not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
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
yea but when Sir for he went not Mat. 21.29 The Eighth Remark is The variety of Laws given to the Church in the Wilderness the lively Oracles or life giving Oracles of God Acts 7.38 First The Moral Law spoke by God himself in the audience of all the people which is call'd our Life or the Rule of an Holy and Spiritual Life Deut. 32.46 47. Secondly The Judicial Laws which were meerly Judaical and peculiar to the People of the Jews and which cannot fit every Nation no more than any Shoe can fit every foot tho' Carolostadius would have all Magistrates to govern their Subjects by them in all Nations The end of giving the Judicial Laws was to teach Natural Equity to which Judicial Laws mentioned in Chapters 21 22 23. of Exodus must be added those Directions that Jethro gave Moses for substituting Inferiour Magistrates Exod. 18. which choice of Elders was not made till Israel's departure from Sinai Deut. 1.7 8. Nor could Jethro offer Sacrifices as he did Exod. 18.12 before the Law was given Nor could Moses make known God's Statutes to the People as he doth Exod. 18.13 16. before himself knew them So 't is misplaced for weighty Reasons as Dr. Lightfoot observes Harmony of Old Testament Pag. 65.66 Thirdly The Ceremonial Laws were all Typical and therefore Temporary call'd a Yoke too heavy for our Fathers Act. 15.10 Yet their end and use was to prefigure and shadow out the Gospel in its divers Truths in which sense they continue still though not in respect of Observation or Practice yet in respect of Instruction Direction and Testimony to Christ and his Truths The Ceremonial and Judicial Laws are a Commentary and a kind of outwork to the Moral Law The Ceremonial to the first Table and the Judicial to the Second And they are call'd a Wall of Partition betwixâ— Jews and Gentiles because they are made up of Laws that are hard as so many Stones in Nature and that are so many in number as make up a Wall The number of both being reckoned fifty seven when the Moral Law or Decalogue was given by the Son of God Vivâ Voce by his own audible Voice with such Terrour that the People were not able to abide it but desire Moses to be a Mediator He hereupon draws near to God in the thick Darkness receiveth seven and fifty Precepts Ceremonial and Judicial which when he came down from the Mount He telleth the People of and writes them in a Book namely in his Pentateuch The Moral Law sheweth Man what he ought to do and with the same sight he seeth that he cannot do it This makes Man seek to the Ceremonial Law for some Sacrifice or Ceremony to satisfie for his not doing his Duty to the Decalogue wherein Man may see soon that burning a Dead Beast is but an inconsiderable satisfaction for the Sins of a living Man and that outward Purisfyings of Mens selves can avail but little to the cleansing of a soiled Soul the Prophet tells us Thousands of Rams and ten thousand Rivers of Oil will not do it nor can the Fruit of the Body expiate the Sin of the Soul Mic. 6.6 7. The Jews wearied God to the Soul with their Sacrifices and Ceremonies Isa 1.13 14. And David could say Sacrifices thou would not but a broken Heart Psal 51.16 17. The Consideration of this Deficiency in the Ceremonial Law delivers sinful Man up to the Judicial Law which holds forth the Penalty of obstinate Offenders and discovereth to him what he deserveth by the Law of Retaliation This Law is contained in the three Chapters Exod. 21 22 and 23. And thus all those three Laws the Moral Ceremonial and Judicial are as a Schoolmaster to whip us home to Christ Gal. 3.24 None of those Laws of Mosâ—s can save us It was not Moses or the Law but Joshua or Jesus that brought Israel into the Land of Promise Hereby we are constrained to seek out for a Saviour the Lord our Redeemer For there is no other Name under Heaven whereby we can be saved but by Jesus Christ Act. 4.12 N.B. The Parable our Lord himself propounds tends something to this purpose as Luk. 10.30 31 32. Concerning the Man Travelling from Jerusalem to Jericho and falling among Thieves c. Wherein the Man mentioned is Travelling the wrong way He should have travell'd from Jericho the Place of God's curseâ— to Jerusalem the Place of God's Worship and Blessing not from Jerusalem to Jericho As the Man went out of God's Precincts and so out of God's Protection no wonder then if he falls among Thieves Thus the Original Sinner Adam went the wrong way when he listened more to the Serpent's Promise and to his Wife Eve's proffer than he did to God's Precept He went from the Tree of Life to the Tree of Knowledge there hearkening after Honour of the Devil 's giving and not God's he falls among Thieves that stopp'd him stripp'd him and strip'd him so that he was half Dead of his wounds 1. Satan dismounts him of his State of Innocency which should sustain him 2. Sin strips him of all Righteousness which should aray him And 3. Death was the third Thief that strip'd him striking fall'n Man with his own guiltiness and miserably wounding him here is Man in a woful Condition By comes a Priest that is the legal Priesthood or Moral Righteousness This passeth by him but does not cannot help him By also comes a Levite with the Ceremonies of the Levitical Law or formal Holiness This also passeth by and relieveth him not Both these are Physicians if no value miserable Comforters the Eyes of neither of the two did pity him But by comes a good Samaritan our Saviour himself whom they call'd a Samaritan c. he Pities him Salves him Mounts him Lodges him and Pays all for him This Christ the second Adam did for the first Original Sinner N.B. Oh that he may do so for us Adam's Children who are all Actual Sinners and whom the Thieves Satan Sin and Death have wounded Oh that Christ may 1. Pity us when no other doth so Ezek. 16.8 Jer. 31.20 c. 2. Salve us pouring in the sharp Wine of Reproof to search our wounds as well as the sweet Oil of Comfort to supple them 3. Mount us upon his own Righteousness or we never reach the new Jerusalem 4. Lodge us in his own Chamber his Church here and in his Fathers Bosom hereafter 5. And pay all for us by his Active and Passive Obedience which is the two Pence here As our first sinning was without us in Adam so our full satisfying is without us in Christ his Justitia Personae Justitia Meriti pays all c. The Ninth Remark in this twelvth Station at Mount Sinai is the Promulgation of the Law is confirmed by bringing the People into Covenant with God whereof we have an account Exod. 24. which relateth First The Place where according to God's appointment the side of
is our sweet Saviour who seeks carefully constantly as Joseph sought his Brethren whom he found in Dothan which signifies Defection Gen. 37.16 c. as our Joseph or Jesus doth find us He endured Contradiction of sinners Hebr. 12.3 yet sought he us diligently as here even unto Death Grave and Hell it self untill he found us So was found of them that sought him not Isa 65.1 Reason 1. It was his Errand at his Fathers command Luke 19.10 4.43 John 4.4.32 34. 6.38 39 2. It was his Delight Ps 40.7 8. He minded his Fathers Message more than his own meat Matth. 21.17 23. as Job 23.12 loving us better than himself for he is love 1 John 4.8 3. He accounteth not himself compleat untill he find all his Members Eph. 1.23 He will not want a little Toe but all parts must be with the Head John 17.24 and he is still crying in David's Bowels is there yet any of the House of Mankind that I may shew the Kindness of God to them 2 Sam 9.4 Secondly The means wherewith he fought namely a Candle and a Besom the Candle goes before the Besom for giving Light when lighted to the right use of the Besom 1. The Candle God says I will search Jerusalem with Candles Zeph. 1.12 Is Twofold the External and the Internal Candle the External is the word of Christ Ps 119.105 Prov. 6.23 beside this there is the Eternal word John 1.1 9. which is the Godhead of Christ but the Internal Candle is the Spirit which is Twofold 1. The spirit of Man which is called the Candle of the Lord Prov. 20.27 This Candle burns but dimly in the fallen Estate so that by its light we do but grope after God like blind Men as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 17.27 Hereby we have some faint Directions to a Sin-Denial but not enough for a right Self-Denial It cannot teach a Man to feel the Weight and Curse of Adams sin committed above 5000. years agoe nor to be sensible of the Stain of sinrunning in the blood of depraved nature in the whole off-spring of Adam this Light of nature doth not enable us to see and hate sin as the greatest Evil nor to behold and love Christ as the chiefest good Cant. 5.10 as outbidding the bravery of all other Objects This Dim Spark of Nature's kindling Isa 50.11 cannot discover that grand Gospel sin of Vnbelief to be the Condemning sin John 3.18 36. Heb. 3.19 Which binds the guilt of all other Moral sins upon the back of the Consciences of sinners c. Therefore must we pray 2. for the spirit of God which God hath promised to give unto them that ask it Luke 11.13 whereby we who were in Darknest become light in the Lord Eph. 5.8 and are brought into Marvelous Light 1 Pet. 7.9 and when Christ lights up this Candle which is his work only then doth he Command Light to shine out of Darkness 2 Cor. 4.6 whereby we become the Children of the Day as well as of Light 1 Thes 5.5 What a goodly Candle is this when it shineth forth from the Candlestick of the Gospel when the Gospel of grace is accompany'd with the grace of the Gospel Oh bless God for giving us his Golden Gospel in this our Iron-Age And Oh pray that this Golden Candlestick together with this Glorious Candle may not be removed from us as it is Threatned Revel 2.5 and is Accomplished in Asia Germany and other places for their misimprovement of it If we dare doe Deeds of Darkness in a land of Light alas how soon may our Lightsom Goshen be turned into Egypts Darkness As 't is Christ's Work to light the Candle so 't is Satans Work to blow it out that Prince of Darkness loves Darkness and not Light for hiding his Deeds of Darkness 'T is the common cry in Winter Evenings Hang out your Lights but it was the cursed cry of Satans Tools in the late Persecution Blow out your Lights and God may again hiss for the fly of Egypt or for the Bee of Babylon Isa 7.18 with new blasts from Hell to blow out our Light from Heaven Alas are there not many sad Symptoms as Indications to fear it as 1. How great is the snuff that makes our Candle burn but very dimly and no High-Priest among us to improve the Golden Snuffers 2. There is a great Thief in our Candle that makes it sweal away over-fast namely a perverse Spirit mingled in the midst of us as Isa 19.2.14 in our late biting and devouring one another which hath an Apostotical Caveat put upon it Gal. 5.15 the two pitchers in the water cryed Si collidimur frangimur if we clash we break our over-fierce contenders are Evil as well as foul contemners of the Gospel 3. Our oyl that feeds the Lamp runs very low and dreggy especially in Converting Work few lost Groats are now found by the light thereof Alas we pray not to our great High-Priest that he may pour in more fresh-Oyl c. Levit. 24.2 3 4. and we our selves may be like the Foolish Virgins who had Oyl in their Lamps a Form in their Lives but no Oyl in their Vessels no power of saving grace in their Hearts Matth. 25.3.4 2 Tim. 3.5 How is the light of the Gospel now both disesteemed as was Manna loathed for light Bread Numb 11.6 and 21.5 and how is it dishonoured as if but a Fable devised to keep folk in fear only and how is it disowned by those that run to Baalzebub the God of Ekron rather than to the God of Israel 2 Kin. 1.4 preferring the base lyes of the Old Lyar and of a Treacherous Heart before the Golden Truth of the Gospel of Christ Isa 8.19 20. John 14.6 and Lastly how is it also Disobeyed which is as the sin of Witchcraft 1 Sam. 15.22 23. Christ renders Vengeance to such 2 Thess 1.8 No Master loves a lighted Candle to be abused by idle Servants in evil Works such as quarrels wantonness c. The 2d Means is the Besom N. B. Note well the Order first the Candle and then the Besom as above for Light was the first Created Ornament of the Old Creation Gen. 1.3 Even so it is in the New Creation Acts 26.18 2 Cor. 4.6 Gods first Work in every new Creature is to break down Windows and let in Light into a Dark Soul 2 Pet. 1.19 Then is the Candle-light of Saving knowledge to guide the Application of the Besom There is a Besom Isa 14.23 which is Scopa perditionis a Besom of Destruction but this here is Scopa puâ—gationis Salvationis a Besom of Purification and Salvation which is Twofold 1. The Gospel of Grace which sweeps a dirty World 2. The Grace of the Gospel which sweeps a dirty Heart dirty Samaria was swept by the former Acts 8.8 c. and many more places but many more Persons by the latter to wit by the grace of Repentance especially when 't is joyned with Faith and
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
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though â—â—â—ou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â—3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
both were 1. Immortality God gave them not onely the most noble Life as to the nature of it in as much as the Life Rational of Man is more noble than the Life Vegetative of Plants or the Life Sensitive of Beasts but also most Extensive as to its continuance for had they not Sinned their Souls had never have been separated from their Bodies but they should have lived a most happy life a Thousand years upon Earth according to the opinion of the Antients and then have been translated as Enoch and Elijah were into Heaven this Immortality was onely ex Hypothesi upon supposition of holding their integrity as before and an Immortality a parte post onely as the Schools speak and not a parte Ante also for some things are said to be Immortal 1. Which have a beginning but have no end as the Angels and the Souls of men 2. Some things have no beginning yet shall have an end as the Eternal decrees have their Temporeal accomplishments 3. Something again there is that hath neither beginning nor end and that is God himself of the first sort would their Immortality have been have they stood their Bodies would have been Immortal as well as their Souls 'T was the Vain Philosophers fancy that Men had no beginning but was Eternal a parte Ante as to before which is fully confuted by Moses mentioning Mans creation three times in one Verse Gen. 1.27 2. Wisdom yea such a such a perfection thereof as to know all that was knowable we read of Solomons wisdom even in the state of Corruption how it made him Natures Secretary and wiser than all men 1 Kin. 4.31 c. 10.4 c. yet was it undoubtedly short of Adams wisdom in the state of innocency Though Solomon were wiser than all men in the faln estate yet this makes him not wiser than Adam in the pure estate who then had the perfection of knowledge and wisdom then did he know aright his God his Creatures and himself too he had 1. Natural 2. Acquired 3. Revealed knowledge 1. His knowledge was inbred and concreated with him so 't was Natural to him 2. He Acâ—nired knowledge of God by the Creatures in a way of Causality and eminency he ascended from the effects to the cause till he came at the first cause as if he had been climbing upon Jacobs ladder 3. The Attributes of God and the mystery of the Trinity were revealed to him and nothing of corruption was then either within him or without him to darken his understanding to him as Solomon had Adam wisely understood all simples singulars and universals and could rightly while he was himself Right and upright compound or divide them he could then without any mistake discern good from evil and the just from the unjust to follow the former and to flye the latter The unanswerable argument of his knowledge and wisdom was his giving names to all creatures according to their several Natures as those that understand the Hebrew tongue do understand or at least may do Convenium Rebus nomina saepe suis The names Adam gave them were accommodated to their Natures Gen. 2.20 one part of that Image of God wherein Adam was Created is knowledge Col. 3.10 and this was in the perfection of it so that Tostatus was under a mistake in preferring Solomon before Adam because he is said to be wiser than all men that were before him or after him for that is spoken of the common Generation of men wherein the two Adams must be excepted the first man created in the Image of God and the man Christ Jesus born without sin Adam did certainly know all things but the four things which are not knowable to man to wit 1. The secret Decrees of God which belong not to men Deut. 29.29 Rom. 11.33 who knows the mind of God c. 2. Future contingents as his own fall 3. The thoughts of the minds both of men and of Angels God onely is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heart-searcher Act. 1.24 our most secret thoughts and intentions which are the creatures of the Heart are naked and open to him onely Heb. 4.13 4. All Individual things of all kinds which are as it were Infinite as suppose how many Stars there are in the Heavens how many Fishes in the Sea how many Fowls in the Air how many Beasts in the field how many Sands upon the Sea-shore known only unto God are all his works from the foundation of the world Act. 15.18 Omnisciency is his Incommunicable Attribute 't is God alone that knoweth all things Joh. 21.17 All these things 3. Holiness and Righteousness which completed the Image of God in Man Eph. 4.24 'T is something over-curious a Criticism having in it more Wit than Grace to say God was the first that made Images in the world in making Man after his own Image but sure I am God was the first that forbad Image-making to wit in the second Commandment 'T was certainly a gross mistake in Oleaster that grand stickler in the Spanish Inquisition to say that God in the Creation took upon him the shape of a Man and thereupon 't is said he made Man in his own Image whereas the truth is This is to make God after Mans Image rather than Man after Gods Image but the Image of God wherein Man was Created was his being made holy and righteous aequè non equaliter as God in quality though not in equality Thus Solomon saith God made Man right and upright Eccles 7.29 he was right in the sight of God 2 Chron. 29.2 his state was well pleasing to God and he was upright before him he was right 1. in his understanding of things as before having the perfection of knowledge and wisdom 2. in his will willing and nilling all that God would have him to will or nill he loved all that God loved and hated all that God hated Revel 2.6 3. his Conscience Memory Affections all had a rectitude or rightness in a word his Holiness and Righteousness God created him in made him both suitable to Gods Nature and Subject to Gods Law which is both a right and a straight Rule Psal 19.8 then there was a Right order in all his Affections no jarring discords which would have made no good musick were then among them but all were placed upon their proper objects needing no reconcilement as now one to another The inferiour parts of the Soul were all subordinate to the superiour The Will was subject to the Judgment or Conscience The Affections to the Will Prov. 16.32 all the outward members to both Rom. 6.13 and the whole man in all parts both inward and outward in subjection to God much more might be added of Internalls 2. The External endowments which God gave our first Parents in their pure state were sundry also As 1. the most perfect Beauty and Comliness of their persons As is the cause so is the effect as is the workman so is
and Flesh was taken out of his Side which therefore God did to Adam sleeping rather than waking Nor could he be a Spectator of this wonderful divine Work yet his Soul was at liberty wrapt up in this Trance or Extasie and by a prophetick Spirit therein he knew what was done and the mystery signified thereby not onely his own natural Marriage with Eve but also Christs mystical Marriage with his Church Eph 5.32 Hereupon being awakened he broke out into those prophetick words This is bone of my bone and flesh of my flesh Yea learned Peter Martyr thinks that Adam observing there was no meet Match found for him among all the Creatures which passed before him in this profound Sleep or Extasie earnestly prayed to God that a suitable Help-meet might be made for him and when this was done he was a great Admirer of that divine Work which he could not be a Spectator of Thus Adam found all things in the World created before himself but saw not the Creation of any thing no not of his own Wife though created after him He must adore the Wisdom and Power of the Creator in all things by his Faith yet must he not see the manner of Gods creating any thing by his Eye God consults not with Adam to make him happy as he was ignorant whilst himself was made so he shall not know while a Second-self was made out of him both that the Comfort might be greater than could be expected and that he might not upbraid his Wife with any great Dependence or Obligation he neither willing the Work nor suffering any pain to have it done The Rib can challenge no more of her than the Earth can of him Then 2 God took one of his Ribs not a bare Bone but a Rib with Flesh on it v. 23. Adam might have one Rib more than ordinary put into his Side for this very purpose therefore Adam was neither monstrous with it nor deformed without it Hence note 1 God took onely one Rib not more whereon to make him one Wife onely he had promised him one Help-meet which accordingly he bestowed therefore Polygamy is a sin and for one man to have many Wives was not from the beginning 2 God chuses rather to build the Woman out of the mans Rib than to form her out of the Earth as he had done Adam which had been all one to the Almighty Creating-power that not onely the likeness of their Nature but also the affection of their Kin-ship might the more oblige those two first-Couples in mutual Love and the same effect of reciprocal Affections might be diffused and communicated to all their Posterity at their entrance into a married estate By this very Argument the Apostle exhorteth all Husbands to love and cherish their Wives as they do their own bodies seeing they are their own flesh Eph. 5.28 3 Note the Woman was not made as the Rabbies say of the Eye of man that she should not be a wandering unstable Creature like Dinah Gen. 34.1 neither was she made of the Eye of man that she should not be a listener and hearkener like Sarah Gen. 18.10 14. but she was made of a Bone and yet but of one Bone ne esset ossea lest she should be stiff and stubborn as a Bone for some say when the Man lost Free-will the Woman found it and kept it ever since And 't was of a Bone not taken out so high as the Head that she might not usurp Authority over the Man and become his Imperious Mistress Nor so low as the Foot that she might not be trodden upon by him and be his Slave and servile Vassal but of a Bone betwixt Head and Foot a Bone out of the Side that she might be betwixt both a collateral Companion or Side-fellow or Yoke-fellow that stands upon even ground with her Husband though drawing upon the Left side A Bone from under the Arm to signifie Protection and not far from the Heart to shew the Dilection or Love that Man owes her It was a Bone from the Left side as most say where the Heart is seated to teach what hearty love ought to be betwixt the married Couples As the Husband is the Wifes Head so the Wife is the Husbands Heart even the Wife of his Covenant Mal. 2.14 She must eat of his Morsel drink of his Cup and lie in his Bosom 2 Sam. 12.3 His Authority must relish more of loving Respect than of rigorous Power and her Observance must rather be heartily than grudgingly performed 3. When God had builded the Womans Body hereupon our Bodies are called Houses Job 4.19 and 2 Cor. 5.1 and inspired a Soul into it Gen. 1.27 he brought her to Adam v. 22. The same God who was her Builder was her Bringer too yea and her Conjoyner in Marriage with the Man God brought the Woman to the Man as a Wife to her Husband and joyned her to him as an Helper whereby is shewed the Sanctity and Dignity of the married estate for God did not onely ordain Marriage in the general but he also made the first Marriage himself and that in the best and holiest estate that ever man enjoyed on Earth 'T is the pious opinion of some that the Son of God having here put on the Form of man did bring this most beautiful Woman formed by himself in his hand to the man and in most Divine and elegant words gave her in Marriage to him Whether this were so I shall not assert yet sure I am Moses doth assure us that three things were done by God himself in this first Institution of Marriage As 1 Dixit God said 't was not good for Man to be alone c. Gen. 2.18 2 Duxit God led the Woman by the hand to the Man and so was both the Father to give tier in Marriage and the publick Person to marry them in a solemn manner 3 Benedixit God blessed them Gen. 1.28 yea and a three-fold honour is put upon Marriage in Scripture by all the three persons in the Trinity 1. God the Father was the first Institutor and Ordainer of it not Cecrops or Lycurgus or Numa as Heathens say 2. God the Son honoured Marriage with his first Miracle as well as Presence Job 2.2 11. God the Son works his Miracle for confirmation of God the Father's first Ordinance to wit the first Marriage 3. God the Holy Ghost sanctified the state of Marriage by over-shadowing the betrothed Virgin Matth. 1.18 20. when Mary was espoused to Joseph she was found with child of the Holy Ghost The power of the Highest did over-shadow her Luk. 1.35 as the Spirit did the confused Chaos at the Creation Gen. 1.2 this wonderful Conception of Christ Mirari licet Rimari non licet must be believed and admired but cannot be pried into nor expressed Note hence 1 that Marriage is honourable to all Heb. 13.4 and therefore not to be prohibited to any as the Romish Church doth to their Priests
be totally destroyed by the Deluge upon occasion and by the way only as the Relation thereof had an unavoidable connexion with the History of the Church and rendring it more compleat and conspicuous without any constant and contiguous course of its succession yea and the famous foundations of great Kingdoms such as of Assyria Egypt Greece c. together with the admirable atchievements of their puissant potentates are all passed over in silence though they be subjects which seem more meriting to be mention'd while other concerns of the Church which in appearance are of far less moment are so distinctly described as Jacobs pilling of the Rods c. that by the force of fancy with cogitations at the Sheeps conceptions but chiefly by the Blessing of God the Holy Patriarch might be enriched and churlish Laban impoverished Gen. 30.38 and Ruths Gleaning in Boaz field c. Ruth 2.3 where that vertuous Woman stooped to a mean yet honest employment which God made a remarkable step to her very high preferment so as though a Moabitess Damsel to become the great Grand-Mother of the Grand-Messiah yea and many such seemingly small matters of other Children of the Church are exactly set down in the sacred Register as matters of great importance as if God were like the Master of a family who doth not with so much delight regard his common fields abroad as he doth his dear family at home the speeches gestures and actions of his little ones he diligently and delightfully observeth so doth the great housholder God in his houshold of Faith he regardeth rewardeth and recordeth all the Motions Desires and Endeavours as well as Performances of his own Children within the Church even all the Hairs of their Head are numbred by him Mat. 10.30 c. while the famous exploits and conquests of Great Men who are not also Good Men that are without in the World are wholly neglected in Scripture Story The 3. Circumstance is the Age of life that Enoch lived the years that he lived in this lower World were exactly answerable to the days of a year to wit 365. As the number of so many days make up one compleat solar year so the like number of so many years made up this one Patriarchs life He was of the shortest life among all the Patriarchs living only so many years as there be days in the year each day for a year according to the prophetick computations and though Enoch was the shortest liver of all the six Patriarchs that were before him who all but one lived above nine hundred years yet this was recompenc'd to him in his Son Methuselah the next Patriarch who was the longest liver of them all and not only so but 't was more recompenc'd to himself for their time on Earth was his time in Heaven what he wanted in the Silver of a life natural he had it well paid him in the Gold of a life eternal so that not only the shortness of the Fathers life was made up in the long life of his Son but also God took him from a worse place to plant him into a better his translation was but Transplantation as it were out of Gods Kitchin-Garden into his heavenly Paradise Thus we see here on Earth those Northern Plants which are transplanted out of their cold Climate into a warmer Southern Soil find no Detriment but Advantage thereby and thrive the better How much more was it no loss but gain to Enoch to be translated out of the Veil of Tears this Wilderness of the World into Gods Garden of Coelestial Pleasures Yea further it was not only more for his own Benefit to be one of Gods Lilies gathered up by him Cant. 6.2 to be transplanted into Paradise but it was also more for the other Patriarchs comfort both against the Fears of Death and the frailties of life while they did survive him seeing in Enoch however the Death of Abel might discourage them they had a most evident demonstration that there was a reward for the Righteous Psal 58.11 and that it was not any lost labour to walk with God It appeareth in the best computations of Chronology that Adam died in the 308 year of Enoch's Life and in the 243 year of his Son Methuselah yea and in the 56 year of his Grand Child Lamech's Life so that Adam lived to see Lamech the ninth Generation who was the Father of Noah the tenth Patriarch before the Flood then the next after Adam's Death God ordered Enoch's Translation that those two great Truths might be taught thereby 1. Mortality by the former And 2. Immortality by the latter and 't is very remarkable that as no fewer than eight Patriarchs were alive as living Witnesses of Adams Death so no fewer than seven Patriarchs surviv'd to be living Witnesses of Enoch's Translation If it be asked how came men to be so long lived then that 365 years of Enoch was accounted but a short life I answer The Antediluvian Patriarchs or Fathers before the Flood had very long lives 1. From the good pleasure of God that mankind might be the sooner propagated that Arts and Sciences might be the better learnt and that the knowledge and worship of God might be the further transmitted even to their remotest Posterity 2. From a stronger constitution of Body 3. From their great temperance for some say they abstained both from Wine and Flesh Now plures pereunt gulá quam gladio Gluttony or Intemperance kills more than the Sword 4. From the vigorous Vertue of the Earth which then brought forth more wholsom fruit for after the Salt waters of the Sea in Noahs flood had overflown the Earth the saltness thereof had made it more barren and the growth out of it less nourishing 5. From the benign Aspect of the Stars which have a great Influence upon Mens Bodies 6. From that excellent Skill that Adam had from his Creation whereby he knew the nature of all things and communicated this to his Posterity for preserving their health for as Solomon he knew all things Notwithstanding this their Universal knowledge of natural things and their vast experience in an healthful improvement of those things yet none of those Patriarchs no not Methuselah himself lived out a thousand years which is a number of perfection that all of them might know the perfect state is not attainable here below there is another over curious reason mentioned by Irenaeus lib. 5. Adver Haeres That a thousand years are said to be but one day with God 2 Pet. 3.8 And but as Yesterday to him Psal 90.4 And because God would make his word good In the day thou eatest thereof thou shalt die therefore not only Adam but all the other Patriarchs died within the thousand years so they all died in the first day as none of them lived out to begin a second thousand which would have been the beginning of a second day there seems more wit in this reason than weight and worth but a
one found righteous and religious to enter the Ark and to be saved with the family Would to God Masters and Mistresses of families had not so much cause to complain now that Servants of all sorts and Sexes arc almost universally corrupted and become uncomfortable to them in their Services otherwise what meaneth the bleating of the Sheep and the Lowing of the Oxen as Samuel said that I hear in so many families all over this great City which generally complain of this grievance as if it were a kind of over-spreading Plague upon many Housholds Assuredly this that no Servant was good enough to be saved in Noah's Ark must sound a loud Alarm in the Ears of Servants now and sink down into their Hearts to make them look about them lest they in this Debauching Age have no Interest in Christ the true Ark when either some particular or that general Judgment Day come upon us See more of this in my Christian Walk page 234 235. Thus Cham which signifies Hot because he dwelt in the Hot Countries entred to save the Serpents Seed which must be in the World the cursed Canaanites who descended from Cham Gen. 9.18 25. were Scourges to Israel yet afterwards were cut off c. Shem which signifies a Name entred to he the Father of the famous Jews and Japhet which signifies perswaded entred to be the Father of the numerous Gentiles God hath perswaded Japhet the unbelieving Gentiles to dwell in the Tents of Shem Gen. 9.27 The good Lord at last perswade Shew the unbelieving Jews to pass over into the Tents of Japhet or believing Gentiles 't is Gods work alone to bring them to the Faith Christs Name is a strong Tower or Ark God must perswade bath Shem and Japhet Jews and Gentiles to run into it and be safe Prov. 18.10 All these four Persons went into the Ark by pairs at the Destruction of the World by Water but it shall be otherwise when the World comes to be destroy'd by Fire then our Lord telleth us Two shall be in one Bed to wit the Man and the Wife as some do sense it the one shall be taken and the other left Luke 17.34 and Mat. 24.40 God will then separate his Saints with a most marvellous reparation to be admired of all them that believe 2 Thes 1.10 And whereas the Floud in a manner swept all but eight Souls away yet at Christs coming a considerable Company shall be of such as are saved The 3. Enquiry VVhat Animals entred Answer All kind of Creatures enter Male and Female by pairs for propagation as the eight Persons did both VVild and Tame Beasts and Birds Clean and Unclean This was a Mighty Work of Almighty God The VVild Creatures Noah did not Hunt for then as Hunters do now or drive them into the Ark by force but they were all brought to hand by an over-ruling Divine Instinct as we see a common Natural Instinct will cause an Herd of Swine fore-seeing a Storm to run home for shelter The Great Creator gave out his word of command to all these Creatures and they could not but obey it leaving their Desart places they come to God and to his Servant Noah as they had all given Obeisance to their Lord Adam before to receive their several Names according to their several Natures Gen. 2.19 As to him who was the first Storer of the VVorld so how they come to their Lord Noah who was to be the Restorer and Repairer of the VVorld that with him for that end they might find safety according to 1 Sam. 22.23 Abide with me fear not for with me ye shall have safeguard Hereupon Savage Beasts came Tamely to Noah and enter obediently into the Ark. The same Hand of Almighty Power shut up their Mouths from violent Actings which shut them up after with Noah in the Ark for their safety It may easily be imagined that Tubal-Cain Jubal and those wicked Men then alive must needs be astonished when they saw the Lion the Leopard the Tyger c with all their Females running voluntarily and innocently to the Ark Yea and Jabal the Herdsman Gen. 4.20 22. could not but wonder to see seven of his best Rams and best Ewes c. run out of his Flocks and Herds into the Ark as desirous to change their bad Master into a better Jabal's Oxe and Ass knew their right Owner when he himself did not and their best Masters Crib as Isa 1.3 to wit the Ark of Noah which their bad Master knew not Hence these Corollaries may be deduced ☞ 1. That Reason Debauched in Man is worse than the very Brutishness of Beasts yea Rebels against God fall below the Stirrup of Sense as well as Reason therefore God frequently puts Man to the School of Beasts c. to learn some good Lessons from them Go to the Ant thou sluggard Prov. 6.6 to the Stork Turtle and Swallow and to the Crane Jerem. 8.7 Those with the Oxe and the Ass Isa 1.3 All despicable Creatures God placeth in the Chair as it were to read Divinity-Lectures or Divine Lessons to Rebellious Man whose Disobedience and Foolishness is against the very Principles of Nature Man was once the Captain of Gods School but he turned Truant and for his Truantly Tricks is turned down into the Lowest Form as it were to Learn his A B C again and that from the meanest of Animals they must Teach Man to use Sedulity and to take Seasons to understand when the Summer of Grace is offered and when the VVinter of VVrath is threatned NB. 2. When a Beam of Divine Power falls upon wild wolfish wicked Men it tames them and makes them come to Gods Hand and to the Hand of his Preachers of Righteousness as the wild VVolves c. came to Noah's Hand Our Maker can mollifie the very Adamant-Hearts of the maddest Men they must then leave the Tombs the Mountains and the Desert places and come to sit down at Jesus's Feet Mark 5.3 5 18. by vertue of a New Law written in their Hearts Ezek. 11.16 19. and 36.9 26 27 31. Learn from hence also NB. 3. That all Creatures groan under the Bondage of Sin and have an earnest expectation of changing their bad Masters which make them groan into better that will be more merciful to them Row 8.19 20 21 22. Prov. 12.10 Thus the Cattel by a strange Providence run over from Churlish Laban to Godly Jacob Gen. 30.37 38 42 43. and 31.8 9. 'T was God the True Proprietary who made the change dealing kindly with Jacob as a Son while Laban did unkindly to him as a Servant Eleazar was kind to Dumb Creatures Gen. 24.32 while Balaam spurr'd his Ass till she spake Numb 22.27 Thus so many Creatures both Clean and Unclean run here from their Wicked Masters unto Godly Noah but two of the latter for preserving their Kind yet seven of the former the most useful the most respectful The two Unclean must but live the six Clean
compleat Compendium of the Gospel that the Work is accepted for the Persons sake not contrà The second Instance in Scripture is Judg 13.22 23. Manoah said to his Wife We shall surely die This Opinion did grow as 't is supposed upon that ground There shall no man see me and live Exod. 33.20 Though what they saw was Merchabah velo Rocheba The Chariot in which God Rode but not the Rider as the Rabbins phrase is which Jacob and Moses had seen before these two But his Wife having the stronger Faith shores up her fainting Husbands Faith with three strong Arguments wherein she reasoneth from the Acceptance of their Oblation to the Acceptance of their Person saying If the Lord-would slay our Persons he would not have accepted an Offering at our hands c. where she excellently argueth 1. That seeing God had accepted the Sacrifice which himself had commanded 2. Had Ascended up marvelously in the flame of it And 3. Had promised them that before they died they should have a Son who would begin to Deliver Israel c. All which were not signs of his Anger but of his Favour to their Persons The cogency of her whole Discourse lieth thus seeing in the Covenant of Grace the Person must be accepted before the Action or Oblation when the Offering is accepted then is the Person or Offerer much more The third Instance in Scripture is 1 Kings 18.23 24 29 38. Two Bullocks were provided for discerning the True God from False Gods the one for Baal's Prophets to sacrifice to their Gods the other was for the Lord's Prophet Elijah The former had the first choice they took one of the Bullocks which they best liked Elijah grants all the Advantages to prevent all pretences that their God was sullen and therefore silent both of them offered the same kind of Sacrifice and if either were better than the other the Priests of Baal certainly chose it the Priviledge was theirs as to both Dignity and Priority Elijah's Sacrifice did not differ from theirs either in matter or manner notwithstanding his was accepted and theirs rejected because God had no pleasure in their Persons as he had in him Actions are accepted from Persons that be purified Inference 1. Woe and alas to those yet in the Old Adam and under the Covenant of Works let such bring to God a thousand of Rams and ten thousand Rivers of Oil all their Devotion is but a beautiful Abomination Isa 66.3 God saith to them I have no pleasure in your Persons neither will I at your hands accept any Oblations Mal. 1.10 I regard not your selves therefore I respect not your Services To the wicked God saith What hast thou to do c. Psal 50.16 2. Those in the Covenant of Grace are comforted that a Cup of cold Water is acceptable from them more than the many good works the Pharisee boasts of he had done Luke 18.12 If God hath accepted your Persons your Works though never so weak shall be accepted also Jacob sought the Blessing by wrong means yet though God loved not lying which might have brought a Curse rather than a Blessing God saith Jacob have I loved hence his frailty is pardoned and the blessing procured The Fourth Difference is the Covenant of works is call'd foedus favoris pactum Amicitiae a Covenant of Favour and Friendship but the Covenant of Grace is call'd Faedus Redemptionis ceu Reconciliationis pactum misericordiae the Covenant of Redemption and Reconciliation of Peace and Mercy The former was made between the Creator and the Creature when neither party was at variance but the latter was made between a Sin-Revenging God and a Sin-Committing Man or a Rebellious Sinner both these Covenants God made with Man in Paradise according to Adam's double State while he was placed therein First In his state of Innocency wherein there was then no variance betwixt God and Man yet this is well called a Covenant of Favour and Friendship for God as he is Creator hath an absolute Soveraignty over Man his Creature as the Potter hath Power over the Clay c Adams best of Beings next to Angels his noble Nature Life and Dominion over all Created things were all undeserved Favours bestowed by his Maker upon him who might have made him a Worm and not a Man yea he might have given to Adam an Image much Inferiour to the Image of God which consists in Knowledge Righteousness and Holiness Gen. 1.26 Eph. 4.24 Col. 3.10 All these flowed from God to Man ex gratiâ favoris from a Divine Friendship to him more especially his entring into a Covenant with him being a free Agent and under no obligation to do so In the five first Verses of Job 4.1 the great God proposeth some posing Facetious and Ironical Questions to that poor mortal man Job concerning that great Sea-Monster the Whale amongst others this is one he asks him will he make a Covenant with thee to wit will he compound where he cannot Conquer no he scorns it as a thing Infinitely below him the Hebrew reading is will he cut a Covenant with thee alluding to Jer. 34.18 cutting the Calf in Twain and the contracters passing between to bind the correspondency of their Wills and themselves to be so cut in pieces in case of either failure no his Stomach is too stout to stoop thus low Oh then how much lower did the Great God stoop in so Voluntarily without any Natural Necessity upon him binding Himself to Man as well as Man to Himself in a Covenant this was wonderful condescension seeing the distance 'twixt the VVhale and Job though it was vast yet was it but Finite as 'twixt one Creature and another but the distance 'twixt God and Man the Creator and the Creature is Infinite The Psalmist calls it Gods humbling himself in vouchsafing to look out of himself upon the Angels in Heaven Psal 113.4 5 6. how much more low condescension it is in the most high God to look out of himself upon Man made a little lower than the Angels Psal 8.5 and to enter into a Covenant with him wherein that Man might not think much as if God were an Austere Master to yield ready Obedience he is pleas'd to engage himself in promising an Honourable recompence even in this very Law-Covenant in the State of Integrity there were overtures of Divine Favour As 1. That Man was not made something else worse than Man but made his Master-Piece in the whole Creation as before in the Image of his Maker who might have made him a Toad or other loathsome Creature 2. That God gave all Creatures to Man for his use and ease the Horse to ride upon and the Fruits of the Earth c. to feed upon Man should not look upon his borrowed Body and his borrowed Soul yea all that he is or has but he must seriously reflect in admiring and adoring Divine Favour and its out-goings in all they are all the good gifts
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
is love not said so of any other Attributes Christ is the Burning-glass that contracts the Beams of Gods Love diffused to all the World on the Saints Elected and Accepted in him hence have they the same Love Christ hath John 17.23 Having spoke thus much to the Covenant of Redemption made 'twixt the Father and the Son before Time I come now to Treat upon the Covenant of Reconciliation tendred by the Most Holy God to faln and sinful Man having many Periods or Terms of publication as is abovesaid 1. To Adam immediately after his Fall 2. To Noah after the Deluge 3. To Abraham having Circumcision as its Seal c. 4. To Moses and by him as by a Mediator to Israel as above To all which may be added 5. The same was Renewed to David Psal 89.3 God swore his Covenant unto his Servant David which is called the sure Mercies-of David Isa 55.3 and Acts 13.34 By vertue of this Covenant Christ is call'd the Son of David often and David Gods Servant Ezek. 37.24 25. who in the form of a Servant Phil. 2.7 and Isa 42.1 came to do his Fathers will Heb. 10.7 8 9. and therefore this good Servant John 4.34 shall be promoted from his state of Humiliation to be King over my people in his state of Exaltation Hos 3.5 And 't is this Covenant which promiseth that the Tabernacle of this David Mystical which hath been faln down shall be raised up Amos 9.11 This was done in the days of the Gospel when Christ the Branch sprang out of the dry Root of Jesse and when that Noble Family was sunk so low as from David the King to Joseph the Carpenter Christ then gave a lift to his faln Tabernacle the Church This was done in the Primitive Times by him and his Apostles but this Everlasting Covenant Ezek. 37.26 doth assure us that not only the Tabernacle but also the Throne of David in process of time shall be raised up and established for ever 2 Sam. 7.13 16. Dan. 7.14 Revel 11.15 17. All the Kingdoms of the World are Christs by Inheritance Donation c. as he is now the King of Nations more rightly than Tidal was Gen. 14.1 because his Army consisted of sundry Gojim or Nations but all these Kingdoms shall be his also as King of Saints Revel 15.3 There shall be but one Lord and his Name one Zech. 14.9 when he shall be King over all the Earth at the sounding of the seventh Angel then Jehovah who is but one Deut. 6.4 shall have but one way of Worship all false Worships being abolished The Father will give the Son not only the Tabernacle but also the Throne or Kingdom of his Father David Luke 1.31 32. This was begun in Christs state of Humiliation and it shall certainly be accomplished in his state of Exaltation Heb. 10.12 13. therefore the sixth Epocha or Period of this Covenants publication is lodged in Christ the grand Prophet of the Church the Covenant of Reconciliation comes at last to be made known by the Reconciler himself our blessed Redeemer Heb. 1.1 2. whereas God who in divers manners spake to our Fathers hath in these last days spoke to us by his Son 'T was but darkly deliver'd to Adam more plainly to Abraham clearer to David now it coming to Christs the Son of David turn he lying in the Bosom of God the Father hath most clearly declared it giving us a Transcript of those Eternal Transactions betwixt him and his Father in the Bosom of Eternity John 1.18 Yea Christ himself is call'd the Covenant it self Isa 42.6 I have given thee for a Covenant of the people to wit Jews and for a light to the Gentiles 't is not said a Covenant but a light to them because the Covenant of Grace in the New Testament Times when the Gentiles were called was not a new or another Covenant specifically diffâ—â—ing from that of the Old Testament Times to the Jews but was the same in substance as before and the same Christ was exhibited in both and unto both only in various Administrations Rebâ—kah Veiled and Unveiled Gen. 24.65 was the same in Person though not the same in Habit and Attire The same Covenant was Veiled in Moses 2 Cor. 3.13 but it was Unveiled in the Messias ver 18. Mat. 13.16 17. Now the Gentiles wanted only New Light not a New Covenant to enlighten them in the knowledge of the Old yet same Covenant whereunto through Ignorance they had before been strangers Eph. 2.12 therefore Christ came as the light of the World John 8.12 enlightning every Man both Jews and Gentiles that come into the World John 1.9 And as it is in respect of the Sun of the Firmament the further it is from Rising the less light it giveth and the nearer to its Rising the more So it is with the Sun of Righteousness Mal. 4.2 The further that the Times were from Christs coming the less light they had and the nearer to Christ the more light sprung up Therefore the Covenant of Promise was more dark to Adam more clear to Abraham and to David but most clear in Gospel Times this Glory was reserved for Christ the Churches Sun and Prophet This Covenant of Grace and Reconciliation falls under a Threefold Consideration 1. In its Name 2. In its Nature 3. In its Attributes and Excellencies First Of its Name 1. In Hebrew is Berith which admits of various Etymologies or Derivations As 1. Berith is derived of Barah elegit chosen because persons are chosen into it this is wonderful condescension that the most high God who is no way obliged but became many ways disobliged should vouchsafe to chuse poor sorry Man into Covenant with himself This is below that Monstrous creature Leviathan the VVhale to make a Covenant with Man Job 41.4 as before yet is it not below the most Infinitely Great Creator oh how doth Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to man Tit. 3.4 out shine his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Angels in chusing faln Man and his nature cathing hold of it when falling into the Bottomless Pit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and not faln Angels or their nature Heb. 2.16 2. 'T is derived of Barah as it signifies Comedit or Feasting together because it was the custom of Oriental Countroys to establish Covenants by Feasting together Gen. 26.30 and 't is yet the custom of our own as well as other Countreys that when the Bridegroom and Bride have enter'd into the Covenant of God as Marriage is call'd Prov. 2.17 this is confirmed by a Marriage Feast Dinner or Supper they Eat and Drink or Board together before they Bed together Thus also they that Feast with Christ in his holy Mountain of Ordinances or at his holy Supper have a confirmation of his Covenant and can say This is our Lord Isa 25.6 9. thus the Elders of Israel saw God and did Eat and Drink Exod. 24.11 when God made his
6.23 but would have it as a due Debt this is not only from a Principle of Pride but also of Ignorance concerning Christ and of Enmity also against God as if he were not Wise Just and Kind enough for them 3. Consider As Man naturally desires to be so he really is under the Covenant of Works by Nature in his Unregenerate State while he remains in the old Adams Nature as a Wild Olive he abides also under the old Adams Covenant which is a broken State and likewise a Broken Covenant therefore that Man until he be broken off Rom. 11.17 from that old Root must be most miserable seeing that brokeâ— Covenant 1. Promiseth no Life but upon perfect Obedience 2. It hath no Mediator nor Surety to salve his imperfections 3. Neither is there in it any Promise of Pardoning Sin or of giving Grace 4. And every New Sin breaks anew that once broken Covenant therefore Lastly It can never quiet his Conscience as before but lays him under the Curse of it Gal. 3.10 and every man that is under the Curse is under the Covenant that causeth the Curse and who would be Cursed Woe to such as are under the first Covenant which can comfort none but upon this condition Obey perfectly and live Eternally this is poor comfort seeing Gods Commands are exceeding broad Psal 119.96 and Mans Obedience is exceeding narrow Luk. 17.10 c. yet can it curse all that fails and falls short 4. Consider 'T is then a most necessary though a much neglected Duty to be Translated from the Covenant of VVorks into the Covenant of Grace Col. 1.13 we are without God in the VVorld but not without the Devil while we are Strangers to this Covenant of Promise Eph. 2.12 we are poor empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law Justice without Mercy in that Avenger of Blood which pursueth us and whose Heart waxes hot within him Deut. 19.6 to overtake and overcome us 't is therefore an indispensable duty to flee into this City of refuge thou art not only a Man-slayer a felo de se or Self-slayer Eccles 7.16 Numb 16.38 But a God-slayer in as much as omne peccatum est Deicidium every sin is a killing of God saith Luther as much as in us lyeth Flee therefore as a Bird to your Mountain Psal 11.1 Mat. 24.16 to the Mountain of this Covenant take hold with Joab in danger of Death of the Horns of this Altar 1 Kin. 2.28 You are stung with the fiery Serpent the Curse of the broken Covenant and there is but one remedy a look of Faith and love to the Brazen Serpent Numb 21.8 Joh. 3.14 there 's no avoiding the Curse of the First Covenant but by being Translated out of it Sodom and Satan would accept of that offer you reject 5. As Christ was given for a Covenant Isa 42.6 49.8 so all Christless Souls are Lifeless Souls they are Dead and Damned without Christ for Life and Salvation are laid up in him Joh. 15.1 2. Act. 4.12 It pleased the Father that in him should all fulness dwell Col. 1.17 as the Mercy-Seat was no larger than the Ark and they never sever'd each from other this shews that Grace and Salvation extends no farther than the Covenant the Hebrew word Copher signifies a Coffering or Covering up our sins Rom. 3.25 1 Joh. 2.2 as all out of Noahs Ark or Coffer were drowned so all out of Christ and this Covenant are Damned as Joseph was the only Doer of all to save the Egyptians Gen. 41.41 44 49. Go to Joseph saith Pharaoh what he saith to you do v. 55. so Jesus is the great Doer of all to save mankind and whoever crys for fear of Famishing the Father sends such to our Joseph our Jesus he is the Angel of the Covenant Mal. 3.1 yea the Covenant it self and the grand sole undertaker in it Isa 38.14 6. Union is the ground of Communion as our Union with the First Adam gives us Communion with the Cursing-Covenant so our Union with the Second Adam gives us Communion with the Blessing-Covenant our Translation out of the first is by Union with the second there is a breaking â—ff and a grafting in Rom. 11.17 19 24. where Grace grants these God looks upon that Soul 1. As no more a Son of the old Adam 2. He is no more under the Rigour and Curse of the Law but 3. Is become an Heir of the Grace of Life I Pet. 3.7 the Grace of Union brings the Grace of Unction c. Objection But how shall I know my Union in this Covenant Answer by these Characters and Cautions for this high Building so free firm full and holy a Covenant must have Battlements built about it to keep Children and Fools from topling over Childrens Bread may not be cast to Dogs such as are 1. Ignorant Christ brings not Mercy to them but Vengeance Isa 27.11 2 Thes 1.8 2. Such as bless themselves in their sins Deut. 29.19 Psal 68.21 he will wound their scalps their Damnation slumbers not 2 Pet. 2.3 those were wilful c. The First Character for tryal of our Union is Ask thy Heart in what nature art thou In the Old Adams or in the new partaking of the Divine Nature 2 Pet. 1.4 Is the Old house with its fretting Leprosie pull'd down Levit. 14.44 45. and a new one erected new in quality tho' not in substance so as to Love and Hate what God Loves and Hates Rev. 2.6 all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace ye may beat a Wolf Black and Blue knock out his Teeth cut off his Claws and put a Sheep-skin upon his back yet all this will not drive away his Wolfish Nature Naturam expellas furcâ c. this may Chain him but not change him so 't is with Man tho' never so much Civiliz'd without a new Nature a new Heart hadst thou ever an Earth-quake or Heart-quake to rend thy Heart as the Jailor had Act. 16.26 canst thou experience the Death and Burial of the Old Adam and the Resurrection of the new Rom. 6.3 4. and if not thou art a Son of Adam an Heir of his Covenant and so an Heir of his Curse Gal. 3.10 Eph. 2.3 that Word knows no exception against the rule but free Grace this Curse must be born either by thy self or by thy surety 2. Character Ask under what Reign art thou as well as in what Nature Adams or Christs is thy old Lord and Husband to wit concupiscence Dead Rom. 7.1 2 3 4. this rules over us by carnal Generation 't is therefore call'd the Law of Sin a Law is that which hath Authority in it and it must be slain by Spiritual Regeneration thus none but Widdows marry Christ the High Priest of the Gospel Heb. 3.1 though 't was forbid to the High-Priest of the Law Lev. 21.14 yet those are Virgins Rev. 14.4 Cant.
Samson suspected as is supposed his Wife had before over-much familiarity ver 20. which caused him to compare her to a Wanton Heifer ver 18. The Fourth Remark upon the Concomitants is the Solution of Samson's Aenigmatical Sentence which is twofold N. B. First Literal which the Bride-men by the Bride's Treachery to her Bride-groom openly declared before the Sun was set upon the Seventh and last Day of the Feast ver 18. that they might win the Wager Samson hereupon acknowledgeth he had lost yet telleth them Had they not plowed with his Heifer they could not have found out his Riddle N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness and their Fraudulency in first Inticing and then in Forcing his Wife to discover her Husband's Secrets They Expounded the Riddle indeed yet but in dark words saying What is sweeter than Honey c N. B. To which might be answered Sugar had it been known in those times as it is in our days Nor could they have hit upon Honey had Samson's Heifer drawn even in the Yoke of Wedlock with himself which she did not but drew a contrary way N. B. As befalleth such Married Couples that are unequally Yoked 2 Cor. 6.14 or Samson might call her his Heifer because he suspected that his Friend so called ver 20. had been too familiar with her as above N. B. Some Criticks rendring the Hebrew word Begnanalti in Vitula meâ in my Heifer this Chief Bride-man had been Plowing in her as well as with her but the plain meaning of that Allegorical Expression is As the Plowing with Heifers turns up and discovers the Treasure that is hid in the Ground so they had made use of his Wife both by their Fawns and Frowns to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them N. B. Secondly The Mystical Sense of Samson's Riddle is twofold The first Mystical Sense is 'T is an express Figure of the Mystery of the Death of Christ who is the Lyon of the Tribe of Judah Revel 5.5 and oft call'd a Lyon as well as a Lamb. N. B. Now out of the Carcase of this Crucified Christ comes forth that sweet and saving food for the Soul of Man far sweeter than Honey or the Honey-Comb Psal 19.10 and 119. ver 103. his flesh is Meat indeed c. John 6.51 And by his Death he slew the Devil of Death Mors mortis morti mortem quoque morte dedisset there 's Honey out of the Rock indeed Psal 81.16 to wit the Rock Christ Hebr. 2.14 O Death I will be thy Death Hos 13.14 N. B. The Second is It covertly implyed likewise That the Philistines though now they had strength on their side and exercised a rigorous Dominion over Israel and thereby did devour them upon all occasions yet at the last they should become Meat to the Israelites Psal 74.14 whose present Afflictions when Sanctified may be compared to Honey which alway hath its best in the bottom leaving a sweet Blessing behind them though grievous at present Hebr. 12.11 God's Rod drops Honey more than Jonathans 1 Sam. 14.27 43. The Third part is the Consequents which be Three First Samson pays the Wager he had lost by Treachery to the Thirty Men with Honesty but not without Cruelty ver 19. N. B. For he went in a great pang of Passion to Askelon one of the Principal Cities of the five Lords of the Philistines and finding the Citizens gathered together at their Sports in the Fields he falls furiously upon them slays Thirty of them and strips them all the rest running away in a Fright and not daring to make a Rescue N. B. These Men that Samson Murdered might be Innocent in the matters acted at Timnath all that can be said to clear Samson from Cruelty is That he acted not herein as a private person from a Spirit of Revenge but as a Constituted Judge over Israel against their Enemies under the Conduct of God's Spirit N. B. The Second is When he had honestly paid what he had deceitfully lost with those Spoils he carried from Askelon to Timnath he packs up his All and departs from thence to his Father's House N. B. Wishing it may be that he had followed his Father's Advice in not Marrying that Vncircumcised Philistines Daughter which had so betray'd him and for so doing he left her behind him in Anger N. B. The Third is The Perfidiousness of Samson's Vntamed Heifer no sooner had her Husband turn'd his Back but she Marries the chief Paranymph or Bride-man whom Samson had chose as his Friend to be the Master of the Ceremonies at his Marriage and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets Samson had made this Man his Alter-Ego his Second-Self as a Friend is called yet he Marries her ver 20. and so became Samson 's Second-Self indeed How much more unsufferable was such a Wrong that was done by such a Friend This made David himself cry out It was thou my Friend Psal 55.12 13. Judges CHAP. XV. JUdges the Fifteenth manifesteth more of Samson's Heroick Exploits in his waging War against the Philistines singly by himself Wherein is observable 1. The Cause 2. The Manner 3. The Event The First Remark is The External Cause or Occasion of Samson's War was the denial of his Wife ver 1 2 3. Samson had withdrawn himself from her in a fit of high displeasure N. B. This cannot be look'd upon as a laudable Action in him for he ought not so lightly to be disjoynted from her having now taken her for better and for worse as we say but within a while after so soon as he had disgested his Indignation he first sought a Reconciliation which he would have purchased with a Kid so kind was he to forgive and to forget Injuries N. B. Hereby teaching all Married Couples either not to fall out or not to go long unreconciled But Samson's Overtures of Peace were wretchedly rejected by his Wife's Father Samson essayed to go into his Wife's Chamber which used to be distinct from the Mens Gen. 24.67 her Father stops him 'T is a wonder Samson did not knock him down N. B. No doubt but Filial Reverence and Respect to a Father did tie Samson 's Hands from so doing This was also of the Lord he did it not because he still sought an occasion against the Philistines Judg. 14.4 Her Father with his forcible resistance adds a slender Apology saying I verily thought thou hadst utterly hated her but he should have been sure of it or sought either a Reconcilement or a Divorce and not have disposed of another Man's Wife without his Consent once asked which is not only against the Law of God but of Nature also N. B. The wilful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives ver 6. However to stop Samson's Mouth as
Phrase is put upon them by the Holy Ghost as is put upon Esau Compare this ver 4. They took them Wives of the Daughters of Moab with Gen. 26.34 he took to Wife two Hittites the worst sort of the Canaanites Ezek. 16.3 neither consulting his Parents nor craving their consent this was such a grief to Rebecca that she cryed out What good shall my Life do me Gen. 27.46 Oh let Children beware they give not the like occasion of complaint to their Parents in the same case certainly these things are written for our Learning Rom. 15.4 and to be Examples 1 Cor. 10 6.11 as strong Cautions against such Ungodly Marriages Hence Observ 3. That Children ought not to Marry without their Parents consent much less against their Likings and Judgments they took them Wives this Phrase imports that they did not observe the Antient and Laudable Custom of their Fore-fathers wherein the Bride used to be given by Parents to the Bridegroom and he to receive her at their hands but Mahlon and Chilion took them Wives yea though their Father was yet living as Josephus saith without any such Observation Hence Rabbi Jonathan saith That Decurtati sunt dies eorum their Days were cut short v. 5. because they had broken God's Command in Deut. 7.3 4. Thou shalt not make Marriages with Idolatrous Daughters for they will turn away thy Sons from following God and 't is a breach of the Fifth Commandment all Children should honour their Parents especially in craving their Counsel and Consent in the most weighty concern of Marriage which hath an Influence upon the whole Life that their Days may be long in the Land which the Lord their God giveth them Those two were cut off for breaking it Oh then you that are for changing your Conditions be not equally yoked with Vnbelievers c. 2 Cor. 6.14 15. for these Reasons First You spoil your own Comfort for your whole Life 't will be a Marre-age and not a Merry-Age to you What Concord can Light have with Darkness or Christ with Belial Quam male Inaequales veniunt ad aratra Juvenci saith Ovid That Plow hath no good Speed where one Bullock draws one way and the other another way An Oxe and an Ass might not be coupled together under the Law Deut. 22.10 Oh then you should not dare to Yoke your self with any Untamed Heifer that bears not Christ's Yoke Jer. 31.18 Matth. 11.29 30. Second Reason You endanger your own Soul for the weaker Sex may prove too strong for the stronger Sex yea for the Wisest of the stronger Sex 1 Kings 11.2 3 4. Their Wiles overcame Solomon's Wisdom for 't was down the Hill and with the Hare 't was to things agreeable to corrupt Nature Satan still works upon Adam by Eve and makes those evil Counsellors which were given of God to be good Comforters Satan per Costam tanquam per Scalam ad Cor Ascendit saith the Father The Devil climbs up by the Rib to the Heart and he makes use of the Rib especially if crooked to break the Head the cause of the first Sentence God passed upon Man was because thou obeyest the Voice of thy Wife Gen. 3.17 Third Reason You may shorten your own Lives especially if there be Disobedience to Parents in the case as above a good Child lengthens his Parents Days and therefore God promises to lengthen his Eph. 6.1 2. But evil Children that sadden their Parents are many times cut off in the midst of their Days as those here according to Rabbi Jonathan for this sin 'T is observable that though Samson was in a hurry of Blind Inordinate Affections yet his Parents Consent he durst not leap over Get her me to Wife for she pleaseth me well Judg. 14.2 3. and 't were well if his Parents Counsel could be heard and taken all the World over that though as Samson Persons be carried headlong with blind Affections yet should not dare to take that Woman for a Wife which their Parents do not Get for them and give to them especially if they be such Persons as be under the power of Parents and Godly Parents too no such block as their Unwillingness should be leap'd over but there shoudl be a patient waiting until God that makes all good Marriages remove it The Name of the one was Orpah which signifies a Neck or hinder part of the Neck stiff-necked the raising of the Mouth or the making bare of the Mouth Hence Observ 4. That many Times Names and Natures do Symbolize and Correspond together For all these things appeared in the Nature of Orpah which are signified in her Name First As her Name signifies a Neck or Stiff-necked so her Nature was even stiff-necked in her Idolatry otherwise she had never returned to her Gods or Idols in her Idolatrous Countrey v. 15. Secondly As her Name signifies the hinder part of the Neck or back part so appeared to be her depraved Nature in her back-sliding from her hopeful Beginnings for she arose and went a little way from Moab to Canaan v. 6 7. and then turned her back part both of the Land of Promise and of the God of Promise and her Face towards Moab and her Idols Thirdly As her Name signifies the raising or making bare of her Mouth this was also her Nature in kissing her Mother and bidding her farewel 't was only Courtesie not true Piety that made her go so far hence she went no farther The Name of the other Ruth which signifies Watered Filled or made Drunken Thus she also answered her Name in her Nature according to the Notion of Nomen quasi Notamen oft times Names denote the Nature of Persons as of things Thus Adam gave Names to all Creatures according to their Natures Gen. 2.20 Nomina Naturae quà m bene conveniunt This doth not always hold for even Solomon himself call'd his Son Rehoboam which signifies as Enlarger yet how did he Answer his Name rather the quite contrary for instead of Enlarging the Tribes of Israel he reduced them from Ten to Two which Wise Solomon little thought of that it would be the Nature of his Foolish Son when he put that Name upon him Thus Abshalom which signifies his Father's Peace did as little answer his Name being the Author of an Unnatural War against his own Father and Jehu signifies a constant Man yet prov'd Unconstant for in his latter time he regarded not to walk in the ways of the Lord God of Israel 2 Kings 10.31 Yet generally Conveniunt rebus Nomina saepe suis Names and Natures hold good Correspondency as in Ruth here as well as in Orpah for Ruth and the History that doth concern her is a Type and Figure of the Church of God which is subject to manifold Temptations and Tribulations in this lower World She is afflicted tossed with Tempests and not comforted yet after all those Tossings God gives a joyful and a comfortable Issue as he did to Ruth Isa 54.11 12. The
ISAIAH Chap. Verse Vol. Page 14 13 14 1 40 26 16 1 77 27 4 1 46 32 2 1 120 41 2 1 133 51 1 1 Ibid. 63 15 16 1 214 65 8 1 107 JEREMIAH Chap. Verse Vol. Page 6 19 1 40 10 11 1 5 LAMENTATION Chap. Verse Vol. Page EZEKIEL Chap. Verse Vol. Page DANIEL Chap. Verse Vol. Page 4 30 32 1 134 HOSEA Chap. Verse Vol. Page JOEL Chap. Verse Vol. Page AMOS Chap. Verse Vol. Page OBADIAH  Verse Vol. Page JONAH MICAH NAHVM HABAKKVK ZEPHANIAH HAGGAI ZECHARIAH Chap. Verse Vol. Page 14 6 1 103 MALACHY Chap. Verse Vol. Page 3 17 1 171 THE New-Testament MATTHEW CHap. Verse Vol. Page 5 29 1 15 6 29 1 6 10 39 1 25 16 26 1 20 23 17 1 76 31 35 1 59 14 1 104 24 37 to 44 1 Ibid. MARK Chap. Verse Vol. Page 7 34 1 17 10 17 1 178 LVKE Chap. Verse Vol. Page 2 46 51 1 60 12 51 1 69 JOHN Chap. Verse Vol. Page 8 56 1 157 10 7 9 1 113 16 21 1 52 8 9 1 184 ACTS Chap. Verse Vol. Page 10 14 20 28 1 125 13 34 1 205 14 22 1 143 ROMANS Chap. Verse Vol. Page 4 13 1 139 8 1 1 176 9 11 12 18 1 75 15 1 175 16 20 1 50 1 CORINTHIANS Chap. Verse Vol. Page 10 16 1 71 11 19 1 69 2 CORINTHIANS GALATIANS Chap. Verse Vol. Page 3 12 1 166 4 24 1 164 c. EPHESIANS Chap. Verse Vol. Page 1 4 5 6 7 8 9 1 75  3 1 Ibid. 2 10 1 2 3 11 1 108 4 3 4 13 1 62 6 4 1 55 PHILIPPIANS COLOSSIANS 1 THESSALONIANS 2 THESSALONIANS 1 TIMOTHY Chap. Verse Vol. Page 2 14 1 43 4 1 4 1 8 2 TIMOTHY TITVS Chap. Verse Vol. Page 3 4 1 214 PHILEMON HEBREWS Chap. Verse Vol. Page 8 10 1 177 9 10 11 1 70 10 15 16 1 191 5 1 98 11 6 1 79 80 9 to 16 1 137 c. 12 14 1 69 JAMES Chap. Verse Vol. Page 1 13 14 1 45 17 1 100 3 6 8 1 18 17 1 159 1 PETER Chap. Verse Vol. Page 3 19 1 102  20 21 1 112 126 2 PETER 1.2 and 3. of JOHN 1 Joh. Ch. Verse Vol. Page 2 16 1 43 5 19 1 49 3 12 1 55 JVDE  Verse Vol. Page  6 1 40 REVELATION Chap. Verse Vol. Page 14 4 1 139 18 4 1 133 21 3 1 122 ERRATA'S in the whole First Volume IN Page 14. Chapter the Third is omitted at line 32. Page 214. for 94. after 91. read 92. Title Page line 9. read Goel for God Next to Page 277. Page 279. is set before Page 278. AN Alphabetical TABLE OF THE Principal Matters contain'd in the First Volume of the Old Testament WHEREIN The Figure 1. signifies the First Volume and the Letter p. signifies Page as it is found either in the First or in the Second or in the Third Volume or in the Supplement betwixt the First and Second and the Numerical Figures do refer to those Pages c. A. ABEL his Birth Life and Death Vol. 1. Page 55. 56 c. Abraham the Friend of God p. 129. hath the Resemblance of God the the Father p. 130. and of God the Son p. ibid. and of every true Christian p. 131. His Call whence and whither p. 132 to 136. His Ten Tyrals named p. 143. Acceptance with God how obtained p. 80 81 82. Adam Wiser than Solomon p. 29. He named all things suitable to their Natures p. 30. How made after God's Image and placed in Paradise p. 31. All Creatures are Subject to him p. 32. God gave Eve to him the blessing of Marriage p. 33 34 35. and the blessing of the Sabbath p. 36 37 38. Nothing is Recorded of Adam's Conversion c. p. 176. Adultery God punishes it in Kings p. 163. Angels when Created the Fall of some their Malice and Mischief to Man p. 41. Ark of Noah largely described p. 109 110 111. How it was a Type of the Church p. 112 113 114 115. The Disparity p. 116. We should prepare an Ark to save us p. 117 118 119. How it was a Type of Christ p. 120. Arminian Refuted p. 171. B. Babel the Building and Builder of that Tower p. 134 135. Baptism of Believer's Seed Vindicated p. 198 199. Barrenness in Soul as well as Body and sometimes in the Church p. 160. C. Cain the Cursed one described at large Vol. 1. Page 55 56 c. Calling Every Man must be of some Employ p. 57 59 60. in some it is necessary wherein to learn it p. 61 62. None are born to be Idle p. 412. Canaan was Abraham's three ways p. 138. Ceremonies quarrel about them is Antient See Quarrel p. 121 122. Children must Honour their Parents p. 132. They must not be Vnnatural to them p. 329. but provide for them in their Old Age p. 406 414. Christ See Ark. Joseph His fulness must invite us to come to him as the fulness of Joseph's Garners drew the Patriarchs to Egypt p. 406. Christendom the Womb of it described p. 219 221 222. Christian like Rebekah's Womb hath strugglings of Flesh and Spirit p. 223 c. His Excellency described p. 360 361. All other Men do fare better for them p. 363. Church see Ark hath three great Adversaries bad Priests bad Princes and bad People p. 395. How she was Seated first in Goshen p. 416. Her various Conditions she passeth through in the Wilderness of this lower World p. 464 to 468. Cloud What that Cloudy Pillar was which guided Israel through the Wilderness and the manner of that Conduct p. 457 458 459 460 to 463. Covenant twofold represented by Sarah and Hagar p. 164. The Difference 'twixt that of Works and of Grace p. 166 167 168. We may know under which Covenant we are p. 174. One Sin broke that of Works but many Sins cannot break that of Grace p. 175. That on Sinai what it was p. 179. How it was made with three publick Persons with Adam Noah and Abraham p. 180. And so with Moses and Israel p. 181. That this was not a Third Covenant but that of Grace p. 182. The Covenant betwixt the Father and Son ab eterno what p. 187. The Spirit is a Witness to it p 191. Names of the Covenant of Grace Hebrew Greek and Latine p. 194 195. It s Nature p. 196. 'T is Free Firm Full and Holy p. 203 to 212. How our Union with this Covenant is known p. 113 114. Creation The Creator who had ab eterno been Deus contractus then became Deus expansus p. 1. What it is p. 2. Of the Heavens and of the Earth p. 3 4. The vast Variety of created Beings in the Heaven Earth and Sea p. 6 7. Of Man's Creation p. 9. Crosses attend Pious Persons and Families p. 311. D. Death is threefold Temporal Spiritual ond Eternal p. 97. It s Uncertainty should make us Wise p. 227 228. Then God saith
to the Godly as he said to Jacob Fear not to go down to Egypt into the Grave c. p. 409. 'T is sudden to some but lingring to others p. 418. Decree of God firm as a Mountain of Brass p. 6. Deliverance must be waited for p. 370 410 425. Departure of Israel out of Egypt into the Wlderness p. 455. Having the Cloudy Pillar for their Conduct p. 457. Devil a faln Angel spake in the Serpent as a Man to deceive Eve c. p. 41 42. His Fall is final p. 43 44. Doomed to eat Dust p. 48 49. Devotion what it is that is acceptable to God p. 77 78. Dreams of sundry sorts p. 248 to 253. And of several Subjects p. 355. to 359. Joseph and Daniel great Interpreters of Dreams Vol. 1. Page 390 391. E. Ear of Man how created and corrupted p. 16 17 Election not from foreseen Works p. 75. 'T is the Cause of Holiness not the Effect of it p. 76 to 210. England an Isle that God hath an eye upon p. 386. Enmity put betwixt the Serpent and the Woman p. 50 51. Enoch walked with God p. 83 c. His Prophecy p. 86 87. His Translation p. 94. as Elijah p. 95 to 99. Envy the cause of Joseph's Sale upon many accounts p. 351 to 354. Eve first in the Transgression as she was first Assaulted p. 43. Eye of Man corrupted by the Fall p. 14 15. F. Faith gives us Acceptance with God p 79. What true Faith is p. 131. It hath a Soul-satisfying property p. 334. Fall Reasons why God suffered the first Fall of Adam p. 44. Fear much attends the most Pious Mind and sometimes upon Suspicion only without any real cause p. 405. Fear of God is the best preservative from Sin p. 373. First born Consecrated to God p. 453 454. Flesh when God allowed Man to feed thereon p. 128. G. Godliness is both the Fealty and the Felicity of Man 't is both his Duty and his Dignity p. 90 91. How there are Safety Solace and Satiety in walking with God p. 92. See Piety Grace is free p. 75. In putting difference betwixt Sons of one Father and betwixt Twins of one Mother ibid. Noah found Grace in God's sight He was not saved for his own Righteousness p. 108. H. Holiness See Godliness and Piety Husband A Man may be long so before he be a Father p. 215. An Husband may be blessed tho' he be not bless'd to become a Father ibid. Hypocrites in the Church at last discover'd 5.58 I. Jews may not boast of the Merit of their Progenitors p. 327 328. Innocents do oft perish by false Accusations p. 377. Job's whole History spoke to p. 429 430. Joseph Sold at a low price was a Type of Christ p. 359 360. And in his state of Humiliation and Exaltation p 365 c. Whether Jacob knew how Cruel his Sons had been to Joseph is discuss'd p. 366 to 369. Joseph's Chastity when Exalted p. 366 367. How farther he is a Type of Jesus in his Exaltation p. 394. He is justified in his Monopolizing all the Corn c. p. 397 398. How he is farther a Type of Christ of the Church and of a Christian p. 399. He makes himself known to his Brethren p. 400 and 403. Presents his Brethren first to Pharaoh p. 412. and then to his Father p. 420. Journeys See Travel We ought to have a Divine Warrant for all our Ingresses and Egresses Vol. 1. Page 128. Isaac a Type of Christ How p. 148 149. His Birth Weaning c. p. 157. Judgment-day is unknown Why p. 104. Signs of its sudden coming ibid. and p. 150. K. Keys There be four Keys hang at God's Girdle p. 127. L. Ladder of Jacob the sundry Senses put upon it in many Resemblances p. 256 258 c. the seven excellent Properties of it as it represents Christ p. 261 to 267. Language Hebrew is the most Antient of all Languages p. 55. Life of Man but a Pilgrimage How Jacob's was so with a witness p. 332 333 334 c. Love How base Lust differs from proper Love p. 377. Lying the Aggravations of that Sin p. 235. M. Man made up of the four Elements God's Masterpiece p. 9 10. Of Man's Body p. 11. In the state of Innocency p. 12 13. And after the Fall p. 14. Man's Heart the cause of Sin and his Eye the occasion of it p. 15. Marriage is Honourable for Ministers p. 88. Of many Wives how it was a Type in Jacob p. 273. 'T is Honourable in it self p. 315. Yet wants not Woe see of it in Adam p. 316 326. Matters that concern the Church tho small are Recorded in Scripture when greater Matters of the World are pass'd over in silence p. 84. Mercy God gives the Godly no pure Mercy in this Life without some mixture of Misery p. 216 217. Ministry is a great Blessing p. 63. Miracles God will not multiply them but where there is a defect of Means p. 460. Moses a Type of the Messias in many Respects p. 432. Of his Bush burning and not consumed p. 435 c. It was a Type of the Church p. 436 437. He was famous for his Birth Life and Death p. 433. Mortality taught by Adam's Death and Immortality by Enoch's Translation p. 85 86. Mother Her Authority is great over her Children see Parents p. 228. N. Name changed for the better p. 158. Nature must be changed in us p. 159. Noah and his Deluge p. 99. His Ingress Progress and Egress p. 123 to 128. O. Obedience of Abraham how excellent it was p. 141 151 152 153 to 156. P. Paradise Man lost it by Sin p. 53 54. The Earthly and Heavenly Paradise p. 95 96. Parents thankful for Children Vol. 1. Page 55. Ought to train them up in God's Worship p. 64. May not hinder them from Good p. 132. Ought not to be partial in Cockering one above another Vol. 1. Page 354. Passover largely describ'd p. 447 to 454. Persecutors do Imprison the Saints yet God is with them there as with Joseph p. 382 383. Piety or Impiety of Persons commend or discommend their Actions p. 70. 'T is never safe without Policy p. 229 282. Pilgrimage of the Patriarchs p. 332 to 336. Plagues the Ten sent upon Egypt p. 443 to 445. Possessions that are Earthly are but Vanity p. 55. Potter hath power over his Clay c. p. 55. As in Cain and Abel p. 56 75. Prayer Man's Prayer for God's Promise must be performed instantly and constantly p. 215. God's Promise must not prevent Man's Prayer ibid. Jacob's Wrestling with God p. 286 to 310. Predestination it lay in the Womb of God's Eternal Decree as Jacob and Esau did in Rebekah's Womb p. 218 219. Price There be three sorts of Prices the Kind the Discreet and the Rigid Price p. 361. Promise the outside thereof cannot save p. 126. See Prayer Deliverance Prosperity attends the bad more than the good p. 242 244. Joseph feared his Prosperity more
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception â—iâ— necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâ—â—â—e for them must undergo the whole punishment of them in the way of expiation henâ—â— the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrâ—â—sions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 〈◊〉 Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself 〈◊〉 just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us 〈◊〉 things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
his Conception The Answer to the first is this That the Matter Christ was Conceived of 1. Negatively First He was not made of nothing as the World was at the Creation Secondly Nor was he raised out of the dead earth as Adam was nor Thirdly Did he bring his Flesh with him out of Heaven as some fondly imagine But 2. Possitively He was Conceived of the living flesh of the holy Virgin Gal. 4.4 when fulness of time was come God who doth all things pondere mensurâ numero as Plato saith in weight measure and number Therefore as he never comes too soon so nor doth he ever stay too long but times his mercies in the best season Isa 30.18 then he sent forth his Son even out of his own bosom Joh. 1.18 loe how he loved us Joh. 11.36 to be made of a Woman that is of the sanctified substance of the holy Virgin N. B. Note this against the Marcionites and others that do deny it and made under the Law c. With this Apostle concurs the Angel of God saying to the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail thou highly favoured c. Luke 1.28 loe thou shalt conceive in thy Womb the Holy Child Jesus ver 30 31. The Son of the Highest ver 32. And though thou know not a Man yet the Holy Ghost shall come upon thee and the power of the most High shall overshadow thee as once he did the confused Chaos in the World's Creation hovering over it and hatching out the Creature as the Hen doth the Chickens therefore that Holy thing which shall be born of thee that is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word implys of thy Flesh and Substance shall be called the Son of God ver 34 35. Some Heterodox Men hold that Christ brought his Flesh from Heaven and that he passed through the Virgin 's Womb as Water passeth through a Conduit-pipe But the Orthodox believe from those two Scripture Testimonies c. That the matter whereof Christ was conceived was the Flesh of the Virgin because also had he taken other Foreign Flesh or brought it from Heaven this would have made him an unmeet Redeemer for by the order of Divine Justice the same nature that sinned must suffer for sin As it was Man that had sinned so it must be Man that must be punished therefore took Christ the Flesh of a Woman c. The Second Inquiry is by what Power Christ was Conceived Answer 1. Negatively It was not done by the power of Nature for all that are conceived by ordinary generation are sinful who can bring saith Job a clean thing out of an unclean Job 14.4 As if he had said 't is the common lot of all Mankind proceeding from sinful Parents to be unclean and unavoidably infected with Original Corruption And Jesus himself confirms that of Job saying that which is born of the flesh is flesh Joh. 3.6 corruptus corruptum faln Adam begat a Son after his own faln Image Gen. 5.3 by this one Man sin entred upon all Rom. 5.12 so that by nature all are Children of wrath Eph. 2.3 whole man is in evil and whole evil is in man The first man defiled nature and ever since nature hath defiled every Man Hence David candidly confesseth that he was conceived in Sin and shapen in Iniquity Psal 51.5 He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed Answer 2. Possitively Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost so saith Luke afore quoted Luke 1.35 And Matthew makes forth the same great truth saying that Holy thing conceived in Mary is of the Holy Ghost Matth. 1.20 as the efficient not as the material cause the power of nature could never have brought forth such a pure Redeemer no more than a Tree can by nature bring forth a Chair of State though it should grow a thousand years yet it could not grow of it self into the form of a Royal Throne this fashion it must receive from a Skilfull Artist though the substance of such a Seat be in it So though Christ were in the loins of Adam yet Nature could never be able to bring forth Christ no this could only be effected by the power of the Holy Ghost The Virtus formatrix or formative faculty which the Virgin had not is ascribed to this power wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin sanctified miraculously and without Man's help Thus Christ is said to be conceived of the Holy Ghost three ways First The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made severing and purifying it from sin and corruption as the Cunning Artificer draws dross from the Gold c. Secondly The Holy Ghost did frame and fashion that part of the Virgin 's Flesh so purified so sanctified and made it a fit House or Temple for his Godhead to dwell in Therefore is He call'd that Holy thing Luke 1.35 and that Holy of Holys wherein the Godhead dwelt bodily Col. 2.9 that is Personally Thirdly He did Unite the Humane Nature to the Divine so made one person of both so He is call'd the Son of God very often in the holy Scripture N. B. The Mystery of this History is manifold As First the Abstruse profound Speculations hereupon which the Learned both Antient and Modern have collected hence 1. Augustin saith though Christ be call'd by the Angel the Son of God yet was He not the Son of the Holy Ghost as He was the Son of the Holy Virgin for He was not Conceived of Him as he was of Her He was Conceived of Her as of a Mother not of the Holy Ghost as of a Father lest there should seem to be Two Fathers in the Holy Trinity We must not say saith He that the Holy Ghost was born of the Dove in whose shape He appeared Mat. 3.16 As Christ was of the Woman because the Spirit came not down to Redeem the Doves as Christ did to Redeem Mankind born of a Woman but to signifie unto us by that significant form all Spiritual Innocency Amicableness and Love to little Ones found in those that have the Spirit 2. Another Curious Notion of the Learned is that Christ was call'd Shilo Gen. 49.10 because that Hebrew Name signifies a Secondine which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb Hence Christ was call'd Shilo as He was the Son of Mary's Secondines ut ostenderet Christum de Matre absque patre Nasciturum to shew that the Blessed Virgin 's Secondines alone brought him forth without the help of Man Hence is He said to be without Father as Man and without Mother as God Heb. 7.3 The 3. Is That this Precious Pearl as Christ is call'd Mat. 13.45 46. Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus As Pearls are made up
of Dew in a Shell-fish so Christ was Conceived of the Spirit 's Dew in the Virgin 's Womb Besides Daniel tells us that this precious Little Stone was not Digg'd out of the Bowels of the Earth but was cut out of the Mountains of Heaven a most curious piece and a Cut of the Art of Heaven even the overshadowings of the Holy-Ghost and All this without hands Dan. 2.34 and 45. or any Humane Helps The 4. Is That Christ is not call'd the Son of God in respect of his Humane Nature for then there would be in the Person of Christ two Sons One of the Father and Another of the Holy Ghost Christ was Conceived of the Holy Ghost non 〈◊〉 matically but Operatively yet so Secretly and Mystically as the Virgin her self 〈◊〉 not How Luke 1.34 The 5 is That as no Mother know's the manner of her Natural Conception so much lesâ— can meâ—o Flesh and Blood conceive Aright of the wonderful Conception of Christ Psal 139.14 15. Eph. 4.9 't is high presumption for us to search into so deep a mystery The Union of Three Persons into One Nature in the Trinity and the Union of two Natures into one Person in Christ's Incarnation are Deep Wells and as she said John 4.11 we want wherewith to draw 'T is a Great Mystery 1 Tim. 3.16 But to let pass those Nicer Notions yet Solid Speculations of the Learned whereof many more might be mentioned by me If they did not more Appertain to Academick Schools than to an Evangelical Pulpit I come now to more Practical Points and to Declare that Mystery of Godliness which is couched and comprehended in the History of Christ's Conception As First Lo here How low did our Lord stoop in his first step of his State of Humiliation N. B. Christ stoop'd thus low to begin at the far end of Sin which begins at our Conception The Seond Adam was not made a perfect man at the first as the First Adam was Christ Condescended so low as was 1. The Distance betwixt His Father's Bosom John 1.18 and the Foundation Stone Isa 28.16 which is always First laid and laid always lowest yea sometimes in some Stately Structures is laid by some Royal Hand Sure I am This sure Foundation-stone was laid by a Royal Hand even by the Almighty Hand of the King of Kings I have laid it saith the Lord. And He laid it Low fundamenta latent yea as low as Hell in his Agony and Susserings c. Oh how this Foundation-stone did sweat as the common ones commonly do against a Storm even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grumos sanguinis Clods of Blood before the storm of his Passion Luke 22.44 And this foundation-stone was first laid both before The Foundation of the World in the Eternal Purpose of God Eph. 1.4 3.11 1 Pet. 1.20 Tit. 1.2 Rev. 13.8 and 17.8 And at the Foundation of the World too in the Evangelical Promise of God Gen. 3.15 Christ is the first born of every new Creature Col. 1.15 and before all things ver 17. moreover this Foundation-Stone that it might the better bear up the weight of the whole Fabrick according as the nature of the place and the matter do require is both broader and stronger than the rest of the Building both by the grace of Union and by the grace of Unction Christ was the Broader by the Hypostatical Vnion of his two Natures and by the Extraordinary Vnction wherewith he was Anointed above all his Fellows Psal 45.7 Receiving the Spirit without measure Joh. 3.34 And he was the stronger by both those ways of Vnion and of Vnction as having a Divine Nature as well as an Humane and the former to corroborate the latter Thus Nature provides deepest Roots for tallest Cedars quantùm vertice tantùm radice the higher the Tree or Structure the deeper is the root or foundation Austin saith rebus ad ima tendentibus in iâ—o ponitur fundamentum c. An House's Foundation is laid low because by its own weight it presseth downward but there it is staid in its place hereby from sinking lower So not can the Church sink lower than Christ who is our Eliakim on whom all Vessels of grace great and small hang firmly Isa 22.24 2. Christ stooped so low herein as is the distance betwixt the Sate of Innocency and the faln State Here was stooping upon stooping In the former Christ abased himself more than if a King for the good of his Subjects should be content to become a Toad This were a great Abasement but behold that was a greater in Christ for the Philosopher could say there is no proportion betwixt a finite and an infinite Being greater is the disproportion betwixt the Son of God and the Son of Man than betwixt the most Glorious King and the most contemptible Creature in the World God is the Maker of them both Prov. 22.2 and all Creatures are not only made by the same hand but also of the same matter the King and the Toad are both made up of Earth and when they dye both are turned into Earth again yea into such Earth as cannot be distinguished the one from the other But in this latter here is still a lower stoop That Christ should assume the faln Nature of Man It was Solomon's Wonder But will God dwell on the Earth behold the Heaven of Heavens cannot contain thee c. 1 Kin. 8.27 How much less this Temple though made so glorious as Hands of Mortals could make it That was wonderful Condescension yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple The State of Man's Innocency was like the Temple in its Glory then all Creatures did Him Homage Had the Son of God taken that first State of Adam upon him though that had been much yet this is more to take the Faln State upon him when Man's Nature was faln into Disgrace with God his Maker and was bound over to the Devil by his Treasonable Disobedience While a Nobleman keeps the King's favour and his own Splendour and Grandeur 't is no Disgrace for his Men to wear his Livery as it is when He is Proclaimed Traitor And this was Christ's Case of Condescension to take the Nature of Man when faln into Disgrace with God c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature nor to call Sinful Mortals his Brethren Heb. 2.11 Taking not only the Substance of our Flesh and all the properties of our Bodies and all the faculties of our Souls but also the Unblameable Infirmities of our Nature as to be Hungry Thirsty Weary as before yea to grow in Stature and to Increase in Wisdom and Knowledge c. Luke 2.52 Christ took our Miserable not our Culpable Infirmities upon him and Christ did not grow in the Knowledge of Vision or in that Infused this belongs to Saints on Earth as That to the Glorified in Heaven both those Christ
had in perfection from the first but in Natural Acquired and Experimental Knowledge only such as to be Angry and Grieved Mark 3.5 6.6 and to be Ignorant of some things Mark 13.32 Mat. 24.36 The Son knew not the last day but from the Father This was Ignorantia morae privations non pravae Dispositionis Notewel If Christ thus humbled Himself that he might Suffer for us both in Soul and Body c. How should we be content to be Humbled even to a Nothingness for His Glory and the Churche's Good and how should we be content to be Humbled One for Another The same Mind that was in Christ should be in us Phil. 2.5 6 7. and we should wash one another's Feet as He gave an Example John 13.14 15. 'T is a shame for Man to be so-Proud where God hath been so Humble c. Notewel Secondly As Christ was Conceived in the Womb of the Virgin so must He be Conceived in the Heart of a Christian Gal. 4.19 Paul had a Travelling Spirit till Christ were formed in them This he did promote by two Means 1. By casting the Seed of the Word into their Souls which being Hid in the Heart Psal 119.11 and Well Watered there by the Ordinances will Through Grace breed Christ 2. He presseth them to min â—his word with Faith Heb. 4.2 otherwise It will be as a Miscarrying Womb No sooner did Mary Believe what the Angel had told her but she straight way Conceived Christ Luke 1.35 38. So Faith is a necessary Ingredient for Conceiving Christ Spiritually for Christ dwells in our Hearts by Faith Eph. 3.17 All which we may know by the â—abe's Motion as in the Womb. And without this we can have no comfort in the Literal unless we can feel the stirrings of the Spiritual Conception also The Antients say That Mary carry'd Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Heart as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Arms. Notewel Thirdly As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature but by the Overshadowings of the Spirit of Grace As the Watry Cloud Overshadows a Fleece of Wool and the Rain thereof soaks and sinks into it insensibly so did the Spirit into the Virgin 's Womb and so sometimes into our Hearts Many may abound with the Power of Nature and be indued with all Natural Excellencies yet not have Christ Conceived or formed in their Hearts This cannot be till the Power of the Holy Ghost come upon us which the Wisest Sages and the greatest Luminaries of the Heathen World were strangers to 1 Cor. 2.8 Eph. 4.18 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 There can be no fiducial Assent of the Heart to own Christ as our Lord but by the Spirit Notewel Fourthly As Christ was Conceived by the Holy Ghost that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together that none could take Man's Nature but He must take his Sin too till the second Adam came to part these two by his Supernatural Conception So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit shall feel this parting Power of Christ who was the first from Adam that purify'd Man's Nature and parted it from Sin Thus it was in Regenerated Paul The good He would do He did not The evil He would not Do He Did Rom. 7.19 Sin was one thing in him and Nature Imported in the word I was another would to God we may All have this parting power of Christ to say as the Apostle 't is no more I but Sin that Dwells in me that though we keep the Nature of Man yet Sin may be parted from us As a spark of Fire may but up Towns and Cities c. So this Spirit of Burning can consume a World of Corruption in us Notewel The Fifth Mystery arises from the Third Particular to wit The Commotion at Christ's Conception Joseph cannot sleep Mary must be put away and the Angel must come to quiet all c. Mat. 1.19 20. Thus there is much ado when Christ is conceived in any Christian Heart such a one presently becomes a Table-Talk A Song of the Drunkards Psal 69.12 Men say He is Mad or at least Melancholy Acts 2.13 15. Mark 3.21 Oh what a Rout is made about it and nothing but an Angel from Heaven can hush all not only without in the World but also within in the Christian's own Conscience c. CHAP. III. AFter Christ's Conception followeth his Birth to be Discussed wherein consider five Particulars 1. The Person of whom he was Born 2. The Time When. 3. The Place Where 4. The Manner How 5. The Manifestation of it First of the First First The Person of whom He was Born Wherein two Branches be observable 1. He was Born of a Virgin 2. Of the Virgin Mary Mat. 1.23 1. Of a Virgin for three reasons 1. That he might be freed from the Guilt of Sin which comes by the course of Nature All have sinned in Adam Rom. 5.12 who proceed from his Loins by ordinary Procreation Though Christ was as a Man in Adam yet not simply so as other Men Are both from Adam and by Adam He was from him in his Humane Nature but not by him as a Procreant Cause by Ordinary Generation Therefore was he Born of a Virgin not in the common course of Nature that the purity of his Conception and Birth might sanctifie the Impurity of Ours Christ Began at the farther end of Man's Sin the first Tincture whereof is when Conceived and Brought Forth both in Iniquity Psal 51.5 That he might be our Compleat Saviour The 2d Reason is To Fulfil the Prophecies of Him Isa 7.14 Gen. 3.15 A Virgin shall bring forth Immanuel and the Seed of the Woman Born without the Seed of Man shall be the Breaker of the Serpent's Head and by this Signal and Singular Sign he was known to be the Saviour of the World The 3d Reason is That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life Yea much more than at the strange Births of Isaac Jacob Moses Samuel Samson and John Baptist The World did wonder a little at it Luke 2.18 'T is a wonder that they wondred no more that Christ should be Born of a Woman without Man whereas All the World wonders after the Beast Rev. 13.3 and not at this that the Son of God became the Son of Man to make us Sons of Men to be the Sons of God Learn hence a fourfold Mystery 1. What is Impossible with Man is yet possible with God Mat. 19.26 That a Virgin should bear a Son is Impossible by the Power of Nature yet Possible by the Power of God 'T was Impossible in Nature that Sarah when her Womb was Old and Cold should bear a Son yet was it possible with
Hous-wifes whole Stock she had no more N. B. Note well Dionysius's Gloss upon it is that our Lord left 99. sheep and but the 9. Groats both made up of nines which signifies the nine Orders of Angels made of thrice three and but one of Mankind which was lost in both the Parables that the Unity and Trinity of the Godhead saith he might be adored and praised by the Trinity of the Angelical Nature and by the Unity of the Human Nature and he adds nine is an imperfect Number implying that Man being found after his fall makes up the breach in the City of God by the final fall of the Evil Angels this one added to the nine makes the Church of God a compleat and perfect Number God will have his Church made up of Corporal and Spiritual Creatures N. B. Note well Man is like the Microcosm or little World who borrows his parts from the Macrocosm or great World as flesh from the Earth blood from the Sea breath from the Air and heat from the 4th Element of Fire as to his Body then as to his Soul Man carries Congruity with Angels yea and Man hath a Resemblance of the Holy Trinity in the three Superior Faculties Understanding Will and Memory 2. Answer to the 2d Enquiry Fallen Man is this lost Groat who falls under a Threefold Consideration 1. His Making 2. His Losing and 3. His finding which hold out the Threefold State of Man the first his state of Creation and Generation the second his state of Degeneration wherein he was lost and the third his state of Regeneration wherein he is found Man when first made call'd Nummus Dei Gods Money was a most curious Silver piece coming first out of Gods Mint did shine most gloriously and was excellent both in Matter in Form in Lustre in Stamp in Weight in Sound and in Superscription But now in the faln Estate he hath lost all those Excellencies as 1. In matter he was not made of Brass or of Tin or Copper but of Silver than which no Mettal is better but Gold So no Creature was better than Man but Angels Man was made but a little lower than they Ps 8.5 Man was made ex Meliori Luto of better Materials than other Creatures saith Ovid but now nothing is left save Reprobate and Rejected Silver Jer. 6.30 all Dross 2. This Groat was Coined in a round Form an Emblem of Immortality wherein Man was Created had he not sinned he had not dyed for Death was the Wages of sin Rom. 5.12 The State of Innocency had this kind of Immortality as it was possible for Adam not to dye so it was not impossible for him to dye but now his sin hath put all Men under the power of Death Hebr. 9.27 3. This Groat had such a Lustre and Glory Ps 8.5 That all Creatures paid their Homage to Adam who had a Lordly Dominion over all Beasts Fouls and Fishes c. Gen. 1.26 But now Man is besmeared with sin this Groat hath gathered Iniquity Ps 41.6 So that Man hath lost his first Majesty and Beasts Rebell against him c. 4. Man was at first stamped with Gods Image upon him as Caesars Silver pieces were stamped with Caesars Image Mat. 22.21 there was then knowledge in Mans Mind Obedience in his Will and Order in his Affections but now Satan hath set the print of his Limbs upon all the Faculties of Man so that now he is become Inversus Decalogus a mere opposite to Gods Law man is quite of another make than God at first made him c. whole Evil is in Man and whole man is in Evil so that this old Groat must be melted down before it can be capable of a new Stamp c. 5. Man at the first was full weight in the Ballance of the Sanctuary which required double weight to the common Ballance then was Man most current Coin in the Court of Heaven But alas now by the fall Mene Tekel Dan. 5.25 27. is writ upon Man He is weighed in the Ballance and found wanting He hath now naturally a vain light Mind even at his best Estate lighter than Vanity Ps 39.5 Man is heavy enough in respect of sin but very light in respect of grace so like an old Groat has lost many grains of weight 6. Man coming first out of Gods Mint had a good sound or ring like the sound of the Silver Trumpets Numb 10.1 c. his Tongue was then his glory but now his shame a tinkling Cymbal a sound of emptiness a jarring sound he speaks the Language of Ashdod more than of Canaan Nehem. 13.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury Speech Eph. 4.29 Col. 4.6 and oft-times his Heart and his Tongue are not Relatives when speaking one thing yet thinking and purposing another 2 Cor. 1.17 Mat. 5.37 7. Mans first Superscription was Holiness to the Lord Zech. 14.20 Gods Off-spring Acts 17.28 Yea the Son of God Luke 3.38 But now so little is left of Gods Image and Superscription as like Jobs Messengers tells tidings only of our great losses now are we called Children of Adam of Wrath of Belial of Disobedience of the Devil of Hell and of Perdition those be Titles of us sinful flesh N. B. Note well as Zedekiah had the empty Title of a King after he had lost his City and Kingdom Jerem. 52.7 8 9 c. So Man hath now only the bare Title of being Gods Master-piece his City is broke down his Temple burned this Silver piece is lost in a dirty World 't is seized upon by Satan that strong Man Luke 11.21 and Lord of the Soil as God of this World 2 Cor. 4.4 Quis talia fando Temperet a lacrimis Who can look upon this Burnt Temple and not weep as Ezr. 3.12 If David did so much admire at Gods wonderful making of Man Ps 139.14 16. How may we stand Astonished at the Devils wonderful Marring of Man and spoiling him of all these seven aforesaid Exexcellencies The 3d Enquiry The manner of seeking this lost Groat together with the means whereby it was sought Answer 1. in general this Groat is lost past finding out as to it self if the Houswife do not seek it assuredly it can never seek her 't is either lost in the Dust of Worldly Treasures or in the dirt of Carnal Pleasures or on the Pinacles of Earthly Honours 't is lost in some bye corner or other of sin and error N.B. Note well Satan poured in his Poison into the Spring-head or Fountain of Mankind namely Adam that so all the streams flowing from him might be poisoned by him he staid not to pour in his poison into every Son and Daughter of Adam as every one was born into the World this had been too tedious work for the Devil hence we as well as others are born Children of Wrath by Nature and of Disobedience Eph. 2.3 Now more particularly of the lost Groat 1. The Person seeking as he is the party losing
17.15 had made him so brisk in his work verse 5 6. his Spirit was then warmed with the company of these two good men as two flints tho' both be cold yet yield fire when smitten together Now some sudden pang of fear came upon him as he confesseth that in Macedonia his flesh had no rest but was troubled on every side without were fightings and within were fears 2 Cor. 7.5 here Christ came to comfort him using two Arguments to persuade his continuance in Corinth The first is The Promise of Christ's presence to protect him from harm c. And the second is That Christ had a great Harvest a Ripening in that City to be reaped by Paul's Ministry and he thus incouraged by this double Motive commits himself to his faithful Creator Christ for a year and six Months verse 11. Thus God promised his protecting presence to his Prophet Jeremy Jer. 1.17 18. and no less hath Christ promised to all his faithful Ministers Matth. 28.20 and tho' some of them be killed yet are they not hurt Rom. 8.36 38. N.B. From whence we Learn 2 Lessons 1. That though the Ingratitude and perversness of Hearers do oft discourage their Ministers yet God Animates them to their duty that for the invincible malice of some the Salvation of others may not be neglected And 2. Tho' God permit that his Ministers be Murdered by their persecutors tho' Paul was promised here a more peculiar protection from the killing Plots of his opposers notwithstanding God is with his Servants both in life and death and then most of all 2 Tim. 4.16 17 18. So their fury must make us more fervent that the Servants of the Lord may not be out-vyed by the Slaves of the Devil who cannot dare to do more evil than God's Servants are made able to bear both with patience and joyfulness c. The sixth Remark is Prophane Persons have a most prodigious prejudice against the power of Godliness exceeding low thoughts of the purity of Christianity Thus Gallio tho' brother in Law to that deservedly famous Seneca esteemed no better of Divine Doctrine than a Cento of Empty Words and Aery-Notions or Vain Discourseâ— saying If it be a Question of names or words c. verse 15. N.B. Yea his Brother Seneca who being Tutor to Nero Claudius the Emperor's Adopted Son procured the Consulship over all conquered Greece for his brother Gallio notwithstanding all his vast depth of humane Learning and his Exact knowledge in moral Philosophy yet did this Seneca but Jear the Jews for casting away a Seventh part of their precious time upon a Weekly Sabbath N.B. No wonder then if Gallio tho' a great man in the Roman Government and a good man too according to the extent of Moral Goodness for Historians give him this Character That he was a man of a most Candid Disposition an hater of flattery and addicted to no manner of exorbitant Vices c. yet being but an Heathen and acting by the Dins Light of Nature in the fallen Estate made so mean an account of the Mysteries of the Gospel N.B. However God made use of this Gallio and his Moral Goodness to preserve Paul from the bloody hands of the Jews who being Animated to attempt evil against Paul hoping that this new Judge would favour them against the Christians but he being a prudent Governour Supercedes the Jews Cavilling and Quarrelling Cause tells them he would meddle only with Civil Government and not with Religious matters wherein he had as he accknowledged no skilful knowledge So he made those Cavillers to be driven by force out of the Court that they might not any longer trouble the Bench with their as he thought unnecessary Controversies then the Greeks which the Syriack reads the Prophane beat Sosthenes an enemy as Austin saith to Paul hereby Christ performed his promise to Paul verse 10. Suffering no Man to hurt him verse 16 17. The seventh Remark is While Paul tarryed a Twelve-Month and an half at Corinth Acts 18.11 18. As Christ blest him by his presence with many Converts such as Crispus and Gaius and the House of Stephanas yea and Sosthenes also tho' supposed before to be Paul's adversary verse 17. 1 Cor. 1.14 and Epenetus Rom. 16.5 and 1 Cor. 16.15 called his first Fruits there because Converted at his first coming to Corinth so in the time of his abode in this City he wrote his first Epistle to the Thessalonians which was the first of all Paul's Epistles that he wrote N.B. Tho' the Postscript of that Epistle dateth it from Athens which as it is not Canonical so nor consonant to truth because this Epistle was sent by Silas the contract of Silvanus and Timothy as well as in Paul's name 1 Thess 1.1 and those two came to Paul when he was at Corinth Acts 18.5 nor was there any Church in Achaia while Paul was at Athens for from thence he went to Achaia and planted a Church at Corinth Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle 1 Thess 1.7 However the occasion of it was the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians and to lose by death some of their useful and Eminent Members the Apostle having notice thereof and the Devil either by disputes or by Tumults or by Layings in wait for his life hindered him from giving them a personal visit 1 Thess 2.18 Thereupon he wrote this Epistle to incourage and comfort them in the ways of the Gospel N.B. And the Apostle being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ and still being hindered to go thither himself he writeth also a second Epistle wherein he taketh up the same argument and discourse again for thir further and fuller Establishment The eighth and last Remark At Paul's parting from Corinth he is shaven as a Nazarite in the Haven of Cenchrea belonging to Corinth according to the Law Numb 6.18 This he did verse 18. because He must needs go up to the Passover-feast at Jerusalem verse 21. That he might wait an occasion and take the opportunity of that prodigious concourse of people there and that he might be the more acceptable to the weak believing Jews who yet were Zealous of the Law Acts 21.20 21 23 24. and that by gratifying them in this condescention to the praescription of the Law he gained many to the Faith by becoming a Jew to the Jews 1 Cor. 9.20 in Circumcising Timothy Acts 16.3 N.B. Tho' these Ceremonial Rites dyed with Christ Eph. 2.15 16. yet were not buryed therefore were the Jews indulged in the observance of them till they came to a clearer sight of their Christian liberty and freedom from them so that Paul did not do this as any part of God's Worship nor was there any Dissimulation in the case for the Matter of purifying himself he did that heartily saith Calvin but for the
Argued and Illustrated as 1. Hell is cal'd the Bottomless pit Revel 9.1.11 and 11.7 and 17.8 and 20.1 3. as if it were a dark Dungeon with a narrow entrance into it and eternity to the bottom of it so that Souls there are ever falling and crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe woe quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ever Lord yet never do reach to the bottom 2. There is no Room for Repentance in this Damned estate Now if ever now or never must we be reconciled to God Now is the Accepted time now is the day of Salvation 2 Cor. 6.2 The Apostle beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this present now because oportunity is headlong bald behind having never a Lock to catch hold of and therefore if once past is irrecoverable if the day of Salvation be once over it will never Dawn again If we receive not Mercy while we are in the body we can never saith Cyprian receive it when out of the Body there is no Mercy but all Justice then to be expected and endured 3. No man can by any means Redeem his Brother from Death Psal 49.7 much less from Damnation whatever the doting Dreams of Romish Doctrine say to the contrary and therefore all the Money which hath been given for Masses Diriges Trentals c. for praying Souls out of Purgatory hath been cast away and lost Money for Money bears no mastery in the other World and that fictitious fire was designed and devised onely to make the fire in the Popes Kitchin burn the brighter seeing all that Money so disbursed doth purchase fewel for it No nor the prayers and fastings of surviving friends can recover a Soul out of Damnation 4. No nor the Holy Angels in Heaven can redeem a Soul out of the torments of Hell for then there would be more Redeemers than one but Christ is the onely Redeemer there is but one Mediator 1 Tim. 2.5 both of Redemption and of Intercession besides him there is no Savour Isa 43.11 1 Joh. 2.1 the Papists therefore are gross Idolaters in setting up Angels and Saints to be their Saviours we should acknowledge no other Master of request in Heaven but Christ 5. No nor yet higher the very Bloud of Christ and if any thing could that would do it but that cannot then Redeem a Soul ex Instituto Secundum pactum according to the Divine Institution and covenant of Grace for thereby the Bloud of Christ was shed for the sins which penitent Sinners do commit in this world and not for those sins which impenitent Sinners carry with them out of this World into another Their wilful and final refusing of the Gospel-remedy and their Trampling under foot the Bloud of Christ as if it had been the filthyest Dirt in the Street maketh their Repentance in this Life Impossible much more their Redemption in the next Life There is no more Sacrifice for the sins of such Heb. 2.3 3.19 6.4 10.26 3. As Vain men doth not consider 1. The worth 2. The loss So neither doth they consider 3. The exchange of their Souls which is like the selling of the Jews A damage that could not be countervailed Esth 7.4 that is It is not Hamans ten thousand Talents Esth 3.9 nor ten more to that which can make up the loss that the King is sure to sustain by the Slaughter of the Jews such a vast Diminution of the Annual Entradoes would happen thereby how much more in the Exchange of the Soul if a right estimate be made there is no proportion 'twixt it and the World for 1. There is the disproportion of the most noble thing exchanged for that which is Ignoble as before in eight particulars in all exchanges or purchases there should be Charum pro chariori something dear given for what is more dear Now the Soul being the very Elixir and Quintessence of all beings so neer a kin to the Divine Nature must needs be much more Noble than the base things of the World for which too many do exchange them though they be Dung to it The 2. Disproportion is the exchanging of that which is essential and intrinsecal for that which is onely extrinsecal and circumstantial such as the world is with all its Beauties and Braveries Christ said to his Disciples The Life is more worth than meat and the Body than Raiment Math. 6.25 now if the Body be more worth than Raiment how much more is the Soul more worth than all the accidential things of the World for 't is the principal part as 1. We have our being by it had it not been for the Soul we had perished in the Conception and been as the untimely fruit of a Woman we have our continuance as well as our original from it 't is neither Riches nor Honours make a Man Plato saith Anima Cujusque est Quisque The Soul of every man is the Man himself the Body is not mentioned in the story where 't is said Man became a living Soul Gen 2.7 and if the Body give not the being much less Bodily goods of which Cato could say let men take them all away I am Cato still We lose not our selves if we lose not our Souls 3. The Soul gives us not onely our being but also our well being If it be but well with the Soul 't is well with the Man whatever his outward condition be If the state of the Soul be good all is good This made Paul and Silas sing in Prison and all the Martyrs joy in tribulation this made them happy in the midst of misery on the contrary the misery of the Soul is the Soul of misery let a man have a Confluence and Quintessence of all created comforts yet a wounded Spirit spoils and sowers all and makes him for all this a Man of misery The 3. Disproportion is 't is exchanging Eternal treasure for Temporal trash which is as transitory as the Head-long Torrent 1 Cor. 7.31 the Glory of this World is but a blaze and then dyes If it dye not to us we shall to it Eccles 1.4 All are either as empty swelling Bubbles or painted Butterflies which quickly fall down or fly away but the Soul is Eternal and goes to a place Eternal as Elijah did and then dropt are all worldly things as he did his Mantle they all have wings then to fly from us and we from them 1 John 2.17 Oh then exchange not thy Soul with profane Esan for pottage or with Dives for profit then it goes to Eternal woe as his did If not thou reserves it as a Diamond to beautify Heaven with it shall sparkle there Eternally a Vessel of mercy upon the shelf of Glory among glorifyed Saints and glorious Angels CHAP. V. Of Adam and Eve in the pure state THe state of Innocency wherein God created Adam and Eve was dignified with sundry excellent blessings some Internal and some External 1. The Internal perfections wherewith God blessed them