived a private Life as a poor Shepherd 'T is a wonder his former forty years Life of an Honourable Courtier had not put his Mouth out of taste for so long a Dishonourable Countrey Life But a good Heart is taught to condescend to all conditions and can be abased as well as Exalted as Paul Phil. 4.11 12. and David was call'd to be a Courtier yet content after to become a Shepherd till his Conquering of Goliath 2. As to Israel both Moses and Israel must wait long for this comforting Vision Moses finds Israel as the Messias did after in the sharpest part of their misery Duplicantur lateres venit Moses Though the Tyrant was dead Exod. 2.23 yet Tyranny was not one Pharaoh succeeds another as afterwards the Bloody Herods did and all of the same Brutish Bran Though Israel's Chief Oppressor was suppressed yet were they Oppressed still for another Pharaoh succeeded as great in Power and as grievous in Persecution They changed only their Master but not at all their Miseries which indeed grew greater and greater this made them sigh and groan and as it was with Job their stroke was heavier than their groaning Job 23.2 3. The final Cause wherefore This is double also not only for comforting Israel in their Bondage but also Moses in his Banishment who spent not his second forty years private Life in Idleness but in Divine Contemplations as above and in Writing the Book of Genesis and as some say the Book of Job for comforting his Countrey-men in Misery teaching them thereby to lean upon the Lord and to learn to live by Faith on the Promises made to their Forefathers the Holy Patriarchs Mens very Miseries cry to God as Hagar's did Gen. 16.11 when her self cried not The Lord knew their Soulâ—â—n Adversity Psal 31.7 Gods Eye saw what the wicked did to Moses and
many Vndertook to write it Luke 1.1 yet was it fit work for none but for the Four Evangelists who were all extraordinarily qualified by Divine Inspiration for that High Enterprize and were Eye-witnesses of those great Truths which They do distinctly yet coherently Record concerning Christ Hereupon though others Attempted yet none Effected it save these Four who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took it in hand Matthew wrote his Gospel Eight years after Christ Mark Ten Luke Fifteen and John forty two According to the common opinion from the most Antient Copies Whoever writes the Life of our Lord Jesus must light their Lamp at this Golden Candlestick having these four flaming Candles all lighted by Fire from Heaven To fetch any feigned Stories of Christ not founded upon Gospel-Evidence from other fabulous Authors is but a speaking wickedly for God and talking deceitfully for Him Job 13.7 As my Design is to Avoid this latter so my Desire is to Observe the former In this Essay I shall shift off and shun the cunningly Devised Fables Artificially compiled and composed not without some shew of Wisdom and Truth such as the Romanists lying Legends abound withal It being but a laborious loss of Time to search into such Things whereof we can have neither Proof nor Profit the Gains will not pay for the Pains And the Task about Toys can never be worthy the Toil 1 Tim. 4.7 2 Tim. 4.4 Tit. 1.14 and 2 Pet. 1.16 I shall therefore keep close to the more sure word ver 19. Scripture Authority N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18 above the best Lives of the choicest and chiefest of all mortal men in many respects As First The Life which Christ lived upon Earth was not only a Godly Life but it was a Life without the least praevarication from the Rule This Immaculate Lamb did lead such an Immaculate Life that he challeng'd his most Critical Adversaries to convince him of any one sin John 8.46 c. Secondly The Life of Christ was not only a Godly Life in compleat Universal Obedience to the Commands of God but it was the very Life of God 'T is said of some men that they are Alienated from the Life of God Eph. 4.18 that is They cannot live a Godly Life because they do not partake of the Divine Nature 2 Pet. 1.4 not having the Image of God Imprinted on them nor the Life of God Imparted to them But 't is said expresly that Christ's Life was God manifested in the Flesh 1 Tim. 3.16 and that Christ is the express Image of God's Person and the Brightness of His Glory Heb. 1.3 The Father and the Son are called Equals in the Greek Plural Phil. 2.6 that is every way Equal in Being Life and Operation Christ is Alius from the Father not aliud yet Co-essential and Co-equal not a secondary Inferior God as Arrius saith Thirdly That Christ led not only the Godly Life of a mere Man but also the Godly Life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So he had a Duplication of a Godly-Life both that of an Holy God and that also of an Holy Man and both in purity and perfection Fourthly Christ lived in his Humane Nature not only a single Temporal Godly Life upon Earth like that of a Godly Man to wit from his Birth to his Burial but even a Double one also to wit from his Resurrection to his Ascension beside that of Eternal Life in the same Nature in Heaven Fifthly Over and Above all These may be added That the Godly Life which Christ led upon Earth as the Son of Man was the light of Men John 1.4 His Life was a Lovely and Lively Looking Glass for all men to Dress themselves by in their Generation-Work both of Doing God's Work and of suffering God's Will The Life of Christ is the most perfect pattern of all True Piety for our Practice and Imitation We must all learn of him Mat. 11.29 and we should walk as he walked 1 John 2.6 From hence naturally ariseth this great Fundamental and most Evangelical Divine Truth That The most Sanctimonious Life of our Lord Jesus Christ is the light the Lanthorn and Law whereby all Men Women and Children ought to be Directed in all parts both of Active and Passive obedience while they live in this lower World They must all live as their Lord lived For the further and fuller Illustration of the light Hereof let me call in besides those two Texts aforementioned to wit Mat. 11.29 and 1 John 2.6 Hereafter Amplified other corroborating Scriptures As First It is expresly asserted by the Apostle Peter that the life of Christ was the leaving us an Example 1 Pet. 2.21 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Copy to write after A Samplar to work by and the most perfect pattern to Regulate our steps in walking the good ways of God Secondly The Apostle Paul affirmeth that whom God doth foreknow them he doth Praedestinate to be conformed to the Image of his Son c. Rom. 8.29 Now this Conformity to Christ is extensive 1. To his Holiness and Diligence in Doing his Father's work He must be about it Luke 2.49 and it was Meat and Drink to Him to be so employed John 4.34 2. To his Humility and Patience in suffering his Father's Will Mat. 26.39 and thus the same Apostle was Ambitious to become conformable to Christ's Death as well as to his Life Phil. 3.10 And 3. To his Happiness and Glory in Heaven as the Wages of that Double work on Earth which also was the Top-branch of the same Apostle's Ambition That His Body might be fashioned like the glorious body of Christ which is the principal Standard of Glory Phil. 3.21 1 Cor. 15.20 49 c. Thirdly Our Lord Jesus himself saith That He hath given us an Example for doing as he hath done c. John 13.15 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pointing out our way to us and therefore are we so oft bid to Follow Him and if we be Right Followers of Christ we must Tread in the same Foot-steps of Christ In so Doing we shall find that his footsteps drop fatness for us to gather up for the fatning of our Souls Psal 65.11 And if we be Disciples of Christ we must learn of Him to be lowly and Meek c. Mat. 11.29 we must learn to be Holy as He was 1 Pet. 1.15 and pâ—re as He 1 John 3.3 and the same mind must be in us that was in Christ Phil. 2.5 act as a Picture resembles a Man in outward Lineaments only but as a Child his Father in Inward Dispositions also for Christ is our Father Isa 9.6 And thus are we bid to Preach forth the Praises Vertues and Graces of Christ as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.9 Our Lives should be as so many Sermons upon Christ's Life while we strive to express Him to the World
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
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
us an intimation that he was in Babylon of Chaldea N.B. When Cyrus made proclamation of leave to the Jews after their 70 years Captivity to return into their own Land multitudes of them found themselves so well seated and accommodated in Babylonia and in continuance of time they were so naturalized to the Countrey of the Caldeans that they refused to Remove their habitations but fixed their stakes and standing there so in success of time they grew into a great nation and a distinct people insomuch as they had a prince of the Captivity as they call'd him of their own blood over them there Now when those three Ministers of the Circumcision Peter James and John divided their Apostolical employ by lot as Paul was the Minister of the Vncircumcision Peter's Lot fell to be in Babylonia amongst those numerous Jews in their now Voluntary Captivity and from Babylon it self the Center of that Country and where he had gathered a Church doth he send his first Epistle N.B. The Romanists fondly fancy this Babylon Peter mentions here to be Rome as Rev. 17. that they may prove Peter's Episcopal Chair to be there alledging that Peter call'd Rome so because he would not have it known where he was Oh! how uncomely was such Timerousness who had been so bold before in this their Prince of the Apostles and the pretended Head of their Church But tho' this Far-fetch'd Fancy be granted to them who rather than not find Peter's Primacy will go to Hell to seek it yet therein do they grant us that their Rome is that Mystical Babylon in the Revelation against which so many dreadful Plagues are denounced there The second Remark concerns the Persons to whom Peter wrote who were call'd the Strangers of the Dispersion such as were scattered throughout Pontus Galatia Cappadocia Asia and Bythinia 1 Pet. 1.1 The naming of all which places giveth some probable ground that Peter had at some time before Preached the Gospel there and therefore wrote to the Dispersed Believers his two general Epistles for their better confirmation in the Faith and not to the Jews only but to the Gentiles also that had embraced Christianity As Paul the Apostle of the Gentiles wrote principally to those of the Uncircumcision at Rome Corinth Ephesus c. yet he excludeth not those of the Circumcision that believed among them So Peter included the Gentile-Christians tho' primarily he wrote to the Jews seeing both were joyned in one Faith and Worship The third Remark is concerning the Time when Peter wrote his Epistles whereof indeed we have no certainty in Scripture so the precise point of Time cannot be positively asserted But we have saith Dr. Lightfoot some Chronical Hints in some passages of the first Epistle which render a fair probability that it was written about the year of our Lord 65. and the 11th of Nero's Reign which was a Center betwixt two Critical Years the Year before the beginning of the persecution of the Christians at Rome and the Year after the beginning of the desolating Wars in Judea N.B. Beside the Apostle's general Exhortation of the Elect alluding to his Lord's words They shall deceive if it were possible the very Elect Matth. 24.24 to exercise patience under those miseries already felt and worse feared There be particular passages as The End of all things is at hand 1 Pet. 4.7 The fiery Tryal verse 12. and The time is come that Judgment must begin at the house of God verse 17 c. which seem to point out this very time that Christ foretold Matth. 24.7 8 9 c. and Luke 21.12 c. wherein the desolating Wars of the Jews happened which was but the beginning of Sorrows and Nation Rose up against Nation c. and then shall they deliver you up and kill you c. All which was commented upon and accomplished when Nero set Rome on fire and burnt down Ten of the Fourteen great Wards of the City but he at that time killed the Christians for his own Crime as if they had been the Incendiaries and had burnt the City and may it not be said How escaped Peter if he now sate Bishop at Rome as the Romanists do affirm surely he must go to the Pot with those whom Paul saluted Rom. 16. Yet he forgot Peter in those Salutations Whereas Paul himself with Luke and Timothy were pack'd away as is aforesaid before this Storm did fall not only upon Rome and Italy but upon many parts of the Empire c. N.B. And now Judgment began upon the Jews among these fiery Tryals who always helped forward the Persecution of the Gospel but now such a mad Phrenzy falls upon them that they cast off the Roman Yoke whereby they incensed the Romans to destroy them Then was the Abomination of Desolation set up in the Temple Matth. 24.15 N.B. Then God gave his People this Sign When ye see Jerusalem compassed about with Armies which was done by Cestius Gallus a little before that fatal and final Siege of Titus Vespasian Luke 21.20 then were the Christians to flee into the Mountains and to take the best course for their own safety verse 21 c. and Matth. 24.16 17 18. Then their Desolation was nigh and such Tribulation which is call'd Affliction it self Mark 13.19 came so great upon the Jews in Judea such as never had been nor shall be Matth. 24.21 that the heart of Man can hardly hear the History without Tears as Josephus relateth it Yet the Lord provided a Pella for his own People a City beyond Jordan which was their Sanctuary and City of Refuge as Zoar was for Lot for a time till it proved too hot to hold him which made him flee to the Mountains also as Judea proved too hot to hold the Jews until the Indignation was overpast as Euseb Eccles Hist. lib. 3. cap 5. tells us Peter being now in Babylon of Chaldaea had Intelligence what great miseries had befallen the Jews in Judaea which was but the beginning of Sorrows as he had heard his Lord say He thereupon concludes that the Desolation of the Jewish Nation drew nigh and likewise his own Martyrdom therefore doth he improve his little time he had now to live in writing his second Epistle wherein he first telleth them I know that I must shortly put off this Tabernacle as our Lord hath shewed me 2 Pet. 1.14 which he knew would come to pass before the Destruction of Jerusalem for Christ had told him that he might not live to see the Lord's coming to judge Jerusalem for all her Iniquities which John should live to see done John 21.18 19 20 21 22 23. which shall be spoke to by and by and in this Epistle also he describes Jerusalem's Destruction in the same Terms as his Lord had done Matth. 24. and as the Scripture doth the Ruine of that Cursed people and their City in other places namely Deut. 32.22 23 24. and Jer. 4.23 c. Using the same expressions as
grace as well as the Bolts Bonds and Bounds of Nature as Moses that mild-man by nature and that man of God by Grace spake unadvisedly with his tongue Psal 106.33 And as David when he thought his mouth had been fast muzzled up a fire of passion and impatiency burns within him makes him slip his muzzle break his word and belch out a rash request Psal 39.1 2 3 4. Oh then what great need have the best of men to request of God that he would keep the door of his lips Psal 141.3 not only that it creak not in complaints as doth the door upon Rusty Hinges for want of the oyl of joy and gladness but also to open and shut according to its Creators command never to be shut when silence is sinful and never to be open when speaking is not better than silence The door of the Mouth should be like the gate of Ezekiels Temple it must not be for Man but for Immanuel for Messiah the Prince for him who hath the keys of David to open and shut it according to his will Ezek. 44.2 3. In short as the Clapper of a Bell demonstrates not onely the size of the Bell whether Treble Tenor or Base c. but also the soundness or unsoundness of it by the sound thereof so Mans Tongue discovers the sort of the Mettal and the soundness or unsoundness of the Heart If corrupt communication come out of the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. rotten or putrid speech Eph. 4.29 those sparks of Hell their stinking breath declareth that they are of the wrong Mettal they are stinking Goats not Christs Sheep 't is a certain rule in Physick when the Excrements of a sick man cometh upward and out of his mouth instead of going downward according to the ordinary course of nature and the party be insensible hereof 't is an infallible Prognostick of approaching death so 't is here when obscene Borborology Black Blasphemy and filthy discourse far worsâ— than any Excrements inasmuch as moral evil is worse than natural proceedeth out of the mouth and the sinful man is insensible of his sin as is the Swearer who swears he doth not Swear even when big bellyed Oaths are belched out by him this is an undeniable evidence that such a man is then in the state of death and already condemned Joh. 3.18 and as the Physicians write Miserere mei Deus upon that desperate Disease of casting up Excrements as aforesaid against Nature so must we say for such Lord have mercy on them their case is dangerous and desperate if God heal them not sure I am Man cannot but on the contrary if a Mans speech be savory and seasoned with the salt of Grace Col. 4.6 as we salt those Meats which are most apt to putrifie 't is a blessed sign of an Heart-changing and Life-changing work Matth. 12.37 Those two Sons in the story that could shoot at their Father when dead were judged Bastards and the Judge would not give them any of their Fathers Goods but the third Son that could not do so unnaturally he judged Legitimate and right Heir to his Fathers All So such as can shoot through the Tremendous Name of God their Father with execrable Oaths and horrible Blasphemies are undoubtedly Bastards and not Sons Such cannot be so continuing the Children of God nor shall have any of their Fathers Goods reserved in Heaven but are unquestionably the Children of the Devil and shall have their portion with the Devil and his Angels Finally we have a saying a tongue is the best or worst dish in the world sure I am the best thing God sends from Heaven and the worst thing Satan sends from Hell is a tongue The great promise of the old Testament was Christ and the great promise of the new Testament was the Spirit this Spirit God sent down from Heaven in Cloven Tongues Act. 2.3 as the best of Divine Gifts And as the Holy Spirit set the Apostles Tongues on fire with an holy zeal that flame of God Cant. 8.6 so the Devil inflames the tongues of his Vassals with fire from Hell Jam. 3.6 as the worst of his Diabolical plagues because it sets on fire the whole course of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of our Nativity or the whole course of our lives no Age no Estate no Action is freed from the flames of it either in Anger Lust Pride c. This raging Tongue-fire causeth great confusion and inconveniencies a little fire burns up a whole Wood 't is a good servant but a bad master look well to it our anger is alway sin except when our anger is only against sin As the Asp hath a bladder of poison under her tongue which breaks when he bites so this poison of Asps is under mans tongue Psal 140.3 't is top-full of deadly poison Jam. 3.8 we dare not poison one another yet slander is poison oh for a new heart to cause a new tongue and whereas the tongue which the Devil hath fired with a live-coal from Hells Altar can run all the world over and like a Mad Dog bite at every body oh what need there is that the Seraph who is a burning Angel himself as his name importeth should bring his Retheph or burning Coal to touch our tongues not to burn them but to burn up corruption in them Isa 6.6 7. The Poet saith of his Heathen Jove compescuit ignibus ignes he quenched fire with fire when he slew Phaeton who had set the world on fire with a fiery Thunder-bolt So the true Jehovah quenches the fire of Hell in the tongue which is a world of iniquity and oft sets the world on fire with a live coal from Heaven he plucks it as a brand out of the fire Zech. 3.3 Yea this Spirit of Burning Isa 4.4 doth not onely burn up our combustible Corruptions but also enflameth our hearts and tongues with a zeal for Gods glory as the Apostles were all of a light fire as Chrysostom Characterizeth Paul also when the cloven tongues of fire came upon them Act. 2.3 Faith is the Tongs that fetcheth this burning-coal from Heaven to purifie and qualifie our tongues for God and his service Act. â—5 9 then indeed are they made as choice Refined Silver which hath an excellent ring or sound with it Prov. 10.20 If the heart of the wicked be little worth then little worth is their tongue but when the heart of the Godly is renewed their tongues are refined to sing Hallelujahs and to sound out the praises of the God of Israel upon a well-tuned Harp or Hart. Especially 1. If the tongue become a blessed Member of Gods cleaving a cloven tongue Act. 2.4 so cloven and divided as to be able to divide the word aright in a right application 2. If the tongue be touched with a live coal from Gods Altar fetched thence by the Tongs of Faith Isa 6.6 7. this fire from Heaven puts the tongue into tune for God
it Saint-sabbath in derision of those that pleaded its Morality They were offended saith Mr. Fuller that the Lords day was called Sabbath as if it were a Shibboleth to distinguish from those lisping Ephraimites who call'd it Sunday and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies yet those same Scoffers could affect those words Altar Temple c. which were words of a Jewish extract Full. Ch. Hist Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Commandment was abrogated hence they confined the Sabbath-observation onely to those few hours of publick Service and the rest of the day to be spent in Sports This is the more strange seeing 1 their Canons commanded the reading of the Fourth Commandment among the rest and annexed to it this Prayer Lord incline our Hearts to keep this Law And seeing 2 they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house or to play at Cards upon their High-Altar yet would profane the Holy Sabbath with airy Games as if Time which God hath determined and call'd the Lords-day were of less worth than Places which God hath not determined nor call'd any the Lords House since the Typical Temple The second Inference is As the special gift of God the Sabbath-day should not be looked on as a Ceremonial Yoke or Burthen to any so as to make men clip the Lords Coin so it ought to be conscientiously improved as a peculiar Priviledge otherwise we are like Solomons Fool who had a Prize put into his hand yet had he no heart to it Prov. 17.16 If we fool away Gods precious Sabbaths we fool away our own precious Souls and Christs precious Salvation also The Holy God who was the first Institutor of the Sabbath Gen. 2.2 3. proposeth himself as a pattern for our imitation As our Lord said to his Disciples If I your Lord and Master have washed your Feet ye ought also to wash the feet one of another Joh. 13.13 14 15. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example which Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy to write after 1. Pet. 2.21 Thus the great God being our Lord and Master rested on the Sabbath-day and kept it holy as did he so should we do be holy as he is holy 1 Pet. 1.16 Matth. 5.48 this must be endeavoured in quality though we cannot come to an equality This is a writing after a most compleat Copy and perfect Patern if we labour to be suitable to Gods Nature and subject to Gods Law God rested and was refreshed on the Sabbath-day Exod. 31.17 As that is spoken after the manner of men whose rest is refreshing which God never weary needs not so 't is spoken as an Admonition to men that their days of holy Rest may be days of holy Refreshment 1 We should beg for a Spring-tide of Grace that may bring in a great draught of Fish and for the Spirit to move on the Ordinances as he did upon the Waters and brought all to form and life Gen. 1.2 there will be no reviving refreshing and ravishing work till then 2 Bring large Sacks to our Joseph or Jesus the Lord of the Land the Lord of the Sabbath according to the size of the Sacks which the Patriarchs brought to Joseph so were they filled with Corn by him If we bring large Pitchers to wit enlarged Hearts to the Well of Salvation Christ will say Fill up the Water-pots to the brim Joh. 2.7 and Open thy mouth wide and I will fill it Psal 81.10 but alas Israel would have none of God v. 11. God forbid we should surfeit of the chiefest good The third Inference There is 1. Sabbatum Asini a mere external Rest which is given to the Oxe and Ass 2. Sabbatum Vituli as those at the Golden Calf sate down to Eat and Drink and rose up to Play Exod. 32.6 Such as spend the Sabbath in Sports do keep the Sabbath of the Calf 3. Sabbatum Diaboli or Daemonii such as spend the holy Sabbath in unholy works as in Drinking Swearing Carding Whoring c. do keep the Devil's Sabbath 4. Sabbatum Domini such as spend the Sabbath in all holy Duties publick and private do sanctifie the holy Sabbath of the Lord both in the Negative and Affirmative parts of it Such as delight in so doing all the Sabbath-day shall delight in the Lord all the Week-days Isa 58.13 14. CHAP. VI. Of Adam and Eve 's Fall HAving shewn the Dignity of the state of Innocency I come now to shew the Indiguity of the Fain estate Gnashah haelohim eth-ba Adam Jashar God made man Right and Vpright Vehema Bikshu hishbonoth Rabbim but they to wit Adam and Eva sought out many inventions Eccl. 7.29 Solomon doth not mean there such Inventions as are profitable such as many Engines are for promoting Manufactures and artificial Occupations but he meaneth such Inventions as are sinful such crooked Counsels as they sought out of their own accord both to corrupt themselves and all their Posterity For though they were made upright yet were they as Creatures changeable and exposed to the Temptation of Satan yea and they sought out many Inventions or new Tricks and Devices of their own whereby to depart from God and from that blessed state wherein God had placed them For they were not content with that way to Happiness which their Creator had prescribed nor were they satisfied with that perfect state which God had given them but they fancied to themselves an higher Perfection Ye shall be as Gods and followed those new ways to become like God which Satan and their own deceived Hearts did suggest to them whereby instead of becoming like God they became like the Beasts that perish Psal 49.12 and so they involved both themselves and all their Off-spring into many bottomless boundless and endless Miseries The word Rabbim here some reads it of the Mighty ones or Angels as if Adam and Eve had sought out the same Inventions with the faln Angels who were not contented with their own Angelical station but must needs be like the most High Isa 14.13 14 which caused God to hurl them out of Heaven into Hell Jude v. 6. So Adam and Eve inventeth a new way to improve their present and Perfect state by their own Wit they must needs be as wise as God in the knowledge of Good and Evil Gen. 3.6 This causeth them to be expell'd out of Paradise and to live a dying life on Earth ever after as a just fruit of their sherking Shifts and sinful Inventions Jer. 6.19 Here comes in the doleful Catastrophe of the Worlds Creation to wit the History of the Fall which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World It was that Original and Universal Malady which brought a Curse and Confusion upon all created things that the Creator before had both blessed and
more solid reason of their dying within that term is rather to shew that the life of man though it be never so long yet in respect of Eternity is very short and not a day but a magnum nihil Mine age saith David my World Heb. That is my abode in the World is as nothing Psal 39.5 Punctum est quod vivimus puncto minus 't is but a point and less than a point so though never so long yet far off from perfection 'T is but a small space of time that the longest liver hath on Earth compar'd with Eternity in Heaven The Phrase and he died is added at the end of all those ancient Patriarchs to shew how unalterable was that grand Stature of Heaven Thou shalt die the Death Gen. 2.17 And 't is appointed unto all men once to die Heb. 9.27 So that the youngest and strongest should be mindful of their mortality learning to die daily as Paul did 1 Cor. 15.31 And to make death familiar to us at Bed and Board for as young as we and as strong as we do daily drop down into the dust The Proverb saith assoon goes the Lambs Skin to the Market as that of the old Sheep 'T is a witty and yet a worthy saying That while Death was but a young Archer newly come into the World and unexperienced he could not hit the mark for many hundred years Hence it was that those Primitive Patriarchs most of the Ten lived nine hundred years why Death then could not hit them with his Killing Dart any sooner but now he is become a better Marks-man and can strike down right Dead within the term of one hundred nay at seventy years Psal 90.10 which number is there stated as the term of Man's Life few exceed it and fewer attain to it As mens wickedness increased so the length of their lives decreased even in Mose's time who was the Pen-man of that 90th Psalm as the title telleth Yea Death learns to hit the mark sooner now for mens lives are daily shortened and Generations are fast justled out of their Beings to give place for others Eccles 1.4 The Stage of the Earth still standing in its place while the Actors upon it are often changed that so the World may come the sooner to its End and though there be some singular Examples of a longer life yet in the general 't is observ'd that more Die before they be Ten years old since Death became such a cunning Archer than there be that live above Sixty Yea some of Mankind there be whom Death sends out of the World as soon as Life hath led them into the World whose short passage is ab Utero ad Urnam from the Grave of the Womb to the Womb of the Grave There is but a little inter-space 'twixt their lying in the Womb and being laid in their Tomb Living in the former but Dead in the latter Besides how many die in their youth while their bones are full of marrow and their veins full of blood They perish in the midst of their way Psal 2.12 like the Jay pruning her self on the Tree Death shoots his Arrow and down they tumble while they hope in themselves to see many fair Summers The 4th Circumstance concerning Enoch's Appearance is the Function Capacity and Condition wherein he Appeared This is twofold 1. Publick as a Prophet of God and a Preacher of Gods Word or Will 2. Private as a Professor and a Practiser of Godliness both in the Form and in the Power of it in his walking with God 1. Of the first he appeared in the Quality both of a Prophet and of a Preacher both were publick Functions 1. Of a Prophet The Apostle Jude expresly mentioneth Enochs Prophecy Judes Ep. v. 14 15. How Jude came to this is uncertain There be two opinions concerning it the 1. is that the Apostle Jude had these two verses out of a book call'd the Prophecy of Enoch whereof Origen Tertullian Jerom Augustin Bede c. make mention That there was such a Book called by that name in those primitive times of the Fathers is not denied but all the doubt lieth 1. Whether Enoch was its Author Or 2. Whether Jude quoted those his two verses out of that Book considering 1. Because none of the Prophets either Moses Samuel or those after them in the Old Testament quotes any such book as those of Moses are by after-prophets 2. Because no such book is mentioned to be kept either in Moses Tabernacle or in Solomons Temple as the Tables of the Testimony were in the Ark of the Covenant 3. Because the Old Testament Church had no such book among all their Canonical Scriptures before their Babylonish Captivity 4. Because had there been such a book Moses could not have concealed it seeing the Creation of the World the History of all the primitive Patriarchs from Adam to himself were so distinctly revealed to him and had there been any such book in a true being he could not be ignorant of it but would have mentioned it as he doth all other things from the beginning Especially in his History of Enoch 5. Because if Enoch had indeed writ such a book then Moses had not been the first writer which all learned Authors both Protestant and Popish do acknowledge and which the words of our Lord Beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Luk. 24.27 do import for had Enoch writ a book before Moses Christ would have begun at Enoch and not at Moses 6. Because neither Philo nor Josephus two learned writers of the Jewish antiquities do make mention of such a book of Enoch now they both being curious observers and careful preservers of all memorable Monuments would undoubtedly have discovered such a precious treasure as could not but be in all generations of the Jews most highly valued both for the Reverend Antiquity and Eminent Piety of the Author as likewise for the sublime excellency of the matter There be indeed other various sentiments about this Enochs Prophecy some say he wrote it upon Pillars of Stone or brick that neither of those two grand destructions of the World which he foresaw by Water and by Fire might destroy it others say that he wrote it in a book which is lost as many other Books mentioned in Scripture as the book of the Wars of the Lord Numb 21.14 the Book of Jashar Josh 10.13 With many others of Nathan Semeiah Gad Ahiah Haddo Hanani c. Named in the Chronicles c. Others say that this book was preserved in Noahs Ark from the Floud or if it were lost yet was it restored by Noah thereunto inspired This was the opinion of Tertullian But all those are uncertain Conjectures having no confirmation from Scripture yea rather are a contradiction to it as it maketh Moses the first writer in the World Herewithal these following considerations introducing the 2d Opinion are worth due observation As 1.
certain place where there are certain and not uncertain Riches and that is Heaven where we have a better and a more enduring Substance Hebr. 10.34 He will bring us to Bethel the House of God the Mansion-House of his own Majesty and Glory Though God sometimes subject his Servants to the Villanies of the vilest Men who use them more like Beasts than Men yet brings he them to a wealthy place after he hath carried them through Fire and Water two most merciless Enemies and such are base Persecutors Psal 66.12 Isa 43.2 This may serve to encourage 2. Literal and real Travellers such as Jacob was here though Travelling into places of Banishment no Traveller should be troubled in his Travels but when he comes at such places where God and his Soul cannot meet together where God can let down no Ladder from Heaven to him on Earth this may justly discourage but to a Godly Traveller Jehovah Shawmah that is the Lord is there Ezek. 48.35 is writ every where 1 Tim. 2.8 The Eyes of the Lord run to and fro throughout the Earth 2 Chron. 16.9 God's Eye was here upon Jacob for good and he gave him a look of love from the top of the Ladder when he lay out of Doors not daring to lodge in Luz as Josephus saith lest any of those Cursed Canaanites then inhabiting that place should come upon him in his Lodging and kill him but the true Reason was he was benighted in his hard Travel and the Sun went down upon him before he could reach any convenient Lodging-place in a Town as the Scripture more Authentick than Josephus saith Gen. 28.11 Hereupon he lay down to rest himself in the Field taking the Ground for his Bed and making a Stone for his Pillow and there God gave him his loves Cant. 7.11 12. Jacob never lay softer nor slept sweeter than when the cold Ground was his Couch an hard Stone was his Bolster and Heaven it self was his Canopy over his Head God made up with Spirituals his loss of Temporals The less of Comforts he had from Man the more thereof he had from God The Portion of God's Children consists more in Soul-Comforts than in Sense Comforts Suppose Banishment which the Lawyers call a Cavil Death come upon them as upon Jacob here yet must they not be dis-spirited whitherto soever they are driven for they cannot be forced far from their Father's Ground seeing the whole Earth is the Lords and the fulness thereof Ps 24.1 There is nothing can befall them but what passeth under their Father's Eye and through their Father's Hand appointing Time Place Manner and Measure of Evil So that even Chance-medly with Man so is the Law-Term is no other in the Scripture but the Providence of God Exod. 21.13 It any be cut off out of the land of the living God who is the Lord of our lives and to whom we make frequent forfeitures thereof is said to deliver him into the hands of the Man-slayer both Man's goings Prov. 20.24 and Man's safety are of the Lord Prov. 21.30 31. Suppose they be slain this sends them the sooner home to their Father's House Jacob in all this was a Pattern of Patience to Pious Souls in suffering Times that they as he did may place their whole Confidence in God whose Providence and Protection is most apparent and perspicuous when all Humane Helps are with-held Jacob here had no guard but God only had Esau way-laid him in his going out as he did in his returning back with 400 Cut-throats Gen. 32.6 when Jacob was far better guarded though not strong enough to withstand such a force as came against him he might now have come to his bloody purpose and cut the Throat of his poor Brother when he found him lying fast asleep in the open Field but God's Eye was good to him while Esau's was Evil. God Restrains the rage of man that will not turn to the praise of God Ps 76.10 He holds in his Holy hand mostly for a Dead lift when his Servants are most forsaken and in a fatherless forlorn Estate when they are low enough and their Adversaries high enough then Cometh God with his Comforts Assuredly Jacob was now low enough when he lay all along upon the Ground not much unlike that of Joshuah reliev'd in this posture Jâ—sh 7.6 10. and then came God to comfort him in this Vision The Third Circumstance Remarkable is the manner How this Comfort was convey'd by God to Jacob. This is express'd to be in a Dream he Dreamed Dreams are of divers sorts both in Philosophy and in Divinity 1. In Philosophy Macrobius de Semnio Scipienis lib. 1. Reckons five Sorts First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Insemnium a Dream which comes to pass so often as carking Care doth oversâ—t the Soul câ—ncerning the Things of the Body the Mind or the Estate such an one having wearied himself waking with distracting Thoughts betakes to Sleep and the same Distrâ—ctions being Imprinted upon the Heart then make a fresh and furious Assault upon the Head therefore is it so named because this Sort of Dreams makes a new onset in Sleep The Second sort is call'd Phantasma a Phantasm which happens 'twixt sleeping and waking for when some Persons begin but to slumber they seem to see several shapes of things cither such as sad them or such as glad them as Feasting or finding some Silver c. all being but mere Phancies The Third sort is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle whereby God signifies to Man what shall come to pass or what not what Man must do or what not Thus Noah was warned of God Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.7 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res Negotium intimating that Noah was a Man who had Business with God and did negotiate with him very much busiâ—d to save the World The Fourth sort is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision in a Dream when one seeth that in the Night which in the same manner it appeared cometh to pass afterwards As Act. 23.11 the Lord stood by him in a Vision to comfort and encourage him about future Events The Fifth sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somnium a Dream properly so called which vaileth some Important Matters signified in the Sleep under some certain figures mostly that cannot without a right applied Interpretation be understood About this last and proper sort of Dreams to wave the Dreams and Dotages of Philosophy thereon among the Stoick Platonick and Pythagorean Philosophers Come we in the Second place to Divinity which is God's School and wherein the Truth as it is Jesus is made known to Man 1. In the general Solomon saith That Dreams for the most part do proceed from multitude of business that maketh Impression upon the Mind in the Day time Eccles 5.3 As multitude of business or works saith he produceth Dreams so multitude of words proclaimeth Folly The Wise Man coupling these two
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
25. never Princes were better served He 'l not let any of his be lost Joh. 17.12 or perish in a Wilderness-Famine Psal 37.19 There be other Congruities I for brevities sake must omit in a bare naming them As 1. Joseph taught his Brethren Unity Gen. 45.24 fearing they might fall out by the way and quarrel about their Crime concerning him who had both remitted it and was reconciled to them all equally so Jesus oft presseth his Brethren to love one another Joh. 13.3 4. and 15.17 Rom. 13.8 1 Thess 4.9 1 Joh. 3.11 and 4.7 12. and to keep the unity of the Spirit in the bond of Peace Eph. 4.3.13 the Daughter of Dissention is Dissolution 2. As Joseph presented his Brethren to Pharaoh notwithstanding all their unkindnesses to him whereby they became Acceptable though in themselves as Hebrews they were Abominable to him and capable of both Preservation and Preferment Gen. 47.2 and no doubt but he did commend Reuben Judah and Benjamin to the King these three being most endeared to himself So Jesus presents all his brethren to the King of Kings Isa 8.18 having all their Names writ upon his Heart as Aaron had the twelve Tribes upon his Breast-plate through him we have Access Eph. 2.5 and Acceptance also Eph. 1.6 3. As Joseph being not ashamed of his Brethren though he the Lord of Egypt and they Shepherds so an Abomination to the Egyptians instructs them what to say to Pharaoh Gen. 46.33 34. He teaches them to tell the Truth and not be ashamed of their Trade though it was mean and despicable especially to the Egyptians prudently proposing that with his Princes Approbation without which though so great a Favourite he will do nothing for his Friends he might have Goshen most fertile fittest for their Cattle nearest to Canaan and where they might live unmingled with the Idolatrous So Jesus instructeth us what to say to the Father for we know not what to pray for as we ought Rom. 8.26 neither for Matter nor Manner but as He by his Spirit teacheth us Therefore did his Disciples say Lord teach us to pray as John taught his Disciples Luk. 11. ◠4. As Joseph said to his Brethren Come down to me that you may be near me and tarry not also Regard not your Stuff c. Gen. 45.9,10 18 20. So saith Jesus to us Come unto me and ye shall find rest for your Souls Matth. 11.29 yea he will send his Cherubims his Chariots of Clouds to fetch us up to himself as Joseph did for them v. 19.21 that where he is there may we be also 1 Thess 4.15 and Joh. 17.24 He saith likewise Regard not your lumber but take the loss of your Goods joyfully why should we with Lot play at loth to depart seeing Christ hath far better Riches for us the good of all the Land of Glory is before us All is but trash and trumpery to this true treasure of Grace and Glory Lastly He gives them Provision for the way as Joseph did v. 21. even hidden Manna Rev. 2.17 Such as the world knows nothing of Joh. 4.32 and Prov. 14.10 the Cates and Delicates of Faith and a good Conscience Rom. 15.13 Prov. 15.15 which they go feeding upon as Samson did upon his Honey-Comb till he came to his Parents Judg. 14.9 to their Father's House Thus far the Congruity Now see some Disparity As 1. Joseph accused his Brethren to their earthly Father and brought to him their evil Report Gen. 37.2 but our Dear Jesus excuses us to our Heavenly Father interceeding for us with him Hebr. 9.24 Rom. 8.34 He is our Advocate with the Father 1 Joh. 2.1 Answering all Satan's Accusations who is our Accuser to the Father Rev. 12.10 as the Lawyer doth for his Clients opening their Case pleading their Cause so 't is carried Nonsuiting all Satan's Actions Uxori lis non intenditur He cannot commence a Suit against Christ's Spouse she saith Go sue my Husband I am under Covert-Baron c. 2. Joseph was tainted with the corrupt Language of flattering Courtiers in Swearing twice by the Life of the King which was a great Oath in Egypt Gen. 42.15 16. As it was in Spain while she was aspiring after an Absolute Monarchy as France doth now in their prophane Pride used to Swear by the Life of their King So Joseph here that he might seem enough an Egyptian in his friendly Dissimulation Swears heathenishly as the Egyptians usually did partly out of Flattery and partly out of Superstition 'T is like he had contracted this evil Custom accustomed among the Heathens to Swear by the Soul of their Emperours by his being so long Conversant about 23 years in such Evil Company as Pharaoh's Court consisted of which was a corrupt Air for so Godly a Man to breathe in where he might have complain'd with the Prophet Woe is me that I become a man of unclean lips by dwelling among a people of unclean lips Isa 6.5 for there he contracted that sinful Custom of the Court Sin being as catching as the Plague As 't is hard for Sheep to lye among Bryars and Thorns and not to lose some part of their Fleece So 't is of equal Difficulty for Saints to live in a familiar converse among wicked Men and not to lose some part of their Piety and former fervency yea some guilt and filth of Sin will cleave to their Consciences as some Bryar or Thorn doth to the Tails or Sides of the Sheep but it was not thus with our dear Jesus though he was conversant among Publicans and Sinners Matth. 9.10 11. and 11.19 and Mark 2.15 for which indeed the Pharisees did calumniate Christ importing he could not be the Messiah because he kept such ill Company This was to find fault Quòd in Domum aegroti Intravit Medicus that the Physician ventur'd to visit the Sick saith Austin The Sick is the proper Objest of the Physician and to visit them yea those that are Infected with the Plague is his proper Office yet doth he secure himself from Infection by sovereign Antidotes but none like that which our Rophe Giant-like so called Exod. 15.26 or Almighty Physician was endowed with to wit his Divine Nature which secured his Humane Nature from all infecting Tinctures he could converse with Sinners his very Errand into the World and neither countenance Sin nor contract it none of their Evil Communications could corrupt his good Manners as 1 Cor. 15.33 the Devil's Drivel that left a foul stain upon the Speaker could not fasten the like as it oft doth on us upon him the holy Hearer and though sometime he got Grief yet never Guilt by them More Disparities might be mentioned which I omit as likewise for avoiding prolixity the third Congruity betwixt Joseph the type and a Christian in particular as before the Church in General the Antitype A touch only upon this 1. As Joseph was in Jacob's Intention his first-born Gen. 29.18 and 30.23 24. so had the double
Revoltings from God after which they wandred thirty eight years in the Wilderness till all that Generation save Caleb and Joshua the two good Spies against ten bad ones Numb 13. were all worn out and who knows but God may wear out this Generation who have been polluted with the Superstition of the Land in the like manner and raise up a new Off-spring more pure in Gods Eye to inherit the Promises of the latter day c. Sometimes Israel was up among the Mountains and sometimes down among the Plains and Valleys Thus the Church of God hath her ups and downs still all along there is a mixture of Mercy with Judgment God never stirs up or pours down all his wrath Psal 78.38 but in the midst of wrath remembers mercy Hab. 3.2 And as Afflictions do abound so Consolations abound 2 Cor. 1.4 5. The sixth Remark in General is Israel's sins in the Wilderness which were many and great may mind us of our sins in our bewilder'd state As they were Murmurers loathers of Manna Tempters of Christ 1 Cor. 10.4 6 9 c. both unbelievers and presumptuous Numb 14.3 11 41. lusting after the Flesh-pots of Egypt Numb 11.5 they committed Fornication with the Daughters of Moab Numb 25. yea and gross Idolatry Exod. 32. in their Calf Worship and many more such sins insomuch that the Psalmist makes this complaint of them How did they provoke God in the VVilderness and grieve him in the Desart Psal 78.40 Ten times at least they tempted God the two first years Numb 14.22 How many times more in the other thirty eight years Nay the whole forty years God calls it one continued day of provocation Psal 95.8 9 10 11. Heb. 3.8 to 18. and Moses at his Death tells them from the very day of their coming out of Egypt they had been all along his Life of Government a Race of Rebels Deut. 31.27 c. The better that God was to them the worse they were to him as if God had hired them to be wicked and this was ordinary with them till God had worn them out God grant it may not be so with us The seventh General Remark is All sorts of Persons sinned against God in the VVilderness not only the mixt multitude of Strangers Numb 11.4 but the Congregation of Israel yea and their Princes also such as the ten Spies Dathan Abiram c. so likewise did the Levites as Korah and his Company yea Miriam the Prophetess and Aaron the High-priest with her Numb 12. over and above his making a Calf Exod. 32. and at the waters of Meribah Numb 26. Lastly even Moses himself at the same place for which he falls short of the Land of Promise The eighth General Remark is The various punishments God inflicted upon all those Sinners some in one way some in another some more some less are written cautions to us on whom the ends of the VVorld is come 1 Cor. 10.1 to 11. Heb. 3.17 and 4.2 The punishments which the Lord laid upon the disobedient were divers some were slain by the Sword of the Enemy as of the Amalekites Exod. 17. and of the Canaanites Numb 14.45 and of their own Brethren Exod 32.27 29. and Numb 25.5 Some were burnt with fire Numb 11.3 and 16.35 Some were swallow'd up of the Earth which Buried them quick ver 33. Some were kill'd by Serpents Numb 21.6 c. Some died of the Pestilence yea many ver 46 48. 1 Cor. 10.6 c. Psal 78.30 31. and generally all that Generation which were first mustered after their coming out of Egypt perished Numb 16.64 65. God consumed their days in vanity and their years in trouble Psal 78.33 or in terrour for they were continually in fear of Gods wrath of mischief from Enemies round about from fiery Serpents wild Beasts c. Hebr hasty terrour suddenly surprizing those Sinners as God had threatned them Levit. 26.14 to the end and all their Journeys were fruitless vanities because they could not come to Canaan Numb 14.29 The good Lord grant our Carcases may not so fall in this Wilderness condition as not to see what good the good God will certainly bring upon this Church c. The ninth General Remark is Nevertheless for his Names sake God magnified his Mercy towards them and their Posterity Psal 106.8 where he comes in with a non obstante as he doth Isa 57.17 and what people may he not thus save having other things to look after namely to make his power known than presently to punish his people when they most deserve it for he being full of compassion not standing upon Terms or taking Advantages Many a time turned he his anger away overcoming their provocations with his own patience and pity Never stirr'd up all his wrath letting fall only some drops of it but would not shed the whole shower of his wrath Psal 78.38 because he would ever reserve some Remnant of a Church to praise his Name on Earth therefore suffered he not their Sins to overcome his Mercy which still triumph'd over his Justice Jam. 2.12 if not the extremity thereof would soon destroy us all Psal 130.3 and 143.2 Lam. 3.22 Though their offences were aggravated by their Obligations making both Egypt and the VVilderness two Stages of astonishing wonders yet he remembred they were but Flesh frail and feeble in the faln Nature full of sin c. and a wind that passeth away Psal 78.39 this was Gods ground for cursing the ground no more Gen. 6.3 and 8.21 and for not making an utter end of Israel in the VVilderness but brought them to Canaan Psal 78. ver 54 c. Neh. 9.17.22 Ezek. 20.17 22. The tenth General Remark is Though Israel's maladies in the Wilderness were many and great yet the Lord so magnified his Mercy towards them as to make for them proportionable Remedies As their dangers were many and great accordingly were all along their Deliverances likewise As NB. 'T was very uncomfortable and hazardous to Travel in a way-less Wilderness this was their malady and misery which God graciously prevented with the blessing of his goodness Psal 21.3 in a threefold Remedy and Mercy for no fewer than three Guides God granted them First The Cloudy Pillar Exod. 13.21 22. which while they rested covered the whole Camp Psal 105.39 and when they marched the Cloud gathered up into the fashion of a Pillar and went directly before them Numb 9.15 c. Secondly They had Hobab Moses's Father-in-law to be instead of Eyes to them Numb 10.31 as Job was said to be Eyes to the blind to direct them in the right way Job 29.15 for Hobab or Jethro was well acquainted with the Situation of the Wilderness far better than they he being of that Countrey of Midian adjacent to it yea better than Moses though he had lived long thereabouts yet many particular passages might be forgotten and some so changed by the changeable Sands as to need a new direction Generals of Armies do
enough c. The 3d Remark is The return of the Spyes after 40 days and the Relation they give of the Countrey v. 26 27 28 c. Wherein Note First Those Searchers do commend the Land for its goodness v. 26 27. to testifie which they shew the Fruit of the Land more especially that Cluster of Grapes which was born by two v. 23. who are supposed to be Caleb and Joshua as Ambrose saith because these two were most Cordial as Heb. Ca-leb signifies in commending its fruitfulness tho' none of the other could deny it seeing so many signs to the contrary Wherein those two Bearers of the Cluster supposed from this posture of bearing it to be of a prodigious proportion Pliny mentioning some in Asia to be as big as a Cow's Udder or a little Child and Strabo Writes of some that were two Cubits long c. do resemble Antè natos pòst Natos Christi those that were born before Christ and those that were born after him Our Lord is that blessed and bleeding Cluster when in the Wine-press of God's Anger which is born between Believers of both Testaments and had a Blessing in him Isa 65.8 for them both yet as he that went before bearing this Cluster had his back upon it and could not have such a clear prospect of it as he had who had his face upon it in following after it so New-Testament Believers have a more distinct view of Christ than those of the Old Note Secondly Those Searchers likewise discommend the Land from the difficulty of obtaining it because the Inhabitants were mighty Giants and their Cities were most strongly fortified with Garisons c. v. 28 29. The Ten Evil Spies joyned thus far with the two goâ—d ones in commending the Land as flowing with Milk and Hony c. because that was undeniable and according to the manner of malicious Lyars and Detractors they began their Speech with some truths that thereby they may the more easily impose upon the over-credulous the believing of their lyes and false Reports they design to suggest afterwards c. But the two good Spyes Joshua and Caleb could not joyn with the ten evil ones in their Nevertheless ver 18. discommending the Land c. who hereby take occasion to terrifie the People from going up to possess the Land Deut. 1.28 and therefore tell them also of the Amalekites who had fought them before Exod. 17.8 and had smitten the hindmost of them Deut. 25.17 18. and so would be sure to hinder their passage into it on the South side whereas God had a way of his own opening an entrance for them through Jordan by Jericho and they mention the Amorites who were high as Cedars and strong as Oaks Amos 2.9 thus likewise they add to all some great untruths v. 32 33. that they might insinuate into the minds of the People all passages into Canaan were block'd up to their utter discouragement c. Even thus is it with too many Professors seeming Israelites amongst us that wish very well to the Heavenly Canaan and Country speak glorious things of it and could gladly go to it but there is a Nevertheless a Lion in the way Prov. 22.13 and 26.13 Whereas the Sluggard's Lion is not as the Spanish Proverb saith so fierce as he is Painted but is a meer Fiction of his own brain to cover and colour over his own sloathfulness Yea he pretends two Lions for his hinderance the one abroad or in the Field where his work lies Psal 104.23 and the other in the Streets a likely matter Lions haunt not in Streets but in Woods and Wildernesses Thus many complain with those Male-Contents of the strength of the Anakims and the impossibility of the Conquest c. Indeed there is Satan that Roaring Lion 1 Pet. 5.8 in our way the Devil call'd there Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in wait for the Church but Christ who is also call'd Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.5 1 Thes 1.10 and her invincible Champion is ever at hand in the Pillar of Providence as here in the Cloudy Pillar for her help to deliver from the wrath of this Roaring Lion When this Lion of the Tribe of Judah roars all the Beasts of the World tremble Amos 3.8 Tho' it be hard work to climb up the Hill of Sion towards Heaven without fainting to bear daily crosses and reproaches of Christ upon our backs without buckling c. yet may we not be discouraged hope of gain makes Merchants refuse no Adventure love of gain causes the hunter to shrink at no weather Desire of Spoil transports the Souldier to decline no danger How much more ought the beatifical Vision of God's blessed face encourage us in our hardest duties and travels as Psal 84.6 c. and here c. The 4th Remark is Caleb that hearty Man as his name signifies perceiving some sparks of Sedition already kindled by the false reports of those ten Evil Spies immediately endeavours to quench them by pouring out a flood of an Elegant Oration v. 30. tho' few in words yet full of matter it was a Speech of faith believing in the power and promise of God Let us go up in going to possess it Hebr. for we are well able to overcome it This was so effectual for the present that it pacify'd the People who began upon the Evil Report of the Ten Evil Spies to murmur against Moses He stilled them at that time and we may suppose Joshua was not altogether silent tho' not Recorded for the Scripture doth not express all things in all places at all times Joshua joyn'd with Caleb afterwards Numb 14.6 7 8. and Josh 14.8 both of them speaking as it was in their hearts But suppose Joshuah held his peace at this time purposely out of prudence because he was Moses's Minister so lets Caleb speak all alone yet it appeareth by Deut. 1.29 30. that Moses himself spake to incourage the People tho' it be not expressed here The 5th Remark is The Ten Wicked Spies to revive the sparks of Sedition which Caleb had quenched began afresh to defame the Land First For devouring its own Inhabitants v. 32 33. not only because the Gyants devoured one another and all that came to their Country but also they slander its Air to be unwholsom and pestilential if to Natives much more to meer Strangers This some say those Ten Spyes gathered from their observing Men burying their dead in every place where they came during their forty days searching which if true the Lord did it for Israel's good that few might remain to make War against them and that those Searchers might more freely and securely search the Land unobserved while the Inhabitants were thus occupied N.B. As Israel came out of Egypt the more safely while the Egyptians were burying their dead First-born that which the Lord did for their good these Men wrested it in their relation as a great evil Perhaps it was then a
not only to wait upon his Office as a Levite but also to pay his Thank-Offering unto God at Shiloh for his Mercy in Reconciling him and his Wife together to make an Atonement for her Sin and to beg that God's Blessing might abide upon them for the future His Journey to Shilo pleased this Good Old Man well therefore he presseth the Levite to lodge with him saying Let all thy wants be upon me just as our Sweet Saviour saith to the Penitent Sinner as Revel 3.20 Psal 24.7.9 He brings him into his House makes him and his merry with most liberal Hospitality ver 16 17 18 19 20 21. Secondly come the Concomitants of the perpetration of Unparallel'd Impiety wherein the Agents the Patients and the Action in its Circumstances are very considerable The Third Remark arising from this Second Part is the Agents They are call'd Sons of Belial ver 22. Hebr. Beni Belignal Men that were Yokeless as the word signifies neither the Laws of God nor of Man must yoke them most Licentious and Stigmatized Villains breaking off the Yoke even of the Law of Nature like to the Devil himself who is called Belial 2 Cor. 6.15 and those were the Eldest Sons of the Devil Deut. 13.13 they were Lawless and Masterless Monsters breathing Incarnate Devils These Flagitious Fellows beset the House round about without Doors and marr'd all their Mirth within Doors beating at the Door as if they would have broke it down crying vehemently Bring forth thy Stranger that we may know him a Modest Expression of their most filthy Lust according to Scripture Phrase The Sodomites likely were their Presidents Gen. 19.4.5 as themselves are made Cautionary Examples unto after Ages Hos 9.9 and 10.9 How were their Faces here hatch'd with Impudency thus to declare their Sin as Sodom Isa 3.9 those shameless Wretches hide it not as if Sodomy had been no sin Though blessed Paul puts such a black Brand upon it Rom. 1.27 The Fourth Remark is The Good Old Man was mightily concerned looking upon himself as obliged by the Laws of Hospitality to protect his Guests as Gen. 19.7 8. Hereupon he went out to them ver 23. and maketh use of a meek Compellation calling them Brethren whereof they were altogether unworthy having dâ—vested themselves not only of Brotherhood but of Manhood also rather becoming a Company of Dogs and worse for Dogs do not lust after Dogs but after Bitches but those Scoundrels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were scalded in their own Grease by their Lusts of Man to Man Rom. 1.27 and to take them off from any such Attempt he telleth them that their intended Action was both Foolish and Wicked and to quell their Outragious Lust the more effectually the Good Old Man makes a rash and sinful offer to gratifie their Unruly Lusts by prostituting his own Daughter and the Levite's Concubine to them ver 24. N. B. I cannot but sometimes wonder how that either so good a Man durst venture to live in so wicked a place he belonging to Mount-Ephraim near Shilo or that those base Benjamites did suffer so good a Stranger to live among them we must suppose this Good Old Man was meerly surprized with the suddenness and violence of the Assault and hereupon ignorantly and inconsiderately offers this lesser Sin to avoid a greater and a more unnatural sin which he thought they designed Though this be lawful in the Evils of Punishment to chuse the lesser for avoiding the greater for so respectively the lesser evil is good Yet in the Evils of sin the Rule is Nullum morale malum est eligendum The lesser is not to be chosen no more than the greater Indeed of two Inconveniences we may chuse the lesser but of two Evils that are morally so we must chuse neither We must not do evil that good may come of it Rom. 3.8 we may not chuse to do the least Evil no not for the procuring of the greatest Good seeing the least and lightest sin is greater if we be Agents in it and make it our own by Choice than the greatest wickedness wherein we are but meer Patients and Subjects of others Villany Beside this Master of the House had no power to expose the Chastity of his own Innocent Daughter much less of another Man's Wife without asking consent Yet must it be said in the close of all that this Old Man's good intention for protecting his Guests doth mitigate his Sin The Fifth Remark is The perpetration of their Villany upon the Concubine's Body ver 25. Though their brutish and boundless Lusts had no Ears insomuch that it is said They would not hearken to the Old Man Hereupon to end the Controversie some say the Concubine went forth on her own accord and offered her self to them But the Hebrew word Kazak used in those words The Man took his Concubine opposes the former Opinion for it implies that the Levite not daring to go forth himself for fear of being abused by them required the Old Man to Hale his Concubine out to them upon what new Disgust it is not known but why the Old Man did not hale out his Daughter also some at random render this reason that those Miscreants were much enamour'd with the Levite's Concubine but were not at all Captivated with the ordinary Face and Features of the Old Man's Daughter but I rather judge this came to pass from a just and over-ruling Providence of God which made them forget having got the Concubine to divert them the Innocent Virgin that she might be preserved in her Chastity and on the other side yet suffer the Concubine to be abused for a deserved Punishment of her former Filthiness and Unfaithfulness And no doubt but of the two the Levite was more willing to expose his Concubine that had so notoriously disobliged him rather than the Daughter of his Host who had behaved himself so obligingly to him N. B. The Innocent Virgin by God's Mercy escapeth but the faulty Concubine is killed partly with excessive abuse of her Body and partly through fear and shame of ever looking her Lord in the Face after this Nights work ver 26. Thus God wrote her sin upon her punishment Whoredom was her sin which she had chosen ver 2. and now God inflicts it as her Judgment upon her though her Husband had pardon'd her yet God would punish her at least as to this Life Thus the Lord filled her with the evil of her own ways Prov. 14.14 A Whorish Woman is killed with Whoredom The last part of this Chapter is the Consequents of this unheard of and matchless Villany which affords us in the close The Sixth and last Remark Those Beastly Hell-Hags Vaijthgnalelu Boh. Hebr. the Conjugation Hâ—thpael denoting the frequency of the Act having taken their lustful Turns upon the Concubine all the Night long until they had almost turned her very Soul out of her forced Body at the Dawning of the Day they let her go and scarce had
Church is filled and watered yea made Drunken with the Manifestations of Divine Glory First She is filled for she partakes of the fulness of Christ John 1.16 who began his Ministry with filling fill up the Water-pots to the brim John 2.7 carryed it on with filling They were all filled with the Holy Ghost Acts 2.4 and compleats it with Filling when we come to the fulness of the Measure of the Stature of Christ Eph. 4.13 Secondly She is watered as she is of God's Planting Isa 61.3 so she is of God's watering Isa 27.3 He waters it every moment with the Dew of Divine Doctrine Deut. 32.2 Yea Thirdly She is made Spiritually Drunk with Love that many Waters cannot quench Cant. 8.8 Peter was so intoxicated with the Glory of Christ's Transfiguration that he wist not what he said Luke 9.33 and Paul wist as little what to say when he was wrapt up into the Third Heaven Whether in the Body or out of the Body saith He I cannot tell twice over 2 Cor. 12.2 3. N. B. There is certainly an Holy Inebriation when a Soul is plainly Ravish'd with the Love of Christ who bids his Friends drink yea drink abundantly Cant. 5.1 Such Beloved ones of Christ are so deeply affected with the Love of Christ that like Drunken Men they forget all other things and let all go Tantundem ut Jesum meum Nanciscar as Ignatius said that I may both obtain and retain my dear Jesus These are not Drunk with Wine wherein is excess but they are filled with the Spirit Eph. 5.18 as it were Drunk with Love and 't is our Duty not our Sin to call for whole Flagons of this Wine as the Spouse did Cant. 2.5 to wit of the Loves of Christ which is better than Wine Cant. 1.2 which yet is a very comfortable Creature Psal 104.15 and highly set by Psal 4.7 But this goes down more sweetly than the most Generous Wine in the World and will cause the Lips of those that are asleep to speak Cant. 7.9 Once a good Man was so filled herewith that he cryed Hold thy Hand Lord for my old Bottle will hold no more of the new Wine of thy Spirit V. 4 and 5. And they dwelt there about ten years I have spoke something to this upon v. 2. they continued there and on the fifth observation upon that verse so less need be spoken to it in this place only take notice this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi who had been educated in the Right Worship of the true God in Canaan it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites 2 Pet. 2.8 Hence Observ 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Idolatry is a very grievous Dispensation Hence came David's Woe is me that I am constrain'd to dwell in Mesech c. Psal 120.5 and My Soul hath long dwelt with such v. 6. The time was tedious to his good Soul as no doubt this ten years time was to Naomi long and over long seemeth it to a true Saint to sojourn among such never so little where nothing but either Guilt or Grief can be contracted This made good David cry sometimes Oh that I had the Wings of a Dove then would I flee away and be at Rest c. Psal 55.6 7. and when that Oh would not Ease and Release him he at this time cries out Woe is me c. 't is very irksome to a dear Child of God to be any where out of the Bosom of the Church of God and forced among ungodly Company Nè cum lupis Vlulando tandem ipse lupus evaderet 't is hard and happy not to comply with bad Companions It troubled David more to be driven out from abiding in the Inheritance of the Lord 1 Sam. 26 19. than the loss of all other Accommodations and Comforts which was to him Interpretatively no less than a bidding him Go serve other Gods Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2 The good Lord bless Vs from any such like occasion that our Israelites in the Church may not become worse than the very Pagan Ishmalites having the character that Aaron gave of Israel thou knowest that this people are set on wickedness wholly Exod. 32.22 and indeed so is the whole World 1 Joh. 5.19 with 2.16 A godly man desires as much as may be to converse with the Holy God but as little as may be with Unholy men A certain good Woman cried upon her death-bed and doubting of her Salvation Lord send me not to Hell among the Wicked there for thou knowest I never loved their Company all my Life long upon Earth V. 5. And the Woman was left of her two Sons and her Husband Here her Sons dye yea both of them as well as her Husband This must needs be a farther trial of her Faith and Patience Hence Observe 1. That many Afflictions do attend the most Gracious Souls as Psal 34.19 No doubt but Nâ—omi was a Choice and Excellent Woman yet is she brought into a desolate and disconsolate condition none ever were either so good or so great as to raise themselves above the reach of trouble even those whom God loves he chastens though he do not love to chasten he had one Son only sine flagitio without sinning but never had he any Son sine Flagello without Suffering Christ whom God loved best suffered most love or hatred not seen in these things Eccles 9.12 Obser 2. Crosses sâ—ldom comes single upon God's Servants First her Husband dyes and then one Son and then another so that God shew'd her hard things and wrote up bitter things against her to make her Name Marah not Naomi in writing her first Husbandless and then Childless This was sad to her v. 13. Yet she encouraged her self in the Lord her God 1 Sam. 30.6 N. B. God did wonderfully support her in all these her great Trials and Troubles and left her upon Scripture Record as a Pattern of Patience unto all succeeding Generations V. 6. Thence she arose with her Daughters in Law Hence Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction Naomi's Crosses and Losses she met with in Moab made her Soul to sit loose from that Cursed Countrey and to long for Canaan that blessed Land of Promise Sanctified Afflictions are Vocal and Disciplinary God's Rod hath a Voice Mic. 6.9 and now Naomi's Ear was open to hear the Instruction of it Job 36.8 9 10. She understood that the Voice of the Rod cried Hoe Hoe come forth Arise depart this is not your Rest for it is polluted Mic. 2.10 'T is a Rich Mercy when Affliction brings us from worse
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
end way by an Ambitious and Seditious humour for easing their own burthens and inriching themselves with the Wealth of the Kingdom c. N. B. However this Vsurper made Shechem his chiefest care that had of old been seasoned with many Treasons for which it had been ruin'd and sown with Salt Judg. 9 45. but Rebuilt again and now became so Auspicious to this new Vsurpation Remark the Fifth This Civil Defection soon produced the Religious and Spiritual Defections Jeroboam's stoln Kingdom is not without Anxious Cares nor his Throne without a Thorn He feared that Israel would when this pang of passion was evaporated Revolt from him v. 26 27. and therefore like another crafty Achitophel he consults with Carnal Reason how to confirm himself in his new Usurped Kingdom by making God's Religion serve his own Policy which was indeed the High-way not only to ruine his own House as he sin'd against his own Soul Zeph. 2.10 but to ruine also both Church and State Remark the Sixth This Politician feared their resorting to God's Temple and Service would reduce them to their right Soveraign three times in a year will their Devotion carry them thither beside the exigence of their Occasional Vows N. B. The Royal Palace of Solomon and the Priests of the Lord will remind them of their true Allegiance and of the Abomination of their Sacrifices without their obedience to their Native King Hereupon he gives them a Diversion v. 28 29 30. he devises a more compendious way of Worship with more ease to the People and as if Wiser and kinder than God was did gratifie their eyes with two Golden Representations of their God nearer home N. B. Israel had Sojourn'd in Egypt and brought home one Golden Calf set up by Aaron Exod. 32. but Jeroboam Sojourns there a while and brings home two 't is hard to dwell in Egypt untainted and sets them up in Dan and Bethel for Israel's ease and better accommodation N. B. Some had further to go to Dan than was to Jerusalem Men can take more pains for evil than for good c. Remark the Seventh This New King will have a new Mock-Deity a new Mock-Temple a new set of Leaden Priests and a new Mock Festival Day whereon to Sacrifice his new mock Sacrifices and rather than this should not be done as he had Usurped the Kingdom so he will usurp the Priesthood also v. 31 32 33. Thus this Jeroboam made Israel to sin which Phrase rings oft in our ears CHAP. XIII THIS Chapter Describes the Deplorable Idolatry of Jeroboam from which he could not be reclaimed either by Mercy or by Ministry or by Misery or by Miracle tho' multiplied many ways Remark the First God obligeth Jeroboam from Idolatry to Duty of true Divine Devotion by that transcendent mercy of giving him the promise of his presence to preserve and prosper his person and posterity upon the Throne of Israel provided He would walk in God's ways as David did c. Chap. 11.37 38. N. B. Oh the Prodigious condescension of Divine Mercy in thus proffering to gratifie all the desires of this prophane Person in making this Bramble King over Israel to do what he desired having no Superior to controul him yet all those precious promises of matchless mercy were spent in vain upon him save only that for this he was the more severely punished afterwards for whereas David tho' he had the promise of the Kingdom in Saul's Reign used no indirect means to come to it Yet this Prophane Wretch broke all Bonds of this Divine mercy and scorning to write after David s Copy even while he was Solomon's Servant did lift up his hand against his Lord and Master which David durst not do in his day Chap. 11. v. 26. for when Solomon had made him Ruler over the House of Joseph he talk'd Treason among that turbulent Tribe ever corrival with Judah for the Government at his pleasure after Absalom's not David's Example and as Lavater thinks did actually Rebell against Solomon for which Solomon sought to slay him Chap. 11.40 However 't is plain that he Plotted against Solomon in his Posterity afterwards Chap. 12 c. Remark the Second When God had spilt his Mercy and worse upon him then he tries him with his Ministry in this Chapter God sent a Prophet to him out of Judah crying against his Idolatrous Altar at Bethel and reproving this Apostate King ver 1 2 3. Mark 1. This Man of God v. 1. is call'd a Prophet v. 18. Tertullian saith it was Shemaiah mentioned Chap 12.22 Theodoret saith it was Joel c. The common Opinion with Jerome and Josephus is that it was Iddo who had a Vision against Jeroboam 2 Chron. 9.29 but seeing the Holy Ghost hath not expressed his name 't is too great curiosity to search after it Whoever he was he had his Commission from God both for his Message and for his Miracle and he dyed the same day wherein he delivered his Message and confirm'd it by a Miracle Mark 2. This Prophet came from Judah which yet ruled with God and was faithful with the Saints Hos 11.12 Retaining still God's pure worship 2 Chron. 11.16 and he came unto Bethel that was now become Bethaven an House of Sin and not an house of God as those two Hebrew names signifie which stood in the remotest Southern corner of the Kingdom as Dan did in the North of Canaan tho' Bethel was now a place of Idolaters ch 12.33 yet thither God sends a Prophet either to reclaim them before they were quite cast off or to leave them without excuse when so done Mark 3. Tho' Jeroboam thought the very dregs of the People were good enough to make Hedge-Priests of for his New Gods yet would he grace that disgraceful Priesthood and his two contemptible Calves by his own invading the Sacerdotal Office as he had Vsurp'd the Regal and acting their Priest himself now standing before his new Altar with a Scepter in one hand and with a Censer in the other ready to Sacrifice to his new Gods In this posture God's Prophet found him Mark 4 This Prophet Exclaims against the Royal Altar v. 2. not against the Royal Person because he was now become more senseless than the very stones of this new devised Altar and had no ears saith Piscator to hear Divine Admonition and because the following signs were wrought upon it and he doubles his word O Altar Altar that by such an Elegant and Emphatical expression of God's Message he might the more astonish Jeroboam and his fellow Idolaters and to make his Message be the better believed as Isa 29.1 Jer. 22.29 Mark 5. The Prophet here delivers a most remarkable Prophecy for tho' what he foretold came not to pass until three hundred and thirty years after this time yet are all the Circumstances so distinctly set down as if it were a Narrative or History of such things as were past rather than a Prophecy of things to
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sâ—â—h a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life
Idolatress partly because she was the Original of all the Mischiefs and partly because Joram had made his Mother's Sins to be his own seeing he had not restrained her according to his Royal Duty and as pious Asa had restrained yea and deposed his Mother 1 Kings 15.13 whereas Joram rather promoted Jezebel's matchless Villany and was himself an Idolater if he were not an Adulterer also Remark the Third Jehu slays Joram in the Field of Jezreel ver 23 24 25 26. Joram's Carcass must now serve to Manure that Vineyard which his Father Ahab had so bloodily wrung from Naboth by Butchering both him and his Sons as is expressed here that he might have a clearer Possession of it yea and Jezebel the principal Promoter of the Slaughter of the Lord's Prophets as well as of the Murder of Naboth even her stinking Carcass both alive and dead notwithstanding all her Perfumes and Paintings shall become manure also to this same Vineyard How dear was this Garden of Herbs bought and how richly Dung'd even with Royal Corps Remark the Fourth Ahaziah was wounded also by Jehu's Order but not so mortally as Joram was by Jehu's Arrow who sank down dead by it for Ahaziah fled to Megiddo ver 27. but hid himself in Samaria as thinking it the safer place 2 Chron. 22.9 or he died at Megiddo in the Country of Samaria yet Jehu suffered his Servants to carry his Corps to Jerusalem ver 28. for Jehosaphat's sake Remark the Fifth Jehu comes to Jezreel and executes Jezebel ver 30 to 37. Mark 1. She painted her Face either to affright Jehu with her Majestick Looks saith Lavater or to allure him from Murder to Adultery saith Vatablus but she was too old for that now saith P. Martyr and mourning Weeds had been more meet for her in the loss of her Husband and of her Son c. Mark 2. Jezebel expostulates with Jehu ver 31. wherein she calls him a Second Zimri his Master's Murderer She thought that being a Woman she might wag her wicked Tongue at will and that Jehu durst not meddle with her not knowing that he had a particular Charge from God about her ver 7 10. Mark 3. Jehu crys Who is on my side ver 32. and her Eunuchs that commonly attended the Queen being mercenary Creatures did quickly comply with Jehu's command of casting her out at the Window ver 33. N. B. Behold saith P. Martyr how Court-Parasites change their Minds with their Conditions Mark 4. See how God writes her Sin upon her Punishment her Brains that had devised Mischief against God's Servants are now strewed upon the Walls and she that had insulted over the Lord's Prophets is now trampled under Foot by Horses heels She that out of her dogged Disposition had flown upon so many that feared God is now justly devoured by Dogs mark 5. Jehu had for the present forgot Elijah's Prophecy of her 1 Kings 21.23 when he bad to bury her because she was the Daughter of Ethbaal King of Sidon 1 Kings 16.31 whom he was loth to incense in his unsettled Estate but when word was brought him the Dogs had devour'd all her Flesh and left nothing but Bones a fair warning to foul dogged Persecutors then he remembred what he heard Elijah say ver 36 37. Where he relates more than was recorded 1 Kings 21.23 which now is made Scripture as if before related 2 Kings CHAP. X. THIS Chapter is a farther Narrative of Jehu's Life and Death His Actions in his Life are twofold the first were lawful and laudable from ver 1 to ver 27. the second were unlawful and illaudable a stain in his Escucheon ver 29 30 31. Remarks upon his laudable Actions are First His Severity in extirpating Ahab's Posterity and Kindred according to God's command Mark 1. Ahab had Seventy Sons by several Wives in Samaria ver 1. as if he had bid defiance to that divine Threatning of Rooting out his Family as if impossible c. Mark 2. Jehu writes a trying Letter to the Grandees of that Royal City that they would set up the likeliest of all these Seventy Sons to succeed Joram in his Throne and fight yet for him thus he felt their Pulses whether for or against him ver 2 3. Mark 3. Those Pusillanimous Peers truckle at a small Intreaty to betray their Trust never consulting saith P. Martyr either with the Word of God or with his Prophets nor do they send Embassadors but immediately yield to him ver 4 5. Mark 4. Hereupon Jehu writes a second Letter ver 6. to send him the Heads of those Seventy Sons in a Basket c. As God had his holy Hand in their Pusillanimity in order to Root out Ahab's House so likewise in this Retaliation for as Ahab and Jezebel had by a Letter sent to the Elders of Jezreel shed the Blood of Naboth and his Sons so they should have the Blood of all their Sons shed by a Letter sent from Jezreel to the Elders of Samaria and all these Heads must be brought in Baskets ver 7. to Jezreel because Ahab had sent from Samaria for some Baskets of Grapes out of Naboth's Vineyard at Jezreel Mark 5. Those Seventy Princes Heads which the second Letter writ not in black but in blood fetched from Samaria Jehu bids the Messenger lay them all Night at the Gates of Jezreel which was the place of Judicature and which now were shut when they came ver 8. thus saith Vatablus but Menochius renders this Reason That Jehu durst not trust the Samaritans that brought those Heads to be admitted into the City in the Night Lavater saith best saying This was the place of greatest Concourse both for Judgment and for Egress and Regress where the People beheld next Morning this formidable Justice upon Ahab's Family and so justifie Jehu in God's just Vengeance upon them Mark 6. Jehu comes in the Morning ver 9. and a vast Concourse of People to behold this lamentable Spectacle Some hard hearted Hannibal would have cried out as he once did upon the like occasion O formosum Spectaculum O brave sight 'T is wittily said that this evil World is like those heaps of Heads placed on both sides the Gates of Jezreel that had not so much as one heart among so many heads Few hearts be for God 1 John 5.19 But Jehu saith Vatablus makes an excellent Apology here alledging that neither he had slain his Master nor they the Seventy Sons but it was the Lord himself for the Prophecy of Elijah was now fulfilled and the Decree of God was hereby executed ver 10. and therefore let not this multitude met here fear God's Vengeance on the Innocent Mark 7. Jehu likewise slew all Ahab's Court-Creatures ver 11. such as he had advanced to Wealth and Honour and who had been Partners with him and Jezebel in their Sins together with all their Kindred excepting Joash King of Judah saith Lavater and Ahaziah's Brethren which he slew afterwards ver 12 13 14.
its heighth He was victorious against the Ammonites God prosper'd him because he proved as good at last as at first His good ways blest his Wars with success and then he died The Third Part of 2 Kings Chapter the 15th gives an account of five Kings that Reigned over Israel from ver 8 to ver 31. Remark the First Zachariah the Son of Jeroboam the second succeeded ver 8 9 10 11 12. who Reigned but six Months so soon did God dispatch him out of the way and with him all Jehu's Generation because this fourth was as wicked as the first all of them being Worshippers of the golden Calves Long continuance in the same Sin of Father Grandfather great-Grandfather c. is a great Aggravation of this Man's Sin and did highly incense God's anger against him So now when God had made his Promise Chap. 10.30 good to Jehu he suffers Shallum some great Commander in the Army to conspire against him and to cut him off as the last of Jehu N.B. I find Lavater and many learned Men say that an inter-Reign cannot be denied in those Times of the Kings of Israel and Judah to make the Scripture-Computation currant See Dr. Lightfoot's Chronology Remark the Second Shallum of another Family cuts of Jehu's Family out of his ambitious Aspiring after the Crown of Israel ver 13 14 15. As this Zachary of Jehu's Race had soon fill'd up the Measure of his Iniquity Matth. 23.32 even in six Months Time So this Shallum of another Race fill'd up his Ephah Zech. 5.6 much sooner even in one Month's Time who as Cluverius well observeth lost his Kingdom the same way that he had got it and that before he was well warm in his Throne for Menahem another Captain of the Army Retaliates upon him in the same kind as he had done to Zacharias Blood for Blood writing his Sin upon his Punishment even in legible Letters writ not with Black but with Blood N.B. Josephus saith this Menahem was King Zacharias's General of the Army that besieged Tirzah who hearing there of Shallum's murdering his Lord and Master is said to go up from the Siege to Samaria where he likewise murder'd the Murderer c. Remark the Third Menahem began his Reign in Blood and carried it on in Blood ripping ope the Women with Child of Tipsah because their Men would not set ope their Gates to him as he passed along to Tirzah ver 16. Though this barbarous Cruelty was acted by him to terrifie his Opposers whom he doubtless feared because he came to the Crown by Treason Murther and Usurpation yet this Bloody Act did endanger him the more so that he was forced to call in a Foreign Force to confirm the Kingdom to himself ver 17 18 19 20. raising a vast summ out of his rich Subjects getting no less of Curses then of Coin he hires Pul the King of Assyria to be on his side whereby he Reigned ten Years and then dies Remark the Fourth His Son Pekahiah thus brought by his Father into an Alliance with and a Reliance on Assyria makes a shift to Reign two Years more ver 23 24 25 26. but Pekah one of his Captains slew him with the Assistance of Argob and Arieh c. his fellow Conspirators saith Vatablus though Josephus affirms they were on Pekah's side and were slain with him However the King is cut short by a Syllable as call'd Pekah only and no more Pekahiah Remark the Fifth Now is Pekah King instead of Pekahiah who Reigned twenty Years but his Reign was troublesome for the Assyrians now infested Israel as the Syrians had done before ver 27 28 29. and at last as he had slain his Soveraign so Hoshea one of his Subjects slew him ver 30. of whom more in Chap. 17. Mark 1. In one Year's time there were four Kings in Israel one after another and those dreadful Calamities foretold by the Prophet Amos Chap. 7.9 began to be fulfilled Mark 2. Ephraim is brought by Menahem to rest upon Assyria this they did to their utter undoing as the Prophet Hosea foretells them again and again Hos 5.13 and 7.11 and 8.9 and 9.3 and 11.5 Tiglathpileser Hebr. signifies a Remover of Captives as he was Chap. 17.6 unto Israel c. 2 Kings CHAP. XVI and 2 Chron. CHAP. XXVIII THE Holy Penmen of both those Books now return to the History of the Kings of Judah the Kingdom of Israel or Samaria coming now to and going upon its last Leg namely Hoshea mentioned barely before 2 Kings 15.30 but largely described in Chap. 17. where that Kingdom was extinguished and the ten Tribes were carried into a final Captivity These two Chapters 2 Kings 16. 2 Chron. 28. are a Narrative jointly of one of the most impious Kings that Judah had to wit an History of the Life of King Ahaz the eleventh from the Division Remark the First This Ahaz was a bad Son of a good Father Jotham N.B. And though Ahaz was a bad Father yet had he a good Son Hezekiah which shews that Grace is not entail'd The Wickedness of this King is described in General first Negatively He walked not in the ways of David and then Positively But in all that was not right which are described in Particular 2 Kings 16.1 2 3 4. and 2 Chron. 28 1 2 3 4. Mark 1. He was a worshipper of Baal accounting that Dumb and Deaf Idol at Elijah's Sacrifice 1 Kings 18.26 27 28 29. to be his Lord as Baal Hebr. signifies utterly rejecting a Prayer-hearing God Mark 2. He sacrificed his Sons to Moloch in Topheth in the Valley of Hinnom N.B. 'T was call'd Topheth from Toph Hebr. a Drum because the Pagans used to beat a Drum while they were sacrificing their Children that the cry of the burning Child might not be heard From this Valley Gehinnon saith Sir Walter Rawleigh comes the Word Gehenna for Hell Matth. 5.22 29. and Tophet also is used in the same Sense and Signification Isa 30.33 Mark 3. He sacrificed and burnt incense in High Places after the manner of the Heathen and expresly against the Command of God Thus did he evil with both Hands earnestly Mic. 7.3 as if afraid to be outdone by others taking long strides towards Hell Mark 4. This black branded Ahaz 2 Chron. 28.22 stands here in the History saith Learned Paraeus upon his Life like a filthy Thorn betwixt two fair Lillies or like a black besmeared Collier betwixt two neat and fine Fullers namely his godly Father Jotham and his godly Son Hezekiah himself being so much the worse and more wicked by how much better the Father and Son were and more vertuous and truly Godly Remark the Second God suffers not this none-such Sinner to pass unpunished 'T is said expresly Wherefore the Lord which would have been his God had he been docible did deliver him into the hand of the King of Syria and He smote him c. and carried away a great Multitude of Captives to Damascus
Rev. 2.10 The Triumph of the Wicked is short Job 20.5 Those Ruffians come here and cry Who hath commanded you to build this House ver 3. the old Opposers Rehum and Shimshai are not named here saith Sanctius because they were either Dead or removed from their Offices by this new Emperor Artaxerxes Darius But the Devil never starves his Work for want of Instruments no more than God doth Tatnai and Shetherboznai must be the Devil's Drudges here to Question their Authority about building God's House who never interrogated them in building their own House and because they had a Mind to do them all the mischief they could they take the Names of the Builders ver 4 9 10. as Informers lately did of Meeters c. Remark the Third The Enemies endeavours of Interruption became fruitless frustrate and ineffectual ver 5. for such a special Eye of God's Providence was upon the Builders that their Foes could not cause them to cease and they had Zerubbabel and Jehoshuah to encourage them yea and Haggai and Zechariah who helped them saith Junius both by Word and Deed The Work then must needs go forward in despight of their Enemies Threats seeing The Words of the Wise are as Goads Eccles 12.11 pricking Men forward to Duty but more especially when themselves as some say set their own Sides and Shoulders to God's Work N.B. What Man could hang back from being a fellow-labourer with their Chief Prince their High-Priest and with the two Prophets of the Lord all personally helping them as is said ver 2. and above all this the Eye of their God was upon them not only the Eye of God's General Providence but also that of God's special Grace and Favour Psalm 34.15 which was such an Eye as both over-awed the Hearts and over-powered the Hands of their Adversaries so that they neither did nor durst hinder them by force of Arms which they might have done if they had not been over ruled Moreover Menochius well observes that those Governours were not so corrupted by the Samaritans as the former were in Chap. 4. these seem not to doubt of God's favour to the Jews so dare not War against them and though they to gratifie the Samaritans write to Darius yet so as not to harm the Jews but only request to know the King's Pleasure therein c. The Second Impediment was by Letters to King Darius writ and sent by Tatnai and Shetherboznai and their Accomplices ver 6 7. Remark the First their Letter gave a candid Account as to Matter of Fact ver 8. and gives a true and fair Narrative of the Jews Answers to their most material Objections ver 9. to ver 16. wherein is related impartially the Jews Apology As 1. That Solomon had built that Temple above five hundred Years ago and Dedicated it to the great God whereby they acknowledg'd their own Idols to be false Gods and but petty Deities at the best calling and counting Jehovah as the Jews did the God of Gods c. Deut. 10.17 2. The Letter relateth really the Jews ingenuous Confession how their Sins had separated the Lord from them c. Isa 59.2 and had provoked him to sell them into Nebuchadnezzar's Hands c. 2 Kings 24.2 and 25.8 3. It gives a fair account also of the Grand Decree of Cyrus for rebuilding that Temple which Nebuchadnezzar had burnt as Ezra 1.1 2. 4. The Letter as fairly relateth that it was not yet finished not at all mentioning how it had been hindred by a Royal Decree from Darius's Predecessor Chap. 4.23 hereupon saith Menochius surely this Letter was writ in favour of the Jews for Darius must more easily grant that a building never intermitted should be carry'd on than that a building prohibited by his Predecessors which the Letter omits should be reassumed c. Remark the Second Though it cannot be denied but that those who wrote to Darius here use softer and smoother Expressions concerning the Jews than those who before wrote to Artaxerxes Chap. 4.12 13 c. yet may it not be imagined that they were any whit better Minded toward them for these following Reasons First Those Enemies of the Jews saith Dr. Lightfoot pretended much obsequiousness and officiousness to the King using silken Insinuations as well as many fine sugar'd Sentences before in the close of their Letter ver 17. as If it please the King and we will observe the King's Pleasure c. yet their Malice was such as intended to hinder the Temple c. Secondly The Prophet Zechary who prophesy'd in the eight and eleventh Month of the second Year of Darius as Haggai did in the sixth seventh and ninth of the same seeth a Vision of four Horns that sought to scatter Judah c. Zech. 1.1 19. now these four Horns were Rehum and Shimshai that wrote the first Letter Chap. 4. and Tatnai and Shetherboznai who wrote this second Letter so that the Vision makes the two latter as equally pushing Horns as the two former N.B. God never suffers any Maladies to befal the Church but he provides Remedies in due time to redress them Though these four Iron Horns aforesaid were permitted by the Lord to push his People almost in pieces and to toss them up in the Air as furious Beasts do with their Horns what they meet in their way c. yet God raises up so many Carpenters Fabros ferrarios non lignarios Smiths with Iron Instruments to batter and break those Horns who were Zerubbabel Jehoshuah Ezra and Nehemiah so soon as the Horns had push'd God's People home to the Lord then no Man lifts up his head Zech. 1.20 21. The Third Reason may be this Tho' Tatnai and Shetherboznai do punctually set down the very words of the Jews Answer and Apology c. yet all this might be done upon no good Design N.B. They did no more than what Doeg did out of malice to David tho' what he said to Saul concerning Ahimelech c. was for the most part Truth 1 Sam. 22.9 c. yet these few words saith Kimchi were full of Poison and that pick-thank Parasite or busie-headed Informer as the name Doeg signifies is branded by David for a Lyar Psal 52.3 speaking all-devouring words ver 4. quot Verba tot Tonitrua as many words so many Thunderbolts against the Lord's Priests hence Doeg is doomed to Hell by David say the Rabbins Psal 120.4 See more of this in its proper place Even so those Sycophants here might speak much of Truth to the King Darius but for Devilish Designs as certainly supposing that no such Decree of Cyrus could be found in the King's Chronicles as the Jews had suggested to them but if they were found false fomentors of such Stories then these Men might get greater Advantage against them for such Fictions Notwithstanding all these Artifices of Tatnai and Shetherboznai who are better adjudged Adversaries than Favourers or Friends of the Jews the good hand of God over-ruled all for
because it would be long before they were all accomplished whereas what were shortly to be fulfilled were forbidden to be Sealed 2 Chron. 21.12 Isa 8.16 Rev. 22.10 Fifthly Though a full understanding of those remote Predictions was reserved for after-Ages seeing Event is the best Interpreter of dark Prophecies yet the Pious would spare no pains running to and fro for increase of Divine Knowledge concerning the Fates of the Church in Daniel's Prophecies Sixthly Such pious Soul as can be at any care and cost as the Queen of Sheba and the Aethiopian Eunuoh c. for increasing Knowledge and wait upon God in his own way shall see some signs of the Times and admire the Praescience and Providence of God c. Psalm 77.5 6 7. Isa 26.8 1 Pet. 1.10 11 12. for whatever was written is written for our Learning Rom. 15 4. The Fifth Comfort was a Cordial from Michael or Christ himself as the former four were from the Angel Gabriel by Christ's Deputation This is proposed by way of a Dialogue or Conference betwixt our Lord and his two Angels the one standing on one side of the River Tigris and the other on the other side and Christ standing between the Banks upon the Waters as Matth. 14.25 signifying many Nations Rev. 10.2 c. and one of the Angels asks the Man Michael How long shall it be to the end of these forementioned Mysteries ver 5 6. Christ Answers with holding up both his Hands toward Heaven c. whereas the common use of taking Oaths is by holding up the right Hand only but our Lord assures both the Angels upon both the Banks with both his Hands concerning the Truth ofhis Answer that all the Fury of the Church's Fiery Adversaries should be finished at the end of Time Times and a half of Time ver 7.2 Time certainly determined by God but unknown and uncertain to Man which was Daniel's trouble ver 8. as he ingenuously acknowledged for the best know but in part 1 Cor. 13.12 and for whose satisfaction the Angels ask'd also as being ignorant too Matth. 25.36 Eph. 3.10 1 Pet. 1.12 If Angels much more Men may not know Mysteries 1 Cor. 8.2 The Sixth Comfort is propounded together with the seventh in a Dialogue betwixt our Redeemer and Daniel who occasion'd it by freely confessing he understood not Christ's Answer about the Time of the Church's Deliverance and the Restitution of all things in God's Worship Daniel begs an Explanation of that Mystical Number Christ Answers with good Words and comfortable as Zech. 1.13 ver 9 10. 1. Relating to Daniel himself though thou be greatly beloved yet must thou be Content to be of God's Court but not altogether of God's Council Thou must be satisfied to be ignorant of some things which are concealed of future Ages that are chiefly concerned in them ver 9. N. B. There is a laudable and a learned Nescience as of Vnnecessaries of Impossibles or of Vnprofitables such as how long we shall live when shall the World end which of Mortals are Reprobates and which are Elect c. 2. Relating to the Church in General that my People shall meet with hard Measures but they shall last no longer than until they be made White by that scouring black Soap ver 10. and Chap. 11.35 and when I have scoured and scourged my Children by such a race of Rebels the Rod of mine anger so desperately set upon sinning ver 10. then will I throw my Rod into the Fire and burn it The Seventh Cordial is propounded from Christ himself ver 11 12. where he tells Daniel of two comfortable Events more plainly the former is that after one thousand two hundred and ninety Days reckoning from the Time of Antiochus his taking away the daily Sacrifice and setting up the Abomination my People shall begin to prosper The latter is but after one thousand three hundred and thirty five that is forty five Days more they shall prosper much more in many Victories The Conelusion of Daniel's Prophetick History REmark the First Hereupon is the variety of Sentiments among the Learned some confining this Historical Prophecy of Daniel unto this Mad Antiochus only and others are of Opinion that it ought to be confined unto the Roman Antichrist only producing their Arguments on both sides to prove it But in my Judgment the best Opinion is that both Antiochus and Antichrist are included in this Prophecy the former as a Type and the latter as the Antitype Though the Scripture speak nothing in express Words of the Types of Antichrist as it doth of our Lord Christ's Types and Figures yet some both Antient and Modern Writers do affirm there be Types of Antichrist in the Old Testament As 1. Cyprian Interprets the King of Babylon Isa 14.13 to be his Type rendring this Reason if Babylon Literal be a Type of Rome which is Babylon Mystical in the Revelation then the King of Babylon must be a Type of the Roman Antichrist 2. Others make the Adulteress Harlot Prov. 5.15 c. to be the Image and Resemblance of the Whore of Rome 3. Others represent Antichrist from Gog and Magog Ezek. 38. and Rev. 20.8 But 4. and Lastly Many Learned Men make this Antiochus the Type of Antichrist because of the great Congruity between them in Daniel's Description As 1. Both were bitter Enemies to God's Church the one to the Jewish and the other to the Christian Church 2. As the one came before the first coming of Christ so the other before his second coming Remark the Second Though Bellarmine misimprove this second Parallel inferring from thence that Antichrist must Reign but bare three Years and half immediately before the second coming of Christ yet this is but a frivolous Consequence and not unlike that because Nebuchadnezzar the King of Babylon Cyprian's Type of Antichrist reigned thirty seven Years therefore Antichrist must Reign but thirty seven Years only but the Scripture of Truth giveth a far longer Lease to the Beast Antichrist c. Maldonate himself confesseth that the Spirit in Daniel seems to slide from the Life of Antiochus to that of Antichrist as was the Manner of the Prophets and of Christ our Saviour too thus David speaking of Solomon brings in Christ Psalm 72.8 c. so Psalm 16. and Isa 49. and 54. and 60. Chapters so Hos 11.1 with Matth. 2.15 and thus our Saviour speaking of the Temple speaks together with it of the end of the World Matth. 24. as the burning of the Temple was a figure of that last burning of the World Even so this Prophecy of Daniel after the Description of the two Parallel's Antiochus and Antichrist altogether alike in Pride Avarice Craft and Cruelty against God's People and in Idolatry and Blasphemy against God himself ends it with the end of the World but speaks not one Word that Antichrist shall Reign no longer than three Years and half therefore the Argument is frivolous and falls to the ground Remark the Third
page  2 13  138 Amos chap. verse Vol. 4. page  3 2  242 Obad. chap. verse Vol. 4. page   21  422 Jonah chap. verse Vol. 4. page  4 2  138 Micah chap. verse Vol. 4. page  2 10  198  5 2  16 Hab. chap. verse Vol. 4. page Nah. chap. verse Vol. 4. page Zeph. chap. verse Vol. 4. page  1 15  241 Hagg. chap. verse Vol. 4. page  2 6 7  243 Zech. chap. verse Vol. 4. page  1 16 17  515  3 3  422  4 6  519  9 9  515  11 6  219  12 10  205  13 7  309 Mal. chap. verse Vol. 4. page  2 7  210  4 2  32 The New Testament MATTHEW CHap. verse Vol. 4. page 1 23 12 2 1 16   25 26 3 4  29 30 4  31 32 8 17 7 8  45   55 13 45 46 9 20  159 21  172 22  173 24  175 25  176 to 188 26  188 to 216 27  217 to 256 28  257 to 280 Mark chap. verse Vol. 4. page Luke chap. verse Vol. 4. page  1 1 1   34 35 8  2 23 17  1  from 7 to 13  2  13 to 20  3  20 to 34  4  34  6  50  7  56  9  41  10  111 to 123  14  123 124  15  125 to 148  16  149 to 158 John chap. verse Vol. 4. page  1 4 1 to 7  2  37  3  38  4  43  5  47  11  159 to 167  12  167 to 171  13 15 2  18  188 to 216  19  217 c.  20  281 c.  21  307 to 322 Acts chap. verse Vol. 4. page  1  322 to 336  2  336 to 340  3  340 to 342  4  342 to 345  5  345 to 351  6 7  351 to 357  8  357 to 364  9  364 to 382  10  382 to 386  11  386 to 396  12  396 to 403  13  403 to 412  14  412 to 415  15  415 to 419  16  419 to 429  17  429 to 437  18  437 to 442  19  442 to 450  20  450 to 458  21 22  458 to 468  23 24 25 26  468 to 484  27 28  484 to 496 Rom. chap. verse Vol. 4. page  1 24 28 413  4 20 21 513  5 5 336  8 19 23  13 13 141  15 30 192 1 Cor. chap. verse Vol. 4. page  1 26 439  4 7 330  6 19 37  10 13 348  13 13 224  15 43 215 2 Cor. chap. verse Vol. 4. page  5 1 37  6 1 422  7 5 441  8 9 43  10 18 222  12 1 416 Gal. chap. verse Vol. 4. page  1 4 329 Gal. chap. verse Vol. 4. page  2 20 306  5 12 415  6 1 508 Ephes chap. verse Vol. 4. page  1 19 56  3 17 37  4 22 117  5 7 11 445  6 21 498 Phil. chap. verse Vol. 4. page  1 1 7 13 498  2 25 26 498  3 13 5   19 50 Col. chap. verse Vol. 4. page  1 18 271  2 9 37  3 11 415  4 14 42 1 Thes chap. verse Vol. 4. page  1 6 7 8 431  2 15 430  4 13 57  4 16 509 2 Thes chap. verse Vol. 4. page  2 16 513  3 8 439 1 Tim. chap. verse Vol. 4. page  2 11 12 443  3 16 257  4 1 505  5 12 508  6 2 43 2 Tim. chap. verse Vol. 4. page  1 5 6 420  2 12 210  3 15 420  4 11 42 Titus chap. verse Vol. 4. page  1 2 432  3 10 445 Phile. chap. verse Vol. 4. page   22 500 Heb. chap. verse Vol. 4. page  2 17 43  4 15 43  5 2 43  7 3 9  9 2 37  11 8 13 513 James chap. verse Vol. 4. page  2 19 501  4  501  5 8 9 501 1 Pet. chap. verse Vol. 4 page  1 12 18  2 9 3   24 192  3 1 2 3 217   19 257  4 7 12 504  5 6 205 2 Pet. chap. verse Vol. 4. page  1 14 504  2 1 2 505  3 16 6 1 John chap. verse Vol. 4. page 2 John chap. verse Vol. 4. page   12 485 3 John chap. verse Vol. 4. page Jude chap. verse Vol. 4. page   1 17 505   4 5 6 506   7 8 9 c. 507 Rev. chap. verse Vol. 4. page  1 9 509  6 11 521  9 11 424  11 15 17 510  12 10 330 511  13 8 250  14 4 12  19 6 511  20 2 3 c. 511 THE History and Mystery Of the Most Illustrious LIFE of CHRIST CHAP. I. A Praeliminary Discourse upon the Life of Christ in General whose Life is call'd the Light of Men John 1.4 before we treat in particular upon his Conception Birth Circumcision Private Life c. MANY Learned Men both Heathen and Christian Have Undertaken to write the Lives of the great Heroes and Grand Worthies of the World in all Ages Countries and Kingdoms Among Heathen Authors Tacitus and Suetonius c. have written the Lives of the Roman Caesars And others have given their Narratives of the Lives of other Grandees But Brave Plutarch bears the Bell above All in that Heathen Academy for writing the Lives of the Grecian and Roman Sages and Champions in so copious a Volume and in so elegant a style making them Run in parallel lines of correspondency each to other c. Among Christian Authors Eusebius hath writ the Life of Constantine the Great c. And many more have done worthily at Ephrata and been famous at Bethlehem for writing the Lives of the Antient Fathers of the Church c. yet all These are but low Things to the Life of the Lord Jesus the Redeemer of the World The Lives of the Heathen Philosophers are below the Lives of the Christian Fathers but even these and the best mens lives in the World do fall Infinitely short of this Life of Christ which transcends all other beyond a parallel No Christian Plutarch now can Tell Where to find out Christ's parallel The Life of Christ is a life of such transcendency that though
Light and Law of Nature one would think should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances or had he been in Christ's School he would have learned that lesson that shewing mercy to those in misery is a far more necessary and hasty work than any sacrifice he had to offer up Mat. 9.13 Man especially in misery stands in more need of mercy than God doth at any time of Sacrifice c. Remark 4th The Mystery that lyes vailed here under the History of this Priest when unvailed is the Insufficiency of Legal Righteousness for Man's Salvation There be some indeed that give this Mystical sense of the Priest here to be meant Angels who saw man fallen among Thieves and both strip'd and wounded by them under guilt of Death c. but these Angels passed by and could not cure or comfort him c. but the best Interpretation of this Priest is Moral Righteousness this carries a correspondency to the Sacrifices and Services of the Legal Priesthood which verily was disannulled because of the weakness and unprofitableness thereof c. Heb. 7.18 19. Enquiry the First What is this Moral or as it may be call'd Natural Righteousness Answer 1st 'T is a Righteousness of Natures best Edition in the fallen estate there be degrees of Nature as well as of Grace some Natures are better than others even a Child is known by his Doings whether his Work be pure and whether it be Right Prov. 20.11 As a good Disposition in some is seen to Order and Refine depraved Nature especially if attended with a strict Education and Exemplary good Actions c. so the contrary to all these we see do strangely disorder and corrupt it There is a Refining of Nature by Moral Vertue where there is nothing found of Spiritual Grace We read of an House that was Swept of Moral Vices and Garnished with Moral Vertues yet is it still Empty of Christ whereupon the Unclean Spirit returns after seeming Dispossession and Repossesseth it again c. Math. 12.43 44 45. so may it be with a Moralized or a Civilized Heart the last state of such a Man may be made worse than his first Answer 2. This Moral Righteousness is a supposed compleat Conformity and satisfaction to the Law of Mosâ—s a Righteousness wholely within us and from our selves as that of the Scribes and Pharisees Math. 5.20 c. whereas the true Evangelical Righteousness is a Real Conformity to the New Covenant even that of Grace and not of Works this is both without us in the Grace of Justification and also within us in the grace of Sanctification for Moses and the Messias met together as very good Friends upon Mount Tabor Math. 17.3 and thus they both agree well enough in a truly gracious Heart The grand Evil and Folly is that Man seeks for a Righteousness altogether within and from himself which Paul durst not do as he had done in his Pharisaism but calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Scraps cast to Dogs All but Dross but Dung in comparison of Christs Righteousness Phil. 3 4 5 6 7 8 9. Enquiry the Second what is the Original of this Moral Righteousness Answer The Foundation from whence it flows is from the remaining Sheards of Gods Image in Man which is only defaced but is not quite destroyed by Adams Fall as the Tables of the Testimony which Moses held in his hand and which were the Work of God and the Writing was the Writing of God Exod. 32.15 16. yet Moses when he saw the Golden Calf his anger waxed hot and he threw the Tables out of his Hands and brake them beneath the Mount ver 19. Notwithstanding the broken pieces thereof still remained Even so it may be said yet in a quite differing Manner when Adam saw the forbidden Fruit pleasant to the Eyes and desirable to make him Wise Gen. 3.6 Then he did cast down as it may be said that Image of God stamped upon him at his Creation and broke it in pieces beneath the Mount of his primitive Innocency After which fall he begat a Son in his own Image and not in the Image of God Gen. 5.3 yet some Sheards of the first broken Image still remain in all his Off spring which is called Synteresis signifying a Remnant Reserved or a Natural Conscience call'd by the Apostle the Light and Law of Nature written in Mens Hearts which serves to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 and 2.14 15. and which is all one and the same with the Moral Law that was added because of Transgression Gal. 3.19 for by the light whereof the Sin of Murther was known to Cain Gen. 4. and hereby other sins as Adultery Gen. 20. Fornication Gen. 34. and 38. and Theft Gen. 44.8 were known to be Hainous sins long before the Law of God written in Tables of Stone were given by Moses unto Israel in the Wilderness So that this Law of Nature was light enough to inform Man what was Good and what was Evil and what Man had last by Adams Fall as the Prodigal when he came to himself Luke 15.17 became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House There is indeed both a Theorick and a Practick Knowledge of God and good Manners This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World John 1.9 yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature therefore Man stands in need of a wall as well as of an Hedge Hos 2.6 to Restrain him from Evil nor indeed is Restraining grace sufficient which that pagan King Abimelech was blest with Gen. 20.6 but there must be Renewing Grace also Eph. 4.23 there must be according to the tenure of the New Covenant a Supernatural Work of Light Life and Love I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People saith the Lord Jer. 31.32 33. This plainly imports the Insufficiency of the unrenewed Estate wherein the best Bank that can be made against sin is so low and weak that it is easily overflowed or broken down by the strong Torrent of Corrupt Natural Affections As the Light of Nature which is called the Candle of the Lord Prov. 20.27 burns but darkly and dimly in the fallen Estate so that it cannot Discover the guilt of Adams sin committed almost 6000. years agoe nor that Original Pollution descended upon all Mankind thereby nor can it discern that great Damning sin of unbelief John 3.18 36. which binds the guilt of all other sins upon a sinners Conscience c. so the Law of Nature is so weak and of such little force that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty
against him N. B. Note well The Lord will Judge his Saints at that time in such a manner as to make them Admire and Adore him the more as the King reckoned with that Servant Mat. 18.24 c. saying Thou owest me Ten Thousand Talents for thy many breaking of my Ten Commandments but upon thy Acknowledging the Debt and thy Insufficiency to solve it but tendring satisfaction by thy All-sufficient surety Hebr. 7.22 I freely Cancel out that Hand writing against thee Col. 2.14 Though thou hast omitted many Duties and committed many sins naming the time and place of both yet I have dyed for thee thou shalt not dye saith the Judge c. N. B. N. Note well A word of Caution is needful for the Conclusion of this point seeing this Opinion seems to be over-soothing to the Saints insomuch that if so they need not Tremble to sin against Christ because they shall not be Judged for their sins c. I do from the Lord Admonish all Saints to live such Lives as they may be approved to Christ 2 Cor. 10.18 as well as to have their Character of being approved in Christ Rom. 16.10 Let every one that Nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 To have Holiness writ upon their Hearts and Lives as Vessels of Honour Zech. 14.20 That they may have the Lords Euge well done thou good and faithfull Servant thou hast been Faithfull over a few things of my Gifts and Grace I will make thee Ruler over many things in glory enter thou into the Joy of thy Lord Mat. 25.21 23. and Luke 19.17 19. Christs word must be the Rule of our Life as it shall be the Judge after Death John 12.48 All shall be Judged by the Gospel 't is Judgment according to Truth Rom. 2.2 5 6 16. Enquiry the Third Shall Rewards be equal in Heaven Answer This question is canvased pro and con by Divines both for it and against it Such as are for the Negative and for Inequality do Argue both from Scripture and from Reason First from Scripture as 1. Isa 56.4 5. I will give them within my Walls a Name better than of Sons and Daughters 2. Cant. 8.12 Thou O Solomon shall have a Thousand and those that keep the Fruit thereof two Hundred 3. Dan 12.3 They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever 4. Matth. 5.19 The same shall be least or greatest in the Kingdom of Heaven c. 5. Mat. 13.8 23. Some thirty some sixty and some an hundred Fold and Mat. 10.41 42. a Disciple's and a Prophet's Reward 6. Matth. 19.28 29. The twelve Apostles shall sit upon twelve Thrones when others are said only to Inherit Eternal Life 7. Matth. 22.30 Luke 20.36 Saints shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Angels now seeing there be Degrees and Orders of Angels Col. 1.16 c. So there must be of Saints 8. Matth. 18.4 Whoso humbleth himself as this Child he shall be greatest in the Kingdom of Heaven 9. John 14.2 In my Fathers House are many Mansions which may be supposed to differ one from another in Glory as is seen in this great City higher and lower Houses c. 10. Rom. 2.6 and 2 Cor. 5.10 Every Man shall be Rewarded according to his Works that is the greater Grace the greater Glory 11. 1 Cor. 15.41 There is one glory of the Sun another of the Moon and another of the Stars so of the Saints c. 12. 2 Cor. 9.6 He that Sows sparingly shall Reap sparingly but he that Sows bountifully shall Reap bountifully 13. Revel 14. ver 2 3 4. The followers of the Lamb with chast Virgins Hearts have a priviledge beyond others c. 14. Matth. 25.20 23. and Luke 19.16 18. Those two Parables do declare if not both differing Gifts yet differing Gains c. Unto all those Scriptures Those Reasons are secondly added as 1. As there be Degrees of punishments in Hell for it shall be more tolerable for some than for others Matth. 11.21 22 23.24 even so there may be Degrees of Joys in Heaven 2. As there is inequality of grace some weak and some strong c. So proportionably an Inequality of glory 3. Some do more and suffer more than others as Martyrs c. therefore Wages are as Work hath been 4. If equality then no Distinction this seems Confusion which cannot be in Heaven 5. There be Degrees in glory whereby God is known from Angels and Angels from Saints and the Man Christ Jesus from all yea Patriarchs Prophets and Apostles above all Saints and 6. This is a Spiritual Spur in running to grow in grace which is in Christ a purchasing as the Phrase is 1 Tim. 3.13 a greater Degree of glory c. But such as are for the Affirmative to wit for Equality of glory as Hierome Spanhemius c. do Answer all those Scriptures and Reasons aforesaid too long here to insert I Refer the Reader to those two Authors upon Mat. 25.20 c. as he that had much Manna had no overplus and he that gathered little had no lack Exod. 16.18 So here c. all Saints shall partake alike of the Substance of glory not so haply of the degrees thereof all enough c. N. B. Note well 't is Encouragement enough for us to know that PINTS as well as QVARTS shall be filled full of glory Enquiry the Fourth How shall the Judge reckon with and Reward the wicked Answer Mat. 25.24 25 to 30. and Luke 19.20 c. Shew us 1. How God must bear the blame of Mans unfaithfulness I was afraid of thy Austerity c. whereas the good Servants gave all the glory to God saying Lord it was thy Pound not my Pains that gained ten Pounds 2. How God puts no difference betwixt Nequam and Nequaquam an Evil and an Idle Servant this is not enough that he spent not his Masters Talent but hid it in Sudario in that Handkerchief wherewith he should have wiped of his Sweat by labouring hard to improve it c. 3. How the useless as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Enemies shall be cast into Hell Mat. 25.30 Luke 19.22 27. The Judge will Judge them out of their own Months c. then shall they bewail their pain of loss as well as of sense crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for ever Lord c. CHAP. XXIX CHrist did not back this Exhortation to work and watch with three Parables for any Difficulty in understanding the Duty but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming the manner whereof is set down from Mat. 25. ver 31. to the end Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension Oh! what an abundance of his business
and could have given honourable Wages Yet now will dare to betray thy Innocent Master Therefore Christ will no longer indulge his debauched Hypocrisie who had a face to ask such a question of Him whom he could not but know that he knew All things Our Lord would bear with this Incorrigible and Incurable wretch no longer he might happily hope that his kind Master through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before would conceal him still but now he pulls off his Vizard washes off his Varnish and makes him to appear in his own colours according to Chrysostom's phrase a Covetous Caitiff an Impudent Dog and a Breathing Devil All this is implied in Christ's Answer to his Question Thou hast said it that is It is so as thou sayest Thou hast told the Truth Thou art the Man I mean For thus the same sentence Thou hast said Mat. 26.64 is Interpreted by Mark who writes a Compendium of Matthew in plain terms I am Mark 14.62 The like phrase is used Luke 22.70 in a way of granting and assenting not leaving it doubtful Besides our Lord knew that both Judas and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter whereof they by their counterfeiting Questions dissembled themselves Ignorant Therefore his answer was apposite and adapted to the Question Thou hast said it Thy own words have the Answer much more thy Conscience After all these Passages Christ Eats the Passover according to the Mosaical Rites and when that was finished He ordained the Lords Supper wherein he took the Bread to be his Body hence forward in the same sense that the Paschal Lamb had been his Body hitherto and the Cup to be the New Testament in his Blood now under the Gospel as the Blood of Bullocks had been the Old Testament of his Blood Exod. 24.8 Heb. 9.20 22. and after the Administring of the Cup He tells them again that was the last which he must drink for the Hand of him that betrayed him was at the Table so that as Luke who makes the Story full shews that Judas was at the Table all the time both of the Passover and of the Sacrament This indeed is a controversial point among the Learned N. B. Note well Suppose it true There is just cause of Wonder that such a wretched Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion both in the Law and in the Gospel-Sacrament However this is probable enough that after his Master had so openly detected him he sneaked away to do the Devils Work for the Devils Wages that he had received from the High-Priest c. upon his compact with them Now he goes to them to prepare their Cut-throats assuring them he could deliver his Master that very night to them without any Tumult from the People in a private place which he knew well John 18.2 his Master resorting oft thither Luke 22.39 but before Christ himself rose from his last Supper there started up a contest among the Eleven remaining Disciples about priority probably occasion'd by their Question about the Traitor Luke 22. ver 24 to 39. an unseasonable and a very unreasonable Quarrel and so much the more in them because immediately after the Sacrament and before his Passion which he had told them was at hand Nor was this the first time wherein they had thus faulted and had been reproved for it Hereupon Christ closely rebukes them again not only by proposing before them his own example but also by telling them 1. That in striving for Precedency they turned his Disciples into Gentiles who stand upon their Birth and Priviledges Luke 22.25 Mat. 20.25 2. That they need not plead for priority seeing He would equally honour them in his Kingdom c. Luke 22.29 30. And 3. That this was not a time of seeking Preferment one before another but a time of sifting in the Devil's Sieve to make Chaff of them and all that they could do now was little enough to secure themselves c. Luke 22.31,32 Therefore had they other business in hand than to look after and be Ambitious of Precedency When Christ had conjur'd down and calm'd this Devil of Ambition he sat still in the Guest-chamber and preach'd to his eleven Disciples that Heavenly Sermon contained in John 15 and 16. chapters concluding with that most Seraphick prayer for them John 17. per totum and when Christ had ended both his Sermon and Prayer Having first sung an Hymn being the latter part of the great Hallelujah in Psal 115 116 117 118. He went forth of the House and City and passed over the Town Ditch Kidron to the Mount of Olives and so to Gethsemane at the foot of that Hill into the Garden where he prayed again and had his Agony for which end He went thither not to hide himself from his Adversaries but to wait for their coming thither as soon as he had prepared himself by Prayer for his Death He here Pray'd himself into an Agony as we ought to do Col. 4.12 Rom. 15.30 where the same word is used wherein he began his passion before his Apprehension not only to expiate that first Sin which was committed by the first Man N. B. Note well in the Garden of Eden or Paradise but also to sanctifie to us our Garden Reposes and Recreations Now was the hour of the Power of Darkness Luke 22.53 All the Devils in Hell as it were being let loose upon Him as never was nor will be upon any Man on Earth Now it being about Midnight The Disciples slept while he prayed whom he had no sooner awaked the third time but in comes Judas with his Assassinates at his heels to apprehend him At their first Assault he lets out a little Beam of his Deity wherewith he knocks down five hundred men John 18.6 whom he met in the face ver 4. Then gave He up himself as a free-will offering to God c. Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles N.B. Note well Though the World wondered at him for his Miracles Luke 24.19 c. yet despised him for his Sufferings Isa 53.2 which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles Luke 24.21 notwithstanding though Christ's Miracles were more Admirable yet his Sufferings were more profitable for we are saved by his Sufferings Isa 53.5 1 Pet. 2.24 by his Agony in the Garden by his Bleeding on the Cross by his Dying for us not by his Walking upon the Waters nor by his casting out of Devils nor by his cleansing of Lepers c. which Miracles were chiefly profitable to the People of that Age wherein he lived but his Sufferings are profitable to all succeeding Ages to the end of the World and are
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
Tomb not only for its Situation in a Garden inclosed so not exposed to Annoyances by Hogs Dogs c. but also for its own Honourable Excellencies in Sundry particulars as 1. For its Newness all New things are commonly Honoured and accounted excellent things Isa 48.6 Hence New Wine the New Song the New Spirit and the New Jerusalem are all in Scripture Phrase Deemed desirable and Delectable things 2. For its firmness it was hewn out of a Rock so not easily obvious to any kind of Annuisances Here is a Rock within a Rock which is called a Munition of Rocks for defence Isa 33.16 This Rock buried in a Rocky Tomb was Christ 1 Cor. 10.4 who is called the Rock of Ages Isa 26.4 yet lay but a little time within this Rock the Rock-Creator could not be long contained in this Rock Created 3. For it is Virginity it was a Virgin-Tomb never had any Man laid in it Divine Wisdom ordered it thus that Humane Folly should have no occasion to imagine any Cheat in our Lords Resurrection Christ's Grave was not like the Grave of Elisha wherein another Man was buried beside his Body 2 Kin. 13.20 For in this never any Man before was laid Luke 23.50.53 John 19.41 Hereupon Theophylact Noteth no Momus might cavil at Christ's Resurrection as though some other body that had been buried therein had risen out of it but now no other body could rise out of this Virgin-Tomb As our Lord before his Birth lay in a Virgin Womb so after his Death he lay in a Virgin-Tomb and he is accordingly found formed and liveth in a Virgin-Heart Paul saith he Travell'd in Birth till Christ were formed in the Hearts of the Galatians Gal. 4.19 And he tells them it was not he that lived but Christ lived in him Gal. 2.20 and such as have Christ Formed and living in them are called Virgins Cant. 1.3 Revel 14.4 Such Souls as love Christ with a Pure Chast Virgin-Love are the right lovers and True followers of the Lamb. 4. The manner of his Burial was Honourable also It was not a Clandestine private Interrment done by stealth but managed with Solemnity both by Famous Men and by Famous Women whose praise is in the Gospel Here was the pompa Mortis the Honourable Attendence of Mourners these good Women named by the Evangelist manifested their love to our Lord in their last Office of Love by looking on to behold where he was laid because they could do no more in Assisting the Burial Matth. 27.55 61. Luke 23.55 c. Love to Christ fears no colours no inconveniencies as the Men were not ashamed of this Service to Christ in taking care of Christ's Crucified Body so nor did these Women think it a shame to lend their last look of love to their Crucified Lord for which Fervent and Zealous Affections they are accordingly Dignified by God with a Divine Record thereof in the Gospel As our Lord hath many Witnesses of his Death Pilate himself was satisfied therein by the Centurion insomuch that no Room was left for doubting the Reality of his Death So had he some so many as were sufficient Witnesses of the Truth of his Burial and 't is a wonder that while Christ was Warring with the Devil who had the power of Death here Hebr. 2.14 and with Death which had now brought our Redeemer into its own Den even weak Women are called forth to be Witnesses and are indeed Marshal'd in the Forefront of this Testimony Christ Testifying hereby that he was minded to confound his strongest Enemies by the weakest means and that himself would shortly make a glorious Triumph over both Death and the Devil in Rising again Thus where True love to Christ is whether in Men or in Women such will not shrink from Christ no not when he is Crucified these True lovers of him stick close to him even when he is Dead â—ove will creep to Christ when it cannot go Though these weak Women could not roll the great Stone to the Door of the Sepulchre which was the work of a strong Man Matth. 27.60 no more than they could roll it away from the Sepulchers Mouth which was likewise the work of a strong Angel Matth. 28.2 These Women said among themselves who shall roll us away the stone from the Door of the Sepulchre Mar. 16.3 This Obstruction of their Imbalming his Body they found removed by an higher Hand ver 4. Though I say they could not do either the one or the other yet do they sit by and look on as Witnesses that our Redeemer was now shut up in the very Den of Death and that if he Rose again he must conquer Death in his own Den our Lord is content to lie in this Den till the third Day Yet will not this Lord of Life lie under the power of Death beyond thirty six Hours and so long was the day wherein the Sun stood still in the days of Joshuah Josh 10. As that Joshuah had that one long day so this Joshua or Jesus had this one long Night it was onely one Night lengthened out to the length of that longest Day though it be called by Christ himself the space of three Days and three Nights Matth. 12.40 whereas it was but two Nights and one whole Day and two small parts of two more therefore the words of Christ in comparing his time of being Buried to the time of Jonah's lying in the Whales Belly must be taken Synecdochically the part for the whole according to the known Dialect of the Jewish Nation in both their Talmuds wherein any part of the Day is Reckoned for the whole thereof But here the Malice of the Kill-Christ's is highly Remarkable for they club'd their Wits not only one with another but even with the Devil himself how to protract those Thirty six Hours to last so long as the World lasted even until the General Resurrection in pursuance of which Project they did not think the Sepulchre sure enough with the great Stone that Joseph had out of upright loving kindness Rolled to the Mouth of it But still they are Disquieted with him as while living all along so now when dead also They can never secure themselves from the Torturing Fears of their own Guilty Consciences the chief Priests and Pharisees are yet afraid that a Crucified Christ would prove a Conquerour over them and therefore do they Assemble together and make an Humble Address to Pilate that he might command a Guard to watch the Sepulchre and to set his Imperial Seal upon the great Stone Matth. 27.62 63 c. least the Disciples of that deceiver as they Blasphemously call'd him should come by Night and steal him away c. Thus with that utmost craft which the Devil their Master could teach them they indeavour as carefully as they could to obscure the glory of Christ by securing the Sepulchre and thereby thinking to secure Christ and keep him fast in the Grave Venerable Bede de locis
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
strictest observations c. So 't is expresly said They returned together to the place from whence they Ran John 20.3 10. Therefore Peter was never alone here either in his Egress or Regress to have any such appearance of Christ apart from John concerning whom we read not any thing of the Lord 's appearing to him alone Hereupon other famous Writers do think this appearance to Peter alone mentioned both in Luke 24.34 1 Cor. 15.5 was in his going into Galilee which he immediately say they undertook when he heard that message Behold he goeth before you and Peter into Galilee there shall ye see him Mark 16.7 Now Peter recovering his convulsion and fall and having most fervent affections to be reconciled to his Lord must needs make the most haste his old Leggs would permit to meet him c. This Third opinion is likewise but an Unscriptuar Coniecture and this is also to be wise above what is written for we read expresly that Peter's first hasty race was to the Sepulchre and not into Galilee and that the Lord appeared to him with the rest in the City but when he was alone we read not Nevertheless though neither the time when nor the place where Christ appeared to Simon can be known yet the reasons why he did so may be better resolved The 1st Reason of Christ's appearing to Simon was that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him whom he had before professed to be the proper object and Author yea finisher of Faith as he was the Son of God Matth. 16.16 Therefore the Lord appeared to him with his converting and comforting presence that he might not be swallowed up of over much sorrow nor sink into the Pit of Despair 2dly That when poor faln Peter was through the power of Christ's prayer for him got out again our of Satan's Steve wherein he had been so tossed and shaken to and fro as almost this Wheat was made Chaff he might learn the better to strengthen his Brethren Luke 22.31 32. that is to be tender towards the penitent as the Lord had been to him and to restore them with the Spirit of meekness Gal. 6.1 using a soft hand for a sore heart to heal it 3dly That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance because he despised not Magdalen nor Peter therein As these Reasons for Christ's appearance to Peter are plain obvious and perspicuous though neither the time when nor the place where no nor the manner how as in his other appearances be not mentioned in Scripture and hereby are left dark and obscure so the reasons why our Lord appeared five several times upon the very day of his Resurrection this being the Fourth and the Introduction of the Fifth the same first day are as conspicuous to a Right contemplative mind also The reason why Christ appeared five times on that day was not only to prove the reality of his own Resurrection nor to comfort his disconsolate Friends and Followers who were Universally mourning for the loft of him c. But especially to dedicate and institute the New Christian Sabbath as he was the Lord both of the old Legal and of this new Evangelical Sabbath Mark 1â— 8 Therefore did he appear so many times on that day and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences All the day long he was in some holy service or other beginning betimes in the Morning to appear unto Mary Magdalen and to have sacred discourse with her and then to the Godly Women as they went from the Sepulchre to the City with whom also he had Godly Conferences after that with the two Disciples Travelling to Emmaus which could not but take up a great part of that first day especially If they set out from the City soon in that day and he fell into a Confabulation with them soon also this was a Divine Discourse that lasted the Journey of seven miles and a half long towards the Evening the Argument they used to constrain his turning in with them so their Lodgings as above indeed when and where this Godly Conference began the Holy Scripture is silent as it likewise is what part of that day and how much thereof was spent in his Conferring with and comforting poor penitent Peter without all doubt which notwithstanding the Scripture's silence must take up some considerable time because Peter had committed grosser sins so stood in more need of greater comfort 'T is therefore not at all improbable that compassionate Samaritan spent some considerable time of that day though what part thereof be not Revealed to pour in Wine to search and Oil to supple his wounded conscience and stay with him some time not because he was the most worthy person of all the Apostles as the Romanists say but because he had been the worst sinner next to Judas of them all and therefore he stood in the most need of longest care for his lasting cure However this is plainly expressed in the Gospel that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles only Thomas was absent Luke 24.36 and had a long discourse with them verse 37. to 49. John 20.19 c. Saying Peace be to you c. Now for what cause was all this done by Christ in spending this whole day thus Religiously all the day long appearing to one or other at one place or another and entertaing them with sacred discourses and holy Exercises what better reason can be rendered for it but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day distinct from and next following that of the Jewish It is therefore safer to say that this new Sabbath was not so much any bare Apostolical Institution or any mere Tradition of the Church for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution but it must be Christ and Christ alone who was Lord of the Sabbath Matth. 12.8 into whose hands all these things were delivered by the Father Mat. 11.27 And to whom all power both in Heaven and on Earth was given Matth. 28.18 He only had power to alter it This our Lord did by his own holy example leaving his own personal practice so far as it is Imitable for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties Accordingly his Apostles are found in their following practice proportionable to their pattern shewed them to a due observation of this same day For 't is expresly recorded how they usually Assembled together for religious exercises upon the first day of the Week Acts 20.7 and 1 Cor. 16.2 which day is likewise plainly styled the Lord's-day Revel 1.10
thereby Though he had a private occasional meeting with some of his fellow Apostles who told him they had seen the Lord betwixt those two appointed First Day Assemblies yet met he not with Christ his Fellow-Disciples were as deep in infidelity at the first as this Didymus was Luke 24.11 c. But they meeting together and meeting Christ at their meeting were cured of it and 't is likely if Thomas had been there when Christ came he also had been cured with them Thomas was but absent once and was hardned N.B. Little do we know what drops of the Divine Unction which distillon others present we miss at a meeting by our being absent Note 4thly This Teacheth us by Thomas's Example also How good a Work it is to stand in Christ's Way and to be found with the Flock of Sheep at his Foddering Place Thomas had been but once absent when the Shepherd came to Fodder his Sheep therefore went he with an empty Soul for Seven Days but now he would miss no more but amends that faulty matter with his personal attendance at the next Apostolical meeting and then he Recovered his Foul Fall and found firm establishment how careful then and conscientious should we all be to pray with the Spouse in the Song Lord tell me where thy Feeding and Foddering place c. is Cant. 1.7 and when he hath told us as he did her verse 8. we should duely and daily attend therein Oh how woful is then the condition of those Spiritual Vagabonds who Cain like do excommunicate themselves from God's presence as to the Use of the Means of Grace c. We may write Lord have mercy upon such as desperate and utterly deplorable Note 5thly Hence we may Learn the Candour and Kindness of Christ to his scattered sheep c. He is the good Shepherd that calleth his Sheep by Name John 10.3 The whole Flock passeth under the hand of him that telleth them by one and one Jer. 33.13 So that if but one Lamb be absent he knows it cannot want it but seeks it out so dearly doth he love the sight and society of all his poor Lambs Thus it was in this case He had now but one of his Eleven Lambs lost in infidelity He had healed the other Ten upon the first day now comes he upon this Second first-day and through care as it were could not be at Rest till he had cured this odd one also Divine care is extended in Vniversos quasi Singulos in Singulos quasi Solos not only in the general to all the Catholick Church but also in particular to every Individual person of his Children N.B. This is a sweet comfort to Christians that Christ takes such care of every one as if he had none else to take care of in the whole World Yea if he have any one Weak and Wandring Lamb as no doubt but he hath ever many he will leave the Ninty and Nine in some safe and secure place and will go and seek that lost Lamb be it Man Woman or Child Mat. 18. verse 12 13. Luke 15.4 5 c. And never leave seeking till he find it as most surely he will find for none can take them out of his hands John 10.28 29 nor can he discharge his Office of mediator should he suffer any one of his Redeemed to wander and perish as they would do undoubtedly should they be left to themselves and to their own sheepish simplicity Isa 53.6 Psal 119.176 But God hath charged Christ to see to the safe keeping of every true Sheep John 6.39 40. and he performs his Father's precept Discharges this Trust to the full John 17.12 Thus the Lord would not let the Ark remove but both it and Six hundred thousand People must wait there until that one only Woman Miriam who had gone astray and was shut out of the Camp for sin was recovered and returned into the Camp again Numb 12.15 Thus also Christ had now but one Disciple deep sunk in infidelity and notwithstanding all his perversness he takes care to Cure him Note 6thly This great Truth is also taught here that wheresoever this compassionate Shepherd hath a mind to let out his tender mercy to any one of his Poor wandering sheep so he calls his Disciples as himself the Shepherd in Matth. 26.31 no obstruction either from themselves within or from any obstacle without can obviate or oppose the overtures and out goings of his love to them as here is apparent in Thomas's case 1. No hindrance within this unbeliever could not obstruct Christ's love from him Thomas had been bold and blunt enough in saying when Christ went in the Peril of his own Life to raise Lazarus from Death to Life Let us go and Die with him John 11.16 He then said to his Fellow-Disciples that he would die with his Master and so would Peter yet none so shamefully forsook him when it came to the proof as these two did Thomas was not only to seek when he should have seen his Master Risen from the Dead having not yet recovered his fright at Christ's Apprehension but also when he heard from the Ten Disciples that they had seen the Lord yet will it not sink either into his head or heart to believe it yea this wilful man over-boldly and bluntly saith I will not believe it John 20.25 although he had been an Hearer of Christ a long time and had heard him assure his Disciples oft times of his Resurrection the Third Day yea he had seen his many Miracles and his Raising Lazarus and others from the Dead yet will not he believe that his Lord who Raised others could possibly Raise himself Thus this wilful Thomas added Obstinacy to his Incredulity notwithstanding all this Christ will not lose him much less did he reject him for his perverseness but most graciously appeareth to Recover him breaking thro' all the Bars and Bolts of this Unbeliever's unworthiness c. 2. Nor could any Hindrance without obstruct Christ's Love from him For there were Shut-Doors fast latched locked barr'd and bolted betwixt Christ and Thomas the good Master was without when the bad Servant was got within doors yet shall they not be parted so Though the Jews whom the Disciples feared could not enter when the doors were so safely shut yet sweet Jesus could come in to snatch this Brand out of the fire of Hell No doors can keep Christ out from Redeeming his Redeemed no not the strongest of doors even Prison-doors with their thickest Chains and Iron Barrs Acts 5.19 and 12.7 And twice here John 20.19 and 26. The Ten Disciples who mistook their Lord for a Devil as Matth. 14.26 So Luke 24.37 were not over-worthy of the priviledge of Christ's presence when doors were shut in the first Instance but less worthy by much was this Unbeliever thereof yet Christ breaks through all difficulties both within and without with his graciousness Note As the notorious Mass of Unbelief which was
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
only as before Matth. 10.5 6. to the Jews but also to all Gentile Nations now the Partition Wall being broken down Eph. 2.14 not that they were immediately to go forth for they were to stay till the Spirit came N. B. And Mark joins with Matthew in shewing that Faith and Baptism cannot save without Obedience adding only the Apostle's Credential Letters to wit the miracles done by them a necessary fence for the young Plants of the Gospel N.B. But this Evangelist Mark 's Conclusion makes it more plain that he comprehendeth this last Meeting so then after the Lord had spoken to them c. ver 19 that is all the precepts and promises which he had to deliver during that time to his Apostles concerning the Kingdom of God Acts 1.3 he had nothing now to say but to Seal all with sending the Spirit he was lifted up into Heaven a Blessed resting place after he had been tyred out on Earth taking along with him the earnest of our flesh and sending down the earnest of his Spirit which are two sure gages that our Bodies and Spirits shall meet again at the Resurrection The Spirit came and made the Gospel-Ministry successful attending it with signs verse 20. Mark knew it was most needful for us to know that Appearance mostly which Established a Gospel-Ministry The Third Remark upon this last Appearance is from Luke Chap. 24.47 48 49. where Christ gives out his Commission and Institution of a Gospel Ministry again Defining the Office of Teaching what and whom the Apostles ought to Teach and promiseth to send the Spirit but withal commands them to tarry at Jerusalem till the promised Spirit came upon them which precept is a most pregnant proof that the Evangelist speaks here of Christ's last Appearance for before this they were at liberty to go into Galilee and never till now confined to stay in Jerusalem Whereas they went whither they would before this some to Emmaus others to Galilee c. But now they must tarry here Ten Days more till the day of Pentecost came c. St. Luke goes on here giving us an account how Christ led them out of the City to Bethany ver 50. and there the Disciples had the Lord 's both Benedixit and Valedixit c. He both blessed them as Jacob and Moses did the Patriarchs at their departures and bid them farewell Then did the Disciples return to the City and there put themselves into a posture to receive the Comforter ver 51 52 53. preparing themselves Ten Days for the Spirit 's coming and their Reception of it c. The 4th Remark is from John who likewise gives the like account of the Apostle's Mission into the Ministry and Commission that did impower them for the Remission of sins c. But because he placeth it not upon this last Appearance before his Ascension but upon the last of the Five Appearances upon the very First Day of Christ's Resurrection John 20.19 21 22 23. therefore meet we here with the most obscurity which yet may be cleared by considering 1. That John writing the last of the Four Records only what the other had omitted save where the Contexture of the History required hereupon he saith nothing of Christ's Ascension because both Mark and Luke had left it needless as to him they having spoke largely of it already and why Matthew saith nothing of it too 't is supposed because he wrote his Gospel in Judea where none doubted of it seeing 500. Eye-witnesses thereof put it past all doubt in that Countrey but both Mark and Luke writing to those that lived out of Judea it was more necessary for them to Record his Ascension This Specimen is enough to take off Scruples about such Historical passages that are not alike related by all the Evangelists as to circumstances if it be 2. considered that John mentioneth here the substance of a Gospel Ministry's Institution as to both the mission and commission c. though not the same circumstances of time and place with the other Evangelist which yet he abundantly supplies with other new circustances omitted by the rest as the Lord 's Saluting his Apostles twice with Peace be to you the better to make them Preach the Gospel of Peace As my Father sent me so send I you not to destroy but to save Souls and likewise his breathing upon them as God did upon Adam whereby he became a living Soul And saying Receive ye the Hâ—ly Gâ—â—â—â— â—â—â—maâ—â—â— those make but â—â—d 〈◊〉 heâ— that receive him not first c. By the Divine 〈◊〉 tâ—ings of Christ upon their hâ—â—â—s c. But 3. Suppose it be not the same History yet is it at the least a Material Branch of it as to the power of the Keys in remitting or Revenging Sin as Peter did on Ananias and Saphira Acts 5.5 10. It was a pawn and pledge of that promise of the Father afterwards powr'd out at Pentecost for inabling them to speak with Tongues and to work miracles whereof Thomas though absent at that time was made partaker as well as the power of remitting sin c. Without his being breathed upon with the rest and so was Paul also long after though one born out of due time 1 Cor. 15.8 To whom Christ Appeared from Heaven Acts 9.5 as he had done to Stephen in Heaven Acts 7.55 and as he had done all these Ten times to others while he was on Earth Yea and more such Appearances here might probably be which as John intimates Chap. 20.30 are not written yet enough is to make us believe ver 31. So that it is not at all improbable to say that Christ might Celebrate all the Six first Days that were within the Forty Days after his Resurrection for the fuller establishing it as our Christian Sabbath and these last Four Days may seem little enough to settle his Church and to dispatch so much work as is before mentioned though this be not written as all could not be John 21.25 before his final farewel and disappearance at his Ascension which history begins the Acts of the Apostles to which place I adjourn the Discourse thereon The good Lord help us to be duely prepared for his last and great Appearance at the last day We should be both looking for and hastening unto the coming of our Lord 2 Pet. 3.12 It will be sudden therefore be we always ready Matth. 24.44 c. Having our Loins Girt and Lamps Burning Luke 12.35 Like wise Virgins to meet our Blessed Bridegroom Matth. 25.10 Crying Come Lord Jesus come quickly Rev. 22.20 Amen Δάξα Ï„á¾· Θεῷ The end of the first Part. The Second Part of the New Testament CONTAINING Christ's Ascension and the Lives of all the Apostles CHAP. I. Of the Antecedents of Christ's Ascension NEXT to the most Illustrious Life of our Lord Jesus God man whose life is the light of Men John 1.6 the Lives of the Holy Apostles do succeed whose Lives and Actions had greater lustre and
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
yet our Saviour tells him he looked upon all the good or evil done to his Members as done to himself And 2 The Lord reclaims him with a Proverbial speech borrowed from stubborn Oxen or Slaves whom Men used to prick on to their work with Goads c. which being obstinately spurned at did usually wound their Spurnets shewing hereby that such Kickers against the pricks of the Law Deut. 32.15 and 1 Sam. 2.29 do it to their damage and deadly detriment Much more such as are Kickers against the pricks of the Gospel How much sorer punishment do such deserve c. Heb. 10.28 29. N.B. As this should teach Persecutors Moderation so must it teach the Persecuted Patience knowing that the evil which evil men do will recoil on their own heads Persecutors do but provoke God who is more potent than the most powerful persecuting Potentate to lay a more crushing load upon them and to batter them down by a more fatal blow 1 Cor. 10.22 Jer. 7.19 c. whereby the Innocency of Christ in his Members may be vindicated N.B. Thus our Lord had knocked down this Persecutor here to the Earth and he seconds his Blow with these Rebuking words By this time Saul laying all along groveling upon the ground became humbled and docible his foregoing Question Who art thou Lord were words of one doubting yet desirous to learn and somewhat disposed to believe In his Who art thou he acknowledged his Ignorance yet in calling him Lord this was a word of Faith It was a sign of some feeble inclinations toward Believing Saul lay still but a little while humbled under Christ's mighty hand then moves he his second Question with trembling and astonishment Lord what wilt thou have me to do Acts 9.6 Oh what a strange change is apparent here wrought by an immediate and omnipotent hand of Christ How soon is Saul altered from himself he is now not only another Man as his old Name-sake King Saul was 1 Sam. 10.6 but as it were a quite contrary Creature not a Wolf as before but now a Lamb. The Wolf that had hainously hunted and hideously howled for catching his Prey now gently couches here like an harmless Sheep yea and which is more admirable is become both willing and desirous to hear the Voice of the Shepherd He that had been so violent to oppose is now made a Volunteer to obey the Gospel of Christ and he that thought he had done God good service John 16.2 in persecuting Christ now offers himself as Rasa Tabula a white Paper for Christ who had now rased or scraped out the depraved principles of his mistaken Zeal to write the Divine Principles of his Evangelical Law upon the Tables of his heart his heart was now in the hand of Christ and was as a Rased Table out of which his Raging and furious Phrenzy against the Gospel was well wiped off and now 't is made a Marble Monument Ingraven with Christ's Graving-Tool the lively Pourtraiture of Saving Grace N.B. 'T is not What shall I say but That shall I do We may sooner find a fire without any operative heat and a burning Nature than a true Convert without a lively heart and a working grace The Mark in the forehead of one whose name is writ in the Lamb's Book of Life is that he willingly and speedily inquireth after his Lord's Will that he may do it 't is not the talking but the walking and working person that is the true Christian indeed Such an one crys with converted Saul here Lord Reform me of my sins Inform me of thy Will and Conform my will and way to it N.B. The Lord's Answer to Saul's second Question was Arise go into the City and it shall be told thee what thou must do Here be three remarkable parts in this Answer The First is Saul is bid by his Lord to Arise He was knock'd down and fallen to the ground by the Lord's Power but now hath he not only the Lord's leave but Life also to Rise again Christ did not strike Saul down to confound him but to convert him His heavy Revengeful hand could have done the former Psal 2.12 so have made him to perish in his way of wickedness but his gracious and compassionate heart did the latter that he might become a Monument of Mercy upon Divine Record to all Generations 1 Tim. 1.13 14 15. Saul did but fall to rise again Christ thus smites him to heal him who otherwise would have smitten Christ in his Members to have wounded himself against the pricks he kick'd at This was a favourable though an affrighting stroke that did strike down with a design to raise up again N.B. Why should we not humble our selves under that hand which hath therefore cast us down when a very little time is over Isa 10.25 to lift us up again Should we lay still that little time N.B. Secondly Go into the City He was going to Damascus before at the Devil 's bidding but now he hath the Lord's leave and Law for it Why he rose not up the same Man as when he fell down for he fell from a Wolf a Saul a Persecutor but he rises again a Lamb a Paul a Preacher c. As he had now a better Authority to go thither than was his Commission from the High-Priest so he had now likewise a better Errand It was not now for other's destruction but for his own instruction N.B. So it follows Thirdly Ananias though he was taught immediately by Christ himself Gal. 1.12 must be his Teacher whose Destruction he designed but now whose Instruction must be accepted Thus Christ honoured his own Ordinance here and Acts 10.3 6. Neither did Christ Read a Lecture of Redemption unto Saul here nor the Angel to Cornelius there but both are referred to Preachers that the Ministry and the use of Gospel-means which are call'd the power of God unto Salvation Rom. 1.16 might be commended thereby N.B. The Fourth Remarkable Circumstance is the Testimony or Witnesses of Saul's Conversion to wit the Men that Journied with him Acts 9 7. 'T is evident he carried many Companions with him such as were base Bailiffs and busie Pursivants or Sergeants by whom he was designed by the Sanhedrim to bring both Men and Women that profess'd Christianity bound to Jerusalem verse 2. which was a fuller Aggravation of his Sin to involve others in the same guilt and provocation of God N.B. 'T is said that those Fellow-Travellers of Saul saw indeed the Lightning and heard the Thunder and were struck astonished thereat yea struck down with Saul to the ground Acts 26.14 And though they heard a Voice here that is a confused Noise or an Inarticulate Sound as of Thunder yet did they not hear that Articulate Voice of Christ that spake so powerfully so convincingly and so convertingly to Saul Acts 22 9. Thus it was in a parallel case The People are said to hear that Voice which spake to Christ from Heaven yet
effectual calling became a new Creature and Christ had made all things new in him Rev. 21.5 He hath now new thoughts and a new Judgment insomuch that his former Pharisaism which he had highly fancyed and prized as more pretious than the richest Rubyes c. he now reckons it no better than Dung Dross or Dog-meat as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 3.6 7 8. and his former Zeal to be but a blind Zeal no better than Mettle in a Blind Horse than fire on the Chimney-top than the Devil in the Demoniack who threw him sometimes into the fire and sometimes into the water Mat. 17.15 See Rom. 10.2 3. The third Remark is Man's way is not in himself nor is it in man to direct his own steps Jer. 10.23 This Apostle in his Apology giveth an account of his Country Education and Pharisacial Conversation yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus verse 4.5 wherein he Appeals to the Consciences of the High-Priest and the Principals of the Sanhedrim from whom he had his Orders and Commission to Damascus Acts 8.3 and 9.1 2 3 c. whether he had not been as Violent and Cruel to Christians as they now were Then gives he a large Relation of his wonderful Conversion whereof we had an account before Acts 9.3 c. with only some small variety of expressions here from that former Whereby he indeavoured to convince his obstinate Auditory that what was done by him in forsaking his former Judaism and strict Pharisaism c. was not his own free voluntary choice but he was over-ruled hereunto by the Great Redeemer Jesus Christ who stop'd him in his way of persecution with a confounding Light and Lightning suddenly incompassing him and saith he then the Lord wrought upon my Heart with his irresistable hand this to you so strange a change in me which was from Heaven and what is Man that he dares withstand God in whose hand is the Heart of every man c. The Potter hath power over his own Clay c. verse 6 7 8 9 c. The fourth Remark is Arguments for Converting work must be pungent and convincing Paul here Acts the part of a skilful Chirurgeon comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts telling them it was Jesus of Nazareth a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him who had unhorst him struck him with Blindness c. who could do the same to any of them might it consist with his wisdom and glory and who tho' now in Heaven yet was not ashamed from thence to own that contemned tho' not contemptible name he call'd not himself Jesus the Son of God the Heir of the world Heb. 1.2 3. The Lord of all Acts 10.36 c. but he gloried in their Reproach that they had cast upon him Saying can any good come out of Nazareth Therefore seeing Christ owned this Reproach from Heaven we must not be ashamed when reproached by it upon Earth but make Moses's choice who prefer'd the Reproaches of Christ before all the Treasures of Aegypt and Honours of the VVorld Hebr. Chap. 11.26 Nor is this Narrative saith he Gratis Dictum any Feigned Fable Ask my Fellows Commissioners who were my Companions in that persecuting Errand to Damascus who saw the same Light and heard the same Voice Acts 9.7 tho' they heard it not so as to obey it as I Paul did Thus hearing in the Hebrew Language is frequently used for obeying N.B. Moreover saith he It was no Gentile Proselyte that the same Jesus directed me unto for Divine Instruction but unto Ananias a man Zealous of and learned in the Law who by the same Jesus's appointment persuaded me to embrace the Gospel tho' he was a Jew like to your selves in all things which shewed that the Gospel was not contrary to nor destructive of the Law but it was only the Accomplishment of it Otherwise that believing Jew Ananias would neither have cured him of his blindness nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish Religion N.B. But saith Ananias to him the God of our fathers this Title did please the Jewish people above all c. hath taken thee by the Hand as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that thou should know his Will and see the Just one c. Verse 12 and 14 15. The fifth Remark is In working Gospel Cures upon diseased Souls Corrosives as well as Cordials and Lenitives must be Inter-changeably applyed as the matter doth require not all or always the one or the other Proud flesh must be eaten down and the sore of the Soul must not be skin'd over falsly or healed too fast N.B. Thus Paul plays the part of a skilful Chirurgeon here For tho' he did Dulcifie his defence to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarks which sweetned Speech did tickle the Jews itching ears whose principal boast lay herein John 8.41 yet would not he flatter them into eternal destruction but piously Re-minds them of that Just one Holy Jesus whom they by wicked hands had Crucified as Acts 3.14 and 7.52 and whom he had seen glorified once with the eyes of his Body in his Journey to Damascus and again with the eyes of his mind Acts 22.17 18. probably about three years after his Conversion Gal. 1.18 while he prayed in the Temple N.B. As prayer is a Soul-ravishing duty so therein as in a trance praying ones get a saving sight of their Sweet Saviour as Acts 10.10 N.B. His seeing of Jesus was a great priviledge being an Apostle born out of due time 1 Cor. 15.8 which all the Patriarks Prophets and Believers before Christ's coming did greatly desire to be dignified with Matth. 13.17 Luke 2.29 John 8.56 Paul saw Christ last of the Apostles but it was in Christ's State of Exaltation 1 Corinth 9.1 and 15.8 The sixth Remark is Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands N.B. Thus Paul prudently intimateth to those obstinate Jews here his own unwillingness to turn his back from Preaching to the Jews as if he bore some grudge against his own Country-men and to turn his face to the Gentiles to which Christ had given him a Commission Acts 9.15 and 22.18 21. The same person Paul who never disputed against his Commission from the High-Priest for his persecuting the Christians at Damascus yet Objects against his Commission from the Great High-Priest our Lord Jesus Heb. 3.1 for his preaching to the Gentiles Saying I have more hope of doing good at Jerusalem among the Jews who all know how Zealous I have
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some
presupposeth that Paul had then made his appearance before Nero-Caesar and was acquitted N.B. But besides this passage in the Epistle to the Hebrews there be other Scriptures that give us a fuller account hereof As 1. That in the 2 Tim. 4.16 At my first Answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge and therefore he orders Timothy to hasten his coming to him v. 21. looking on him as a fast Friend when all others failed From this may be observed 1st That tho' the phrase At my first answer seems to imply that Paul made more Apologies than one and so made more appearances than this as the Postscript understands it making also Timothy a Non-Resident Bishop yet it only intimates that at the very first pinch and appearance of danger All the Christians there that should have been his assistants started from him and left him to plead for himself among whom was Demas verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome when he saw this Tryal of Paul to be of a very doubtful issue 2ly Observe It is not sufficient for us to maintain the truth our selves but we ought to assist such as stand up for the truth and not shrink from them when they are in trouble for it and need our assistance Thus all Paul's Friends sinned in shrinking from him through weakness and humane frailty therefore he begs of God that he would grant them a remission of that Sin 3dly It was a very sad Circumstance in Paul's sufferings that when he had appealed to Nero himself and when Nero himself in the Court of Rome heard his cause and defence none of the Church that was at Rome nor any of those that were of his own Retinue durst own him through a fright or stand by him in so signal an encounter and in so eminent Danger where his very Christianity was Crime enough for which to be executed And Paul himself did read his own death near even in Nero's Temper v. 6.2 Tim. 4. 4thly Tho' men failed Paul yet God failed him not but stood by him 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was delivered out of the Lion's mouth namely from Nero so called as Tyrants and persecutors of the Church have frequently in Scripture that name of Lions put upon them Ezek. 19.2 Psal 35.17 and 91.13 Pro. 28.15 and Jerem. 2.15 47. N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse God loves to help those that are forsaken of their helps and hopes N.B. The next Scripture that giveth light herein is those passages in that Epistle to the Philippians Ph. 2.21 where at this time of his imprisonment also he complains that all seek their own and not the things of Jesus Christ just like all forsaking him c. 2 Tim. 4. verse 16. then he goes on verse 23. Hoping to send Timothy presently to them so soon as I shall see how it will go with me He could not as yet spare him to accompany Epaphroditus until he came to a certainty what would be the Issue of his present imprisonment telling them withal that he had sat down counted the cost of Godliness and cast it up thus that he had made up a total Resignation of his own will into the holy will of God according to Acts 21.13 14. comforting himself and them with those few Considerations As 1. That hitherto his confinement had fallen out for the furtherance of the Gospel c Phil. 1.12 13 14. Tho' the Devil designed it for the hinderance thereof yet through the over-ruling providence of God so ordering it he had Liberty two whole years and opportunity of Teaching the things of Christ whereby his Chains of Iron became a greater honour to him than were those Chains of Gold which King Agrippa the Emperor Nero or any of his Judges wore with so much Ambition therefore would he not have them discouraged but comforted as the Corinthians were 2 Cor. 1.5 6 7. Acts 5.41 James 2.2 It was matter of Joy to him that all Nero's Court began to ring of his sufferings seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them were Converted Phil. 4.22 2. He lets them know that supposing the worst though his imprisonment should determine in his death and that he should then be offered up a Sacrifice yet as this would be his own advantage so it could be no dis-service to their faith Phil. 1.21 and 2.17.18 if it should be thus sealed with his blood 3. Yet was he persuaded either by a Prophetick Spirit in a Revelation or by the Sanctifying Spirit strengthening his Faith that as his prison had been his Ark of safety for two whole years so now that he should be delivered out of the mouth of the Lion and restored to them to confirm their Faith farther with his personal presence writing thus to them And having this confidence that my still abiding in the flesh is more needful for you I know that I shall abide and continue with you all for your furtherance and joy of Faith Phil. 1.24 25. and again I trust in the Lord that I also myself shall come shortly Phil 2.24 designing to follow Timothy to them Another Scripture which gives light that Paul weathered out this point and was restored to his Liberty in despight of the Lion after so long imprisonment is Philemon verse 22. but withal prepare me a Lodging for I trust that through your prayers I shall be given to you This accords with Phil. 1.25 and 2.24 Paul had long longed to visit the Christians at Rome and had prayed for a prosperous Journey thither but had been long hindered Rom. 1.10 11 12 13. and 15.22 23. yet was he brought to Rome by such a way as he little dreamed of Little thought Paul that when he was bound at Jerusulem and posted from one prison to another that God was now sending him to Rome his longing for it might be one cause of Paul's making his appeal to Rome Acts 25.10 11.12 N.B. Now God sent him and very safe with a great Convoy to Cesarea and from thence with a great convoy God's own protection notwithstanding both the Shipwrack and the Viper as safe to Rome N.B. God goes oft another way to work for granting our desires and for doing us good than we could imagine Paul lyes prisoner at Rome two years at the end of that term he is set at liberty bespeaking his Lodgings for him at Coloss where Philemon was a Minister call'd Paul's fellow-labourer whose wife was Apphia named before Archippus another Minister Col. 4.17 whose house must be now Paul's Lodgings Philemon verse 1.22 Thus have we a full account of Paul's confidence that through the Church's prayers for him both at Philippi and
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
is like that of Jerm 49. ver 14 c. and the same may be said of Psalm 60. because it is in a great part the same with Psal 108 and so is Psal 14. with Psal 53. But tho' many passages in this Epistle do agree with that of Peter's yet is there so much difference in the whole as makes it manifest that it was not Transcribed thence and yet the Spirit might dictate the same truths to several Pen-men especially when the evil of these times required it that the same truths might be confirmed by the more witnesses N.B. 'T is probable this Jude stood up in his Brother James his charge among the Circumcision of Judea so he directs his Epistle to all those that were preserved in those Apostatizing times and not to any one particular Church as Paul's were like as his Brother James's had done to the twelve Tribes in general Jude exhorts those Christian Jews to maintain the truth with holiness of life least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation But to amplifie a little longer upon the Life of this Jude who wrote that Epistle General and Catholical placed next before the Revelation of John the Divine he was one of the twelve Apostles called Judas as above but he was not that stigmatized Judas Iscariot the Apostate that hanged himself c. The occasion of this Apostle's writing that Epistle was this He survived almost all the Apostles Paul Peter and James were now dead and John only was now alive Eusebius saith This Apostle Jude lived till the time of Domitian the Emperor about fifty years after Christ's death However he lived to behold a most deplorable decay among the Churches of Christ He saw in his day how many professors of the Gospel did then deny the power of godliness and degenerated into gross and open prophaneness and to use his own phrase they turned the grace of God into wantonness v. 4. Namely the Nicolaitans Rev. 2.6.14 15. The Gnosticks and other loose Hereticks of that age who had learnt the Devil's Logick of arguing from Mercy to Liberty and unlearnt that sacred Lesson taught in Christ's School to wit Mercy most strongly obligeth to duty The more merciful God is to man the more dutiful must man be to God least God say do ye thus requite the Lord returning your wicked Liberty for my holy Mercy O! ye foolish people and unwise Deut. 32.6 and as it was said to Hushai is this thy kindness to thy friend 2 Sam. 16.17 This sad sight and observation stirred up the Spirit of this holy Apostle to write this Epistle wherein he admonisheth all true Saints to contend earnestly for the Faith c. and to beware of being polluted with the Apostates sins after he had discovered the black Aggravations of those heinous sinners and denounced the certainty of God's Judgments against them for their notorious provocations at the appointed time assuring them that the day was approaching wherein the Lord will Judge all wicked men for all their ungodly words and works c. In order hereunto this Apostle giveth three famous instances of Apostates The first is Those degenerate Israelites are brought in for an Example who murmured in the wilderness and lusted after the Flesh-pots of Aegypt after they had been so miraculously delivered out of that long and grievous house of Bondage Yet God destroyed all them that believed not v. 5. which shews that their past preservation from that Fiery Furnace as it is called Deut. 4.20 was but a Reservation for a future punishment by fiery Serpents c. for God threatened to destroy them after he had done them good Josh 24 20 even so close Hypocrites and loose professors who seem to be redeemed from the Bondage of sin yet dare return with the Dog to his Vomit and with the Sow to its wallowing in the mire c. The latter end is worse with them than the beginning c. 2 Pet. 2.18 19 20 21 22. The second Instance this Apostle Jude introduceth is that of the Apostate Angels verse 6. who notwithstanding the higher dignity of their nature above that of Man's Psal 8.5 yet upon their Rebellious disobedience they were left to a most dreadful doom c. Their voluntary ambition changed those glorious Angels into damned Devils This argument is not a part ad par from one equal case to another as in the first instance verse 5. but a Majori ad Minus from the greater to the lesser arguing if God spared not such more noble Creatures the Angels who by the grace of Creation were advanced to the highest excellency of all Created beings then assuredly God will not spare men whatever Gospel-priviledges they have and whatever glorious professions they make when the wicked practices of their lives do give the lye unto all their holy professions such Backsliders as begin in the Spirit but end in the flesh Gal. 3.3 that seem Sancti Juvenes young Saints but prove Satanici Senes old Devils not only God's Soul can have no pleasure in them yea rather loaths them but also there is a deep pit behind all such as draw back which they see not even the bottomless pit of endless perdition Heb. 10.37 38. Apostates do hasten into Hells mouth 'T is most true the Lord loveth a returning Prodigal above an Apostate Angel The third Instance is That of Sodom c. ver 7. Which Example is most fitly adapted to the former two The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostacy The Israelites had the priveledges of the Church in the wilderness so called Acts 7.38 but by their murmurings they lost not only all those but they also fell short of Canaan c. Now come in those Sodomites c. Who had been blest with a most pleasant Land called the Garden of the Lord Gen. 13.10 like another paradice yea and they had been blest also with a marvelous deliverance from Captivity by the prowess of Abraham Gen. 14.11 15. Thus had those five Citys the great blessings of this lower world as the Angels had of Heaven and the Israelites had of the Church yet these also made a forfeiture of their mercies as well as the two former namely by giving themselves up unto filthy Leudness God wrote their sin upon their punishment as they had burned actively with the fire of Hell in their unlawful Lusts so they were burned passively with fire from Heaven The Lord rained down as it were Hell out of Heaven upon them Genesis 19.24.25 yea and above all this we are told here that they are suffering the vengeance of eternal fire and so shall all carnal professors having only a form without the power 2 Tim. 3.5 We may live by a form but we cannot dye by a form and if we live and dye after the flesh we are damned to all Eternity Rom. 8.7 A form of piety and