could not without a Divine Miracle and a signal singular Blessing of Heaven be accomplish'd upon Earth All which do shew 1. That the Promise of God must not be over-hastily expected in its Performance God gave Abraham his Promise of making him a great Nation c. Gen. 12.2 3. yet two Hundred and fifteen years after that his Offspring were increased to no more than to seventy Souls God had signified to him that his Seed should be evil intreated four hundred years Gen. 15.13 which must begin when Ishmael mock'd Isaac he being the Son of Hagar the Egyptian Gen. 21.9 Gal. 4.29 This Persection happen'd Thirty years after that first Promise Gen. 12.2 3. which Promise was Four hundred and thirty years before the Law Gal. 3.17 and Four hundred and thirty years after that Promise came Israel out of Egypt Exod. 12.40 when Jacâ—b came down into Egypt he was 130 years old and then the just half of the 430 years betwixt the Promise to Abraham and Israel's Deliverance out of Bondage to wit the 215 years were exactly expired This half is thus reckon'd by parcels 't was 25 years after Abraham was come into the Land before he had Isaac 't was 60 years more before Isaac had Jacob and 't was 130 years more which was the Age and Time of Jacob's coming to Joseph All which amounts to 215 yet all this long Period God's Promise lay Dormant as to its Performance the Number of Stars and Sands promised was circled in only 70 Souls Thus that Promise which was the first in the World of the Womans seed breaking the Serpents head had not its Accomplishment till Shilo came which was about Four thousand years after the making of that Promise to Adam Thus that Promise to Ahaz that a Virgin should conceive a Son Isa 7.14 yet neither he nor his saw its Performance Thus also Daniel's 70 weeks or 490 years had a long Commencement after Daniel's Day before the Messiah came to take away Transgression c. Thus Abraham's 430 years was a long Parenthesis betwixt the Promise and the Performance of God's giving him that Land yea we must reckon 40 years move to the 430 for so long Abraham's Seed wander'd in the Wilderness before they came to possess the Land of Promise and indeed the Performance of that Promise of all Nations to be blessed in Abraham's Seed was much longer after that even not till Christ came The Oath which he sware to our father Abraham Luk. 1.73 Note 2. God's Church is oft reduced into a narrow compass and small number as here into 70 Souls unable to subsist among the 70 Nations which Apostatiz'd at the building of Babel yet God the Churches Rock protects her from their Malice Psal 105.12 13 14 15. and raised her up from this small Foundation to a Prodigious Multiplication v. 26. and that all the Time under the Cross in despite of all the Powers of Egypt engaged against them the more molested they the more multiplied Having handl'd Jacob's peregrination into Egypt the next Remark is his commoration in Egypt wherein two things are considerable 1. His Honourable welcome thither And 2. His comfortable welfare there First of the first 1. Jacob had not only a common welcome but an honourable one When he had quell'd and kill'd his fears for he first fear'd to go till God promis'd him his presence and protection by the power and force of his Faith Gen. 46.3 4 5. He came down thither comfortably committing his All to a faithful Creator whom he found far better to him than his own fears who gave him not only a welcome thither but also a welfare there for Jacob's best and happiest days were those he spent in Egypt with his Jewel Joseph Lord of the Land 't was for Joseph's sake that Jacob and his Family had their welcome to Egypt and welfare in it so 't is for Jesus sake that we have both these both in the Kingdom of Grace and in that of Glory That Jacob might have his welcome thither he sent Judah as his Praecursor or Harbinger being a Man of more excellent Parts and of greatest Authority among his Sons both wise and well-spoken as appears by that exquisite Oration he made to Joseph Gen. 44.18 to the 34. wherein he prefers his Fâ—thers Life before his own Liberty he could not live to see Jacob die Him he sent to give Joseph notice that his Father Was at hand Gen. 46.28 Thus this good Man guided his matters with discretion Psal 112.5 in sending this Son Judah as his Messenger who did not only excel all his other Sons in Prudence and Power but also was most acceptable to his Father in becoming surety for Benjamin his Brother wherein he was a Type of Christ descending from him who is our surety Heb. 7.22 Gen. 43.9 yea and he was most acceptable to his Brother Joseph too for his Cogent Arguments wherewith he overcame his Bloody-minded Brethren to save Joseph from perishing in the Pit Gen. 37.26 c. Thus Jesus of the Tribe of Judah delivers us out of the Pit Zech. 9.11 ☞ Behold here the Prudence and Providence of this pious Patriarch thus to prepare his way for his welcom lest the Inhabitants should make an Insurrection against him when they saw him a meer Stranger intrude as an under settle and an Interloper among them to eat the Bread whereof they then had too little for themselves out of their Mouths with his seventy Souls besides his great Train of all sorts of Cattel This admonishes us to do nothing unadvisedly lest our rashness work our Ruth and ruin give no offence carelesly take no offence causlesly As Jacob would not trouble any so he prudently prevents his being troubl'd by any Joseph hearing by Judah that Jacob was got to the Borders of Egypt goes forth to give him his welcom and Oh what a joyful meeting was this of Father and Son who had not seen one another in long twenty three years How joyful this was to Jacob appeareth 1. In his falling upon the Neck of Joseph and weeping over him with Tears of exceeding great joy Oh how joyful will be the meeting of Saints in Heaven As Jacob might here say to Joseph Oh my dear Child where hast thou been all this while I thought thou had been dead Thus the Father said to his penitent Prodigal with exceeding joy Thou wast dead but now alive thou wast lost but art found Luke 15.20.32 and thus Christ shall say Come ye blessed of my Father Mat. 25.34 as if he said My dear Children where have ye been all this time John 17.24 'T is his joy to have them with him c. He will have all his redeemed with him he doth not so much pray it as say it with Authority he says I will have it so he says it as one in joint-commission with God I will have mine with me I have merited it for them and I cannot account my self happy enough without them
Mark the perfect Man and behold the upright for be his Beginning and Middle never so Troublesom yet the End of that man is Peace Psal 37.37 or at least his After-End He shall have a Goshen a Shalom or Salem Hebr. Peace either here or in Heaven he shall by Death enter into Peace Rest in his Bed Isa 57.2 though he should not die in his Nest as Jacob did here and Job desired Job 29.18 and accordingly did so notwithstanding all his Afflictions both Job and Jacob had this commendable Confidence grounded upon God's Promises 't was not a Carnal but a Spiritual Security a blessed Calm and Composedness a Sabbath of Spirit flowing from Faith and founded upon a good Conscience of their own uprightness which caused Shalom Shalom great Peace and Joy Isa 26.3 There be two Branches of Jacob's first part of his Will The First concerns Joseph whose presence and influence had so affected his old Father's Heart and quickned his dying Spirits so with new Strength as to rouze himself up from his lying along upon his Death-Bed to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased though then he was but a Pilgrim in Egypt yet prizes he and disposes of his Interest in Canaan so we in Faith of Heaven absent in Body yet possess it with our Hearts as he did with his Bones c. because God had given it him by Promise for an everlasting Possession upon Condition of keeping Covenant with God v. 4. Intimating thereby that Joseph being now a mighty Prince in Egypt might possibly the less think of the Promised Land therefore his Father gives him a grave and godly Avocation from the Treasures Pleasures and Honours of that Land whereof he was now the Lord and a solemn and serious Invitation to consider of and comply with that great Promise of Canaan that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham from whom he now seemed for a little to be separated Gen. 49.27 and to corroborate his Confidence the more in God's Promise of that Country he wills Joseph as his Legacy and Portion some part of the Promised Land to wit the City and Country of Shechem over and above all his Brethren Gen. 48.21 21. so that as Judah had the Dignity from Reuben who forfeited it by his Incest Joseph had the Double Portion 1 Chron. 5.1 2 3. Joseph hath his part in the latter part of his Father's Will among the rest of his Brethren Gen. 49.23 c. as well as this part here his was a double part or portion And this Shechem was Ephraim's Joseph's Sons Inheritance Josh 20.7 with 16.1 c. Joh. 4.5 and thither were Joseph's Bones carried out of Egypt and there Buried Josh 24.1.25.32 And Jacob mentions his dear Rachels Death with a great conflict and concussion of passionate Affections as his as for me she died by me importeth Gen. 48.7 upon a double account First to Render a Reason why he buried not Rachel in the double Cave where his Ancestors were buried by Couples Abraham und Sarah Isaac and Rebekah and where he had sworn Joseph to bury him because she died in Child-bed by the way so could not be kept unburied till brought to the Patriarchs Sepulchre through the slow march of his tender Flocks Secondly That Joseph might know why he gave him a double Portion because his Mother Rachel was intentionally and by Right his first Wife and had not Laban cheated him Joseph had been his first-born This brings in the second Branch of the first part of Jacob's Will which Secondly Concerns Joseph's two Sons Manasseh and Ephraim whom Jacob here Adopteth not as his Grandchildren but as his Immediate Children yea as his Eldest Sons as in room of or for Reuben and Simeon so bequeaths them the Birthright and therewith a double Portion making them two distinct and particular Tribes which was not vouchsafed to any of the Children of his other Sons Joseph's Brethren and therefore seeing Joseph's two Sons were hereby made the Fathers of two Tribes This made Joseph's their Fathers part double to all the rest of Jacob's Sons v. 5. Moreover Jacob might mention Rachel upon other Respects As 1. To mind Joseph that as his dear Mother forsook her Father's House in Syria and sojourned with her Husband in Canaan so her Son Joseph must be willing by his Mothers pious Example much more to leave his Honours in Egypt which was not his Native Country and go take possession of the Land of Promise which he did in his bones when dead Exod. 13.19 Josh 24.32 though he could not for many cogent Reasons aftermentioned do it with his Body while living 2. Jacob might hope that seeing my dear Rachel was snatch'd away from me by a preposterous Death when I expected she would live being young and bring me forth a numerous Offspring which God promis'd should spring from my Loins yet brought forth only two Sons Joseph and Benjamin therefore God would Recompence me and make up my loss by Adopting Joseph's two Sons that God's Promise in multiplying his Seed might be fulfill'd in and by them two The Remarkable Mysteries that lye couched in this Famous History are these 1. As Joseph presented his Sons to his Earthly Father to be Blessed by him saying These are my Sons whom God hath given me Gen. 48.9 So Jesus presents all his Saints to his Heavenly Father saying in like sort Here am I and the Children which thou hast given me Isa 8.18 Joh. 6.37 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him Exod. 28.29 So doth Christ us Col. 1.22 Jude v. 24. Eph. 5.27 Hebr. 9.24 c. and to him the Father Replies as Jacob did to Joseph here bring them now to me and I will bless them which he doth likewise with Kisses and Embraces This Congruity is yet attended with one Disparity Jacob adopted Joseph's Children at first as absent v. 5. but after discerning two Young men standing at Distance probably behind their Father's Back for Reverence-sake but through the dimness of his decayed Eyes he was disenabled to distinguish their Persons therefore he asks Who are these upon which Joseph informs his dim-sighted Father but Christ's Father and ours in him 2 Thess 1.1 2. with Eph. 1.3 c. can never be so dim-sighted as not to discern and distinguish us either at a distance or in the dark He can distinctly discover us when under the Fig-tree covering as Joh. 1.48 His All-seeing Eyes run to and fro throughout the whole Earth 2 Chron. 16.9 and behold what Men do in the dark Ezek. 8.22 yea Darkness and light are all one with him He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Eye and knows all Psal 139.2 to 14. Neither doth God Bless any as Absent from him Enter praesenter Deus hic ubique potenter God's Presence fills all places he
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
sacrificed there Cain and Abel offered Sacrifice and probably it might be the most Remarkable place for Gods Worship in Sacrifice to the godly seed of Seth before the flood because say those Rabbins that Noah offered his sweet smelling Sacrifice after the flood Gen. 8.21 In the very same place There also say they Abraham offer'd up his Son Isaac There also they say further David sacrificed upon the threshing floor of Araunah and there lastly Solomon built his Temple for God So that if we can believe those Rabbinical notions premised then it follows that the place where Cain and Abel offered was Mount Moriah afterwards call'd Mount Sion for Isaac was offered on the former so called Gen. 22.2 And the Temple stood upon the latter 2 Chron. 3.1 The 4 circumstance is the manner how which leads me to the second particular to wit the Substance of their Service wherein this Circumstance is spoke to but especially in the second General part to wit the success of their Service The 5. circumstance is the matter what to be spoke unto in the Substance Now as to the Substance of it look upon it in common and both Brothers concern'd together therein So there is still a Parity and congruity as to the Substance of it For 1. Their Service was equally personal they both made their personal address to God and to his Altar of Oblation they did not serve God by a Proxy They did not transmit this their duty to their Father Adam though undoubtedly he pray'd for them as Job did for his Job 1.5 To serve God for them well knowing that would not free them from personal devotion due to God from them they must come and Sacrifice for themselves in their own proper persons Hence observe no man stands exempted from his personal attendance on Gods Service but every one owes an Homage which he must pay in his own person This is proved both by Scripture and Reason 1. By Scripture every man under the Law whether Israclite or Proselyte was to appear personally and offer to the Lord for himself at the door of the Tabernacle and whoever did not so was to be cut off from his people Lev. 17.3 4. And in their more publick Feasts God expresly enjoin'd them that three times in a year all their males shall appear before the Lord in the place which he shall chuse and none shall appear before the Lord empty every man shall give according to the gift of his hand Deut. 16.16 17. And there is a moral equity in all this under the Gospel every man must pray and hear c. for himself unless when there is an extraordinary dispensation from God himself the Law-giver unto its No man must think it enough to serve God by a Proxy or by way of deputation Not the Husband for the Wife nor the Wife for the Husband not the Parents for their Children nor Children for Parents not Masters for Servants nor Servants for Masters but all for themselves as well as one for another Josh 24.15 I and my house will serve the Lord saith Joshuah not his Family for him or he for his Family this though it be good is not enough for Masters Servants everyone must serve God for themselves as well as one for another Our Lord sheweth us in the Parable of the Virgins Mat. 25.1 c. That every Soul must have Oyl in their own Lamps and in their own Vessels to furnish their Lamps The five foolish Virgins who neglected to provide Oyl for themselves could not prevail for Life and Salvation by that Oyl which belonged to the wise The Just must live and besaved by their own Faith and not by the Faith of another Habb 2.4 'T is true one Earthly King may treat another in Forraign parts by his Embassadors but he cannot hold correspondency with the King of Heaven so who will not be put off with Proxys he must present himself personally before God the greatest Monarch upon Earth must in their own person pay their homage to the King of Kings and account it their honour to do so as David did often who esteemed it greater honour to be Gods Servant than Israels King Psal 18. Title All men high and low must have Grace for themselves and Worship for themselves none are exempted from personal Duty 'T was profanely spoke by that profane Earl of Westmorland that he had no need to pray for himself he had Tenants enough to pray for him Such as do duty by a Proxy only shall also have Heaven by a Proxy only As is our work so are our wages The 2. Proof is by Reason as the first by Scripture The 1. Reason is Every one is personally Gods creature so the bond of creation obligeth all to pay their personal Respects to their Creator No man is his own but Gods therefore every man must Glorify God with their own Bodies and Spirits 1 Cor. 6.19 20. The 2. Reason is Every one is a sinner and sins against God in their own persons therefore every one must serve God in their own persons and sue to him for pardon and reconciliation No man can redeem his Brother Psal 49.7 Nor give to God a ransom for him every man therefore as the Israelites did must bring his own Trespass-offering as their Transgression is personal so their application for Peace and Pardon must be personal likewise The 3. Reason Everyone hath personal dependency on God for a supply both of their Temporal and Spiritual wants Now 't is but Reasonable Service Rom. 12.1 That all persons should carry their own Pitchers to this Fountain of Life and should turn the Cock both of Grace and Mercy for their own supply Thus God hath ordained For this grace and this mercy I will be sought unto Ezek. 36.37 God loves to put his bounties into the hands of those that beseech him for them and to bestow his Temporal and Spiritual benefits upon humble and holy beggars If the very Devils beseech Christ he hath in some cases something to grant unto them Mat. 8.31 32. How much more hath he to grant unto Saints who humbly and heartily beseech him for them God loves to give his gifts to such as personally pray for them which he will not send to them by another hand thus Christ handed out healing to those that made their personal application to him for them Oh how he loved to hear them propound their own desires for healing to him therefore did he oft draw out their desires with his own Questions to them saying VVhat would you have me to do Will ye be made whole his answer to all holy desires is I will hear for I am gracious Exod. 22.27 Heb. 4.16 James 4.6 The 4 Reason is Every man is already a great debtor to God his Benefactor God is behind-hand with none but much before-hand with all and therefore as we all have received mercy from God in our own proper persons so we should return duty to God
in our own proper persons also from all this 't is inferred That all persons must seek Grace and Mercy for themselves and be personal in their own devotions Parents should bring their Children and Masters their Servants to wait upon God for the good of their own Souls Exod. 10.24 and Acts 10.33 2. As the Service of those two brothers was equally personal so it was equally warrantable and lawful Service Even Cains divine worship here had a Divine Warrant as all Divine Worship ought to have his Worship was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship the device of his own brain that never came into Gods mind Col. 2.23 Jer. 7.31 But it was done in obedience to a Divine Command for God did undoubtedly teach Adam how to Sacrifice and the sense thereof as is well gathered out of Gen. 3.21 with Lev. 7.8 The Skins of those Beasts which God taught him to kill for Sacrifice not for Food as is supposed from Gen. 1.29 3.18 compared with Gen. 9.3 were made into garments for covering them Upon which Hypothesis or supposition being granted two Propositions may most probably be further grounded As 1. That it was Adams own practice to offer Sacrifice and 2. It was Adams precept to his Sons to do so as well as his own practice 1. Of the first That it was Adam's practice appeareth thus when he who was the perfectest Man on Earth the godliest Man of Mankind in his State of Innoceney could not work out his own Salvation much less after the Fall could either he or his do it hereupon the promised Seed of the Woman Christ being proposed to him he embraced the promise and as God had taught him offer'd Sacrifice which Typed out Christ declaring thereby that he expected his Redemption and Salvation from Christ and not from himself 2. That this was his precept to his Sons appeareth when Adam's Fall had made him more circumspect and watchful he became desirous to make amends for his fault and to undo as far as he could that damage he had done to his Sons therefore as God had taught him he teacheth them to bring their Oblations to the Lord that thereby they might acknowledge God and have Christs Sacrifice represented to them as their only Atonement Hence this observation naturally ariseth All Divine Worship must have Divine Warrant for this first Recorded Worship we read of in Scripture was Lawful and Warrantable Worship The Romish Church doth indeed build much upon this first Worship as being a Divine Worship pleasing to God yet not commanded of God and say they why should our Romish Worship be condemned as super statutum or Superstitious Worship though it be not commanded by God nor a Worship warranted by the Word of God Against this Romish Plea I thus argue 1. 'T is a false Plea as the premises shew This Doctrine of Sacrificing was Divinely Inspired and came first from Heaven and was not first devised by Man God taught Adam accurately both how to Sacrifice and what the Sense and Signification of those Sacrifices were and God bid him teach his Sons therein and this Worship was delivered by Tradition before the Word was written to Posterity and it remain'd in the Families of the Patriarchs until Noah and so downward until the writing of the Law by Moses 2. 'T is argued seeing with God Obedience is better than Sacrifice 1 Sam. 15.22 That Sacrifice which is not Offered up in way of Obedience can never please God therefore the Sacrifice of those two Sons as to the matter thereof must be done in Obedience to a Divine Command because so far it was acceptable in both which otherwise could not have been 3. As to Abel's Sacrifice 't is expresly said it was done in Faith Heb. 11.4 Now true Faith always implies a Divine Word to warrant it and its Obedience to that Word And as to Cain 's Sacrifice I argue We cannot easily find any fault in the material part of it expressed in Scripture For 1. He did not VVorship Angels as Col. 2.18 and Revel 19.10 and 22.9 Nor 2. Devils as Levit. 17.7 and 1 Cor. 10.20 and Revel 9.20 Nor 3. The Host of Heaven as 2 Kings 23.11 Zeph. 1.5 Jer. 44.17 Nor 4. Men Beasts Carved or Molten Images such as Jupiter Pluto Isis Osyris or the Golden Calf But 5. It was Minchah la Jehovah an Offering to the Lord Gen. 4.3 which Cain Offered to Jehovah and not to Idols Besides we do not find any express fault either 1. In the time when or 2. In the place where or 3. In the matter what he Offered no part of his Worship was devised out of his own Brain but he receiv'd it by prophetical Instruction by Spiritual Tradition and by Divine Revelation from his Father Adam This Solemn Worship God first gave by Inspiration to Adam Adam by Tradition to his Off-spring and God afterwards confirmed it by a written word of Law Lev. 2.12 3.7 c. Inferences from hence be 1. The oldest Religion must needs be the truest Religion Id verum quod prius id falsum Adulterinum quod posterius saith Tertullian That 's the True Religion which is the first but that 's false and Adulterated which cometh after This our Lord teacheth in the Parable Mat. 13.24 25. The field is first sown with good Corn and then the Envious one comes after to super-seminate and sow his Tares of Idolatry Superstition and Heresie where true Religion was sown before Therefore we justly plead against Papists in all polemical points betwixt them and us Antiquity and Seniority they do falsly call their Religion the old Religion which I shew in my Antidote against Popery to be a new novel upstart Religion Papists would cheat us as the Gibeonites did Joshua with old Shoes and clouted Josh 9.3 5 c. but we argue against them in those Controversies about the Invocation of Saints and Angels Did ever Adam Abraham or any of the Holy Patriarchs pray to any Glorified Saint or Glorious Angel and so in other points of Popery Whereas our Reformed Religion is as Ancient as the Word of God wherein it is found long before Luther and where the Romish Religion never came The purest Water is to be found in the Fountain but the Streams may contract pollution from a muddy Channel The true Worship of God was first establish'd in the World then Superstition and Idolatry came in after yet some think 't was a great while after for though the Fall fetch'd in a Deluge of Sin so that Cain became a Murderer and the wicked of the old World corrupted their ways with unlawful Lusts Gen. 6.1 2 5. yet still we read nothing of Idolatry that in Gen. 4. last must be taken in a good Sense though Cain was a Murderer yet not as we read an Idolater His Worship in Sacrifice was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soli Deo Debita a Service due to God alone and we do not find upon Record any Idolatry
without Man so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 from within Man appertaining to the Election of Grace The Holy Ghost therefore must be given as well as Christ who is one Comforter as another Comforter Joh. 14.16 17. The Father sends the Son and the Son from the Father sends the Spirit Joh. 15.26 Acts 2.2 The Spirit comes both as a VVitness as a Seal and as an Earnest to confirm this Covenant As Faith is Man's Seal so the Spirit is God's Seal Joh. 3.33 Eph. 4.30 not only by confirming the Promises of the Covenant to the Soul but also by engraving the Image of the Covenant in the Soul of Man And he is the Earnest also Eph. 1.14 2 Cor. 1.21 22. not only as binding the bargain but also as part of the payment so call'd the first-fruits thereof therefore Chrysostom saith Should not God give the Inheritance promised he would come to the loss in losing his Earnest How then ought we to love all the Three Persons in the Trinity seeing Opera Trinitatis not only ad extra but also in this respect ad intra too sunt indivisa they did all personally concur in this great work of Man's Redemption in the Eternal External and Internal part thereof 1. The Father first framed the main Model and made the first motion hereof calling things that are not as certain as if they were Rom. 4.17 he fore-ordaining as well as fore-knowing and fore-seeing Man's Fall said then out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love of God to Man Tit. 3.4 Deliver him front going down into the Pit I have found a Ransom Job 33.24 then was the Father gracious to man so as to find out his Son a Ransom an Atonement tor him or a Cover for his sin as a sore is covered with a Plaster or as the cursing Covenant of the Law was covered with the Mercy-seat the guilt and filth of his sin shall be forgiven him Jam. 5.15 and he shall not go down into the Infernal Pit to all this the Son 2. Gave his Hand as is the manner of contracting Covenants Ezek. 17.18 Jer. 50.15 to the Father that he would be the Grand Undertaker herein Isa 38.14 which is understood of the second Person to whom sick Hezekiah turneth from the Father in his Pathetical Prayer Thus Christ was the beginning of Gods way Prov. 8.22 The Fathers Covenant with the Son was the first out-going of God to his Creature Man and this was Christs delight ver 30. and thus he became the Lamb slain from yea before the Foundation of the World in this Eternal Covenant Revel 13.8 And for all this unutterable compliance in the Son to the Father touching this Covenant Christ expresly affirmeth that the Father loved him before the Worlds Foundation John 17.24 And 3. The Holy Spirit was concern'd in managing this Covenant of Redemption As 1. He must overshadow the Virgin Mary Mat. 1.20 Luke 1.35 as he had overshadow'd the confused Chaos in the Creation bringing all into form Gen. 1.3 so curiously framing Christs Body in her Womb she knew not how Eph. 4.9 Psal 139.14 15. 2. He must take up his Temple in all those whom the Father hath given to the Son 1 Cor. 3.16 and 6.17 and Rom. 8.11 14. and 2 Tim. 1.14 that he may preserve them both in Grace and for Glory and were it not for the indwelling of this Holy Spirit in Saints did he turn us over to be secured by Gifts of the Spirit only the Devil would make an hard shift to blast the best Gifts in the VVorld as he blasted those excellent Gifts in Adam at the beginning of the World which far excell'd in degree any Gifts we can receive Christ hath charg'd his Spirit with all his Redeemed in this Dark forlorn World and way-less Wilderness that none of his should be lost therein and this Spirit is a Spirit of Power 2 Tim. 1.7 and greater or stronger is he that is in them than he that is in the VVorld to wit the Devil call'd the God of this VVorld 2 Cor. 4.4 1 John 4.4 so that neither Men nor Devils can draw them away Totally and Finally from God God puts his Spirit into all his and causeth them to walk in his Statutes Ezek. 36.27 and if at any time as indeed many times they be dead this quickening Spirit doth quicken them in their way Psal 119.40 37 25 149. and 143.11 Rom. 8.11 and 1 Cor. 15.45 Christ sendeth the Spirit to dwell with us and to abide in us Joh. 14.16 17. Christ sets the Spirit at work and the Spirit sets Faith at work and by this mighty power of God we are preserved to his Heavenly Kingdom 1 Pet. 1.5 Timothy's transcendent Gifts would soon have evaporated had they not been kept by the Holy Ghost that dwelled in him 2 Tim. 1.14 This abiding Spirit carries on his work to perfection Isa 59.21 and Psal 138.8 and Phil. 1.6 He is a foolish Builder that cannot finish when he begins a Foundation Thus all the three be concern'd I meddle not with the Antelapsarian or Sublapsarian Notion for non datur prius posterius in Deo God beholds all things uno intuitu at one glance altogether NB. 1. The first Sin of Man was indeed primarily against God the Father as it was a Breach of his Command yet was it principally against God the Son as it was a vain Affectation of becoming like God in Knowledge and Wisdom which is only proper and peculiar to Christ in his Hypostatical Union call'd the Wisdom of God In the first Sin of Man was sown the Seed of that only unpardonable Sin against the Holy Ghost under the New Govenant therefore Christ and the Spirit are concern'd 2. Meditate how this Covenant was made 'twixt two Persons that cannot Lie and that before the World began Tit. 1.2 as Christ was God he cannot Lie no more than his Father to pray now for the coming of Christs Kingdom doth as much gratifie the Fathers Bowels as Joab's Requesting for Absalom 2 Sam. 13. last and 14.1 God will make good his Covenant to his Son Christ was Haeres Natus and is Haeres Constitutus a Born Heir and a Made Heir God will not let him want his Lordship of all Acts 10 36. 3. Meditate God loves his Saints from Eternity yea while Children of wrath Eph. 2.3 Amore Benevolentiae though not Complacentiae until called according to his purpose Rom. 8.28 Paul puts Purpose and Grace together 2 Tim. 1.9 Gods Eternal purpose is made to appear in calling to Grace Tit. 1.2 and 3.4 Decretum patriae ceu intentionis finis brings forth Decretum viae medii executionis making us first holy then happy Rom. 5.8 9 10. 4. Meditate Look on your selves in Christ as the Father doth who Elected us with him as well as in him God
to the Souls of men by venturing their weal or woe in the other World upon some false rests short of Christ all which are but rotten Ladders Christ is the only Bridge or Ladder that Joins Heaven and Earth together He is the only way Joh. 14.6 he that would go up any other way must as Constantine the great said to the great Arrian erect a Ladder thy self and go up alone by thy self none but Christ none but Christ can bring to Heaven his mediation makes God and Man meet together As all fulness is found and founded in him Col. 1.19 so all reconcilement must be received from him as well as procured by him The Third Remarkable Inference is 'T is of great importance not only that you have the Right Ladder but also that you be a right Climber upon the Right Ladder and for this mark these following Qualifications First You must have Hands to climb with they that want Hands will make but bad Climbers you must have the Hands of Faith wherewith to take fast hold of this Ladder in your Climbing work hard hand-hold doth well here lest the strong blasts of Satans Temptations should blow you from off the Ladder Secondly You must have Feet also such as want Feet make but sorry Climbers you must have the Feet of Obedience these are likewise of great use in Climbing this Ladder as the Hands pull up so the Feet do bear up the climbers body thus are we to improve Christs Merits and Mediation as the Climber doth the Rounds or Steps of a Ladder both with his Hands and Feet Thirdly You must have Elevated Affections laying no lower limits to your Climbing work than the very top of this Ladder never think it enough to climb a few Steps of the lower part of this Ladder or to the middle thereof no but you must up to the top of it where God himself stands not only Inviting and Incouraging you be of good Comfort and Courage the Master calleth you Mark 10.39 as to the Blind Man there and as to Jacob here but also Assisting and Inabling as Christ held out an helping hand to save sinking Peter Mat. 14.31 Therefore with David Psal 25.1 lift up your Hearts to God at the top of the Ladder and with Jehosaphat 2 Chron. 17.6 let your Hearts be lift up in the good ways of God you must give many an hearty lift to your heavy and lumpish Heart which naturally beareth down as the poize of a Clock and if this prove too hard a task for you as undoubtedly it will then pray for Divine Drawings Cant. 1.4 Joh. 6.44 12.32 wherewith you may be able to Ascend to him at the Top who will hand you thence into Mansions of Glory Oh that we may find and feel Christs forcible pulls his kind halings at our Hearts that thereby we be lifted up out of the horrible Pit Psal 40.2 out of the depths of despair and drawn up to himself as the Load stone doth Iron by a sight of the Pardon of Sin by a sense of the Pence of Conscience and by a rich understanding of the assurance of Gods Favour this would bring us to rest quietly contentedly and comfortably in our Fathers Bosom Fourthly That this may be effected you must ever be in motion never standing still the Angels seen upon this Ladder were all in motion either Ascending or Descending not one observ'd to stand still Saints are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels in activity Mat. 22.30 in continual Ascensions elationibus fumi like Pillars of Smoak towering upward Cant. 3.6 and though they have as those Angels their times and turns of Descensions downward into their own deep Hearts so called Psal 64.6 yet 't is in order always to prompt and promote their Ascensions upward of their Hearts and Affections which should always be mounting Heaven-ward Col. 3.1 2 3 4 5. non progredi est regredi not to go forward is to come backward like the Vessel which Roweth against Wind and Tide there is no standing still if the Oars be slackened never so little back she goes you must always be in a walking posture upon this Ladder as you have received Christ the Lord so walk you in him Col. 2.6 walking from step to step from strength to strength Psal 84.7 walk in him take not one step out of him 't is a dangerous and frightful thing to step one step besides the Ladder three Stories high c. Therefore Fifthly 'T is not enough that you be a walker in constant motion but you must be a circumspect walker Eph. 5.15 Walk circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there signifies both accurately exactly as by Line and by Rule and compleatly to perfection being Etymologiz'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going up to the very top which backsliders do not You must therefore tread gingerly upon this Ladder and take heed of missing one step He that thinks he stands upon this Ladder though it be but for taking a little breath had need to take heed lest he fall 1 Cor. 10.12 The higher any man climbs hereon there is the more danger of falling Heaven is three Stories high at the least to wit the three Regions of the Air above the Earth which is the Ground floor We read of Stars falling from Heaven to the Earth Rev. 6.13 Thrown down by the terrible blasts of the Pope's thundring Excommunications that Tail of the Beast Revel 12.4 God knows how soon this whisking Tail of the Dragon monstrous for length and strength may cast down some Doctors of the Church from their high Exaltations in the Reformed to the Base Earth of the Romish Religion and so cause them to become Baal's Chemarims and Chimney-Chaplains Yea some Professors we have seen who have shone like Stars for a while in the Heaven of a gawdy and glittering profession yet having a worm of some unmodified Lust in the very heart of them they like untimely Figs or Fruit have drop'd down from the top into the very Puddle of Prophaneness This must needs be not only a very far but also a very foul Fall The King of Saints Revel 15.3 the Lord Jesus brought his Church and Children out of the lower Rooms of the World up into his Chambers and Galleries Cant. 1.4 and 7.5 both these words are of the Plural Number implying that Christ hath his Chambers and Galleries of several Stories some lower and some higher than others Oh happy is that Soul which is handed up so high as into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or large Upper Room and hath admission there to sit down with Christ to eat the Passeover Luk. 22.12 Yet know there may be a falling down from this Upper Room as did Judas that traiterous Jew 't was a great Fall that Eutychus got Act. 20.9 his Name signifies Well-Fortuned but in this he was most Unfortunate to fall so high as from the third Loft fast asleep and to be taken up for dead yet was
had served his Uncle with all his power Gen. 31.6 Oh that we could serve the Lord so who is a far better Master a more Liberal Lord and a more Bountiful Benefactor than ever churlish Laban could be to Jacob. All this doth plainly hold our that God is a good Master and will see to his Servants that they lose not all as Laban design'd Jacob should do by severing the Ring-straked from the white c. Gen. 30.34 Hoping thereby to disappoint Jacob of having any thing for his Wages in that way he himself had so modestly proposed casting himself chiefly upon the good Providence of God in the use of lawful means as we all ought to do though the World like Laban doth think it neither pity nor iniquity to defraud us of those things that are due to us both as Men and as Christians Neither did God who is Lord of all Acts 10.36 any wrong to Laban in transferring his Cattel to Jacob no more than to the Canaanites when he gave their Land to the Israelites for God is the true Proprietary of all the Earth is the Lords and the fulness thereof Psal 24.1 God gives but his own Goods to whomsoever he gives them and may not the Lord do what he will with his own Matth. 20.15 Besides God herein gave to Jacob what was due to him by a double right 1. In respect of his Twenty years Service all which time he served without Wages as he complains Gen. 31.6 7. In regard of his Wives Dowry hereof his own Daughters do complain as a part of their Fathers Hardness saying Hath he not sold us and doth he not count us as strangers c. Gen. 31.15 16. So that God only directed Jacob to recover out of his churlish Uncles hands that which was his right and due to him both as wages for his hard service and as a Debt for his Wives Dowry Thus the Israelites borrowed of the Egyptians their best things which were but a due Recompence to them for their long Service and cruel Bondage Therefore Laban had as little cause to look lowringly upon Jacob as his Sons had reproachfully to rail at him and the great Grudge which the Father bare against Jacob in his heart providentially proclaimed by the frowns of his face upon him before friendly now spiteful Hen quà m difficile est Animum non prodere Vultu The Fathers frowns I say grieved this good man more and wounded him worse than all the Fraps and Frumps of Slanders that the bare-fac'd Boys blurted out of their black mouths speaking their malicious minds freely This was the double occasion of Jacobs resolve to Return which he would not do rashly without a warrantable cause and call God was good to Jacob while Laban and his Sons were evil to him 1. In giving him due warning to beware of their wicked Intents against him by the backbiting words of the one and by the lowring looks of the other therefore must he look to himself 2. God bids him look homeward Gen. 31.3 11 12 13. This was the third and the fullest call for his Return Oh that the Worlds Affronts and the Frowns of wicked men who change their Countenances as Times do change towards us may drive us to him who changeth not Jam. 1.17 and may make us more to look homewards to our Heavenly Canaan and Countrey Heb. 11.14 15 16. where we shall have a better place v. 10. than heart-grieving Mesheks Psal 120.5 and better company than churlish Laban and his currish Sons The two former Reasons both Impulsive Causes of Jacobs Return were Humane arising from the Sons carriage and the Fathers countenance but this third Reason of his Removal was Divine from the Oracle of God so more clear and satisfactory than the other two upon this he obeys Gods call in way of Duty and trusts him with the Event and Success thereof Former experience of Gods favour breeds in him future confidence therein Hereupon he first consulting with his Wives as it ought to be in weighty matters especially in Removes and gaining their consent they preferring an Husband before a Father according to Gods Word Gen. 2.24 Psal 45.16 casts himself and all his upon God who call'd him and commanded him to be gone He packs up his bag and baggage and yet steals away secretly Gen. 31.20 27. Gods Saints are often put upon the use of such means for their own safety as render them contemptible to worldly and wicked men Jacob assuredly feared that had Laban known of his departure his Avarice and Malice was such as he would lay his Tarrying-Irons upon him and not permit him to go away so long as he could stay him as a Servant whose service had long been a vast blessing to his small Estate NB. Jacobs obedience to Gods command was attended with two remarkable Mischiefs and Discouragements yet the God of Jacob who had promised him his presence carried him safely and comfortably through both This teacheth us two Truths 1. That evils may attend good men even in the way of obedience as Christs Disciples were going whither Christ had commanded them to go Matth. 14.22 yet in their way thither they met with a most dreadful storm v. 24. so that they were almost ship-wrack'd by the boisterous blasts the Prince of the Air had raised which sat cross and contrary to them and if the Winds be contrary to blow in the face of those that walk in the way of obedience oh what horrible Tempests of Fire and Brimstone of the most tormenting temper may beat upon the backs of those that are found in ways of disobedience Psal 11.6 The first thing God will rain upon the disobedient is Snares to catch them and to hold them fast that they may surely and certainly suffer all the rest that follow there God will assuredly command his Judgments to go forth and take hold of the wicked suddenly surprizing them as some pelting Shower doth unexpectedly the unwary Traveller and hold them fast too till they drink up the Cup of Gods Wrath though it be brim-full and hath Eternity to the bottom of it Psal 75.8 God will sooner or later wound the hairy scalp of such as go on in their wickedness Psal 68.21 The hairy scalp'd or shag-hair'd ones as evil Spirits are call'd Shegnirim Levit. 17.7 Mark that all Anti-Round-heads who suffer their locks to grow too long Ezek. 44.20 like Womens or who dress themselves so in an Antick dress with borrowed hair surely saith Mr. Burroughs the Devil forgot this Text when he raised so much Reproach against the Round-heads to be hairy-scalp'd the garb of Gods Enemies Psal 68.21 or shag-hair'd the Character of Devils Levit. 17.7 as before The second Truth taught hence is Though evils do attend good men in ways of obedience yet a good God carries them safe through those evils and however saves them from the evil of evils Many are the troubles of the Righteous but the Lord delivers them out of
Frailty which would consist with Sincerity yet his Sons were grosly sinful in this Fact and the cursed Canaanites were justly provoked thereby to take Revenge Though with God the Soul of the Son shall not bear the Iniquity of the Father nor the Father the Iniquity of the Son Ezek. 18.20 yet with Men 't is usually otherwise Men commonly impute the Miscarriage of Children to their Parents though as innocent as Jacob here and do study Revenge upon both This is that Jacob feared while he look'd downward upon Men to wit his own few who were also Guilty and his Adversaries many who were also highly incensed and not upward unto God who indeed put a pannick Terrour upon them Gen. 35.5 which made them fear him who so much feared them whereby God himself became Jacob's Security But Secondly Lest some should think this Fact not so heinous as 't is here aggravated because Jacob is no more severe upon his young Sons with his paternal Authority save only in these few words aforesaid v. 30. we must know that though Moses here expresseth no more than as above yet 't is probable that this Godly Patriarch said much more than is Recorded as betwixt Cain and Abel above c. And that by a grave Sermon fraught with many severe and convincing Sayings he shew'd them their Sin and his just Indignation against them for it Suppose Jacob said no more than is express'd by Moses giving way for the present to his Sons fury upon unknown Reasons and acquiescing in the just Judgments of God executed upon the Shechemites who without the Knowledge of God and Faith in Christ had prophaned God's Ordinance to wit Circumcision which is call'd a Seal of the Righteousness of Faith Rom. 4.11 as it was a Sin in those Sons of Jacob to obtrude it upon those Unbelievers so it was a Sin in those Shechemites being Unbelievers to embrace it And that not for Religion but for Riches sake their Flocks and Substance shall be ours v. 23. 't was a Tale of Utile or Gain that most took them This Jacob knew to be such a Sin as God seldom suffers to go without a sensible and severe check no not in his Dearest Children who may prophane an Ordinance of God much less in Strangers and Enemies to the Covenant of God who do despise it even with utmost despight Suppose I say Jacob were silent as to some part of that sharp Reproof which the demerit of the Fact required seeing it was Just with God not only for their prophaning God's Ordinance as above but also for approving Shechem's Sin for purposing to spoil God's People of their Goods v. 23. and beyond all doubt for their own actual and personal Guilt in other respects Nevertheless Seeing it was unjust in his Sons the Instruments and Executioners of of God's Justice when Jacob came upon his Death-Bed there he smothers none of his Sentiments but speaks out to the full blazing their Sin and Shame with a black Pencil in all horrid Aggravations not only calling that foul Fact a deliberate Self-will the more wilful a Resolve is against the Dictates of deliberating Reason the more wicked is that Resolve but also Cursing it for Cruelty and Treachery yea and Blessing himself that his Soul had not come into their sinful secret or hellish Plot never consenting to it either in word or thought Lastly Stigmatizing these two Sons for Brethren in Iniquity and dooming them with the Curse of Division as a meet Punishment for their cursed Union Gen. 49.5 6 7. The Third calamity and cross that befell Jacob in his return to Canaan notwithstanding God's Command and Covenant too was the Death of his dear Rachel More briefly upon this than upon the other two before seeing Moses Description of her Death is but short though I must enlarge upon the Providences of God attending Jacob whereby God prepar'd him for that severe stroke 'T is storied of Euripus a River that it flows seven times a Day Thus this Holy Patriarch had floods of Trials and Troubles came frequently flowing in upon him He is fast in the Bryars at Shechem's Destruction The Canaanites being many will come and easily kill me and mine being but few had his faith been above his Fear as Psal 56.3 he would have said How many shall I reckon my God for This same God that in his distrustful fear he reckon'd not of comes and looses him out of the Bryars being mindful of his Covenant with Jacob commands him to go up from thence to Bethel and pay his Vows he had made there as he fled from Esau Gen. 28.20 22. that thereby he might Strengthen his Faith against present Fears 'T was now about eight years expired since Jacob left Labân returning home to his own Country and Kindred yet all this long time he had not been mindful to pay his promis'd Vow to God at Bethel well nigh thirty years ago now Though in that interspace of time God had done great things for his Servant Jacob bestowing many Mercies on him as a plentiful Estate and a numerous Offspring and vouchsafeing many Deliverances to him from his Uncle Laban from his Brother Esau c. According to his Covenant made with him from the top of the Ladder Gen. 28.13 c. God is faithful 2 Tim. 2.13 to perform all he had promised on his part to Jacob in every Punctilio thus far but the Failure was on Jacob's part who was forgetful to perform what he had promised by way of Restipulation back again to God Therefore did the Lord as it were pull Jacob by the Ears once and again to Remind him of his Vow and call'd for a performance of his Promise The first time in Gen. 31.13 where God not only shews himself well pleased with Jacob's Vow by mentioning it and by naming himself the God of Bethel which signifies The God of God's House whereby God approved both of the Name and of the Deed Gen. 28.19 20. stirring him up to future Confidence by former Experience of his Favour but also recalls to his Mind what he had well-nigh forgot with his Memory whereby was plainly intimated that the Lord look'd for a performance and afterward severely punish'd him for his Neglect of it The second Time was Gen. 35.1 Arise Go up to Bethel c. This was Eight years after the first reminding jogg God gave Jacob upon the Elbow about his Vow 'T is with Jacob and with us his Spiritual Seed as it is with fond Children Bread eaten is soon forgotten Divine Mercies and Deliverances both Freedom from Evil and Fruition of Good are commonly at the utmost but a Nine Days wonderment Most mens practice proclaims that Seiapato il Morbo Fraudato il Santo having escaped the Danger they would deceive the Saint they pray'd to in the Danger How many Vow against Sin yet when Temptations like strong Philistims come upon them as they did upon Samson then they break all the Bonds of God as
expresly that Isaac was an Hundred and Eighty years old when he died Gen. 35.28 The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac whom Abraham begot in his old Age he had a longer life than his Father Abraham who died when he was an Hundred and seventy five years old Gen. 25.7 So that 't is more than probable Joseph saw his Grandfather Isaac though Isaac's forty years Blindness hinder'd him from seeing Joseph before he was Sold into Bondage and that Isaac blessed him and all Jacob's Children before he died for 't is related in Gen. 35.27 that Jacob came from Migdal-Edar his last Stage to his Father Isaac then removed from Beershebah where Jacob left him Gen. 28.10 unto Hebron upon the occasion 't is suppos'd ot burying Rebekah there Gen. 49.31 of whom there is no mention after Jacob's Return with his Wives Children Family and Furniture when he had been now absent from Isaac about Thirty years to wit Twenty one in Mesopotamia with Laban and Nine in his Returning and Sojournings having so many halts in the way not only through his own halting but also through the many Hindrances he had therein one while stop'd by Laban behind another while by Esau before yea all these four Crosses aforementioned befalling his Family in his passage made him make long Pauses at several Stages besides his own tenderness of over-driving his tender Children his breeding and bearing Flocks and Herds c. made him lead on softly and make very short Stages besides also many other Impediments not mentioned Here an Enquiry is made Whether Jacob saw not his Father Isaac All this Thirty long years Answ It may not be supposed that so Affectionate a Son and so conscientious a Saint as Jacob was could satisfie his own Soul without a sight of such a Father as Isaac was so blessed a Patriarch and who had so solemnly sent him away with his Patriarchal Blessing Had he not visited his Aged and blind Father from whom he had both his first Being and his well-being too by his Blessing and to whom a Son can never be too grateful in God assoon and as oft as it was in the power of his hands to do He had been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too unnatural to him It is therefore more than probable that Jacob having now lived many years in Canaan since his return from Laban He went oft over to pay his due Respects and reverential Duty to this Reverend Prophet and Patriarch while he dwelt not very far distant from him in Hebron before he removed himself from his former Habitation at Migdal-Edar about 20 Miles from Isaac with all his Bagg and Baggage as we say at this time to him Gen. 35.27 Hither to Hebron Jacob came with his whole Family Flocks and Furniture even a vast Train and Attendance where he had the Happiness to be an Inhabitant with his Aged yet Affectionate Father in Peace and Plenty for twelve years together after so long wearisom and dangerous a Pilgrimage Here he had the Comfort of Cohabitation with his much indeared Isaac where for so long a time he was not only honoured with this Patriarch's sweet Countenance but was also helped with his sage Counsel both in his own Arduous Affairs in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau and with the cursed Inhabitants of Canaan and in his Holy Education of all his Sons the twelve Patriarchs who had already some of them wrought him much woe As is before related in Reuben's Inoest and in Simeon and Levi's Massacre c. But above all in that universal Conspiracy of them all save of Reuben who had offended enough before in the Sale of that rich Jewel Joseph which happen'd as before 12 years before Isaac's Death though Recorded after it and therefore in this Discourse is it in the same order of place though not of time discours'd upon for which lamentable loss of his Jewel Jacob refus'd to be Comforted Gen. 37.35 yet there 't is said also that His to wit Jacob's Father Isaac say Junius Pareus c likewise wept for him for he being yet alive must be a partaker of his Son Jacob's Grief who likely loved this lost Joseph best for his being the most towardly of all the Twelve Grandsons the Patriarchs Nevertheless we may well conceive Isaac's presence with disconsolate Jacob was some allay to his sorrow in Joseph's Absence He had yet his old Father to bear with him a part of his burden and to counter-comfort him as no doubt he did against his great grief and loss though he now wanted his young Son But when Jacob must lose his dear Father Isaac and so all the sweet Comforts he had found in his Company Countenance and Counsel as an Additional Aggravation of the loss of his hopeful Son Joseph Hinc illae Lachrymae This he could not choose but look upon as a great Cross and Calamity also and though Moses mention nothing of Jacob's Mourning for Isaac Gen. 35.29 as he doth of his Mourning for Joseph Gen. 37.29 30 31 33 35. and after of Joseph's Mourning for Jacob Gen. 50.1 3. no doubt but Jacob largely likewise lamented this his double loss 'T is one of the Dues of the Dead to be lamented at their Funerals and Solon's Rule Mors mea nè careat Lachrymis Let me not have a Dry Funeral is far better than that of Ennius Nemo me dedecoret Lachrymis c. Let none bedew my Tomb-stone with their Tears for 't is mention'd as an Honour done to Sarah the first we Read of mourn'd for at Death that Abraham came to mourn for her Gen. 23.2 And the want of this is not only a fault Isa 57.1 See also Act. 8.2 but 't is also threatned as a Curse in many Scriptures Therefore the Affection of sorrow may lawfully have an ' Expression by Tears at Funerals and 't is a laudable practice warranted in all Ages and Men may mourn at the Death of Dear Friends so it be 1 In Truth not feignedly 2. In Hope not Despairingly 3. If it be not produced from too much Distrust in God And 4. If in Measure not proceeding to an Excess which speaks out too much Affection to and Confidence in the Creature It follows hence that 't is more than probable This 5th Cross or Calamity of Jacob's the Death of his Dear Father put him into Mourning As to Jacob's 6th Cross the sale of Joseph and his 7th his being forced by Famine first to send his dear Benjamin and then to go himself out of Canaan into Egypt both which have a Coincidency with the History of Joseph and thither therefore I refer the Reader having insisted long upon Jacob. CHAP. XIII The History and Mystery of Joseph's Sale THE History of Joseph's Life is handled under four Heads First His Sale into Egypt Secondly His State in Egypt Thirdly His Exercise there And Fourthly His Exit thence
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
blessed be they that hear their joyful sound Psal 89.15 Elisha hath a Sword as well as Jehu and Hazael 1 Kings 19.17 God how 's down those strong holds by his Prophets Hos 6.5 as the Spettle which comes out of Man's Mouth slays Serpents so that which comes forth from the Mouths of God's faithful Ministers casts out Devils Fourthly Though the Walls of our corruptions stand all the six days of our Lives the Leprosie of Sin being incorporated therein Levit. 14.40 42.45 and though we do our endeavour which God requires by the Spirit of Sanctification that makes a Stone drop down now and then which assures the Victory Esth. 6.13 yet the foundation is not raced till the time of Death that ushers in our Eternal Sabbath then and not before will be the full accomplishment of our thorough Mortification c. Fifthly The grand Jericho Rome Antichristian we may be assured shall surely fall before our Jesus so surely as this antient Jericho did before this Joshua Compare the Literal and Mystical Babylon together as before Jerem. 51.8 63 64. with Revel 14.8 and 18.2.21 and it appears that the fall of the New Babylon shall be far greater than that of the old For in the fall of the old 1. It was but a weak Man that was employed but in the fall of the new a mighty Angel 2. There it was but an ordinary Stone but here 't is a great Mill-stone 3. There 't is only said to sink but here 't is thrown down with great violence 4. There 't is only into the River Euphrates but here 't is into the deep and wide Sea 5. There 't is said only Babylon shall not rise from the evil but here none of her Emoluments no nor her self shall be found any more at all Revel 18.14.21 22 23. a Mill-stone sunk into the bottom of the main Ocean can never be buoyed up again The tenth part of that Papal or Papagan City is fallen already Revel 11.13 a great part of Europe fell from the Pope since our first Reformers Luther Calvin c. were the Rams Horns that then sounded both loudly and lustily The Walls thereof are those Principalities and Powers which stand round about Rome to defend her and to make War with the Lamb for her Rev. 17.13 14. but the Lamb there overcomes them and her Flesh shall be burnt for a Whore when her Walls fall down at the feet of Jesus and yield up their Crowns and Scepters to him The Pope's Supremacy that great Luminary of the World who proudly and presumptuously assumes Authority to himself to Authorize Scriptures Doctrines Worship Government Council c. begins to darken and die it being denied in many Nations of Europe he must die abroad before he die at home and a total Eclipse come upon him He that was an Embryo only in the Apostle's days rose by degrees and the seven Vials of the Wrath of God wastes him by degrees he must die of a Consumption 2 Thess 2.8 and that is a lingring Death The Walls of Jericho did not fall flat down by any of the six days sounding c. but the Seventh Day compleated the fall So the six Vials poured forth upon this Mystical Jericho make her Walls to shake and cause many Stones to drop down out of the Wall The fifth Vial brings a darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scotch Mist upon his Kingdom Rev. 16.10 yet 't is the seventh Vial which cannot be far off that must accomplish its final fall We live upon the six thousand Year of the World a thousand Years are but as one day with God 2 Pet. 3.8 then follows the Seventh or Sabbatical Year the great Jubilee that brings Joy to the Saints in saving Sion and in utter destroying Babylon It shall come to pass that at evening time it shall be light Zach. 14.7 either at the Evening of the World or at the Evening of Antichrist for his Evening will be Christ's Morning as Antipodes c Let Saints be daily walking about Babylon in God's way and diligently waiting yea unanimously patiently constantly and confidently yet silently too as those here Josh 6.10 and praying also fervently for Babylon's Downfal and for more faithful Ministers to blow the Rams Horns of the Gospel that they may sound out a sound of Joy as the Italian Reading here is distinguish'd from the sound of War which God would not have in Jericho's Assault but it must be the Triumph of Faith which is the Victory of the Church A cold Sweat is upon the Limbs of Antichrist already God hath confounded the Language of those Babel Builders so that they are divided among themselves and one Warring against another Locusts last but five Months Rev. 9.15 Oh for an hearty shout of Saints altogether in Christ this made Jericho's Walls tumble down Numb 14.9 Rev. 19.1 2 3 4 5. Sixthly and Lastly As Joshua by a Prophetick Spirit denounced a most Direful Curse upon the Man that durst undertake to Rebuild this cursed Jericho after so signal a destruction Josh 6. yet was there found a Man who durst Rebuild it 1 Kings 16.34 as if he would despitefully spit in the very face of God and even wrestle a fall with the Almighty Caligula that prophane Emperour dared his Jove to a Duel but this Man out did him in challenging the great Jehova This Hiel would do it Al Despito di Dio as that Blasphemous Pope said about having his Peacock in despight of God But did this Man prove too hard for God No. Job 9.4 1 Cor. 10.22 this bold Wretch paid dear for his daring Presumption He was punish'd with the Death of his two Sons the Eldest at laying the foundation and his Youngest at his setting up the Gates which was the last Work Hiel might Rebuild this City to curry favour with King Ahab his Fellow-contemner of God and his Prophets However he sought for a Name of a great Builder and Benefactor in Israel yet left his Name for a Curse as Isa 65.15 and destroy'd his Living House while he was building Dead Houses So our Joshua or Jesus hath a flying Roll that causeth the Curse to take hold of Sinners against both the Tables of the Law of God Zach. 5.3 4. Our own Chronicler Speed tells us How God's Hand was very heavy upon William the Conqueror in his Issue as here which was as he saith not for Rebuilding any Cursed Jericho but for his Depopulations in New Forest But if we descend lower to the two last Reigns 't is easily observable and they that run may read the like heavy hand of God upon the Royal Issue more especially in the latter and not unlike to this of Hiel in the Death of his two Sons which occasion'd that Witty Distich Kendal is gone and Cambridge is Riding Post Victims to Denham's now Revengeful Ghost The Death of the Duke of Kendal the Elder and of the Duke of Cambridge makes it run in Parellel Lines with the Effects
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
John 4.14 to wit thirst after the Vanities of the World and surely such as thirst after the Worlds Fooleries have not yet taken an hearty Draught of those Blessed Waters Fourthly He gives us not only Water but Blood yea the Blood of God Acts 20.28 and his Blood is Drink indeed John 6.55 Which the Young Men have drawn Hence Observ 3. As Boaz so God hath his Water-drawers to wit out of the Wells of Salvation Isa 12.3 4. He hath such famous Fountains as that was Numb 21.18 Which the Princes digged called thereupon Beer-Elim the Well of the Mighty Ones Isa 15.8 God hath his Bartholomew's which signifies Water-drawers his Ministers of the Gospel which draw Water to wit The words of Eternal Life John 6 68. The rich and precious promises whereby we are made Partakers of the Divine Nature 2 Pet. 1.4 and of the Holy Spirit so frequently and fitly compared unto water Psal 42.1 2 Isa 44.3 4. Ezek. 36.25 John 8.11 and John 3.5 The Spirit is a Coelestical Water that doth not only wash white and makes fruitful but also cools and quenches our Thirsts after Righteousness 'T is the Work of God's Bartholomew's or Water-drawers to draw out this Blessed Water for Thirsty Souls and that with much Mirth and Melody as they did with Singing Numb 21.17 and with Joy Isa 12.3 4. as well as with much Sweat both of the Brow and of the Brain N. B. And 't is very observable that no less than Three Thousand of God's Water-drawers or Bartholomew's were suspended from their publick Water-drawing upon that famous Black Bartholomew-Day so call'd that very Water-drawer Day as the word Bartholomew signifies gave a stop to so many Water-drawers from drawing Water out of the Wells of Salvation in their publick Ministry not only tying their Hands but also stopping their Mouths by an Act of Uniformity And 't is remarkable also that this Bartholomew-day so call'd was that very Black and Bloody Day of the Parisian Massacre in France wherein many Thousand Protestants were Murdered by the Red-Letter Romanists V. 10. Then she fell on her Face c. Here shineth forth Ruth's Grace of Humility wherewith she was clothed 1 Pet. 5.5 and with many other Graces Hence it was that she found so much favour in Godly Boaz's his Eyes to exalt her from her low Estate as followeth Hence Observ 1. The most lowly shall be the most lofty such as humble themselves under the mighty Hand of God God will exalt thou them in due time 1 Pet. 5.6 Self-Abasement is the readiest way to right Advancement They that duly and truly abase themselves shall be soonest advanced of God When Job abhorr'd himself in Dust and Ashes then God turn'd again his Captivity Job 42.6.10 and David when low and little in his own Eyes was brought to the Crown and Kingdom of Israel c. That thou shouldest take knowledge of me This Ruth admired as one altogether unworthy to find favour in his fight being but a poor stranger how much more should we admire that we should find grace in he sight of God Hence Observ 2. God's manifesting his Love to poor us and not to others in the World is matter of great admiration How did the Apostle cry out with Admiration John 14.22 How is it Lord c We may all say with Ruth here Why And what cause hath moved thee thus to cast an Eye of favour on me who am but a Stranger a Stranger to God and to all goodness at first yet that time is a time of Love Ezek. 16.4 8. Non sum dignus Domine quem diligas Austin What is Man that thou art mindful of him Psal 8. And what is Man when thou art unmindful of him Hebr. Anochin Nochria I am a Stranger we may all say V. 11. It hath fully been shewed me all that thou hast done c. Her Faith to God and her Love to Naomi was much noted and noticed Hence Observ 1. True Piety cannot want its due praise Fame follows Vertue as the Shadow doth the Body at the very Heels If there be any vertue there will be some praise Phil. 4.8 By faith the Elders obtainted a good report Heb. 11.2 Though they be dead as Abel yet speaketh or are spoken of ver 4. and the Faith and Works of the believing Thessulonians sounded out as an Eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the World 1 Thess 1.8 Thus all the People of Bethlehem soon knew that Ruth was a Vertuous Woman Ruth 3.11 Hence also Observ 2. 'T is a blessed evidence of true Piety to prize highly the Piety we behold in others especially in the Instruments of our Conversion Thus Ruth highly prized that Holiness she saw in her Mother-in Law that had been the means of turning her from the Idols of Moab to the God of Israel and therefore she sticks close to her in all Offices of Love V. 12. The Lord recompense thy Work 'T is Boaz's hearty Prayer for Ruth who wanted the World's Wealth yet wanted she not good Works such as God both regarded and rewarded Hence Observ 1. Every labour of Love even in those that have not Alms to give the Lord regardeth and in due time richly rewardeth The blind Romanists have shrunk up good Works even to an hand breadth as if it consisted only in giving of Aluâ—s Ruth had none to give yet her good works in her Pious Loving and Courteous Carriage to her Mother-in-Law in her Old Age were with the Lord Isa 49.4 who gave her a rich Reward according to this good Man's Prayer for her yet not out of merit either de congruo or de condigno as the Romish Doctrine phraseth it but of his free Grace and Fatherly Love as a Father rewards his Son that serveth him Mal. 3.17 A full Reward be given thee Hence Observ 2. Such as shew the kindness of God to the Saints in distress the Lord will shew the kindness of God in giving a full Reward to them Thus Jonathan had shown the Kindness of God to David in distress 1 Sam. 19.2 and 20.2.4.42 A God-like kindness and David judged himself obliged to shew the kindness of God to Jonathan's Seed and Son 2 Sam. 9.3 Jonathan swore David to shew him the kindness of the Lord 1 Sam. 20.14 Such kindness as the Lord sheweth to his People and such as they that have their Hearts soak'd in the kindness of the Lord towards themselves do shew one to another loving mutually out of a pure heart fervently 1 Pet. 1 22. Thus Ruth had shown the kindness of God to Naomi and Boaz prays that the Lord would shew the kindness of God to Ruth for so doing and give her a full Reward which was given to her even in this World when she became Wife to that Rich and Religious Man that thus prayed but especially in a better World when she became a Glorified Saint in Heaven where the full Reward is given indeed and that as a free gift Rom.
manner of madness always said Basil once V. 17. Vntil evening Ruth laid about her and lasted in her labour Vntil the Evening Psal 104.23 Hence Observ 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening How many are but Half-Sabbath-folk that can spare to spend a morning in Sabbath-service but are for their Pastimes or Recreations after that or for laziness all the Morning and spare the Afternoon a little time for Gods service Ruth was none of those lazy Gleaners but begins in the Morning and holds out untill the Evening He that regardeth a Day should regard it to the Lord Rom. 14.6 Man goeth forth to his work and to his labour until the Evening He should labour either manually or mentally and Eat his Bread either in the sweat of his Brows or Brain until the time appointed for Rest and Refreshment come upon him Psal 104.23 And this Woman Ruth doth as the good Houswise Prov. 31.17 She girdeth her Loins with strength So holds out to the end They are but loose Professors not having the loins of their mind girt up Luke 12.35 that spend not the Sabbath From Even to Even c. Lev. 23.32 there be few such Sabbatarians that keeps the Sabbath from Morning to Evenning much less from Sun setting to Sun-setting About an Ephah of Barley About one of our Bushels a good days work for a Gleaner and a great burden for her to carry Home upon her Shoulder Hence Observ 2. Though God be very bountiful to us yet will he have us to use all the means in a way of subserviency to his bounty As Boaz dealt with Ruth here he could have given her an Ephah of Corn ready made up to her hand without any more adoe and 't would have been no more charge to him but he will have Ruth to gather glean all the Day and Thresh out at night all she had got together and all this labour of hers must be all the price she should pay for it N. B. Thus God deals with us in the way of his bounty he will have us to be busie in a careful and conscientious use of the means 't is easie with the Lord to give us a whole Ephah or Bushel full of Grace at once without any further trouble to us save only to carry it away but he will have the care of the Means to belong to us as he is content that the care of the End should belong to him God will give us at the second hand what he would not give us at the first hand He will give us Grace and Knowledge by the use of the means which he gives not immediately from himself Dii laboribus omnia Vendunt God sells all for labour saith Hesiod V. 18. Relates only Ruths kindness to Naomi whereof I have spoken before v. 14. She carried something Home in her Scrip or Bag of her own earnings Hence Observ No man ought to be for himself only but also for the good of others Charitas est a se ipso Charity may indeed begin at home but it must not end there it must walk abroad V. 19. That did take knowledge of thee That is spoke to in ver 14. to wit Boaz's kindness to Ruth Where hast thou been to Day From whence Observ The Saints are so dear to God that both their persons and performances are precious in his sight Isa 43.4 God is pleased to record in sacred writ all their sayings and doings as 't were when the mighty Monarchs with all their great Atchievements are passed over with silence in Scripture History God hath a great complacency and is much taken with all that the Saints say and do in this World if not sinful V. 20. Blessed be he of the Lord Thus Naomi prays for Boaz. Hence Observ 1. Prayer is the poors requital as Health is their patrimony so Prayer is their recompence The blessing of the poor came upon Job Job 29.13 they gave him many good words and wishes as the poor when relieved use to do and God hears the Prayers of the poor and extraordinarily blessed Job according to the poors Prayers To the Living and to the Dead Hence Observ 2. Dead Relations are Honoured and as it were Gratified in kindnesses shown to the Living Thus Boaz was blessed for doing good to Naomi and Ruth for the sake of Elimelech and Mahlon How much more ought God to be blessed for taking care of the Fatherless and Widow Jer. 49.11 for the sake of the Dead The man is near of kin to us our Goel Hebr. The Right of Redemption is his Lev. 25.25 26 47 48. and Deut. 25.5 6 7 Mark 12.19 Hence Observ 3. Christ is our Goel our Redeemer to Redeem our persons sold under sin and to Redeem Morgaged Heaven for us Christ is our Brother Flesh of our Flesh c. V. 21.22 23. Are but a recital of what passed before From all which jointly First observe Over and and above what hath been observed already Modest Naomi hitherto had not bragg'd of her Rich Kindred Secondly Modest Ruth relates Boaz 's Courtesie to her but not a word of his Commendation of her Thirdly The elder Women should counsel the younger Naomi's Mouth was Ruth's Oracle in all cases c. CHAP. III. Verse 1. SHALL I not seek Rest for thee Hence Observ 1. A Married Estate is a State of rest unto Young and Vnmarried People There is a Natural Propension in most to the Nuptial Conjunction If God may be Judge in the case 'T is not good for Man to be alone Gen. 2.18 This is against a Monastick Life And 't is not good also for the Woman to be alone there is no rest for their roving Affections until they come to the Centre of Marriage The Man is restless while he misseth his Rib and the Woman is as restless until she come to settle and center in her old place again to wit under the Mans Arm or Wing and become a Side-fellow to an Husband Hence Plutarch calls Marriage portus Juventutis The Haven or resting place of young People who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves but lies still and rests in the Harbour That it may be well with thee Hence Observ 2. That Parents and Guardians who are in Parents stead ought to seek Rest and Weal for such as are committed to them They should certainly do their best endeavours to provide suitable and comfortable Matches for their Children Not thrust them into Nunneries To give them in Marriage so as that It may be well with them which is indeed as it proves For Marriage is as Merry-Age to some and as Mar-Age to others It was said of the Roman Sylla that he had been happy if he had never been Married and the same no doubt may be said of many others Yet this comes not from Marriage it self for it is Gods Ordinance and Institution and a Divine Medicine which if Rightly
Author p. 552. Fornication is Folly p. 376. God will punish it if Man do not p. 378 379. 'T is allow'd of in Popery p. 438. Free God is in his Choice p. 418. G. Gentiles to be called shewn in the Gibeonites p. 415. They assisted to â—uild the Temple p. 442. God its Name not found in Esther p. 661. Gospel the still Voice hath God in it p. 501. H. Haman's Malice against the Jews p. 671 c. God made a fâ—ol of him p. 680. Hand-writing upon the Wall p. 640. Hearers that have Itching Ears cannot want flattering Preachers p. 513. Heart is deceitful and must be confined p. 433. Cannot be mollifâ—â—d by Ministry Misery Miracle or Mercy p. 475 c. A good Heart cannot want a good Life p. 483. None knows what Villany lurks in it p. 551. High Places not removed why p. 564. Honour of Victory must be given to Christ p. 374. Hypocrisie is foolish it cannot be hid p. 479. It will at last discover it self p. 631. I. Idolatry not always quickly punished p. 479. It besots Men p. 607. Jesting is not unlawful p. 495. Ingratitude God punisheth p. 565. Jonah's History at large p. 574 to 584. Joy of the wicked is short p. 510. Jews Joy great when saved from Haman p. 686. K. King see Prince such as are good have their failings p. 484. He ought not to oppress his Subjects p. 508. Many may be privately Murdered and the World not know it p. 552. They of Israel bad differing anointings why p. 555. Their Blood cryes most to God p. 568. Kings marry'd Priests Daughters p. 587. He is but a Mortal Man p. 617. L. Lamentation of Jeremy Vol. 3. p. 633. Lay-Preachers are fairly warn'd by Uzziah's Leprosie p. 573. Letter that of Elijah to Jehoram is discuss'd at large p. 553. M. Man is made Mortal and Mutable p. 426. Martyr Isaiah sawn asunder p. 612. Masters see Servants who are good may have Servants that are bad p. 541. Means God supplies them when he denies them p. 490. Both External and Internal must be used p. 609. Meat take with Joy knowing God accepts thy Person p. 440. Mene Tekel Peres explained p. 641. Merit Nehemiah pleads not p. 773. Mind of great Men is mutable p. 394. Ministers of the Gospel are a great Blessing to a People p. 372. God will vindicate them when abused p. 374. God useth them more than Miracles p. 422. may Marry p. 532. They must be meek to their People that speak incongruously p. 536. They are oft Poor and live upon Pottage p. 537. They are prized more after their Death than in their Life p. 567. They must be Men of Courage p. 572. Their Maintenance cared for by Kings p. 600. Exempted from Taxes p. 697. And provided for p. 717. Money is a Master and Monarch p. 465. Mordecai's Danger and Deliverance p. 677 c. Mortifie Sin by what means p. 374. We must cut off what feeds it p. 605. Mourn Daniel did so at hindering the Temple p. 657. And the Church did so at Haman's malice p. 673 c. Mount Olivet how a Vile Hill yet the place of Christs Prayer p. 620. Murder of Gedaliah p. 630. Musick composes a disturb'd mind p. 531. N. Nehemiah's return his Prayer to God and his favour from the King p. 700 708. His repairing the City Walls and Gates p. 709 to 712. Nobles disdain not Acts of Huswifery p. 376. Number of the Jews that return'd from Captivity p. 653. O. Opportunity of God is when man is in Extremity p. 548. Oracle of the Devil is always ambiguous p. 512. Ordinance when we come to them we must cry where is the God of this Ordinance p. 527. We may not prefer our own fancies before what God ordains p. 539. P. Parable of Cedar and Thistle opened p. 570. Paradise where it is p. 526. Pardon of Sin Eternally may consist with Punishment Temporally for it p. 373. Parents may not lay up Iniquity for Children p. 427. Parliament call'd by Ezra Vol. 3. p. 703. Passover of Hezekiah at large p. 597 599. and that of Josiah p. 621 622 623. Persecution may be fled from p. 498. God punishes Persecutors p. 557. They come to a sad end p. 647. Piety without Policy is too simple to be safe c. p. 493. Dissembled Sanctity is double Iniquity p. 509. Plague good Men may have it p. 607. Pope doth not as God's Prophets did practice p. 429 432. His Pride p. 518. Prayer so pleasing to God as he gives more than we ask p. 437. God gives more than we pray for p. 533. It should be lively and to the utmost p. 604 605. That of Nehemiah p. 705. Answers to it must be waited for p. 497. Pride what we are proud of may be our Punishment p. 401. 'T is hated of God p. 504. And Men are punish'd for it p. 571 572. That of Hezekiah God punish'd p. 610 611. Prince ought not to purchase his Pleasure with the hazard of a Subject's Life p 418. He may be bad for his Subjects Sin p. 419. He may not be too Arbitrary 420 421. He is established by Piety p. 435. Not too rough p. 471. See King Prison in debauched Days 't is hard to find a bad Man in Prison or a good Man out p. 515. Prophet of God knows not all things p. 543. The small Prophets in their Order of Time p. 573. The Time when each Prophet did Prophesy Appen p. 753. Providence observes an Order in fulfilling of Promises p. 519. 'T is oft checker'd with black and white p. 534. God extracts Good out of Evil p. 538. It wrought wonderfully for Esther p. 667 668 c. It Orders all things p. 705. Prudence comes from God p. 717. Punishment see Pardon hath Sin writ upon it p. 375. God punishes not only for Sins of present but also for Sins of former times p. 592. Q. Quarrels of the Religious are bitterest p. 656. See Hatred R. Rabshakeh's Railing Rhetorick p. 602 c. Rain restrained by a Miracle p. 488. Rebellion of a Son against a Father p 383 to 389. Reformation though but partial yet God rewards it p. 594 That of Josiah was the best p. 616 c. Remedies God provides against all Maladies he permits p. 692 and 694. Repentance of David for his double Sin p. 369. Nathan the Prophet God sends to David a Prophet to rouze him out of his sleep of Sin p. 370 371. How the false differs from true Repentance p. 372. 'T is the Remedy to every Malady p. 461. If but Temporary shall have a Deliverance Temporary p. 511. That of Nineveh p. 579 580. Saved then but destroy'd after p. 586. Signs of that which is sincere p. 720. Reward is great from God for Man's little Work p. 408. Carnal things are but small Rewards for Spiritual p. 541. S. Saints departed ought not to be prayed unto p. 525. The best here have a But at their Door Vol. 3. p. 538. Self-love is
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
himself alone But he will have his Children Fatherless ones Hos 14.3 to feed with him Job 31.17 And as here the Father feasts his Penitent Son upon the fatted Calf The Antients have a Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sine patre that those Feasts be Headless where the Father of the Feast is not present to Head them and we are told while the King to wit of Saints Rev. 15.3 Sits at our Table our spiâ—nard sends forth the smell thereof Grant 1.12 That is our Graces are then Actuated c. When our Heavenly Father is present with us at an Ordinance Blessing us with the Light of his Countenance and bidding us come and wellcome c. then do we Eat and are Merry as the Phrase is here Luke 15.23 Especially when our Lord himself saith I have Eaten my Honey-Comb with my Honey I have drunk my Wine with my Milk Cant. 5.1 They are all his and of his providing Cant. 4.16 and blessed is that Spouse or Church where such Provisions are found 'T is said The People will not Eat untill the Prophet come to Bless the Sacrifice 1 Sam. 9.13 Sure I am we ought not to Eat the Lords Supper or ordinary Food untill our Lord come to bless it to us 'T is said likewise by Samuel to Jesse we will not sit down untill David come hither 1 Sam. 16.11 Sure I am also we should not sit down at any Religious Service without the presence of Christ whose Father and Figure Literal David was Oh! Pray for that precious priviledge that we may lean upon our Lords Breast and Bosom especially at the Supper-Ordinance as that Beloved Disciple John did at Christs last Supper John 13.23 25. and 21 20. The Last part of this Parable is the effect of the Fathers feasting his New-found Son which was the Envy of the Elder Son from ver 25. to the end Enquiry Who is this Envious one Answer 1. The Jews who Envy'd the grace of God given to the Gentiles Acts 13.45 and 14.2 and 17.5 c. 2. Hypocrites as the Pharisees who oft murmured at Christs Receiving the Publicans and who held God to be in their Debt saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Mat. 19.20 And as this Elder Son said I never Transgressed thy Command Luke 15.29 Yea 3. In this Sense Believers as they have a Remnant of Pride and Envy in their unrenewed part as Pride may prompt them to have over high thoughts of themselves in deserving Gods Favours as well as others contrary to Rom. 12.3.10 16. Gal. 6.3 4 and Phil. 2.3 So Envy may encline them to Repine that others receive some Divine Dispensations of gifts and graces which they want whereas we ought to esteem others better than our selves and to say with Jacob we are less than the least of Gods Mercies Gen. 32.10 N. B. Note well 1. The Spirit that dwells in us lusteth to Envy Jam 4.5 as here ver 30. This thy Son not this my Brother he would not once own him because poor c. And he Reflects upon his Father for his being too hasty in giving goods to him before his own Death so had weakned his own Estate c. N. B. Note well 2. The Candour of God towards us when froward not dealing frowardly with us as Ps 18.26 But Reasons the Case to Convince us as here ver 31 32. all mine are thine as to use now and after my Death c. The Father grants he had not offended him this saith Grotine is spoke of the Jews not what they were but what they should have been c. this my Son was Deadâ— c. ver 24.32 N. B. Note well 3. The Father Argues is thy Eye Evil c. Matth. 20.12 May not I do what I will with my own Matth. 20.15 shewing that a sinful Soul is a Dead Soul Matth. 8.22 Eph. 2.1 and 5.14 1 Tim. 5 6. And that True Regeneration is a new Resurrection Yea and that no Right Rejoycing can be but where there is a Real Reconciling to God Then is there Joy in Heaven ver 7. and 10.24 here and Joy on Earth in the Heart of the Reconciled c. Phil. 3.3 and 4.4 and 1 Thess 5.16 This next Parable of the Rich Glutton c. is introduced by the Parable of the Vnjust Steward the Scope of the whole Chapter Luke 16. Teaching both the having and the usiâ—g of worldly Wealth the having Wealth is taught both by way of position and by way of Supposition The 1st is The position in the Congruity teacheth by the Parable of the Vnjust Steward 1. That we are but Stewards of all the good things that God lends us and we must give an account unto our Lord how we use them therefore ought we to be casting up our Account between God and our Consciences we should call our Faithless Hearts unto a Faithful Reckoning duely and daily even every Night when going to Bed And 2. that seeing we are but Stewards intrusted with those goods for a Time 't is our highest piece of Prudence so to improve them as may be most for our Comfort when called to Account for them 3. The Disparity of this Parable betwixt an Earthly and our Heavenly Master appeareth in this the Steward dealt Dishonestly with his Lord in abbating his Debtors Obligations hoping Entertainment among them when Cashiered by his Master The Policy of this Action his Lord commendeth but not the Honesty of it for it was loss to his Lord yet was it gain to the Servant in thus prudently providing for himself for the future c. because they had differing Interests the gain of the Servant was a loss to the Master but 't is otherwise betwixt our Lord and us for it hath pleased him so to Twist his own glory with our greatest good that no Man can better improve Gods goods for their own Interest than he who best useth them for Gods glory and contrà c. ver 1 2 3 to 9. The 2d part is the Supposition under the Person of the Pharisees who were very Rich Vitious and Avaritious they Derided his Doctrine the Greek word ver 14. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies they blew their Noses at him in Scorn and Contempt for his Doctrine of Poverty go tell John that the poor are Evangelized Matth. 11.5 and that himself was both Born poor Lived poor and Dyed poor quite contrary to the Pharisees Principle and Practice and for his giving Riches their Idol and God Job 31.24 The next odious Name to the Devil himself the Mammon of Iniquity ver 11.13 which Drusius derives from Aman Hebr. signifying Trust because most Rich Men do trust in their Worldly Wealth Mark 10.24 Thinking themselves simply both the better and the safer for their Abundance and never praying Agurs Prayer Lord give me neither Poverty nor Riches c. Prov. 30.7 8 9. Those Pharisees who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silver-lovers and Devourers
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
the burning fire This Glutton had too dainty a Tongue which he had abused on Earth and now that very Member is Tortured in Hell He had been Drunk when living now is dry when Dead As Eyes Ears Hands c. be ascribed to God so here to Souls figuratively c. Remark the 5th Abraham calls this Damned Soul Son as he was a Jew or as he was but young but as this Title was no better than cold Comfort to him in flames no more will a bare profession without the power prove to many at last nor did his Wealth profit him any more than his profession of being a Member of Abrahams Church nor is he blamed for having good things for they are not Evilâ—r themselves but for his abusing them Abraham Lot Isâ—â—â— Jacob Jâ—â— David Joseph of Arimâ—thea c. were all Rich Men as well as he but they all had Wisdom or improve their Wealth c. poor Lazarus lay in rich Abrahams Bosom Remark the 6th This Damned Soul bids Lazarus to his loss in desiring that his Soul may leave Heaven and reassume his body on Earth and if he must not come to coll his Tongue in Hell yet that he may go warn his Brethren yet alive c. This he wished not out of any love to them for no such grace is found in Hell but from his fear least should they be Damned he would then be double Damned for leading them thither by his lewd Example c. Remark the 7th Dives saith Grotius desired not Lazarus's Spirit to walk but to rise from the Dead but 't is said of Man when he goes hence he shall be seen no more Job 7.8 Ps 39.13 One from the dead will not do to Convert for God hath not appointed it as a means hence this Mans Name-sake Lazarus John 11. was raised from the dead yet the Jews believed not no nor Christ himself after his Resurrection Moses indeed appeared to wait on the Messiah but not to Preach the Gospel c. Remark the 8th Take here a prospect of Hell as it is Represented to us in the Looking-Glass of the Sacred Scriptures wherein we have many sad Representations of it As 1. 'T is called Destruction Rom. 9.22 Phil. 3.19 1 Thess 5.3 2 Thess 1.9 2 Pet. 2.1 12. The Wicked are made to be destroyed for their Wickedness Prov. 16.4 2. 'T is called Death not in the natural Sense but as it is an Everlasting Separation from God the fountain of Life far worse than tearing Limb from Limb this is the Second Death Rev. 2.11 and 20.6 14. and 21.8 3. 'T is called Darkness not Corporal as that of Egypt Exod. 10.23 but Spiritual as a privation of all Light and Comfort Chains of Darkness 2 Pet. 2.4 The Damned are so in the midst of it ver 17. That there is no getting out 't is outer Darkness Matth. 8.12 and 22.13 and 25.30 One darkness beyond another and 't is for all found out of Christ who is light c. 4. 'T is called a day of Wrath Prov. 11.4 Job 21.30 Zeph. 1.15 To which all the Children of Wrath Eph. 2.3 are appointed 1 Thess 5.9 They Treasuring up Wrath against the day of Wrath Rom. 2.5 Their Work is bad but Wage is worse c. 5. 'T is called Shame and Contempt Dan. 12.2 When God sets their sins in Order before their Eyes Ps 50.21 And the greater sinners shall have the greater shame God Abhorrs them Ps 10.3 and Devils despise them Acts 19.15 16. Yea those Vessels of Dishonour Rom. 9.21 2 Tim. 2.20 do despise one another as Matth. 27.4 6. To all these many more Denominations might be added such as are Fear of Gods Displeasure if Cain feared so much on Earth assuredly much more is his fear in Hell Sorrow Weeping Wailing and Gnashing of Teeth Matth. 8.12 and 22.13 and 13.42 50. and 24.51 and 25 30 c. Oh! What horrible howlings are heard in Hell both upon the account of their pana Damni the pain of loss and of their paena Sensâ—s the pain of Sense where the Never-dying Worm Mar. 9.44 Doth make such surious Reflections upon their Consciences for what they have lost and for what they now feel and all with these two intolerable Aggravations both of Extremity and of Eternity of those Torments Remark the 9th We can scarce open a Window to give a little light into Lazarius's glorious Lodging that Happy State where into his Holy Life did lead him after he had born his Poverty with Patience c. of whom saith Grotius Dives now begged his pardon for his Churlishness to him when on Earth In a word Heaven and Happiness is compounded both of the freedom of all evil and of the Fruition of all good Eye hath not seen c. What God hath said up for those that love him 1 Cor. 2.9 As God lays out much on us in this life yet hath he laid up far better things for us in the life to come Ps 3â— 19 How great is that word So shall we ever be with the Lord 1 Thess 4.17 and that also then shall we see him as he is 1 John 3.2 Oh Beatifical Vision what a Soul-satisfying sight will it be to behold God our Father and Christ our Elder Brother so near a Kin to us sitting at the Fathers Right Hand and so kind as to own us for his Brethren Hebr. 2.11 To behold all the Glorious Angels and all the glorified Saints Patriarchs Prophets Martyrs yea and our own Relations and Friends who dyed in the Lord c. There the Joy is too great to enter into us but we must enter into is Matth 25.21 23. This Joy of our Lord is unspeakable 1 Pet. 1.8 There our Wills will be fully gratified our Underderstandings know enough and all our Senses shall be satisfied with all suitable Objects yea and all those satisfying Joys shall be as fresh as new as sweet and Ravishing Millions of years after our Enjoyment of those Mansions as they were at the first Moment of our Entry As the light of the Sun is as delightfull now as it was at its first Creation almost 6000. years agoe N. B. Note well Vp Souls and view this good Land thy God will give it thee Gen. 13.17 If thy Soul be made like Christs Soul with grace then thy Body shall be made like his with glory Phil. 3.21 c. Then after more Divine Documents Luke 17.1 to 10. In ver 11. Christ is there going his last Journey to Jerusalem cleansing ten Depers in his way thither ver 12 13 14 c. of all which after Now Mathew and Mark come in again after a long Interval and concur in giving a joynt account of some Remarkable Transactions of Christs life after he passed over Jordan Matth. 19.1 to 13. and Mar. 10.1 to 13. also They relate 1. The story about Divorces the Old Cavillers do haunt him like evil Ghosts here also and would have catched and calumniated him by their
in Scripture that the Last Will and Testament of Dying Jesus was faithfully performed by his Executor John From that hour that Disciple took her to his own home John 19.27 We do not read that Christ had either Houses or Lands much less Lordships with Mannors and Halls least of All Realms with Royal Palaces to bequeath to his best beloved Disciples nor read we of any thing else that was now given as a Legacy by our Lord to this Disciple save his Virgin Mother only and as little do we read of any Farm or House that John had of his own to bring Christ's Mother unto The Antients do indeed Affirm that this Disciple had an Inheritance from his Father but as they farther tell us he had now sold it to the High-Priest seeing his Master and Himself were under such sad Persecutions However he takes the Blessed among Women so she is called Luke 1.28 48. to the best home he had that she might fare as he fared looking upon her as a blessed Depositum and such an happy trust as would make all places where she sojourned to fare the better by her Abode there and doubtless it was so N. B. Note well As we may not Deify her with Papists so we dare not vilifie her with Atheists Soon after this John was call'd to office and wanted not either for himself or for her c. Inferences from hence are 1st Oh what a blessed posture of Heart it is to creep so near the Cross of Christ as possibly we can that some saving drops of the Soveraign Blood of our Bleeding Redeemer may fall upon us as upon Mary here who got crouded in among this crew of Christ-Crucifiers and crept so nigh the foot of the Cross as she could This was very acceptable to our Lord as had been that pious performance of that other Mary to him saying she hath done what she could Mark 14.8 both of those Mary's had their Rich Reward N. B. Note well While others creep nigh to sin let us creep nigh to Christ c. The 2d Inference is Hence we may learn a most rare and eminent pattern of even natural Piety to wit the duty of Children to Relieve their Parents in their old Age 'T is one of those filthy Dregs of the last and worst of Times that men shall be without natural Affection as well as Disobedient to Parents unthankful c. 2 Tim. 3.1 2 3. Our Lord whose Life is the Light of Men John 1.4 durst not be so but in the midst of his most Intolerable Torments cannot forget his dear Mother but makes Provision for her in her old Age well knowing that God and Parents can never be competently requited Thus it was even from the beginning even prophane Esau provides savoury meat for his old Father Isaac such as he loved that he might bless him before he died Gen. 27.1 2 3. how much better did good Joseph to his old Father Jacob Gen. 45.9.10 11 18. who therefore got the double Patriarchal Blessing both of God's Throne and of his Foot-stool Gen. 49.26 27. N. B. Note well To have the blessing of dying Parents whether Natural or Spiritual is no small priviledge Heb. 11.21 John 17.11 Acts 20.32 c. The 3d Inference is That Christ Jesus taketh care of his Saints Bodies as well as of their Souls so he doth here for his dear Mother's bodily maintenance This Heavenly Father Isa 9.6 knows we have need of Daily Bread for the Body as well as for the Soul Mat. 6.11 25 26 28 32. God keepeth all the Saints Bones Psal 34.20 and numbreth the very Hairs of their Heads Mat. 10.30 Luke 12.7 much more the Integral parts of their Bodies to provide both Victum Amictum Food and Raiment for their necessary supply c. God hath said I will not fail them in these things Heb. 13.5 Psal 37.3 c. The 4th Inference is If Christ take care of his Natural Mother How much more will he take care of his Spiritual Bride the Church how she shall live for the future in her old Age in the World Assuredly he hath not left her comfortless John 14.18 but provides due provision for her by his Providence and doth in her Worst and Wilderness-state feed and nourish her to keep her Alive Rev. 12 6 14. even then when he will not Feast her with a Feast of Fat things upon his Holy Mountain c. Isa 25.6 c. The Third Branch of Christ's carriage upon the Cross was his saving compassion upon one of his Fellow-Sufferers who had been a Thief and a Sinner all his whole Life and now effectually called by Christ to Christ at the very point of his Death even at the eleventh hour of his Day as Mat. 20.6 12. The Remarks of observation out of this history of the Penitent Thief recorded in Luke 23.39 40 41 42 43. are these that follow The 1st Remark is This holds forth such a Specimen and Instance of the free Grace of Christ as is almost if not altogether without a Parallel Though this Thief had run out all the days of his Life in running into all excess of Riot and Robbery yet the same Jesus who in the midst of his matchless miseries remembers to make some comfortable provision for his Mothers Body taketh no less notice in providing for this Malefactor's Soul for he here in the greatest Dolours of Humane Nature le ts out a most powerful Beam of Divine Grace and freely darts it upon the Heart of this Habituated Sinner whereby he plucked this Fire-brand of Hell out of the Fire of Hell just when he was got into the very Mouth of it and dropping down into the bottom of that bottomless Pit by making him truly penitent even at the last Gasp c. The 2d Remark observable is this That those two Malefactors with whom our Lord was numbred Mark 15.28 Isa 53.12 are a clear Emblem of the Elect and Reprobate the Sheep on the Right Hand and the Goats on the Left Hand of Christ as Mat. 25.35 The Railing Robber that Reviled a Dying Redeemer when himself was just dropping out of this Life into the Flames of Hell ending the lesser though killing misery and beginning greater and endless was a stinking Goat turned off upon the left hand of Christ but this other who had been long a Coat was now by Grace become a sweet smelling Sheep and so turn'd upon Christ's right hand to grazing with him in the fruitful fields of Paradise N. B. Note well Here also the Refractory Jews are resembled by the stubborn Thief in their Impenitency and Rejection and the called Gentiles by this Penitent one who was called home in the Sixth hour of the Day for it was thereabout but in the Eleventh hour of his Life N. B. Note well As Pharaoh's Butler and Baker were Joseph's Fellow-Prisoners and the one was Hanged and the other was Advanced So these Malefactors were Fellow-Sufferers with Joseph our Brother
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton
ones and not to the World John 14. v. 22. It concerned not those Enemies whose impenitency and unbelief he foresaw any otherwise than that they should see him to their sorrow when he cometh again in the Clouds to judge them Zech. 12.10 Rev. 1.7 c. yet those Witnesses of Christ's Ascension may be supposed to be not a few but many even 500 at once 1 Cor. 15.6 It was God's good pleasure that their Faith should be confirm'd by seeing who were to teach the whole World who should not see it This great Article whose Faith is ordained to come by hearing those Eye witnesses Rom. 10.17 6ly The Reasons why our Saviour Ascended into Heaven which are many As. 1st That he the Second Adam might open a way into Paradice for us which the First Adam by his Fall had shut up against us Gen. 3.28.24 Rev. 2.7 and 22.2 N.B. The Vail which divided betwixt the Holy Place and the most Holy Eâ—â—â— 26. v. 32. 2 Châ—â—â— 3.14 was Rent by Christ's Death Matth. 27.53 Now by his Ascension he made a new and living way to enter within the Vail even into Heaven it self whereof the Sanctum Sanctorum was but a Type Heb. 9.8 12. and 10.19 20. which way Christ himself is John 14.6 1st Hereby the Throne of Grace is Accessible by Believers and their Prayers may pierce Heaven 2dly This should teach us to hate every false way as David did saying twice so Psal 119.104 128. There is no way to Heaven but by Christ Acts â— 12 not by Popish Saints as Co-Saviours Christ is the only way both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly made manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening way giving life and refreshment to those that walk in him as the way which will bring to Heaven 3dly All others are but by ways and crooked paths to this way Isa 35.8 9 10. Christ hath the Key to open hearts as Lydia Acts 16.14 as well as he did open Heaven here for all Saints c. The second Reason was to prepare a place for us John 14.2 3. Those Mansion-places of Glory were prepared in the unchangeable counsel and purpose of God before the Foundation of the World for all the Lord 's Redeemed Matth. 20.23 and 25.34 Their Heads as Tertullian's phrase is were long since destinated to a Diadem long before they lived in the World much more before they could merit any such blessed Mansion Some Kings we read of were crowned in their Cradles as our King James the First and Sapores King of Persia before he was born for his Father dying the Nobles set the Crown upon his Mother's Belly But the Saints were crowned in God's Eternal Decree before the World was founded Eph. 1.4 Tit. 1.2 c. Now though places of Glory were eternally prepared by the Father Matth. 20.23 c. yet must they actually be prepared also by the Son for thus the Apostle argueth from the sprinkling of the Tabernacle and its Vessels all sprinkled with Blood Heb. 9.21 22 23 24. These were the Types of the heavenly things themselves Now our Lord by his Ascension leap'd first as our Fore-Runner upon the Shore of Glory Heb. 6.20 and as it were took the first hansel of Heaven in our Humane Nature he went thither not in his own Name only but in the Name of all his Redeemed who have right to and have taken possession of Heaven in their Head and Redeemer Eph. 2.6 N.B. 1. As he is our Lord and Master Servants do make a bold claim to Lodgings in those Places or Palaces where their own Lord is gone in and entertain'd before them 2dly As he is our Father we his Children Heb. 2.10 13. have a Room prepared by him 3dly And as he carried thither our Flesh taken from among us as a Pawn Pledge and sent his Spirit as an Earnest this raises our right to Heaven beyond a bare Hope even to a full Assurance The Antient Father cryed with great joy Rejoyce ye Righteous c. Rendring this reason for thus Rejoycing saying Vsurpastis Coelum in Christo securi estote caro sanguis Christus vexit in Coelum pignus totius summa illuc quandoâ— Redigendae c. That is ye have Usurped even Heaven it self in your Head Christ be ye satisfied oh flesh and blood Christ hath carried his Body into Heaven as a Pledge of the whole sum that all the Bodies of his Redeemed shall be reduced thither at the last c. 4thly Hereby that preparation which was but partial to the Patriarchs and Prophets who were all saved by the Lamb slain from the Foundation of the World Rev. 13.8 and 17.8 was now compleatly accomplished by Christ's Personal Ascension into Heaven 5thly As this teacheth us our duty that we be careful to prepare our selves for Heaven while Christ is thus careful to prepare Heaven for us Thus the Lamb's Bride made her self ready Rev. 19.7 being first prepared by the Grace of Christ for to her was granted to be Arayed in fine Linnen c. verse 8. which she could no more put on by her self than she could purchase it The Bowls of the Golden Candlestick had no Oil but that which drop'd from the Olive Branches Zech. 4.12 and that freely without pressing or squeezing Yet is it the duty of wise Virgins to Trim their Lamps Matth. 25.7 It must be the care of every pious Soul to be furnished with Oil in their Vessels that is Grace in their hearts as well as burning Lamps but with gifts in their heads only verse 4. that they may be prepared both for their Meeting and Reception of the Bridegroom So frome hence note 6thly We learn this comfort that though we dwell but poorly in a Cottage on Earth wherein we cannot tarry long but in a little time must depart c. yet have we a stately Mansion house and Palacâ— prepared for us in Heaven where we shall ever be with the Lord which is far the best of all 1 Thes 4.17 Phil. 1.23 It was a comfort to the Sons of Jacob c. that Joseph was gone before them into Aegypt to prepare the best of the Land for their entertainment in it And tooâ— possession of it for them till themselves came thither No less yea much more doth our Brother Joseph our Jesus for us in a better nay the best of places even in Heaven and not only keeps that blessed Inheritance for us but also mightily keeps us for it till we be ready 1 Pet. 1.4 5. The 3d Reason of Christ's Ascending up on high was to lead Captivity Captive Psal 68 18. Which David by the Spirit of God foretold the Son of David should do Eph. 4.8 Alluding to the Famous Customs of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives some before them and some behind them all with their hands bound behind their backs c. which intimateth as understood of Christ how he
of the Spirit is with him Mal. 2.15 Rev. 3.1 c. The 5th Cause of Christ's Ascension was to send the Comforter to wit the Holy Ghost John 16.7 I will send him unto you This promise our Lord oft repeateth that his Disconsolate Disciples might once be relieved by it Our Saviour sweetly proceeds in his Swan-like Song before he died John 14.1 Saying Let not your hearts be troubled c. Christ was their comforter while he lived with them Therefore when they heard of his departure from them then sorrow filled their hearts Jo. 16.6 So that they became both uncounsellable and uncomfortable Hereupon he makes his last Sermon takes much pains to convince them of the Expediency of his Departure that if he did not go away the Comforter would not come v. 7. And he had told and taught them before that he could not be so unkind to them as not to tell them the truth were it not so I would have told you John 14.2 It consists not with Christ's Candour to feed his Disciples with the false hopes of an Vtopian felicity as the Devil deals with his Drudges whom he deludes by bringing them into a Fools Paradice and as Mohomet doth with his Musulmans to whom he promises all sensual pleasures when they die in his cause c. No our Lord is no such impostor but tells them truly that he would pray to the Father and the Father would give them another Comforter instead of him their Comforter while he conversed with them and was now departing from them who shall abide with the Disciples for ever John 14.16 The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accuser Rev. 12.10 for his accusing the Saints to God as he did Job Chap. 1.9 10. c. the Holy Spirit in direct opposition to the Devil's name is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pleader Advocate or Comforter whose Office is to bring in promises into believers hearts effectually applying them Eph. 1.13 14. to help our infirmities in prayer making Intercession for us Rom. 8.26 27. To discover to us our graces and evidences for Heaven 1 Cor. 2.12 Rom. 8.28 Whereby we know that we are predestinated unto Glory verse 29.30 31 c. So that such as do refuse to read over their evidences and to rest upon them do no better in that refusal than help Satan the Accuser taking his part against themselves and pleading the Devil's cause against the Holy Ghost their Comforter Yea in a word the Office of the Spirit is to be Christ's Vicar general with whom Christ leaves us by whom he abides with us as he promiseth Matth. 28.20 To the end of the World For he dwelleth in all the Saints John 14.17 which we may never wonder at enough for next to that Divine condescension of Christ's the Son of God's dwelleth in our fain humane nature is this wonderful vouchasafement that the Holy Spirit should not being the Third person in the Holy Trinity disdain to dwell in such dark and dirty Dog-holes as our unholy Hearts and defiled Souls 'T is undoubtedly an Inestimable Favour which is promised Joel 2.28 That God will pour out his Spirit upon all flesh What is so vile as flesh Hosea 8.13 'T is there a name of Contempt And what is so precious as Spirit 'T is the Quintessence and Excellency of the best things Extracted from the courser unrefined Sediments The precious graces God gives us are call'd the Spirit Gal. 5.17 and the Fruits of the Spirit verse 22. And when God gives us his Spirit Luke 11.13 He is said to give us all good things in that one gift Matth. 7.11 Hence Christ tells the Disciples he would not leave them Orphans or Darklings John 14.18 But they should have the supplies of his Spirit as Phil. 1.29 phraseth it to be their best teacher of truth teaching nothing but what is consonant to the Holy Scriptures John 14.26 which distinguisheth him from the Spirit of Errour This comforter Christ sendeth as he saith John 15.26 From the Father for Christ hath satisfied the Father's wrath and now the Father and the Son as reconciled join both together in sending the Spirit as the fruit of both their loves and as an earnest which is a part of the total Sum the Spirit is the best guide to godliness John 16.13 and the fruit of the Spirit is in all goodness righteousness and truth Eph. 5.9 Note Though Christ promised to send the Spirit which was performed ten days after his Ascension at Pentecost c. to his Disconsolate Disciples yet may we not think that they had not the Holy Ghost before he Ascended for they could not have the smallest measure of Grace but it must be by the Spirit of Grace No man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12.3 that is with a fiducial assent of the heart none can acknowledge Christ to be Lord the only Lord to be worshipped but by the Revelations and suggestions of the Spirit and this these Disciples had oft done before Beside 't is said Christ breathed upon them saying Receive ye the Holy Ghost John 20.22 whereby they might know that they received of the same Spirit that was in Christ to fit them for the Ministry without which who can be sufficient 2 Cor. 2.16 Seeing 't is a work that will Burden the Back of an Angel and make him tremble saith Chrysostom Yet the full measure of Grace and the great gift of the Holy Ghost was not given till Pentecost when Christ the King of Kings was installed in his Kingdom Acts 2.2 c. These were reserved till that time as 't is said The Holy Ghost was not yet given for Christ was not yet glorified John 7.39 Though before this they had received some Love-tokens from Christ before his departure to live upon as the Dear Wife from the Loving Husband till the grand promised portion of the Father came for which they were to tarry at Jerusalem ten days Luke 24.49 Learn we hence 1. If the Holy Spirit be so good a gift of God yea all good things be contained therein then we should ask this gift of God above all as Elijah before his Ascension bids Elisha ask what he would He answer That thy Spirit may be doubled upon me 2 Kings 2.9 And it was done accordingly so Christ bids us ask what we will John 16.24 We must answer Lord let thy Spirit be doubled upon me that I may receive double Grace to that I now have c. 2. Then we should prepare an honourable Room in our hearts for entertaining such an honourable guest in as the Holy Spirit is Res Delicata est Spiritus Dei so some read Psal 143.10 the Spirit is a cleanly and delicate thing and loves to live in a clean house or heart c. As the Shunamitish Woman said to her Husband Let us make a little Chamber for the man of God when he comes to us c. 2 Kings
publick Character for Zeal and Godliness far better than his Name-sake the Hypocrite Acts 5. as appears Acts 22.12 and one of the Seventy as some say sent out by our Saviour Luke 10.1 However he had an extraordinary warrant and call from Christ for this whole Transaction towards Saul c. N.B. This grand Transaction concerning both Ananias and Saul hath so many famous Remarkable Passages in it as will amount to a distinct discourse in the sequel Section Having dispatched Saul's Miraculous Vocation I now come to his Marvelous Ordination to the Apostolical Ministry which he boldly began to officiate in first at Damascus then at Jerusalem c. Saul's Ordination is described to be done 1. By what Organ or Instrument 2. In what Manner And 3. The Event thereof 1st The Ordaining Organ or Minister was Ananias whom whosoever he was Presbyter Deacon or One of the Seventy Disciples or only a private Christian it matters not Christ gave an extraordinary Commission to become his Embassador upon so eminent an Errand and who at first did timorously startle at his Embassage knowing both Saul's past pestilent Persecutions at Jerusalem and his present Power from the High Priest to do the like at Damascus until the Lord answered his Objections and then he obeyed Acts 9.10 11 12 13 14 15 16 17. after which the Manner and Event follow The Remarks upon the Organ of Ordination are these First Learn hence the necessity and usefulness of a standing Ministry here Christ converts Saul but his Minister must instruct him It was the Church in the Wilderness's choice Let Moses speak to us but let not the Lord himself speak to us lest we die Exod. 20.19 and it was no less Job's wish also Job 33 6 7. for Elihu tells him Behold I am according to thy wish c. my terrour shall not make thee afraid And verse 23. He reckons it as a great privilege If there be a Messenger with a Man an Interpreter one of a thousand to shew unto Man c. 'T is therefore a singular mercy to have the mind of God made known to us by Men like our selves As the Lord ordained the Office of the Ministry so he hath establish'd that Office with efficacy and adorned that efficacy with his own use to convey the Water of Life by those Conduit-Pipes at second hand which shall not be communicated immediately from himself to us The Second Remark is Such as be prompt to Christ's Service may upon appearing difficulties hang back till they â—e helped over those stumbling-blocks by the helping hand of Christ Thus it was with Ananias whom the Lord call'd on in a Vision he answered Behold I am here Lord Acts 9. v. 10. to shew his readiness to run any Errand the Lord would send him and to do what he commandeth him But understanding what it was he then consulting with flesh and blood is affrighted and would be excused as Moses desired Exod. 3.11 c. and 4.1 10 13. This was both their Infirmities fear diverted them from their duty yet the Lord most graciously removes the Remora's and stumbling-blocks out of both their ways of obedience Thus the spirit prevails against the flesh in us and its Objections The Best of Men are but Men at the best and have their unnecessary fears as Ananias had here who thought he had much reason for his Reluctancy N.B. Oh whither may not a Servant of God dare to go while he goes in God's hand that conducts him along as the Child though timorous yet boldly walks even through the darkest Entry because he walks in his Father's hand Thus Abraham went out not knowing whither he went Heb. 11.8 yet was he content to be a follower of God blindfold because he knew with whom he went So Ananias here so soon as convinced that his heavenly Father's presence could preponderate all perils he presently subscribes to the Divine Precept and obeys Oh how ready is the Lord to remove the scruples out of the minds of his Saints The Third Remark is Christ knows both where and what we all are and do as here he tells Ananias for his better satisfaction both 1. Where Saul was both in what Street and in what House verse 11. His Redeemed are so dear to him that he loves that Street wherein they lodge the better for them yea the very Air they breath in he loves the better for their breathings there as well as the very Ground they tread upon as is imported Psal 87.5 6. He loves the very Gates where they are born and dwell verse 2. above all other places and the Walls of their Dwelling-places though but Mud-walls or Wooden are continually before him Isa 49.16 as if he loved to look alway upon them how should then Holiness to the Lord as Zech. 14.20 be alway writ in fair legible Characters upon the Walls of our Houses 2. What Saul was calling him a chosen Vessel verse 15. First a Vessel to shew that Believers are rather Patients than Agents in the work of Conversion and in matters of Holiliness therefore Saul here is not compared to any Active Engine that moves it self and sets it self upon work but to a Passive Instrument such as Dishes and Vessels are that may bear Meat Treasure c. by the help of the bearer's hand 2 Cor. 4.7 Secondly Yet a chosen Vessel Christ the great Housholder hath all forts of Utensils or Vessels in his great House the Visible Church some for higher and nobler Imploys others for lower and meaner Services This Saul was predestinated to be a Vessel of Honour Rom. 9.21 2 Tim. 2.19 20 21. whom God had chosen to bear the Divine Treasure of the Gospel in both to Jews and Gentiles though he was but an Earthen Vessel or as the word signifies a poor Oyster-shell 2 Cor. 4.7 He was chosen of God to Preach the Gospel Gal. 1.15 as likewise to suffer for Christ's sake 1 Thes 3.3 and Acts 9.16 Thus the Potter hath power over his Clay Rom. 9.21 c. and so is a most free Agent without any obligation from his lumps of Clay he calls whom he will Mark 3.13 He hath mercy on this Saul yet hardens Pharaoh c. 3. What Saul did Behold he prayeth verse 11. It appeareth by verse 17. that Christ revealed unto Ananias not only what Saul was doing to wit that he was praying and humbling himself greatly before the Lord as that matchless Sinner Manasseh had done for his defying God for his murdering Men and for his worshipping Devils 2 Chron. 33.11 12. in those Solemn Duties of Fasting and Prayer but also the very subject matter of that which he prayed for to wit for the inlightning both of his Soul and Body that he might lead a new and a better life for the future in which great Humiliation he spent all his three days of bodily Blindness inflicted upon him to make him sensible the more of his Soul-Blindness Hereupon Ananias having all this made known
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
of Felix's Guard at Caesarea c. Acts 23.24 was a Devout Man The second Remark is 'T is a good evidence of true Devotion and of the Religious Fear of God when a Master obligeth all his Family to observe the same Family-duties in the fear of God with himself as much as in him lieth This was God's commendation of Abraham I know that he will teach his Children and his Servants the knowledge of my ways Gen. 18.19 And David would testifie his sincerity by his being sacredly serviceable to his Sons and Servants at home Psal 101.2 c. in a faithful discharge of that Family-Trust committed to him A good Housholder is like the Bee which whatsoever Honey it gathers abroad brings home to the Hive and House The lips of the Righteous feed many Prov. 10.21 those under his own Roof especially N.B. Every man is in truth what he is at home He is really what he is Relatively Follow Hypocrites home to their Houses and there you shall discern what they are Like Stage-Players who act the part of Noble and honest persons while you look on them upon the Theatre but follow them to the Tyring-Rooms where they divest themselves of their borrowed Robes then are they discovered to be but Shabby-persons and the vilest of Varlets This conscientious Cornelius was therefore Really because Relatively Religious As he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Devout Man Acts 10.2 a right Worshipper as the Greek signifies not resting in the King's Religion which was Heathenism as the Melchites which Nicephorus mentions who would be of the King's Religion whatever it was so had their name from Melech Hebr. a King or as the Herodians Matth. 22.16 who were meer Courtiers joyning in a conformity to Herod the Conquercur's Religion which was a Mongrel hodge-podge of Heathenism and Judaism Mark 8.15 So this Centurion tho' not circumcised which was not imposed upon the Gentiles Acts 15.10 24. yet forsook his Gentile-Idolatry and devoted himself to the Worship of the true God becoming a Proselyte of the Gate observing the seven Precepts of Noah and lived without any offence to the Jews and others call'd Proselytes of the Covenant who submitted to Circumcision and the whole Mosaick Paedagogy Yea he not only stands Recorded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul but also in his Relative Duties and more publick Family Exercises This good man will not go to Heaven alone but would have his Houshold to go with him thither The third Remark is Oh how good God is to those that fear him The Lord would not let this Religious Souldier lose his labour in the practice of his Piety but Respects Records and Rewards all Though this man was no Jew nor lived under the Law no not so much as a Proselyte as some say because the Jews at Jerusalem cavilled at Peter's Application to him whom they looked upon no better than as an Heathen yet the great and gracious God who is no respecter of persons Acts 10.34 had respect to this man's person as he had to righteous Abel Gen. 4.4 Heb. 11.4 Matth. 23.35 First God had respect to his Person and then to his Performance It may justly be marveled at how this man a Gentile came to this Religious Devotion especially to such an high pitch of Piety as to abound so both in his much Alms to poor People and in his many Prayers to the Almighty God As this People to whom he gave much Alms were principally Jews whom he had the greater kindness for because they worshiped the True God So his Prayers are commended here with a double commendation Acts 10.2 1. From their Object He prayed not unto dumb Idols with the blind Heathen nor to Creatures Saints or Angels with the superstitious Romanists but to Jehovah the great Creator And 2. From their perseverance he prayed not by certain fitts and sudden starts in some pang or passion as of fear or danger thus did even Jonah's Heathen Mariners devoutly in a Storm c. Jonah 1.6 but he prayed always or at all times not taking time in a natural sense for then he must have neglected all other duties N. B. God will not have our General Calling to justle out our Particular There is a time for all things and every thing is saith Solomon beautiful in its season Eccless 3.1 11 17. But he prayed always taking time in a moral sense for the seasons and opportunities of that duty This he would not neglect whatever else he neglected gaining some suitable hours for secret communion with God and endeavouring to keep his heart alway in a praying frame and in a devout disposition Thus Rom. 12.12 Eph. 5.20 and 6.18 Col. 4.2 are to be understood to be constant and instant in prayer earnest as Hunting Dogs who give not over pursuing their Game till they do gain it While Prayer stands still the Trade of Godliness stands still also Nor may we say with Austin that Peter laid the Foundation of Cornelius's Faith for without Faith it is impossible to please God Heb. 11.6 Therefore must it be asserted that this Centurion had the seed of Faith at the least and some saving knowledge of the Messiah who was vulgarly discoursed of at that time in Jerusalem otherwise neither this man's person nor his prayer could have pleased God much less so rewarded for being so faithful in his little Matth. 13.12 as to have first an Angel and then an Apostle sent him for his farther Instruction and Comfort The second part of Cornelius's Conversion is the Organ or Instrument namely Peter the Apostle who undertook a special Journey to convert this Gentile Wherein the Causes and the Accidents are to be considered First The Causes of Peter's Journey and Passage from Joppa to Cornelius the Centurion in Caesarea which be twofold 1. The Remote Cause to wit Peter's Vision which is described in all its Circumstances as time place manner matter and end Acts 10.9 10 11 12 13 14 15 16 17 18. but the principal and proximate Cause was both Divine in God's commanding him to go verse 29 20. and Humane by the Embassage whereby Cornelius call'd for Peter to come verse 17 21 22 29. Peter obeys the Call both of God and of Man verse 21. Secondly The Accidents hereof are three 1. Who were his Companions verse 23. 2. How he was Expected verse 24. and how Entertained verse 25 26 c. The Remarks hereupon are these First The Apostle must be the Organ of Cornelius's Conversion and not the Angel that appeared to him The Angel indeed told Cornelius of the Acceptance of his Person and Performance which he might know as having not only a natural knowledge that attends the Angelical Nature and an experimental knowledge beholding daily the manifold Wisdom of God in managing his Church as in a Mirrour or Looking-glass Eph. 3.10 but also a revealed knowledge as Dan. 9.21 22 23.
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
in all places where they are scattered is much to be admired As here for Paul God took care of him for his preservation both by Sea and Land He improved it accordingly not in Idleness but like a true Labourer in the Lord's Vineyard He honours God and God honours him according to what God said to Eli 1 Sam. 2.30 N.B. No doubt but the Apostle was more grieved when those Barbarians thought him a God than when they thought him a Murderer tho' their ignorant minds through the corruption of Nature hurried them from one Extreme into another in both those Mistakes because hereby God was Robbed of his Honour while it was ascribed to a Mortal Man which yet the Papists do practise therefore when Paul visits Publius's Father he shews how he could do nothing of himself but begs of God who kills and makes alive 1 Sam. 2.6 for his Father's Recovery which God graciously granted at Paul's prayer c. N.B. That Publius might be well Repaid for his Labour of love to Paul and his Companions in not suffering them to lye in private Inns where all Accommodations are costly especially to so vast a Company who had all lost their All c. but making Provision for them all upon free cost in his own publick Palace N.B. Such and so eminent Hospitality in this Heathen to the Distressed is rarely to be found among Christians tho' as great as he yet scarce so good as he therefore God granted Paul's prayer for his Father who was sick of a Fever Paul lays his hands upon the sick and heals him God rarely refuseth to Reward those that Relieve men especially his Saints in â—â—isery even in this World besides that Reversion of Reward which he reserveth for them in the World to come Moreover God by this means recommended the Ministry of Paul both to the very Souldiers who would have kill'd him in the Shipwrack and to Publius himself the Publick Governour of the Island yea and to Publius's People also The ninth Remark is Where God giveth his Gospel to any Place or People he commonly magnifieth it for its better acceptance where it is given in mercy 'T is a wonder how both Prince and People here were prepared to receive the Gospel from Paul's mouth If the two former Miracles be not enough for that end because they were more private yet out of the superabundant Grace of God they shall have more publick Miracles upon Publius's People as well as upon his Old Father The miraculous cure of whom so suddenly so safely so sweetly citò tutò jucundè yet so perfectly only with Prayer and Imposition of hands Fame soon spread it abroad far and near especially it being wrought upon their Governour 's Father Whereupon the Impotent Folk of the Island all men naturally being careful for saving the Body tho' careless for saving the Soul resort by sholes to this wonderful Healer and were healed verse 9. even at their Governour 's house By this time we may easily guess what a fair opportunity this Apostle had whom Christ had made a Fisher of Men to spread the Net of the Gospel over such a multitude of Fishes great and small who all offer'd themselves freely to coâ—â—â— into it N.B. As I cannot but imagine how the poor Sea-men and Souldiers did soâ—â—â—e themselves in the midst of their warm Provisions through Publius's Hospitality saying one to another 'T is good being here far better we are now in the Governour 's house than when we lay floating and were forced by Shipwrack to swim for saving our lives in the Tempestuous Sea c. So likewise how those persons who had Diseases and were healed here did bless the Lord for their very Diseases which had been made such blessed occasions of bringing them to the saying knowledge of God in Christ whom Paul Preached to them that their Souls might be healed as well as their Bâ—â—â—â— How did they cry out with God-blessing hearts one to another Oh what astonishing mercy hath our former misery handed in to us Alas had we not perished or been nigh perishing in our Bodies temporally for any thing we know we might all have perished both in our Souls and Bodies eternally Thus the most wise God made all things work together for good Rom. 8.28 That Paul should suffer Shipwrack that he should be cast upon this Island where God had a great work for him to do or he had never come thither That a venemous Viper should fasten upon Paul's hand That the Governour 's Father should be sick and so many of the Inhabitants c. All these had an happy concurrence to open an Effectual Doer for the Conversion of many for they could not but be convinced universally that Paul must be a Minister of God because none could do such Miracles as he did unless God were with him and indeed God so far magnified Paul's Ministry with his presence in it while he laid himself forth labouring in the Lord's Vineyard during only those three Winter Months of his staying there that he planted a Church of Christ in that Island which became famous for its stedfastness in the Truth The soundness of the foundation-stones of that Church appeared insomuch as those new Converts loaded Paul's Ship with necessaries for their Voyage at their parting which was a real fruit of their effectual Faith verse 10. tho' they saw not Paul shake off his own Chain as he had done the Viper by his gift of Miracles for Paul was not the Author but only the Minister of those Miracles acting where when how and on whom the Spirit of God would have it done and Miracles were not wrought so much for the ease of the Ministers themselves as for the confirming their Ministry to others Sometimes God saved them miraculously as Acts 5.19 and 12.7 and sometimes God left them in Bonds when it would most advance the Gospel Phil. 1.12 The tenth Remark is A clear Call from God doth carry up God's Servants cleverly and chearfully through all Dangers and Difficulties as it did Paul here who had an extraordinary Revelation of his Witness-bearing at Rome Acts 23.11 And tho' as he saith He was in perils often in his Voyage and Journey thither Paul must put forth to Sea again as if he had not got enough of it in his late Shipwrack and that in an Alexandrian Bottom which had wintered in that Isle according to the Custom of laying up their Ships at the depth of Winter Acts 27.12 which was now going to make a Trading Voyage and for better success whose sign was Castor and Pollux verse 11 12. N.B. Such was the Superstition of those ignorant Painims that they conceited these Twins to be Sons of Jove born of Leda and that these two Deities had the command of Tempests and the care of Mariners and therefore they putting themselves under their Patronage could not but expect an happy Voyage Yea Sea-men still say that if these two Stars called Castor
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