Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
in kind or by way of equivalency 2 Cor. 12.8 9. provided they bring to him lawful petitions and honest hearts The Reason hereof is rendred John 16.26 27. Secondly That his Kingdom should be continued in the house of David for ever v. 4.5 that is until Shilo come and a period then put to the Jewish polity Thirdly The Conditions of this Promise for so long a season the failure on Man's part herein makes the promise of God void v. 6 7 8 9. If thou and Israel with thee or thy posterity fall into that foul sin of Apostasy so hateful to God and so hurtful to Men then shall ye be a Scorn and a By-word to the World as the Jews are at this day Zech. 8.13 2 Chron. 7.21 If ye refuse to return Jer. 8.5 c. Secondly Remarks upon Solomon's second help which was Humane First His Foreign afforded by King Hiram Secondly Domestick his home Tribute c. Remarks on his Foreign help are First Solomon's Commutative Justice in assigning some Cities in Galilee lately Conquered unto King Hiram as satisfaction for all the Wood and Gold he had supplied him with and sent to him to carry on his many Famous Fabricks v. 11.14 tho' Lebanon saith Peter Martyr did undoubtedly belong to Israel so the Wood was none of Hiram's yet is he said to give it to Solomon because he found both Carpenters and Carriages However the Sixscore Talents of Gold were Hiram's own goods which great Sum Solomon solveth with a Country containing in it twenty Cities Remark the Second is King Hiram's Avarice discovered by his lofty looks and scornful expostulations contemning those Cities by the name of Chabul Hebr. Dirty Cities as laying in a clayie Land v. 12 13. tho' the Soil was good in it self yet because it stood in need of more pains to manure and manage than the luxurious and lazy Tyrians so devoted to Merchandize were willing to take therefore he despised them and required a better Recompence Remarks upon Solomon's Domestick help are First His laying of a Levy or Tribute at home the Reason is rendred v. 15. because Hiram would not accept of those twenty Cities for suitable satisfaction therefore Solomon lays this Levy of Mony upon his Subjects that Hiram might have his Mony repaid him Remark the Second Solomon had his Levy of Men as well as of Money his Buildings as they were many v. 15 16 17 18 19. so they were costly as 't is said of Building in general swallowing up Hiram's Gold as well as his own and many hands were necessary to carry them on N. B. Howbeit Solomon used not Israelites as Bondmen but the Posterity of the Amorites c. v. 20 21 22 23. These they could once have destroyed and would not afterwards they would have done it and could not and tho' Solomon would not enslave any of Israel as he did of these Canaanites yet were they so discontented with his Government that Ten whole Tribes cast off his Son Rehoboam and chose his Servant Jeroboam for their King Remark the Third When Solomon had finished all his Houses c. having placed his Queen in her peculiar Palace v. 24. and 2 Chron. 8.11 and had fixed his three Annual Feasts in the Temple v. 25. 2 Chron. 8.13 and Deut. 16.16 then he equipped a Navy to Sea in Ezion Geber v. 26. which Jehosaphat in imitation of Solomon essayed to do but not with the same success for his Ships that should have gone to fetch Gold from Ophir were broken the effect of his sinful Affinity with wicked Ahaziah 1 King 22.48 49. but these Ships of Solomon being assisted with the skilful Seamen of King Hiram's Tyrians v. 27. brought from the East-Indies four hundred and fifty Talents of Gold 2 Chron. 8.18 but because 30 Talents were allowed by Solomon to Hiram and his Seamen for their Voyage therefore 't is said here v. 28. 't was but 420 Talents because no more came clearly into Solomon's Treasury This is call'd a three years Voyage chap. 10.22 America and the use of the Loadstone might be made known to Wise Solomon tho' unknown to after Ages c. 1 Kings CHAP. X. THIS Chapter is a Graphical Description of the Grandeur and Splendor the pompous Glory and unparallel'd Opulency of King Solomon which dazled the Eyes not only of the Queen of Sheba in special but also of all other Princes and Potentates all the World over in general c. Remarks upon the first part relating to the Queen of Sheba The 1st is Omitting in part the many curious Questions about her Person whether a Sibyl as some say or one that took Solomon for the Messiah as the Rabbins affirm N. B. Those Notionists that fancy she came to Solomon to have a Son begot upon her by him as Thalestris came to great Alexander on that Errand saith Grotius are very injurious to her whoever she was her Errand and Action was undoubtedly good seeing our Saviour himself commends her for it Mat. 12.42 Luke 11.31 Peter Martyr praiseth her Action in many respects As 1. She being a Woman the infirmity of her Sex might well have detain'd her 2. She was a Queen over a most pleasant Countrey a Kingdom abounding with all worldly Delights which mostly make its Inhabitants over-delicate for any hard work or Travel 3. This Journey from the Remotest part of the Earth as our Lord calls it Mat. 12.42 to Jerusalem was a very long and tedious Jorney for so delicate a Queen and her very great Train ver 1 2. here All her company being so copiously laden with the Commodities of her Countrey c. 4. Notwithstanding all those Difficulties she both undertook and accomplish'd this Service to hear Solomon's Wisdom c. Remark 2d is The famous End she propounded to her self in her Undertaking this Difficult Action was truly noble and of a Religious tincture N.B. Tho' the Aethiopian Chronicles do constantly as Lavater telleth us make her Their Queen of Aethiopia calling her Mackeda and farther telling us she had a Son by Solomon whom she named David and that the Aethiopians received Circumcision and the Sacred Scriptures from Solomon Hereupon the Aethiopian Eunuch came to Read Isaiah the Prophet Acts 8.27 28. And that it was the Custom of that Countrey to have Queens to Reign as Candace there and this Mackeda here Notwithstanding these Humane Traditions and Additions to the Divine Scriptures yet this is plain saith P. Martyr from God's Word that she came not to Solomon for Instruction in Natural Civil or Humane affairs these things she could learn from her Philosophers and Wise-men at home much less to satisfie her Carnal Desires so much as to learn Divine Matters true Wisdom and Religion from Solomon N.B. 'T is certain she is highly commended here that being a Woman and a Queen and living in sublimest Delicacy and in the Remotest parts of the World she takes so tedious and chargeable a Journey to improve her self in the
the Gaergasens above-said or the former is the name of the City standing upon that lake and the latter is the name of that Country Upon which be these Remarks The 1st Remark is Christ crossed the Country to and fro passing here through Reuben's Lot into the Lot of Manasseh then through Gad's Lot into that of Dan Mark 8.27 That He might not seem to omit his Visits to all the Tribes of Israel round about The 2d Remark is Christ's stay was but short here because he met with four Entertainment for no sooner was He landed upon the shore but presently the Pharisees and Sadducees came forth out of Magdala and assault him in a quarrelling sort with their Cavilling Interrogatories though they pretended to be his friends seeking only satisfaction yet intended to obstruct his doing any good in that place Mat. 16.1 and Mark 8.11 N. B. Note well So active are the Devils Instruments to hinder the Kingdom of God and the good of Souls Truth never wants Adversaries and oft hath a scratch'd face by them The 3d Remark is Such as are the Devil's Children however opposite one to another can well enough agree together to oppose Christ The Pharisees held the Immortality of the Soul and the Resurrection of the Body the Sadducees denied both yet these two can combine against Christ So the Jesuits and Priests the Monks and the Friars are at deadly difference among themselves yet these Dogs leave fighting together to conspire against the poor Hare the Protestants whom they jointly endeavour to devour The 4th Remark is 'T is a palpable Evidence of most stupid Hypocrisie as well as of Tempting God to require Signs that God never promised and new Helps of believing which he never prescribed when there be what is sufficient already Thus Rotten-hearted Pharisees c. would not believe the Messiah notwithstanding all his most convincing Miracles no they must have a new Miracle a Sign from Heaven for his many Miracles they despised as earthly such as Moses shewed in giving Manna from Heaven Exod. 16.13 15 29. John 6.30 32. And as Samuel in fetching Thunder and Rain in a clear Sky 1. Sam. 12.18 And as Joshuah in commanding the Sun to stand still in his sphere c. Josh 10.12 13. And as Isaiah in causing the Sun to run Retrograde ten Degrees or backward five hours Isa 38.7 8. And lastly as Elias in fetching Fire from Heaven twice 1. For consuming his own Sacrifice 1 Kings 18.38 And 2. For consuming his and the Lord's Adversaries 2 Kings 1.10 And again ver 12. Thus they desired he would shew them by all means Them as more worshipful Men than the multitude and therefore might merit more extraordinary Miracles such Signs as those were from Heaven then they pretended they would believe in him whereas they intended a Snare both to his Life and Honour for they with their Master Herod Luke 23.8 looked upon Christ as a common Conjurer who would shew to their Worships the best Trick in his Budget and if he will shew them such a Sign as these they would calumniate him for borrowing his Craft from Beelzebub c. But if he will not them must it be because he could not and that he was an Impostor and so deserved to die as a great and Grand Cheat. The 5th Remark is This gross Hypocrisie and Malicious stupidity Christ answers 1. With a profound sight it put upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8.12 He breathed ou◠this sigh from the very bottom of the belly as if his Heart had been ready to burst if it had not this vent Christ was more sensible of their misery than they were of their own 2. And this sigh had opened the passage came forth this expostulation first calling them Adulterous Hypocrites as they were Apostates from the Faith and Piety of Abraham as Mat. 12.39 so here Mat. 16.4 a Bastardly Brood so tenacious of their own Traditions as rendred them incredulous of Christ's Doctrine and Miracles secondly He tells them their skill in natural things as being Weather-wise which was not their profession and their Ignorance in Spirituals which was their imploy as Students in the Scripture did detect their Hypocrisie seeing they had the means of Grace in Christ's Doctrine and Miracles sufficient Signs of the Time of Grace as those of the Sky were of fair or foul weather yet would not believe that the Messiah and the Kingdom of Grace was come Thirdly He saith No Sign but that of Jonas they should have granted them Intimating that Christ's Death Burial and Resurrection would declare him to be the Messiah in despight of their Malice Acts 2.24 Rom. 1.4 the mystery whereof was contained in the History of Jonah's Rising out of the Whales Belly after his three days lying as buried in it and that Christ's Victory over Death and over all his Enemies shall declare him to be the only Son of God c. They had signs from Heaven at Christ's Death Mat. 27.45 as if the Sun had been ashamed to behold their baseness to him so hid his Head in a Mantle of Black So the Cloven Tongues sent after his Ascension Acts 2.2 3. The 6th Remark is God-tempting Sophisters must not be too long Associated with but withdraw from and forsaken Christ saw these Black-moors would never wash white all his sweet words were in vain spent and spilt upon their obstinate obdurate Hearts therefore he soon leaves them Mat. 16.4 Mark 8.13 And entring into the Ship again he departed to the other side not so much as going into the Town of Magdala seeing in the very Haven among the Ships the Pharisees c. had thus churlishly Accosted him before he was housed N. B. Note well Thus seekers of Signs must be referr'd to Moses and the Prophets and Apostles Luke 16.31 Eph. 2.20 c. If not hear these be gone as Christ here CHAP. XXIV NOW Christ meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala immediately steps back into the Ship and crosses over to Bethsaida in whose Desart he had fed 5000 with five Loaves as above and therefore it may well be wondred at why his Disciples made such a strange misconstruction upon their Masters words Beware of the Leaven of the Pharisees c. wherein they thought he blamed their neglect of bringing Bread Mat. 16.5 6 7 8 c. to 13. and Mark 8.14 to 22. which omission might be occasioned either by their quick return not going up into the Town or from their fervescency in following Christ the Bread of Life However the place they now arrived at might have corrected their mistakes had they call'd to mind their former Experiences they would not have understood literally what Christ delivered mystically to wit the Leaven of Pharisees Justification by Works and Sadducees against Resurrection c. both which they better understood when Christ had well chided them out of their mistake All
any kind of suffering lay betwixt them and their Duty they may not pass on the otherside of it nor presume to leap over it but they must take it up upon their shoulders and follow him as Simon the Cyrenian did bearing it after Jesus Luke 23.26 we must suppose that the Heavier end of the Cross lay upon Christs own shoulders and only the small lighter end of it lay upon Simons shoulders to bear that part after him which teacheth that with Paul Phil. 3.10 we should desire to know the Fellowship of Christs Sufferings c. for when Christ doth bear the heavyer end of our Cross whatever it is with us and for us then only the lighter end lies upon us this must make it far more bearable especially when this Fellowship with him in our Sufferings doth line that lighter part we bear with something that is soft that it may not too much pinch or gall our tender Parts in midst of Wrath God remembers Mercy Hab. 3.2 he knows our frame Ps 103.14 and what we can bear 1 Cor. 10.13.3 When Christ had thus cautioned them about the Cross shewing how few there were that followed Christ in the Regeneration Matth. 19.28 as sound Believers that he Counselled them to a serious Consideration in two Parables First in matters of Building and then in matters of Fighting The one requires Charge and the other Strength both which must be proportionable to such great Undertakings c. The First Parable is related ver 28 29 30. the Second is ver 31 32 33. Now the great end why Christ propounds both these Parabolical Counsels is that we may not prove unsavoury Salt ver 34 35. that is saith Grotius a Christian is good as Salt very usefull but if he hath only profession and not the power 2 Tim. 3.5 he looseth his Savour and becomes worse than a Clod or Dung an Apostate is good neither for the Church nor for the World but makes them both worse even hardening the wicked against the good ways of God then follows the usual Epiphonema or conclusion after this grave Counsel intimating 't is a weighty matter to be a True Christian consider well the Cost c. for if you Apostatize then are you fit for nothing but for the fire of Hell The Parable of building a Tower holds forth what a weighty work it is to become a Building for God or Gods Building 1 Cor. 3.9 a Temple for God and for his Holy Spirit to dwell in ver 16 17. and 2 Cor. 6.16 or as it is here a Tower Luke 14.28 therefore Christ Counsels us to sit down by our selves and consider both at be◠and board the cost of it harm foreseen hurts not non putaram I never thought it is the fools had I wist we must count the Cost before hand c. and we must resolve to bear it or never begin to undertake it This Parable holds forth four Great Truths the First is every True Follower of Christ must be a Builder of the Tower of Godliness The Second is The Building of this Tower may prove a costly Building The Third is Every Builder of this Tower must well count and consider beforehand all the Cost of this Building The Fourth is He that begins to Build and doth not prove able to finish the Building will be Derided for a foolish Buildet Concerning the First of these four Truths True Christianity or Godliness is compared to a Tower for many Reasons Congruity the first As a Tower is the highest of Buildings the Top of the Tower of Babel was designed by the Builders of it to Reach up to Heaven Gen. 11.4 though that be spoken there but Hyperbolically where too much is spoken that enough may be believed yet sure I am this Tower of Sion the Tower of Godliness is so high that the top of it may be truly and without a figure said to reach up to Heaven as Jacobs Ladder Lanched up from Earth to Heaven having the Holy Angels ascending with Believers Prayers and Descending with Gods Answers to those Prayers upon it and God himself at the Top of it to order all c. Gen. 28.12 13. the Top of True Holiness is Everlasting Happiness N. B. Note well Wrong Builders are 1. Workers of Iniquity who in Gehennam aedificant Build downward toward Hell as Tertullian phraseth it 2. Such Superstitious Persons as pretend to build upward indeed but they build the Tower of Babel which signifies Confusion and not the Tower of Sion c. they are more for Traditions and Inventions of Men than for the Holy Scriptures and Institutions of God therefore they shall all be Confounded c. Ps 97.7 3. Meer Moral Men who Build even end ways only in their Righteousness to Man never at all minding any Holiness to God their Civility is not Sanctity our Righteousness must be better than that of the Scribes c. Matth. 5.20 The Second Reason why true Piety is compared to a Tower is as it hath all the parts of an high Building in it as Foundation Side-Walls Corners Battlements and lofty Tops or Towers here is Parity and Congruity also As 1st the Foundation of this Tower of Godliness is Christ Isa 28.16 1 Cor. 3.11 12. as there is no other can be laid so this stands sure 2 Tim. 2.19 2. The side-walls signifie our growing in grace c. 2 Pet. 3.18 3. The corner stones that knit the side-walls together is Christ strengthening us Phil. 4.13 who is the chief corner Stone Eph. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Imum summum Christ is a corner Stone from bottom to tops the strength of a Building lies in the corners of it so it have but a sure Foundation Christ is called Musad Mussad Isa 28.16 which signifies a Foundation of Foundations 4. The Battlements and the top of the Tower is Christ also who begins and finishes this Building as he is called the Alpha and Omega Revel 1.8.11 and 21.6 and 22.13 He is both the Founder and the Finisher of our Faith Hebr. 12.2 the end of our Faith is the Salvation of our Souls 1 Pet. 1.9 and when this Top-stone comes to be laid then shall we cry grace grace with shoutings Zech. 4.7 for then grace shall be swallowed up with glory c. The Third Reason or Congruity is the Difficulty of godliness as of Building a Tower 't is indeed an easie work to Build a Booth of Boughs or a Country Cottage a Souldiers Hutt c. but 't is a work of great Difficulty to Build a stately Tower usually Built for Princes and not for Peasants Those Booths we read of Levit. 23.42 43. were easily Built with Boughs without any Cost but so was not Solomons stately Temple which was Built for God and not for Man therefore David prepared for this Difficult Work with all his might 1 Chron. 29.1 2. Yea Many Thousand Talents both of Gold and of Silver ver 4. to compleat its Curiosity as
captious questions in this point either for speaking contrary to Moses and the Law of God had he absolutely disallowed of Divorces or for Patronizing profaneness Lasciviouness and Inconstancy of Men had he approved of them Christ who is Truth it self giveth such an Answer as neither contradicted Moses Law nor his own Doctrine Matth. 5.32 Nor made him Odious as they aimed either to the Man or to the Woman and so they were baffled in this Trap alsâ—â— as they had been before about Traditions Sabbath-keeping Fasting paying of Tribute c. for he avoids the Snare by Authority of Scripture their Ignorance whereof was the ground of their Mistake and by Reducing their Errours to the first Institution Gen. 2.24 which makes Man and Wise one flesh so cannot be severed for any light Cause as their Cavil was worded Matth. 19.3 No not for any cause save only for Fornication which Dissolves the Marriage knot and destroys Humane Society ver 9. N.B. Note well though Moses as a Magistrate not as a Prophet did License not command Divorces in some cases yet was it for the hardness of the Husbands Heart who would have destroyed his innocent Wife in case he had been bound to keep her Deut. 24.1.3 This Civil Sanction was an Humane Permission only to save from punishment not a Divine Precept to salve the sin And it was Temporary only Christ the Great Lawyer better informs them c. Though the Objectors opposed Scripture to Scripture as all Hereticks do yet were they non-plus'd for they reply nothing being Convinced in their own Consciences that Divorces were unlawfull upon all accounts save upon Adultery His Disciples indeed give their sudden Sentiments hereof which were full of folly intimating a love to liberty even from the Law of God But Christ sets them to the Rights also saying All Men cannot receive your sayings save those of a frigid Constitution and that have the gift of Continency c. 2. These two Evangelists Concur with Luke 18.15 To relate the story of offering little Children to Christ who accepted of the offering as Gods blessing of the Marriage State which he had Vindicated though the Disciples would have Rejected them out of their Preposterous Zeal still mistaking as before in their saying It is not good to Marry If so both the World and the Church in the World would soon fail Those godly Matrons brought their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke or little one's in their Arms that they might be Sanctified to them as well as their food by Christs blessing saith Chrysostom Mat. 19.13 Mar. 10.13 and Luke 18.15 The Disciples Rebuked them as holding it a Business below their Lord to look upon little oâ—er and Drearning still of a Wordly Kingdom wherein little Children could not be concerned But Christ was much displeased with this saith Mark and Rebuked the Rebukers saith Luke Testifying that all the Blessings of Heaven and Earth Comprized in the Covenant did belong to Believers and their Seed let them therefore saith he have free Recourse to me who will both own them and Crown them with the Priviledges both of the Church-Militant on Earth and Triumphant in Heaven Hereupon he vouchsafed more than their Pious Mothers Requested for he did not only touch them with his blissfull Touch as they well knew he had done many but also He takes them up into his own Holy Arms puts his Fathers Blessing upon them as Jacob did upon Josephs two Sons whom by his Symbol of laying on his hands upon them he Adopted them for his own Gen. 48.14 c. and Intails the Kingdom of Heaven to them what more could he do for the Adult whom he bids become as little ones or no Entring Heaven Mar. 10.15 Luke 18.17 Mat. 18.3 If those only that become like little ones do enter Heaven how much more do such little ones themselves Greater must be the Priviledge of the pattern than of the pourtraiture as Matth. 22.30 the Children of the Resurrection shall be as Angels free from Wives c. much more the Angels themselves 3. Those three Evangelises Matth 19.16 Mar. 10.17 Luke 18.18 Give the account of the Conference betwixt Christ and the young Noble Man who had been well bred both for poâ—s and Civil posture he came conâ—eeing to Christ Mar. 10.17 and for matter of piety he was no Sadducee for he enquires after Eternal Life which they denyed and although but young he hearhens after Heaven and though he were Rich yet comes he running to Christ whereas great Men keep their port walk leisurely In State or Majestick structing c. yet this Ruler came running grâ—ssâ— grallatorie which argues his Earnesmess in such a Man of Quality very unusual Besides he was Holy in his own Estimation and hoped to be approved of by Christ for he knew much of Gods Law and had done much of it yea so much as that he seemed in his own thoughts to want work and to be before hand with God Besides he appears in his Address to be a Docible Disciple proposing the most needful and difficult Question â—rarely moved by Rich Men especially though it concerns both Rich and Poor crying good Master what good thing shall I do that I may have Eternal Life he comes not as most Rich World lings do to enquire after a good purchase a good penny worth c. but though he had Wealth enough to make him Happy in this World yet must he have something better to make him Happy in the World to comeâ— In a word he went so far as Christ looked upon him and loved him Mar. 10.21 to wit as a Tame Creature and fit as a good Moral Man to live in a Civil Society Howbeit Christ saw 1. Some Secret Flattery in his Complement to him therefore reproved him saying either confess one to be God or do not call me good 2. Some leaven of Phariâ—â—sm in his question though this Gentleman was no Sudducee yet was he a Pharisee and of that 7th sort saith the Talmud which say tell me what I shall do and I will do it though he thought not to be saved Opibus by his Wealth of Riches yet he did Operibus by his Works of Righteousness 3. Some poison of Hypocrisie lurking in his Heart therefore Christ saith not to him believe the Gospel but keep the Law that thou mayest be saved That is the whole Law in all parts of Duty and without the least Deviation into sin which is impossible for fallen Man to do Hereupon this Hypocrite ignorantly answers All these have I kept c. having bean restrained from the grosser sins against the Second Table which only not the first was proposed to him overlooking all Contemplative wickedness in the inner Man c. As also his defects in Duties to Man which detected his Rottenness in his Duties to God 4. Christ saw Some Damnable Pride and Presumption in his Spirit discovered by his Speech What lack I yet as if he had
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
baptized Peter's Question was without Question Can any man forbid Water c Acts 10.47 He argueth from the thing signified to the sign and his Question in effect is a vehement Assertion and a most cogent Argument as it is improved by him afterwards Acts 11.17 importing that such as God hath granted Inward Baptism unto no Man no Minister must deny the Outward N. B. As he that hath a right to and a propriety in an Inheritance cannot without manifest injury and injustice be denied the Writings and Seals thereunto appertaining Because these Gentiles had the Grace signified and promised in Baptism and so had got the Inward part therefore to deny them the Outward part could not but be a very injurious Act Hereupon they were baptized in the Name of the Lord Acts 10.48 which was not a differing practice from Christ's precept In the name of the Father Son and Holy Ghost Matth. 28.19 for under that title the Lord is meant not only Christ the Anointed but also the Father who Anointed him and the Spirit by whom he was Anointed So the same phrase Acts 2.38 and 19.2 5. Rom. 6.3 and Gal. 3.27 is understood N. B. Thus also the Sacrament of Baptism seals up Adoption in Infants born of believing Parents and pronounced holy 1 Cor. 7.14 having thereby the Inward Grace they have a right to the Outward Sign as it doth Seal up Faith in those of Riper years c. The twelfth Remark is The Call and Conversion of the Gentiles became a dreadful stumbling-block to the Jews yea to the Believers as well as Unbelievers We read how They of the Circumcision who believed were astonished c. Acts 10.45 Those were the six Brethren who accompanied Peter from Joppa to Caesarea Acts 11.12 N. B. Peter acted prudently in taking so many men of the Jews with him to bear a full Testimony by so many mouths concerning the Grace of God given to the Gentiles foreseeing what an offence it would prove to the Jews But these six Companions of Peter were only amazed at this and well they might beholding the Holy Ghost bestowed upon the Gentiles this first time in the like manner as it was at its bestowing upon the Jewish Nation Acts 2.4 namely by immediate Infusion Whereas at all other times where any mention is made of giving the Gifts of the Spirit we find a mention also of Imposition of Hands used in order to obtain that extraordinary grace this made those six men astonished not yet understanding the mystery of the Call of the Gentiles but thinking that Christ and his Grace had only been promised to the Jews But the very Apostles and Brethren in Judaea only hearing of these things but not seeing them were down-right offended at Peter when he returned the second time to Jerusalem and plainly quarrelled with him for going to the Gentiles and eating with them Acts 11.1 2 3 c. Now comes in that great Point to be disputed Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision This is justified by two Topicks The first is the Argument pressed in Peter's Apology to those who took him to Task for his Baptizing Cornelius c. And the second is drawn from the commendable and successful Edification of the Gentile-Church at Antioch As to the first it consists of two parts the Offence of the one party and the Defence of the other First The Offence was too captiously taken but not really given so it was Scandalum acceptum not datum This conversing with the Gentiles or Heathens was look'd upon as a piacular and detestable crime among the Jews as not only contrary to the Tradition of their Elders and Precepts of their wise men but also to those Scripture allusions Let him be to thee as on Heathen Matth. 18.17 and not to keep company or to eat with Idolaters 1 Cor. 5.10 11. therefore the Apostles Brethren and Jews of the Circumcision charge Peter home for violation of their Law N. B. We may well wonder here that those Believers who had not only one God to their Father but also one Church to their Mother yea were born of the same Spirit and were fed by the same Milk of the Word of God should yet quarrel upon this occasion because the Gentiles were not only informed of the Truth but also reformed from their Errours yea and plainly transformed into the same Image of the Word which they had through grace now received as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles We may wonder the more at this contention N. B. Because we find no such quarrel at Peter and John for their going down to Samaria though the Samaritans were odious enough to the Jewish Nation c. This only may be said to qualifie that Journey beside their Commission from Christ Acts 1.8 because the Samaritans were neither uncircumcised nor Idolaters both which they knew the Heathens or Gentiles were and therefore more detestable to them N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting that the former might not have any familiar converse especially in Marriages with the latter and the â—abbi's made this wall larger than God had made it making it unlawful to eat with or enter into the house of a Gentile hence arose this Objection of theirs against Peter's practice Acts 11.3 Whereas the Law of God forbad not all commerce with the Gentiles much less that whereby they might be gained to God but that only which might corrupt the Jews and withdraw them from God And Peter himself who is now cavilled at professeth his conscientious observation of that Law of God Acts 10.28 to Cornelius c. and to God himself verse 14. Yea and of the very Traditions of the Elders also over and above the Law of God John 4.9 and 18.28 c. till God convinced him by a Vision Acts 10.15 c. First These Believing Jews who contended with Peter here were all zealous of the Law Acts 21.20 21. in Paul's case there as now in Peter's here and still were so weak as to be too much addicted to Jewish Ceremonies insomuch that they thought Circumcision simply necessary to Salvation Acts 15.1 5. and would have the Believing Gentiles also circumcised until they were better instructed as there by the Decrees of the Church Acts 15.29 So here by the Relation of Peter as here followeth for their farther and fuller satisfaction Nor did those Zealots of the Legal Rites object against Peter saying Why hast thou Baptized the Gentiles or why didst thou Preach to them For this would have been an injurious affront to Christ and contrary to his express command Mat. 28 19 Acts 1.8 c. Secondly The Defence Peter maketh to their offence objected from ver 4. to v. 18. Acts 11. wherein Peter not pretending any preheminence over the Church as his pretended Successors do at this day willingly submitteth himself and