hundred and eight which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15 who were designed for the Ministry 2. Because Believers still abode in Jerusalem verse 3. which Saul made Havock on and which remained under the Inspection of the still remaining Apostles who otherwise would have been left without work Except the Apostles who were commanded to stay at Jerusalem Luke 24.47 and Acts 1.8 that they might confirm the Gospel-Church which was to succeed the Jewish Synagogue N.B. This they do being well assured that while the Lord hath any work for them to do there he both could and would preserve them as he did the Bush in the midst of the Fire Exod. 3.3 from the Rage of their ouragious Enemies No doubt but abundance of those many thousands of Believers were frighted away with the 108. to save their lives by flight while this Bloody Wolf Saul made such havock of the whole Flock sparing no Sex c. verse 3. This was the disturbance c. This bold daring Wolf who had been but a Spectator in stoning of Stephen waxing worse and worse is now become a principal Actor he became the worse by acting his hellish part the better breaking into every house So earnest was this Wolf of his Prey and like a Mad-man spares not Women as well as Men wreaking his raging Malice upon the weaker Sex and acting what was below a Man haling Women who are commonly exempted from Spoil Tyranny and Persecucution so out-doing Pharaoh and Herod who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children yet murdered they only the Males and spared the Females Exod. 2.16 and Matth. 2.16 Nor did that mad Crew which Crucified Christ offer violence to the weeping Women at his Cross but Saul worse than all forgets himself to be a Man or his Mother to be a Woman drags both Men and Women Sad havock is made of the Church when such as may bear for the Church Persecutors forbear not but all suffer for Truth Women as well as Men when Saul brake up house after house so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People this caused the fad scattering of the Church and this was the dark side of this Divine Dispensation a dismal Disturbance Now come we to take a prospect of the bright side thereof a beautiful Intermixture of marvelous Mercy and remarkable Deliverance c. CHAP. VIII The Fourth Persecution THE Remarks of Mercy mixed with this Church's Misery are these 1. God over-powers the Devil in setting bounds and limits to all his and his Instrument's Persecutions saying to them as to the unruly Ocean Thus far shalt thou go and no farther and here shall thy proud Waves be stayed Job 38.10 11. N.B. No Reason can be rendred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps and found by Mariners in all parts of the habitable World save only this that the great God hath set Bars upon it by his Divine Decree God hath shut it up in his Decreed place the hollows of the Earth with Bounds and Banks As it was the incomprehensible work of God's Wisdom and Power to produce such a prodigious vast powerful Body of that fluid Element out of nothing at the first like an Infant out of his Mother's Womb Job 38.8 so 't is no less a work of wonder that God can as easily Rule and Repress that unruly Sea as the Mother or Nurse can her sucking Infant when 't is swathed up with Swadling-bands verse 9. This is a work of God's great Power and is therefore instanced and insisted upon in Scripture as here and Psal 107.23 to 30. and Jer. 5.22 c. God holds the Sea in his hand as in a Pit that it cannot pass out of the hollow of God's hand to overflow the Land in the least of those little Islands but the Tide is pulled back by an Ebb c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution though the Enemy came now in like a Floud yet the Spirit of the Lord did lift up a Standard against him Isa 59.19 and made him stand at his appointed Bounds beyond which he could not pass Though Stephen shall be stoned and the Teachers with other Believers shall be scattered by the Adversary yet not one more shall be murdered a Church still though not so very numerous shall remain in Jerusalem and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace to comfort and cherish the Church in that sad deplorable and scattering Day maugre the Malice of angry Men and of inraged Devils The second Remark is As God over powered the Devil so he over-witted him in this Fourth Persecution The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast as the Power of God proves too hard for his Ten Horns insomuch that all the plotting-Plotting-heads and the pushing-Pushing-Horns do but Aethiopem lavare labour in vain as here This scattering Persecution by which the Devil designed to destroy and smother the Gospel did propagate and spread it the more Acts 8 4◠c. and Acts 11.19 They that were scattered went every where Preaching the Word not only in Judea and Samaria but they that were scattered abroad upon the Persecution that arose about Stephen travelled as far as Phaenice the Countrey about Tyre and Cyprus that famous Isle in the Mediterranean Sea and Antioch the Metropolis of Syria N.B. Which City by this means became in time the New Jerusalem of the Gentile-Church as Old Jerusalem out of which they were now banish'd had been hitherto of the Jewish Church the principal Seat Acts 11.19 20 26. which place is exegetical explaining what was more briefly intimated Acts 8.4 This City Antioch will be Renowned to the World's end because the Banner of Christ was first Erected therein and Believers listed themselves under him as their Ensign-Bearer Cant. 5.10 and Captain Heb. 2.10 and had the honour to be call'd by his sacred Name Christians not nick-named so by the Enemies of Christianity who scornfully called all Professors of Christ Nazareans or Nazarites supposed to arise from Peter's weakness in his Judaizing at this City Gal. 2.11 but it was done by Divine Direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import being rendred warned of God Heb. 11.7 The name of Christians signifies Anointed ones 1 John 2.27 which Divine Unction hath made many Myriads of Believers in all Ages in despite of the Devil to be Kings and Priests unto God Rev. 1. v. 6. that is in a spiritual sense such as ever durst own Christ and did glory in the name of being call'd Christians N.B. Oh! that we may hold fast the Profession of our Faith Heb. 4.14 and 10.23 being mindful of this holy Oil poured upon us in
Alas they were ignorant of the Scriptures and of the power of God Matth. 22.29 God made all things Solo mâ—tu Mandato suo by the Word of his power or his powerful will Heb. 1.3 no other Tool was needful but the Breath of his mouth Psal 33.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse Dixit was enough He commanded and they were Created Psal 148.5 Gods Fiat effected all his Will was his Word and his Word was his Deed without any Tool and without any Toil too The Creator was not weary nor tyred with his work Isa 40.26 28. 5. As without Instrument so without Assistant God had neither Men nor Angels to be Coadjutors in the Creation 1. Not Men. God saith to Job Where wast thou when I laid the Foundation of the Earth Job 38.4 5. Alas Man was then a mere Non-Ens he was no where at that time he was neither Counsellour to it nor Companion in it no nor so much as a looker on in this mighty work 2. Nor Angels God Created all this excludes Angels God was alone and by himself in making the world Isa 44.24 that is without the help of any person or thing and lest Man should imagine otherwise the Creation of Angels is not so much as mentioned by Moses unless it be tacitly in those words the Heaven and the Earth which the Apostle explaineth the world and all things that are therein Act. 17.24 Things visible and invisible whether they be Thrones or Dominions c. Col. 1.16 which are call'd The Angels of Heaven Matth. 24.36 Gal. 1.8 because probably they were Created with and in the Highest Heaven No mention is made of Gods Creating the Air no more than of Angels for both are Invisible only visible things are upon Record by Moses 6. That God made all things in one moment by his Almighty Mandate without either Motion or Mutation of himself or any succession of time in the first act of Creating the Heavens and the Earth he was not Tyred or Toiled in bringing one part of his work after another as Man is but immediately upon his meer Mandamus the word and breath or Spirit of his mouth instantly made all things by the greatness of his might for he is strong in power to muster up his Host in a moment Isa 40.26 28. 7. Another Beam of Almighty power was this that God Created the Grass Herbs and Trees before the Sun and Stars which in the course of Nature have the force of Causes in their production Gen. 1.11 12 14 15. that it might not be attributed to the power of second Causes either Heavens Influence or Mans Culture but all to God onely 3ly The Immense goodness of God is manifestly seen in the Creation 1. Because God was all-sufficient in and to himself from Eternity to Eternity he was altogether happy of himself ever solacing himself in himself and never wanting any thing to make him more happy yet would he have other things to be beside himself that he might communicate his goodness to them Act. 17.24 25 26. God is self-blessed and needs neither us nor ours Psal 50.8 9 10. c. Yet he made the World out of his own free-will and good pleasure not from any constraint or natural necessity 'T is a Moral Maxim Omne bonum est sui Diffusivum All good is of a Communicating Nature God who is Summum bonum the chiefest good doth diffuse his goodness to the Creature in the work of Creation calling all that he had made good and very good Ens unum verum bonum Convertuntur that goodness which was one in God was communicated diversly to the Creatures they were all partakers of Gods goodness yet in a differing degree for all were not capable of the like goodness all were made after a perfect manner according to their kind God gave to some Creatures Being to others Sense and to others Reason to some he gave such a Matter and such a Form and to others another 1 Cor. 15.39 2. Because God made Houses before Inhabitants Pastures before Cattle and all things ad esum ad usum pro Victu Amictu for Mans Maintainance and comfort before Man was made 't was Gods goodness that Meat should be before Mouths and that Man when he was made was not brought into an empty house the world was well replenished with all its excellent Accoutrements when Man was brought into it 3. Gods goodness was most splendid in this also because the things for mans Accommodation were not few but many God the great Provider and Purveyour for Man gave him plenty and variety of Creature-comforts Dr. Hall hath an excellent Notion upon this saying Stars and Spirits the Inhabitants of Heaven are like one another but Meteors and Fowls are in as many varieties as there are several Creatures why is it because Man for whose sake they were made delights in variety God in Constancy and Vnity or is it because that in these God may shew his skill and their imperfection To this I add God knows that Mans Nature Novitatis avida being desirous of Novelties will soon nauseate upon any one enjoyment If Man be bound up a while to Angels food onely as Israel was in the wilderness to Manna a loathing soon followed hence God out of his goodness to Man hath adorn'd the field of the world with various flowers that when Man as the Bee is wearied out with sucking out of one flower he may fly to another 1. There is variety of food for Man out of Gods three Store-houses Fowls of the Air Fishes of the Sea and Beasts of the Field 2. Of Raiment as Wool Flax Silk Leather c. that when tyred with one another may be fresh and pleasing to his shallow capacity CHAP. II. The History and Mystery of the Creation of MAN in particular THE Wisdom Power and Goodness of God shone forth most gloriously in the Order of the Creation first in Creating all things for Man and then in Creating Man for himself that Man might then make most Heavenly Contemplations on all and take most holy Consolations in all that God hath made for him and all very good for this end The Beautiful Order of the Creation is contained in six Verses 1. Terra Abyssus Aquae lux primâ luce Creavit 2. Coelum atque Vndarum Divisio facta secundâ 3. Tertia secrevit terram Mare protulit herbas 4. Quarta dedit Nitido Stellarum Sydera Olympo 5. Quinta tulit pisces in Aquis Coelique Volucres 6. Sexta feras Hominesque Dei sub Imagine fecit 7. Septenâ tandem Deus hausit luce Quietem In plain English thus On the First day after the Immediate Creation of the Highest Heaven together with the Holy Angels in it and of that Deformed Mass call'd the Chaos the purest part of that Mass being extracted upward the Light was Created that is the shining fire the Highest Element Gen. 1.3 4 5. On the Second day out of
and go at his command Hence it was that Eve was not afraid of the Serpent as Moses was afterwards Exo. 4.3 Christ was among wild Beasts without fear or hâ—rm Mark 1.13 The Image of God in Man put such a Majesty on Man that all Creatures payed their Homage to Man as Man payed his Homage to God but this Obedience to Man was forfeited by Mans disobedience to God and Mans Rebellion against his Maker is punished with the Creatures Rebellion again Man according to the saying of the Antient Rebellis facta est Creature homini Quia Homo numini The Creature Rebelled against him because he Rebelled against God This revolt lost Man both Imperium sâ—um Imperium sui both his command of the Creatures and his command of himself 1. his command of the Creatures who now Rebel so far as many times to Mans ruine sometimes they become such Enemies to Man in avenging Gods quarrel upon him as to pick out his Eyes to tear his flesh and to suck his Bloud Ezek. 14.21 Levit. 26.22 Prov. 30.17 1 King 21.19 and this is not only threatned but also Executed 1 Kings 22.38 1 Kings 13.24 2 Kings 2.24 17.25 and what great revenge can the great God take by the least and weakest of his Creatures As by Frogs Flies and Lice Exo. 8.5 7 24. And by Worms Acts 12.23 This is not all but 2. Man hath lost his command of himself now Man is become as a City that is broken down and without Walls Prov. 25.28 he Reigneth not in his unruly affections but lets them Run Riot in sin as so many Head-strong Horses Man not being fenced in with the Wall of Gods fear lies open to all the Assaults of Satan as Judg. 18.7 Jer. 49.31 Ephes 4.26 27. hence it is Man can neither tame his Tongue nor his Heart that Beast in his Bosom 3. Though this Dominion and Soveraignty over the Creatures be forfeited by Adams fall yet 't is not wholly extinguished there was a renewing of that Character in part to Noah Gen. 9.2 The dread of you shall be upon every Beast Fowl and Fish and this piece of Gods Image in Man is yet remaining whereby every kind of Beasts of Birds of Serpents and of Fishes hath been tamed by the industry and ingenuity of Man Jam. 3.7 Hence we see a litttle Boy will lead a great Elephant and a Child can drive before him a great number of Cattel these are remaining footsteps of the Ancient soveraignty and herein is the marvelous goodness of God to faln Man that though his Authority be lost as to the Savage Beasts as Lions Bears c. some few whereof are subdued yet the serviceable Creatures that have no Gall as the other have to wit the Ox the Ass c. are still in subjection to Man Esa 1.3 from all which Man hath most singular service 4. The Redeemed of the Lord have by that Grand grant and Charter in Christ a New right to all and a New Rule over all 1 Cor. 3.22 23. All are yours in Christ All we have in possession of the worst things below and in Reversion of the best things above yet hold we all in Capite-Tenure to wit in Christ who is Married to his Church in faithfulness and gives this as part of her Joynture to wit a restoring the Previledges of the first Creation as Fellowship with God and Dominion over the Creatures and therefore hath he bound over the best of things to bring her in provision Hos 2.19 20 21 22. This appears by comparing Psal 8.4 5. with Heb. 2.6 7. where whateverâ— is spoke of Man is applied to Christ 1. By whom we are at peace with the Beasts of the Field Job 5.23 As Jonah was with the Whale in the Sea and Daniel with the Lions in the Den and the Viper had no power to hurt Paul By whom we have not onely use of them as the wicked have but also right to them both for profit and delight at present yea 2. by whom we shall at length be fully instated in the absoluteness of the old Dominion when the Creature being freed from the Bondage of Corruption shall willingly be subject to the Children of God Rom. 8.19 20 21 22. Though there be now some dread of man upon hurtful Beasts therefore they dare not walk abroad while Man is supposed to be abroad Psal 104.20 23. and though Man now hath a Dominion over useful Beasts yet both are in a much lower way than that in the state of Innocency for this subjection is neither with so much willingness on their part Rom. 8.20 nor with so much easiness on our part as formerly for now no Creature can be Tamed without toils and difficulty There be yet two more of those great blessings wherewith the Lord dignified the state of Innocency to make it a truely Golden Age as the Poets call it to wit the blessing of Marriage and the blessing of the Sabbath both which are partly External and partly Internal Inasmuch as the end of Marriage is for Relieving Mans Soul as well as Body and the end of the Sabbath is for Refreshing the Body as well as the Soul 1. of the blessing of Marriage no sooner had God created man Male and Female Gen. 1.27 but then 't is immediately said God blessed them and said be fruitful and multiply v. 28. now that the Marriage of the first Male and Female together was a very great blessing supperadded to all the other aforesaid blessings the mouth of the Lord himself doth declare it saying It is not good for Man to be alone I will make him an Help-meet for him Gen. 2.18 The goodness and greatness of this blessing even in the Judgment of God himself who is Wisdom it self appeareth inasmuch as the Lord declareth for Man to be alone was not good either 1. for mans profit in respect of Procreation and Education of Children both for planting the world and propogating the Church in the world or 2. for mans Comfort optimum solatium est Sodalitium Society is sweet and Communion is comfortable Eccles 4.9 10 11 12. or 3. was it so Conformable to the Community of all the living Creatures who did all as Male and Female consort together for the increase of their several Kinds or 4. was it so Honourable to the Creatour for his service is both more and more solemn in company and communion than by any one alone 5. Lastly Had Man been alone then the promised seed in the Eternal Covenant could not have been accompliâ—â—â—d had not God made a Woman Christ the Son of God could not have been born the Seed of the Woman according to the promise after the Flesh 'T is true there was no need of a Woman in respect of Gods Power for the Almighty might have made all Mankinde at once as he did the Angels all at once to be the Inhabitants of the Invisible world as Mankinde is of the Visible Yet in respect of
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
fight of Faith whereby he got he best of Blessings the crown of life 2. Tim. 4.7 8. and who also exhorteth all us to war the same warfare as we are Men of God Fight this good fight 1 Tim. 6.11 12. and if we prove good Soldiers of Jesus Christ 2. Tim. 2.3 our Conquest shall be Eternal Glory This very Copy of Jacob may comfort us in such Holy Combats shewing 1. That we should alway be in expectation of Assault not only Men wrestle with us but even Beasts as Paul saith I fought with Beasts at Ephesus 1 Cor. 15.32 2. That when one Assault is over others and it may be more grievous must be expected 3. That we wrestle not with Flesh and Blood but with Principalities and Powers and Spiritual wickednesses and in high places Eph. 6.12 4. And sometimes with God himself as Jacob here who never Tempts as Satan doth to Sin but from Sin for our probation as he did Abraham Gen. 22.1 never for our perdition 5. Though God tempt us and try us yea and possibly not only labour us hard but lame us also to humble us as he did Jacob here to humble him yet through Grace this very lameness is a badge of Honour as it was to Jacob as well as a memorial of Humility Though God belabour us never so much yea and lame us too in our wrestlings with him yet he lets us live as he did Jacob here In the midst of wrath he remembers mercy Habb 3.2 and wherefore should the living man complain Lam. 3.39 7. In all our hard labour and lameness our gracious God supplies us with strength from himself for our support as he did to Jacob here while he is casting us down with the one hand at the same time he is bearing us up with the other He strengthens us with might Eph. 3.16 yea with all might Col. 1.11 in the inner man by his Spirit 8. This Example teacheth us too that Victory cannot be got without Frailty and Maimings Though we be maimed in pursuit of Victory yet must we not let God go without his Blessing as Jacob here 9. Right Wrestlers will wring the Blessing out of the hand of Christ who stands not only to wrestle with us but also to look on us to behold how we wrestle with one Crown on his Head and another in his Hand crying Vincenti Dabo To him that overcometh will I give this Crown Revel 2.10 And 't is very observable Christ promiseth his Blessing to all Overcomers in all the Seven Churches as well as in that at Ephesus v. 7. and to those at Smyrna v. 10. as to those at Pergamus Revel 2.17 at Thyatira v. 25 26 27 28. at Sardis Revel 3.5 at Philadelphia v. 12. yea and to those that overcome even in lukewarm Laodicea v. 21. Read over all those Rewards there promised they are all so Rich that they are Richly worth wrestling for and the Effectual fervent Prayer of a Righteous man availeth much for them Jam. 3.16 Thus the Prayers of this Patriarch performed with hard labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint read Hos 12.3 by his strength had power with God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got the better or prevailed for the Blessing v. 4. Ob quà m hoc non est omnium This is not every mans Mercy whose praying is prevailing This is the Generation of them that seek him that seek thy Face O God This is Jacob Psal 24.6 yea this is Israel who prevail'd as a Prince with God Prayer saith Luther hath a kind of Omnipotency in it of whom 't is said Iste vir potuit quod voluit apud Deum He could have any thing what he would of God by his omnipotent Prayer Jerom saith Deus ipse qui nullis contra se viribus vinci potest precibus vincitur That is God himself who is otherwise unconquerable may yet be conquered by Prayer provided we persevere in Prayer as Jacob did holding out all the Night-time of a dark Dispensation till the Morning-light and growing more resolute toward the latter end than at the beginning as be was Invictum Vincunt vota precesque Deum Jacob never gave over Wrestling Weeping and Praying until God blessed him there Gen. 32.29 The first Enquiry is what was this Blessing wherewith Jacob is said to be blessed here Answ 1. The Jewish Rabbins thinking it to be Esau's Angel which wrestled with him Think also that this was only his Confirmation of that Blessing which he had fraudulently forced from his blind Father Isaac and now he would not let Esau 's Angel go till he had ratify'd it in Esau's stead 2. Josephus judgeth that Jacob would constrain this Angel to inform him of his future Fate and Fortune what should happen to him in After-times 3. Others understand this Blessing to be Jacob's external safety only that the Angel who had lam'd him of his Leg should not lay Siege to his Life too by his own hand or let him lose it by the hand of his Brother Esau 4. Thomas Anglicus over-narrowly Interprets with the aforesaid this Benediction to be nothing else than the Imposition of a new Name upon him the Name Jacob chang'd into Israel 5. Abulensis and others say as is aforesaid that it was only he healing him of his lameness which was done as they conceive before Jacob met Esau for the Reasons fore-mentioned But 6. It was without controversie the Divine Blessing even such a Blessing as was worthy for God to give with whom he had Power against whom he prevailed Hos 12.3 45. And such as would fully satisfie this couragious Conquerour Jacob Psal 90.14 even that special mercy of God in Christ for which this noble Wrestler so earnestly wrestled even with excellent Wrestlings as it was said of Mark-Anthony He did not fish for Gudgeons and despicable Fishes but for Towns and Castles So Jacob did not Duel or Fight here for those low Things aforenamed they were comparatively contemptible to him but for that peculiar favour God shews to his People Psal 106.4 and that God should do to him as he uses to do unto those that love his Name Psal 119.132 It was not any common mercy that would content Jacob in his contending work but it must be saving mercy without which he could not live and without which he durst not die This is made more manifest by considering well First How Jacob requested two things of the Angel his Name and his Blessing The former was denied because he would not serve his Curiosity the latter is granted because he would willingly succour his necessity and support him in his adversity This was the one thing needful Luk. 10.42 and necessary to be had But that other was only Curious and might well enough be spared we must be willing not to know what God will not have made known Exod. 6.3 Judg. 13.18 1 Sam. 6.19 Rom. 12.3 Therefore this second must be a better thing than the first thus
Sea therefore they go not the nighest way Fourthly God would not let them go the way of the Philistims because as some say the Philistims had been favourable to Abraham and Isaac c. So their Country must be spared not wasted by War Fifthly The Sins of the Canaanites were not yet full Gen. 15.16 and the Philistims were reserv'd for Israel's Exercise Sixthly And chiefly that God's Glory might be more manifest in leading and feeding his People forty years there Deut. 28.2 c. Objection May not that Reason rendered for Israel's not going the nighest way lest they repent when they see War seem no Reason seeing they both saw and felt War with Amalek in that other way which God led them about Answ 1. Had they gone the nearest way the Philistims within a few Days would have faln upon them lying so nigh to Egypt as before whereas they met not in the other way with the Amalekites till forty days after their departure as is intimated before Numb 33.15 2. Before they had this War with Amalek they were well corroborated in their Confidence of God's Presence with them both by the Destruction of the Egyptians in the Red Sea and by their being nourished with Quails and Manna from Heaven Exod. 16.13 15. and with Water out of the Rock Exod. 17.6 and this Experience they had wanted if they had gone the other shorter way 3. Had they been afraid of the Philistims in that near way they might soon have step'd back to Egypt without any stop in their way but they could not now do so in fear of Amalek because they had the Red Sea upon their backs 4. The Amalekites did but fall upon the Rear of their Camp where the mixt Multitude their lumber was supposed to be placed and at worst cut off only the hindmost and feeblest of them Deut. 25.18 whereas had they gone through the Philistims Country that stronger and more Martial People might have endangered the whole Body of the Camp in a long War c. ☞ God led Israel about by the Wilderness out of Egypt not like fâ—â—rful Fugitives but in Marshal Order as Chamushim signifies Exod. 13.18 with their Loins girt on the fifth Rib as was their posture at the Passeover Exod. 12.11 all Unarmed for Pharaoh objected not against them their providing Arms nor could they poor Slaves be well betrusted with any being so exasperated and made desperate by Slavery unless some had Arms for the defence of Goshen from Incursions or borrow'd with Jewels to defend themselves in the Wilderness from wild Beasts Serpents and Robbers c. Herein the Power of God was more manifest in saving all along this unarmed Army which was Pharaoh's great Inducement to pursue them to the Red Sea after whose Drowning with his whole Host Israel got all their Arms cast up on the Shore before God led them to fight with Amalek Thus God led them out with an high hand Exod. 14.8 and train'd them a long time for Canaan's Wars CHAP. XIX The History and Mystery of Israel's Wandrings in the Wilderness NOW come we to the fourth Special or Particular namely Israel's Journeyings and Wandrings in the Wilderness under the Conduct of the Cloudy Pillar Herein consider First The Terminus à quo the place from whence they Journeyed which was from Rameses as before 2. The Terminus per quem the place through which that is in General the Wilderness but more particularly the forty two Stages Stations or Mansions and Removes the Camp of Israel had all mentioned by Moses Numb 33. from vers 1. to 50. before they reach'd the River Jordan where they came to the 3d. Terminum ad quem to Canaan The Remarks on each of these Three Terms in order first upon Rameses upon which add something to what is abovesaid thereon The First Remark concerns the Time when Israel removed from Rameses 1. In General the self-same day in the first Spring Month when the four hundred and thirty years were exactly expired as before Exod. 12.41 upon the 15th day of Abib which answers to our March then was the time of their sojourning accomplished either in their Persons or in the Loins of their Progenitors whereas the Law was not given till a year after their coming out of Egypt yet the Apostle pitches upon this same number of four hundred and thirty years from the Promise to the giving of the Law Gal. 3.17 which reckoning must be understood for about or near that term because it concern'd not to enervate Paul's Argument though it fell out a year beyond that Account but it is of great Importance in this Calculation of the Time by Moses in Exod. 12.41 which yet some read in the strength of the Day for the self-same Day as Gen. 7.13 and 17.23 that is when it was broad light Day the Egyptians beholding them but could not hinder them 2. As to the time when whether by Night or by Day Evening or Morning Israel began their Journey out of Egypt at least seemeth doubtful because of seeming Contradictions in Scripture for 't is said that They went out by Night Bemits raim lailah Deut. 16.1 And again at the Evening thou shalt offer the Passeover in the season that thou camest out of Egypt whereas indeed 't is plainly affirmed by other places of Scripture which is most probable that they went by Day-light yet Early in the Morning that the Type might answer the Antitype about the same time that Christ rose out of the Grave for our Redemption to wit early before the Sun was risen Mar. 16.2 did the Church rise out of her Grave of Egyptian Bondage This Moses speaks positively where he purposely describes all their Journeyings from first to last saying They Journeyed from Rameses on the Fifteenth Day of the first Month on the Morrow after the Passeover They went out with an high hand in the Eyes of all the Egyptians and at that time when they were burying their dead first-born c. Numb 33.3 4. Considering therefore 1. That the Israelites were commanded not to stir out of their Houses all the Passeover Night till the Morning Exod. 12.22 2. That the Egyptians could not bury their Dead that Night till the next Day and then saw Israel's marching out 3. That God brought Israel out with an high hand or Chaldee with an uncovered head that is openly boldly powerfully insomuch that Israel's hands did not hang down which posture betrays fear Hebr. 12.12 but came forth couragiously and not like Cowardly fugitives Exod. 13.3 and 14.8 and Numb 33.3 c. It must be concluded the other Scriptures speak Inchoativè of Israel's preparing in the Night for their Morning March The Second Remark concerns the place whence Israel took their first Journey to wit Rameses Exod. 12.37 which most probably was the Land of Rameses so called Gen. 47.11 a Province in the Countrey of Goshen though we read of a City which Israel in their Slavery built for Pharaoh's Treasure
side Jordan fortified but most of all this Frontier-City Jericho If the Male-content Spies gave this General Account of those Cities that they were all walled up to Heaven Numb 13.28 Deut. 1.28 and so strengthened with the Anakim Gyants that there was no possibility of a Conquest How much more may it be imagined that this Frontier Garrison must be most of all unconquerable Moreover it was shut up and better shut up as Sogereth Vmesuggereth Heb. verse 1. signifies claudens clausa erat They did shut up themselves so that no Citizen could get out and they were so shut up the Chaldee adds with Iron Gates which were Barr'd up with Bars of Brass that no Israelite could get in as the two Spies had done before Josh 2.1 5. This was attended with careful watching and strenuous guarding for fear of a sudden surprize from the approaching Army These things could not but be discouragements to Joshua c. The Fourth Remark is The Downfal and Destruction of this seeming impregnable City now comes the Son of God with Encouragements to Joshua verse 2. And with particular Directions about the means and the manner how it should be effected vers 3 4 5. The scope of Christ's counsel in the General unto General Joshua whose Hope as some supposed seem'd to flag at the sight of such an impregnable place was to give him assurance of an unexpected Victory and tho' he could not have confidence enough to assault and to storm this strong City by force of Arms yet should it certainly be conquered by the Force of Faith As it is said expressly to be Heb. 11.30 for there is no Power or Policy against the Lord Prov. 21.30 even against that Lord of Hosts who now stood with Joshua before Jericho and who had now told him That the Town should surely be taken Exod. 15.3 Psal 24.8 9. The Fifth Remark is The means whereby this strong City was subdued And 1. Negatively not by Arms or Engines we read not here that any Mount was raised any Sword was drawn save only that of the Son of God Josh 5.13 or any Pioneers employed to undermine the Walls of Jericho yet the Walls did fall and that with a Witness yea with a vengeance almost round about the City without any battering Rams to beat any part of it down 2. Positively the means were twofold 1. Outward and 2. Inward 1. the outward means were the sounding of Rams Horns and the Ark of the Lord compassing the City 1. Rams Horns must be sounded verse 4 5. They had Silver Trumpets Numb 10.2 c. It may be asked Why did not Christ command here that these should be sounded seeing Trumpets made of Rams Horns were rather ridiculous to Carnal Reason than laudable Instruments of War as Battering Rams are c. The Sixth Remark is The Answer to the Objection 't is thus answer'd It must be Rams Horns for many Reasons 1. To let Israel know that God loves to go away by himself as being the most free Agent tho' the Silver Trumpets of the Sanctuary might seem to have graced the Action more and to bring along with them more Authority for confirming Israel's confidence of success yet God worketh his will by such means as the World looks upon with scorn and Derision God oft confoands things that are by things that are not 1 Cor. 1.28 Christ healed the Blind by clay and Spittle which were more likely to put out Eyes c. And the Jaw-Bone of an Ass in Samson's Hand laid heaps upon Heaps and all this to signify that the excellency of those Divine Miracles might not be ascribed to the Efficacy of the means but to the infinite power of God 'T is no matter what is the instrument where the Lord is pleased to become the Principal Agent The 2d Reason Those Rams Horns must Signify the Gospel-Ministry which is enough contemptible to the World yet how did God's presence with those Poor Fishermen make Satan fall from Heaven like lightening Luke 10.18 Of the like efficacy it is still in us Earthen Vessels poor Oyster-shells Greek to cast him down from his Heaven of Mens Hearts that the excellency of the Power might be of God and not of us 2. Cor. 4.7 The 3d. Reason was To signify that as this literal Jericho did fall by the sounding of Rams Horns so shall mystical Jericho or Babylon fall by the preaching of the Gospel The Breath of Christ's Mouth and the brightness of his coming shall destroy Antichrist 2 Thes 2.8 and the Angels sounding out the Everlasting Gospel then follows the other Angel Proclaiming the fall of Babylon Revel 14.6.8 And this Cry is doubled Babylon is fallen is fallen both here and in Revel 18.2 which is borrowed from Isa 21.9 spoke there of literal Babylon and doubled also to shew that as that did so this mystical Babylon shall fall certò citò penitùs certainly speedily and utterly as this cursed Jericho did at this time And Babylon hath the same curse upon it that Jericho had it shall never be built again Isa 25.2 Babylon is falen is fallen 't is spoke in the present tense assuring us that it shall so surely fall as if we had seen it already falen it is now fallen culpably and it shall as certainly fall penally Gods decree for it stands as firm as a Mountain of Brass Zech. 6.1 it is fallen already both in its Doctrine and in its Dominion 't is fall'n at this time in its Credit and in its Revenues Oh that our Gospel Angels may sound their Trumpets Soundly Stoutly and Loudly that the Walls of Babylon tho' Fifty Cubits Thick and two Hundred Cubits High as History relateth may tumble down according to the Prophecy Jerom. 50.15 and 51.8 44 58. Isa 13 19. to the end and 21.9 and 25.2 and 34.5 6. c. Babylon's Walls begin to shake already and Christ is come to divide the spoil with the strong Pope Turk and Devil Isa 53.12 and hath divided these Babylonians or Babel Builders to wage war one against another c. The Seventh Remark relateth unto the second outward means namely The Ark of the Covenant must be carried to compass the City vers 4.11 12 13. The Armed Men and Priests with their Trumpets going before it and all the People following after it for the Re-reward or Gathering Host As God's presence in the Cloudy Pillar had magnified Moses by dividing the Red-Sea before him So the Lord's Presence with the Ark of the Testimony must magnity Joshua as Moses's Successor not only by dividing Jordan as before but also by throwing down the strong Walls of Jericho Thus the presence of the Ark of God used to be an assurance of Israels Victories afterwards as a Visible Sign of Gods presence with them therefore they carried it into the Field with their Armies as appeareth 1 Sam. 14.18 and 2 Sam. 11.11 It s presence had been succesful in former times as in their War against the Meidianites
honourably as a Father saying Thy Son Benhadad hath sent me to say to thee shall I recover c. Remark the Fourth The Oracle Elisha Answers ver 10. in ambiguous Words Thou mayst certainly recover the Hebrew particle Lo may be read either as a Negative say not or as a Relative particle say to him therefore saith Sanctius the Prophet mock'd this wicked King as Micajah had done Ahab when he bid him go and prosper 1 Kings 22.15 and deludes him saith Piscator with vain Hopes of Health again but Tremellius renders it non omnino revalesces thou shalt in no wise recover so that Hazael manifestly lied saith Lyra in returning his Answer ver 14. some read the Words Interrogatively Say to him shalt thou indeed recover as thou dost flatter thy self No which Negation is implied in the very Interrogation The Lord hath shew'd me that he shall surely Dye Peter Martyr here adds also that this seeming contradiction is easily reconciled for Elisha doth but tell Hazael that Benhadad's Disease was not Deadly in its own Nature 't is not so mortal of it self as to take away his Life but though he dye not by this Disease He shall surely Dye by another Cause to wit by Suffocation ver 15. Remark the Fifth The Prophet fixed his Eyes upon Hazael ver 11. and look'd with such an awful Gravity as put this Peer to the blush but Elisha wept foreseeing all the Villanies that this Hazael would execute upon Israel as Christ did Luke 19.41 The Third Oracle of Elisha Recorded here which makes his Fifth as before is his foretelling Hazael should come to the Kingdom ver 12 13. Mark 1. Hazael with Reverence asks Why weepeth my Lord Elisha answers because I foreknow from Elijah my Master that thou wilt be King 1 Kings 19.15 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel The Evil of sinning I foresee in thee and the Evil of suffering I foresee in them is the double Cause of my Tears Mark 2. Hazael replies still with Reverence to the Prophet Is thy Servant a Dog c. to do so more like a ravenous Beast than a reasonable Man Peter Martyr puts a double Sense upon his Words 1. I am now but a mean Dog as 2 Sam. 3.8 and have no Power to act such Cruelties which none but a King can Act which I am not nor am like to be Or 2. Hazael at this time might abhor such barbarous curst and cruel Actings as rending forth the Bowels of Women and dashing their Children in pieces c. he might here speak sincerely be it far from me not knowing his own Heart N.B. No Man knows before hand what Depths of the Devil Rev. 2.24 lay lurking in the bottom of his Heart which is deceitful above all things and desperately wicked Jer. 17.9 only the Lord knows it ver 10. who searcheth the Reins and before whose Eyes all things lay dissected and with their Faces upward as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 4.12 13. Insomuch that he knows beforehand both what good men will do hereafter Gen. 18.19 and what wicked men will do also in after-times and this same all-knowing God John 21.17 Acts 1.24 reveal'd to Elisha this bloody Disposition to be in Hazael and though he did not suspect himself to be such a Dog at this time yet when he came to be King his Honours chang'd his Manners and he became such a savage devouring Dog justly for the Vexation and Vastation of Idolatrous Israel as God's scourge to them Remark the Fifth Hazael returns with Elisha's answer to Benhadad ver 14 15. Wherein Mark 1. Hazael relateth the Prophet's answer by halves only and with as much honesty saith Junius as he afterwards strangl'd his Soveraign He represents only one part of the Prophet's Words concerning the possibility of his recovery because his Disease was not mortal but he conceals what the King most desired namely the Event and Issue of his Sickness And this he did out of design to make his Master the more secure that he might the better execute his Treason Mark 2. The means whereby Hazael murder'd his Master was a wet cloath ver 15. Hazael being impatient of delay lest the King should recover from his Fever which his fretting had cast him into pretends to cool and cure Benhadad's burning Fit saith Piscator but intends to stifle him as he did And this he the more boldly attempted because the Prophet's Prediction made him confident of the success which Oracle saith Peter Martyr excuses not Hazael's Treason and Treachery He made too much haste saith Grotius to accomplish God's Oracle but he ought to have waited God's time Though some say Hazael applied it at the King's command who unable to bear his burning bad him to do so but not to Choak him Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death saith Peter Martyr that 1. He could not cry out Murder when his Mouth was stop'd with this cloath And 2. There appear'd no wound upon Benhadad's Body only his Breath was stop'd hereby Hazael was not suspected by either Peers or People to be the Murderer and therefore they quietly suffer'd him to succeed the King in his Throne whom none durst oppose because powerful with the People Did not these two Benhadad and Hazael make two famous Syrian Gods both which saith Josephus are worship'd with Divine Honour in that Countrey N.B. Many Kings may thus be murder'd and the World never the wiser c. 2 Chron. Chap. 21. with 2 Kings Chap. 8. ver 16 to 25. Remark the First is A Preliminary Word to this following History because the Narrative of Jehoram King of Judah begins here 2 Kings 8.16 and carried on to ver 25. but more amply described in 2 Chron. 21. throughout the whole Chapter Therefore is it necessary to joyn those two Histories together and the rather because the latter by Ezra is far larger than the former of this Book of Kings which as some suppose was writ by Jeremy wherein we find oft but a short account so 't is supplied in the Book of the Chronicles as hath been observed before And whereas the two Sons of Ahab and Jehosaphat had much what the like Names through the Confederacy and Affinity of the two Fathers and both of them lived and reigned together at the same time therefore for Distinction-sake I call the King of Israel the Son of Ahab Joram and the King of Judah Jehosaphat's Son Jehoram Remark the Second Jehosaphat is still alive until the fourth Year of Joram the Son of Ahab 2 Kings 8.16 and then Jehosaphat Dying his eldest Son Jehoram Reigned in his stead 1 Kings 22.50 2 Chron. 21.1 2 3. though he had ruled as a Viceroy in his Father 's both Absence and Old-Age And 't is not improbable but that this Jehoram had a fair Deportment while his Father lived because he twice committed the Government of the
Chaff or Tares or Darnel but Hordeum Triticum Signatum Isa 28.25 the most precious and the soundest grain c. So Christ sows not Jewish Genealogies Fables or Fancies 1 Tim. 1.4 Tit. 3.9 to search into which is but a laborious loss of time a mere Trifling the Task is not worthy the Toil nor the Gains pay for the Pains but Precious Seed Psal 126.6 Precious Treasure though in Oyster-shells 2 Cor. 4.7 as the Seed-Basket in it self is contemptible â—ilis saepe cadus nobile nectar habet The Seed is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincere Milk 1 Pet. 2.2 The Wisdom of God Luke 11.49 The Word of Promise Rom. 9.9 Of Faith Rom. 10.8 Of Reconciliation 2 Cor. 5.19 Of his Grace Act. 14.3 20 32. Of Salvation Acts 13.26 And of Eternal Life John 6.68 Acts 5.20 Hence Christ took it unkindly his Disciples durst turn their backs on such precious Seed c. Job prized it highly Job 23.12 Luther could live better in Hell with it than in Heaven without it The Despisers of it shall be destroyed Prov. 13.13 't is Self-Murther to refuse neceslary and appointed Meals either for Soul or Body God will Magnifie his Word above all his Name Psal 138.2 This Precious Seed having all these Names must be prized c. As there is all this Congruity so some Disparity betwixt them First Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase c. But this Heavenly Sower doth not so for our Goodness extends not to him though his Goodness extendeth to us Psal 16.2 3. Job 22.3 'T is all for the good of the Soil but not at all for the good of the Sower no Man Plants a Vineyard and Eats not thereof 1 Cor. 9.7 But Christ is Perfect and all his Pains is for our Profit not His. Secondly The Seeds-Man commits his Seed to the Soil and can do no more c. but Christ drops down the Dew of Heaven upon his Seed and gives a Power of fruitfulness to it His Seed is kept by that Power to the Harvest 1 Pet. 1.4 5. as the Glory is kept in Heaven for us so our Grace is kept on Earth for it There is a double keeping express'd there From him is all our Fruit found Hos 14.8 John 15.2 4 5. Thirdly Christ is both the Sower and the Seed too for He is the Essential Word the Eternal Spirit and the Everlasting Gospel Oh what an Honour it is to have an Honest and Good Heart Luke 8.15 as the most proper Soil for such most precious Seed and as the most curious Cabinet for this Pearl of Great Price to be kept in Then is Christ formed in us Gal. 4.19 and the Church is call'd Christ Mystical 1 Cor. 12.12 Such cannot want sheaves in their Bosoms Psal 126.6 Fourthly A Wet Season is the best Season with this Seeds-man when sweet showers of Gospel-Tears distil and drop down from a Broken Heart The Vulgar Rule is Set Wet but Sow Dry yet Christ loves to Sow Wet better than Dry though Wet Weather endangers the starving of Grain yet makes it Grace to thrive and prosper Fifthly Man's Seed-time lasts but for a few days but Christ's doth last all the year long yea in the very time of Humane Harvests and when it is an Heavenly Harvest-time to some who are gathered into God's Garners by Death 't is but Seed-time in a Spiritual sense with others Then their time of Love first finds them and they are then begotten to Christ by the Gospel Ezek. 16.8 Jer. 2.24 Sixthly There is a sowing sparingly and a sowing bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in blessings 2 Cor. 9.6 the former is that of the Earthly Sower who must feed himself upon one part of his Corn and sell another part to others for sustaining his Family so can but reserve a Remnant for seed But Christ hath no such need therefore the latter is his who sows bountifully and with a blessing Vse I. Oh Man oh Woman what Husbandry hath this blessed Seeds-man made of your Hearts Examine your experiences hath he broke up your fallow ground where nothing but trash grew Hos 10 12. Innovate vobis novale are you renewed in Speech and Spirit Ephes 4.23 in Minds and Manners in Constitution and Conversation in the Purpose of your Hearts and in the Practice of your Lives Hath he turn'd up the Turf Rooted out the Weeds Old things past all New 2 Cor. 5.17 Rev. 21.5 till this be done all is undone c. Vse II. Take the right season for this saving sowing work Isa 55.6 1 Chron. 12.32 Psal 32.6 as Sea faring Men take Wind and Tide Way faring Men the Day-light the Smith strikes while his Iron is hot the Lawyer labours hard while the Term lasts and the Plow man plies his Plough after a Shower So do you when the Heart is best Affected when the Gospel saith to you as Jael to Barak Come and I will shew thee the Man Christ whom thou seekest Judges 4.22 When Christ shews thee where He dwelleth John 1.39 Brings thee into his Banqueting-house Cant. 2.4 And Salvation comes to thy House Luke 19.9 Plow no â—â—â—ger Wickedness Hos 10.13 be no more not only Satans Soil but also his very Hâ—nds and Horses putting forth your strength to further sin Prov. 21 4. Job 4.8 Oh take the same pains for Grace and Glory Psal 68.9 Job 28.26 The Second part of the Parable is the Seed which also is two fold 1. The External the Word And 2. The Internal Seed to wit the Spirit As the Veins and the Arteries run all along through all pâ—rts of us for the good of the Body so the Word and the Spirit do likewise concuâ— for the good of the Soul of Man and must not here be divided for otherwise we hear only a sound and a noise vâ—x praete â—a nihil but not the Voice of Christ as those in Acts 〈◊〉 compared with Acts 22 9. They heard only a confused sound but not the Voice thâ—â— spake convertingly to Saul When Word and Spirit come together to us then the Lord speaks to us with a strong hand as He did to the Prophet Isa 8.11 There is a Working of the Word which is not Effectual as is intimated 1 Thes 2.13 When received as the Word of Men only and not as the Word of God also First The Congruity betwixt this Temporal and Spiritual Seed As 1. Seeds are small things yet produce great substances as an Acorn doth an Oak Mustard seed a Tree c. So the Word of God that Seed of Immortality 1 Pet. 1.23 seems a small contemptible thing and the Preaching of it be accounted foolishness 1 Cor. 1.21 yet is it the Power of God unto Salvation Rom 1.16 and thereby many Souls be saved as the Rams Horns were but despicable devices yet the Divine Institution Indued them with such a prevalent power as to blow down the strong Walls of
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
of Murder And they took Vengeance call'd here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Nemesis to be a Goddess the daughter of Jove as Hesiod said that is of Jehovah and sat upon his Throne the seat of Justice c. Those rude notions were found even in the fallâ—n Nature without the light of the holy Scripture that notorious Miscreants and Murderers tho' they escape for a time yet are liable to the heavy stroke of Divine vengeance as those Barbarians look'd upon Paul as some Murderer because they saw him in chains and now the Viper must dispatch him in a way of Justice N.B. All this shews that even blind Nature her self will not be blinded nor blind-folded so far as to a total expunging of that mighty Maxim out of man's mind namely that though wicked men may be as wicked as they will and harden their own hearts for a time against all fear of punishment from a Sin-revenging God yet vengeance will overtake them at last therefore did those Barbarians look when Paul should have swollen with the Viper's venom fallen down dead among them verse 6. This their Expectation made the miracle of Paul's preservation the more manifest Tho' this people had some right but still rude notions of Divine vengeance yet were they under a three fold Mistake 1. In confining the punishments of wicked men wholly to this Life 2. In judging of Mens states by outward Events And 3. In being too hasly in censuring before they saw the final issue Hereupon arose their rash Judgment upon Paul according to the common custom of the world which judge all that they see afflicted to be notoriously wicked N.B. But oh How the God of Nature had chained up Nature and muzzl'd up the mouth of this Venemous Beast from biting Paul as God had done the Lions from devouring Daniel in the Den of Lions Paul shakes the Viper off into the fire from whence it came without any harm was then burnt in it When the Barbarians saw this Miraculous deliverance then deem'd they him a God whom they had deem'd a Devil The sixth Remark is The most wise God would never permit any evil to be unless he knew how to produce some great good out of every evil As here this Viper came not by chance upon Paul's hand but it was directed thither by a secret Divine Providence for making Paul the poor contemptible Prisoner still more famous as a Prophet of God upon the Land as before he had been upon the Sea in foretelling what would befal them by that direful Storm N.B. When all the spectators behold Paul shake the venemous Beast from off his hand into the fire and that with so much confidence and without the least detriment they must rationally be very much moved with Admiraration observing how the natural property of that venemous Viper was so marvelously restrained by an invisible over-ruling power of God for Paul's preservation Hereby God magnified his Minister of the Gospel performing the promises recorded Mark 16.18 and Luke 10.19 and Psal 91.13 even according to the literal sense of them No Serpent could hurt him because saith Oecumenius sin had not softened his flesh to make it penetrable to the Viper's teeth or rather because Natural Agents cannot act or exert their Natural Powers without the concourse and concurrence of supernatural Providence And this new Miracle in suspending the Divine Concourse God was pleased to work both for the confirmation of Paul's Authority of a Prophet among his own shipwrack'd Companions and also for the better preparation of those poor Barbarians to receive the Gospel by Paul's Preaching to them N.B. Thus as the skilful Apothecary doth make out of the Flesh of this very venemous Beast the Viper that most wholsom Theriacle which we for shortness call Treacle so named from this very name Therion here Acts 28.4 Even so and much more than so doth the Lord here make this Soveraign Treacle aforesaid out of this very Viper which fastened upon Paul's hands If sorry Man can extract an excellent Antidote out of the rankest Poison how much more can the most wise God draw forth the greatest good out of the greatest evil as he did out of the Fall of the first Adam and out of the Death of the second Adam c. If Man had not sinned God had not died c. N.B. And would to God we could learn to shake off Satan's Temptations from off our hearts as Paul did this Viper from off his hands never to return more as is the common Opinion that after this Miracle this Malta was ever freed from all poysonous Creatures as is our Ireland c. No venemous Animal can live upon Irish Earth or in Irish Air c. However let us thus shake off all slanders cast on us thus or at least make Treacle a good use of them The seventh Remark is God will honour his Gospel and the Ministers of it in despite of evil men who despise both it and them As God moved those Barbarians to change their minds when they saw Paul's first Miracle of shaking off the Viper without harm from her venom which is alway deadly especially in those Hot Countreys and to repute him such a God as Hercules was who killed a Serpent in his Cradle and whom the Inhabitants of this Malta worshipp'd N.B. Thus Paul had been Deified before for his Miracle of healing a Cripple Acts 14.11 tho' there they soon changed their minds quite contrary to those here in stoning him after for a Devil in the shape of a Man Those Islanders were of a better Behaviour tho' Barbarians toward him which they largely testified at his farewel from them verse 10. as well as while he abode amongst them for the three Winter Months in Malta in which time and place he wrought more Miracles and was honoured with more Honours beside that Honour of the People Publius the publick Magistrate of Malta set over the Island by the Romans must honour Paul with Entertainment and for his sake all his shipwrack'd Companions he thought it not below him but rather an honour to himself to treat a Reputed God from whom he might expect probably some favour for his Aged Father who was then grievously tormented with the Gripes the Tormina or Torture whereof had forced the Old Man into a Fever therefore doth Publius not only prepare Room enough in his Pallace for harbouring Paul and two hundred seventy six persons with him who all even the Captain whose Prisoner he was fared better for him but he also brings Paul to pray for his sick Father who was through God's hearing his prayer perfectly cured thereby verse 7 8. Nor was this all the Honour which God graced his Servant Paul with in this second Miracle also but he must work more Miracles for the People as well as for their Prince in his Old Father verse 9. The eighth Remark is God's care and providence over his pious and painful Servants
this in the General That Christ our Reedemer is resolved at some time or other to take unto himself his great power and to put down all contrary powers as verily he will 1 Cor. 15.24 Rev. 11.15 17. c. and in the mean time will order all matters of the world both Pagan and Pa-pagan in ordine ad Ecclesiam for his Church's best good Romans 8.28 Psalm 84.11 and 128.1 2. Isaiah 3.10 c. This alone is very comfortable 2ly The first of the three periods afore-mentioned in this prophecy concerning the Pagan power is certainly accomplished in Constantine the first Christian Emperour tho the determination thereof was not so expresly revealed in the seal-prophecy as is that of the Pa-pagan power in the Trumpet-prophecy The Pagan Empire persued the persecution of the Church in ten successive persecutions John living in the second thereof But when God raised up Constantine the Pagan State and Religion was in such a consternation under the effects of the sixth Seal wherewith the Book was sealed Rev. 5.1 that the Ruine thereof resembled to their apprehensions the dread of the day of Judgment Rev. 6.12 to the end This began about the year 311. and was carried on to year 325. yet this rest to the Christians who still suffered by the Arrians and by Julian the Apostate was not a compleat quiet rest till Theodosious's time about the year 390. This small time of respite from persecution may be probably signified by that silence in Heaven for half an hour Revelations 8.1 3ly That which more nearly concerns us to make a more narrow enquiry after is the second period under which we live and suffer We must know for our comfort that tho' God be very choice in keeping the keys of time hanging at his own Girdle Dan. 8.26 and 12.4 9. Acts 1.7 c. yet such hath been his Divine condescension in this case that he hath not altogether hid it as an Arcanum or secret from our knowledge For beside that in the General which the Angel Christ Dan. 12.7 sware that as the Pagan so the Pa-pagan power shall be no more or any longer Rev. 10.6 as he had put a period to the former so he would surely put a period to the latter and more particularly He hath pointed out the Period tho' not of the Pagan yet of this Pa-pagan Dragon expresly revealing that his lease allowed him to live and to do his Exploits shall not last any longer than 1260 years N.B. Reckoning those prophetick days as Num. 14.34 and Ezek. 4.6 and as Daniel reckons his 70 weeks by 490 days there being just so many days in so many weeks for 490 years otherwise the promise of the Messiah's coming had failed in his account Dan. 9.24 and reckoning the 42 months mentioned Rev. 11.2 and 13.5 to be the self-same time with the 1260 days mentioned Rev. 11.2 and 12.6 For in those Countries they counted 30 days to each month and but 360 days to each year This great Remark is therefore worthy to be well weighed how our Lord hath revealed to us that the four great dispensations of Divine providence namely 1. Those new Gentiles or Pa-pagans treading down the outward Court the formal professors that worship not within the Oracle Rev. 11.2 2. The witnesses or faithful Ministers prophecying in Sackcloth all this mournful time Rev. 11.3 3. The Woman or Christ's Church lying hid in the wilderness so long Rev. 12.6 And 4. The Reigning of that Apocaliptick Beast represented in his double capacity of Secular and Ecclesiastick power Rev. 13.1 11. N.B. All those do Synchronize together and as contemporaries do all run in parallel lines all along from their beginnings to their endings one with another at the same time So that thus far our Lord hath apparently condescended for the comfort of his Church N.B. That if we can but find out where to fix the Epocha or beginning of any one of those four Remarkable providences in what year any of them had its first rise and Original we might then without difficulty discover the punctual period of all the other three Oh! how comfortable would it be could we but find out when the witnesses shall put off their Sackcloth and take down their harps which they have not cast quite away but only hung them up upon the Willows by the banks of Babylon's Rivers and then tune them again to sing the Songs of Zion and to found out the praises of the God of Israel Psal 137.1 2 c. We are assured of this that at the time appointed the end shall be Dan. 8.19 Note well 1. Likewise how comfortable would it be to know the precise time when the Lord will call back the woman his Church and Spouse out of her wilderness-State into which he hath now allured her Hosea 2.14 or according to a plainer Version I will allure her after that I have brought her into the wilderness shewing that God first visits and chastizes her for playing the Adulteress verse 13. and then comes to comfort her by alluring her with kind Intreaties to return again to her first and best Husband verse 7. and speaks comfortably to her heart like a kind Husband who wins his Disloyal Wife home to him after her wandrings from him making use of her present Distresses to gain her again to himself and into a condition more honourable and happy to her Hos 2.14 15 16 19. I will be reconciled to thee I will take thee upon new Amicable Terms and betroth thee again to my self for ever in my Kingdom c. Note well 2. 'T is likewise no less comfortable for us to know when those New Gentiles so the Papists are call'd for bringing in Gentilism again into the Church and scarely differing in any thing save that the old Pagans worshipped many supreme Gods but these new Pa-pagans own one only shall have done treading down the outward Court or generality of Christians whose worship is not warranted by the word so cannot indure a measuring by God's reed the rule of the Gospel and therefore less under God's care for preservation than those that were to be an holy Priesthoon and more spiritual 1 Pet. 2.5 worshipping God in the inner Court of the Priests and Levites according to the Rule of the Divine Rod the word of God It however should grieve us that the Christian Church call'd the holy City as the Jews in general were call'd the Holy Nation Rev. 11.1 2. should still be troden under foot more and more by the foul feet of the Beast which yet will not be for ever because limited to 42. Months only Note well Lastly Oh! how comfortable would it be to know the pricise and punctual period of the Reign and domineering of this Behemoth or Beast of Beasts Heb. The plural faeminine as if he had many Beasts in his belly and therefore is described as a double beast Rev. 13.1.11 because he began in the civil power of the Roman Empire but
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this