his Conception The Answer to the first is this That the Matter Christ was Conceived of 1. Negatively First He was not made of nothing as the World was at the Creation Secondly Nor was he raised out of the dead earth as Adam was nor Thirdly Did he bring his Flesh with him out of Heaven as some fondly imagine But 2. Possitively He was Conceived of the living flesh of the holy Virgin Gal. 4.4 when fulness of time was come God who doth all things pondere mensurâ numero as Plato saith in weight measure and number Therefore as he never comes too soon so nor doth he ever stay too long but times his mercies in the best season Isa 30.18 then he sent forth his Son even out of his own bosom Joh. 1.18 loe how he loved us Joh. 11.36 to be made of a Woman that is of the sanctified substance of the holy Virgin N. B. Note this against the Marcionites and others that do deny it and made under the Law c. With this Apostle concurs the Angel of God saying to the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail thou highly favoured c. Luke 1.28 loe thou shalt conceive in thy Womb the Holy Child Jesus ver 30 31. The Son of the Highest ver 32. And though thou know not a Man yet the Holy Ghost shall come upon thee and the power of the most High shall overshadow thee as once he did the confused Chaos in the World's Creation hovering over it and hatching out the Creature as the Hen doth the Chickens therefore that Holy thing which shall be born of thee that is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word implys of thy Flesh and Substance shall be called the Son of God ver 34 35. Some Heterodox Men hold that Christ brought his Flesh from Heaven and that he passed through the Virgin 's Womb as Water passeth through a Conduit-pipe But the Orthodox believe from those two Scripture Testimonies c. That the matter whereof Christ was conceived was the Flesh of the Virgin because also had he taken other Foreign Flesh or brought it from Heaven this would have made him an unmeet Redeemer for by the order of Divine Justice the same nature that sinned must suffer for sin As it was Man that had sinned so it must be Man that must be punished therefore took Christ the Flesh of a Woman c. The Second Inquiry is by what Power Christ was Conceived Answer 1. Negatively It was not done by the power of Nature for all that are conceived by ordinary generation are sinful who can bring saith Job a clean thing out of an unclean Job 14.4 As if he had said 't is the common lot of all Mankind proceeding from sinful Parents to be unclean and unavoidably infected with Original Corruption And Jesus himself confirms that of Job saying that which is born of the flesh is flesh Joh. 3.6 corruptus corruptum faln Adam begat a Son after his own faln Image Gen. 5.3 by this one Man sin entred upon all Rom. 5.12 so that by nature all are Children of wrath Eph. 2.3 whole man is in evil and whole evil is in man The first man defiled nature and ever since nature hath defiled every Man Hence David candidly confesseth that he was conceived in Sin and shapen in Iniquity Psal 51.5 He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed Answer 2. Possitively Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost so saith Luke afore quoted Luke 1.35 And Matthew makes forth the same great truth saying that Holy thing conceived in Mary is of the Holy Ghost Matth. 1.20 as the efficient not as the material cause the power of nature could never have brought forth such a pure Redeemer no more than a Tree can by nature bring forth a Chair of State though it should grow a thousand years yet it could not grow of it self into the form of a Royal Throne this fashion it must receive from a Skilfull Artist though the substance of such a Seat be in it So though Christ were in the loins of Adam yet Nature could never be able to bring forth Christ no this could only be effected by the power of the Holy Ghost The Virtus formatrix or formative faculty which the Virgin had not is ascribed to this power wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin sanctified miraculously and without Man's help Thus Christ is said to be conceived of the Holy Ghost three ways First The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made severing and purifying it from sin and corruption as the Cunning Artificer draws dross from the Gold c. Secondly The Holy Ghost did frame and fashion that part of the Virgin 's Flesh so purified so sanctified and made it a fit House or Temple for his Godhead to dwell in Therefore is He call'd that Holy thing Luke 1.35 and that Holy of Holys wherein the Godhead dwelt bodily Col. 2.9 that is Personally Thirdly He did Unite the Humane Nature to the Divine so made one person of both so He is call'd the Son of God very often in the holy Scripture N. B. The Mystery of this History is manifold As First the Abstruse profound Speculations hereupon which the Learned both Antient and Modern have collected hence 1. Augustin saith though Christ be call'd by the Angel the Son of God yet was He not the Son of the Holy Ghost as He was the Son of the Holy Virgin for He was not Conceived of Him as he was of Her He was Conceived of Her as of a Mother not of the Holy Ghost as of a Father lest there should seem to be Two Fathers in the Holy Trinity We must not say saith He that the Holy Ghost was born of the Dove in whose shape He appeared Mat. 3.16 As Christ was of the Woman because the Spirit came not down to Redeem the Doves as Christ did to Redeem Mankind born of a Woman but to signifie unto us by that significant form all Spiritual Innocency Amicableness and Love to little Ones found in those that have the Spirit 2. Another Curious Notion of the Learned is that Christ was call'd Shilo Gen. 49.10 because that Hebrew Name signifies a Secondine which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb Hence Christ was call'd Shilo as He was the Son of Mary's Secondines ut ostenderet Christum de Matre absque patre Nasciturum to shew that the Blessed Virgin 's Secondines alone brought him forth without the help of Man Hence is He said to be without Father as Man and without Mother as God Heb. 7.3 The 3. Is That this Precious Pearl as Christ is call'd Mat. 13.45 46. Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus As Pearls are made up
of 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
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 Everlasting Psal 90.2 Gen. 17.7 13. Jer. 32.40 Isa 55.3 Heb. 13.20 hence 't is call'd a stablish'd Covenant Gen. 17.7 and a Covenant of Salt 2 Chron. 13.5 because it stands fast Psal 89.28 and faileth or corrupteth not as the things that are Salted last long Hereupon all the Blessings of this Covenant are call'd Everlasting As 1. Pardon Jer. 31.33 2. Joy Isa 35.10 3. Life Joh. 3.16 And 4. Salvation Isa 45.17 for all flows from an Everlasting Fountain the unchangeable God Mal. 3.5 and all are manag'd in an Everlasting Channel by an unchangeable Mediator Heb. 13.8 who brings in Everlasting Righteousness Dan. 9.24 And how should this 1. Refresh us and Relieve us against the Cor-dolium's and Discouragements both of Desertion and Death neither of which can put an end to this Everlasting Covenant And 2. Ravish us also seeing David was Ravish'd with Covenant Mercy made known to him only for a great while to come that is so far as Christs time 2 Sam. 7.18 19. How much more we for Covenant Mercy the sure Mercies of David that reaches beyond all time even for ever and for ever this Everlasting Covenant is a spring of Everlasting comfort we shall never grieve for the loss of it as of Temporal Comfort Thirdly 'T is a full Covenant as well as free and firm 't is Alvearium Divini Mellis an Hive topful of Heavenly-Honey even all God is and has for herein the great God saith to his Servants as the King of Israel did once say to the King of Syria Behold I am thine and all that I have I Kin. 20.4 thus God saith to us in his Covenant all I am and all I have shall be yours I will be your God Gen. 17.7 Jer. 31.33 and all are yours 1 Cor. 3.22 Oh what a large Charter and Portion have the People of God here 1. All God is 'T is as great a portion as God is he is an Infinite God and the Heaven of Heavens contain him not 1 Kings 8.27 yet this Covenant contains and comprehends or shuts up as it were the Incomprehensible God I am your God this is truely call'd an â—â—â—ceeding great and precious Promise 2 Pet. 1.4 greater than that of Balak to Balaam Numb 22.17 which was great Honour and greater than that of Ahashuerus to Esther Esth 5.6 which was half of his Kingdom yea greater than that of the Tempter to Christ Mat. 4.10 which was all the Kingdoms of the World c. if he that promis'd had been able to perform it Yet this surmounts all even ten thousand Worlds and ten Heavens into the Bargain in as much as the Creator is ten thousand times more than all his Creatures he hath made or may make Oh what can God say more than I will be yours as God having no greater to Swear by Sware by himself Heb. 6.13 so God willing to bestow his Benevolence on Man and having no greater thing to give giveth us himself Consider God 1. In his Nature quantus quantus est how great and how good soever he is yet gives he his whole self to us as the Bridegroom gives up his whole self to his Bride Or consider him 2. Personally 1. As God the Father so he Covenants to be a Father to us 2 Cor. 6.17 Exod. 4.22 Jer. 31.20 and as it were fond of us Psal 103.13 and 147. ver 11. 2. As God the Son to be our Mediator to take up all Controveisies and to bring us to glory John 17.24 Ransoming from death Hos. 13.14 and reserving us for Life 3. God the Holy Ghost performs and perfects all that the Father purposeth and the Son purchaseth Heb. 10.15 16. writing the Law in our Hearts washing us from our Sins and witnessing with our Spirits that all is ours so that here is a mighty bundle of Mercies given to worthless Man by the most worthy God in this one clause I will be your God 't is not call'd a Mercy in the singular but Mercies in the plural number Isa 55.3 all sorts and degrees of Mercy suitable to Mans manifold Misery Temporal Spiritual and Eternal no greater Gift can be given from the Creator to the Creature whether Men or Angels The Excellency of this Portion or Gift is manifold As 1st Proportioned to all Mans wants whereof he is made up by the Fall God is all good to Man who is all evil to God God is bonum congruum the Plaister or Salve is broad enough for the Sore he is Elshaddai an All-sufficient and a Sole-sufficient God Gen. 17.1 The Hebrew comes of Shad Mamma a full Breast for an hungry Babe There is in God both sufficiency and suitableness to Mans misery God is both 1. Eminently good whatever Excellencies lye scattered in the Creature they are all concentered in God from whom they come as all Beams in the Sun and as all drops in the Ocean All Dainties according to the vulgar saying are found in this one Dish All the lesser Pearls in the World are contain'd vertually in this one Diamond The Excellency of the Creature is oft single wanting other excellent Adjuncts as Honour hath not always Parentage nor Learning Vertue vice versd c. No Created Being can be a capacious Continent or Receptacle of all perfections but God is all excellent things as Sun Shield Fountain c. Psal 84.11 and Jer. 2.13 c. Yea he is all good Persons too as Friend Father Master Husband c. Jam. 2.23 Isa 41.8 2 Chron. 20.7 John 15.15 Isa 9.6 Col. 4.1 Isa 54.5 Jer. 31.32 yet God is more than all those Relative Terms the majus includes the minus And 2. God is Superlatively as well as Eminently good All Excellencies found in any Creature is in a more transcendent manner both found and founded in the Creator Man may be wise to a degree in the concrete but God is infinitely so in the very abstract he is Wisdom it self and so of all Gods other Attributes 2dly As this Portion of Jacob Jer. 10.16 even all God is the best portion in the World hath in it a proportion so it gives a propriety for 't is not said only I will be a God but I will be your God which giveth Believers propriety in God as they are not their own 1 Cor. 6.19 So we may say with Reverence neither is God his own all God is is theirs 1 Cor. 3.21 22. He hath given himself away as it were from himself to them Yea and 3dly They have not only a propriety in this proportionable Portion but they have also some Possession of it at least in its primitiis or First-fruits the Pawn and Pledge of the full Harvest of Glory the Earnest-penny of the whole Inheritance 't is true the Riches of a Christian lyes most in Reversion he hath yet something in possession as now and then a Kiss of Love from Christ Cant. 1.1 2. now and then some Fellowship with the Father 1 John 1.3 though he hath more in
greater Nation and mightier than they Numb 14.12 But Moses prudently refuseth this mighty though private and personal preferment because he plainly saw God would be a great loser in his Glory by that Bargain had stiff-necked Israel been destroyed to make way for it 'T is an excellent Note of an Eminent Divine As God was highly displeas'd with Balaam for going though he bade him go so assuredly the Lord would not have taken it so kindly of Moses if he had taken him at the offer he made him in a time of holy Heat against his unholy People And 't is worthy of our serious observation how grievously Jacob was gravell'd his Faith was enough faulty even in this his last and best Argument wherein he bringeth forth his strongest Reason his Shed-Anchor to hold fast his floating Ship his wavering Soul he fills his Mouth with it and rouzes up himself to take better hold of God in his wrestling with him yet here was his failure in thinking that God's Glory would be quite lost if he and his two Bands had been destroy'd by Esau whereas he should have thought with himself that though they all had been slain yet God remaineth true Let God be true though every Man be a lyar Rom. 3.4 Thus Jacob's Grandfather Abraham had better thoughts in a case of as great despondency as to himself and his Wife Gen. 17.17 not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised when they were in their own thoughts after the manner of Nature writ down Childless having spent all their youth in the Conjugal Yoke without any Children yet now receiving God's Promise of an offspring even in both their old Age He stagger'd not at it as Jacob doth here but against Hope believed in Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he never thought upon hit own Dead Body he cared not for that at all but gave Glory to God acknowledging him of Almighty Power to overcome all natural Difficulties and to perform whatever he had promised though never so contrary to the course of Nature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was being carried on with full Sail as the word signifies fully perswaded so goes gallantly on in the way of believing and laughed from an Admiration of God's Favour not from any distrust of his Power as his Wife Sarah after did Gen. 18.12 His Hope therefore is said to bear him up against Hope that is his Hope-Spiritual placed in God All-sufficient over-powered his Hope-Natural which herein was at a loss as being unable to argue above apparent Causes in Nature's Course but his other and better Hope did Dictate to him better things Rom. 4.18 19 20 21. that God was able out of very Sâ—ones to raise up Children unto Abraham Matth. 3.9 as well and better as to bring forth Adam and a whole world of Creatures out of Nothing Such a Plerophory or full perswasion was not indeed in Jacob nor in the best of us Oâ—r highest and holiest Expostulations with God though of never so good intentions favour somewhat of Creature-Frailty and weakness of Faith some Gravel goes along with our purest Water as 't was with Jacob here who yet gave a brisk Testimony of a brave Faith in his Appealing to the Promise when run off from all other Refuges in this Time of Temptation Oh that we could cast Anchor there also in the like case Heb. 6.17 18 19. then would God deliver us from our Esau's as he did Jacob from his Lastly This may comfort us That God hath a look of love upon his Servants as upon Jacob here both in their goings out and in their comings in he marketh all their paths Psal 56.8 whether they be at home with their Father or abroad among Strangers they are ever under God's Eye and overshadowed with his wing Psal 57.1 God was with him at Bethel and Syria c. Now come I to Jacob's fourth Wrestling First With Laban already conquered Secondly With Esau but a Conquering for his Conquest over him comes not in compleated until his two last were accomplished Thirdly With God spiritually in the Duty of Prayer as before And Fourthly With Christ corporally as one man wrestles with another putting forth their utmost Strength and Skill to give the Foil and the Fall each to other So does the Son of God the second Person in the Holy Trinity as is made most manifest afterwards and this Holy Patriarch Jacob make a Tryal of Skill and strive with their strength one against another which of the two should win the Prize This fourth Wrestling or Duel 'twixt these two holdeth forth most stupendous and astonishing History so wonderful as it plainly transcendeth worldly Capacities and seems altogether Incredible to Humane Reason For 1. What can be more marvellous than this that God should take upon him the form of a Man and representing an Antagonist or Adversary should wrestle a Fall with Man yea with an Holy Man yet higher and with such an Holy Man to whom he had promis'd his protection in all places whither he went Gen. 28.15 his dealing well with him Gen. 32.9 and his assuredly doing him good v. 12. Oh wonderful was this to defend Jacob to deal well with him and surely to do him good for God to Come forth as an Enemy to him to fight him in a Duel and so put him upon defending himself as well as he could to fence off the Almighty blows or Thrusts of such a Divine Dueller and to secure his standing against those omnipotent Heavings and Listings of such a Divine Wrestler whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth Psal 76.12 yea can heave lift off and remove the massiest Mountain in the World out of its place Turning it upside down Job 9.5 6. and 28.9 Judg. 5.5 Psal 68.8 Nahum 1.5 Hab. 3.6.10 Psal 114. 7. overturning them by prodigious Earthquakes How easily then even with a wet finger as we say could God by his Omnipotency have overturned Jacob who was nothing so mighty in Bulk as a Mountain nor so strongly founded at the Root And 2. What can be more incredible than this that the Immortal God should be overcome by a mortal Man that the borrowing Power should be too hard for the lending Power that the Creature should be too strong for the Creatour and that this worm Jacob so call'd Isa 41.14 should be able to out-wrestle his own Maker yea the Grand-Maker of the great World yet all these both Admirable and Incredible things are most true and sacred Truths truly Recorded in the Scripture of Truth Dan. 10.21 And by Faith we understand not only the great Truth of the Creation in all its particular Circumstances how all things were made out of Nothing Heb. 11.3 but also that this stupendious Story is true in all its parts aforesaid This must be believed by an historical Faith as all other Truths revealed in the Word are 'T is the Nature
to overturn it but would govern it so by the Ministry of his Servants that in despight of Satan he would ratifie in Heaven their Service on Earth The 4th Remark is Then charged he his Disciples to keep this Mystery of his Incarnation which they had now professed to themselves till a due time ordered by himself for had his Enemies known that Jesus was the promised Messiah or Christ they would not have crucified the Lord of Glory 1 Cor. 2.8 The Disciples might Preach that Christ the Son of David was come to save the World for therefore were they sent forth by two and two Mat. 10 c. but they must not particularly point him out as the Son of the Living God which when Pilate himself heard he was afraid and sought to deliver him John 19.6 7. nor indeed were the Disciples fully qualified to publish his Divine Nature till the Gifts of the Holy Ghost were given them after his Resurrection and Ascension c. as Mat. 17.9 says Where Christ lays the like Restraint upon the Disciples touching their Divulging his Transfiguration till the Son of Man was risen from the Dead The 5th Remark is Then Christ communicateth to them the Mystery of Redemption in Preaching that predicting Sermon of his own approaching Death Mat. 16.21 Mark 8.31 and Luke 9.22 Christ repeated this very Sermon four times to his Disciples after they understood the Mystery of Incarnation in his Person and Office the first was here nigh Caesarea Philippi the second was when he returned into Galilee Mat. 17. v. 22 23. the third time was in his way to Jerusalem nigh Jericho Mat. 20.18 19. the last was when his last Passover was at hand and the end of his Ministry and Life Mat. 26.1 2. All this he spake to prevent their stumbling at his Sufferings telling them 1. That it must be Voluntas Dei was Necessitas Rei it being supposed that God had Decreed this way and no other to glorifie himself in Man's Salvation by the Death of his dear Son Hence those sayings It must be so that the Scriptures shall be fulfilled Mat. 26.54 Luke 24.44.46 c. 2. That his sad Sufferings should have a glad Catastrophe for he should rise again the third day wherein he qualifies the Scandal of the Cross with the comfort of his Resurrection They should lose him but for two days the third should revive both him and them as Hos 6.2 Hereby Christ made known his own Omnisciency and calls them off from expecting a Temporal Kingdom by him Teaching us also to look beyond the Cross at the Crown and Victory over all evils The 6th Remark is At the same time Peter falls from the Holiness of Faith into the Sawciness of Presumption for after he had made such a notable Profession of his Faith as Christ thereupon promised him the Keys of the Kingdom of Heaven and him only of all the Apostles in this sense that he should be the Man who must first unlock the Door of Faith in Preaching the Gospel the first to the Gentiles which was accomplished in Asts 10. Where as Jonah at Joppa so Bar-jonah there were both sent to the Gentiles c. Though his power of binding and loosing was given in common with him to all the Disciples Mat. 18.18 c. yet when this Man heard of Christ's dying whom he expected to see shortly Reigning his Carnal Wisdom prompts him rashly to prohibit his Lords Journey to Jerusalem to prevent all those mischiefs He had mentioned whereupon He takes hold of Christ's Garment behind as He was going before pulls him back and forbids him to go on to expose himself unto such dangers or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Peter took his Master by the Hand and led him aside as we do those we are most intimate with in great courtesie and secrecy to remind him of his forgetting himself in no more consulting his own safety and the safety of his Servants c. N. B. Notewell Thus Honest Peter out of a good intention doubtless Indeavours to hinder both the World 's and his own Redemption and the Vnchangeable Decree of God which shews us 1. That good Intentions not consonant with Gods Word may be hurtful 2. That carnal Reason cannot hear of the Cross 3. When the best Saints consult with reason about suffering they will be offended as good Peter was whose gross mistake did here exceedingly darken that Eminent Honour lately put upon him The 7th Remark is Christ sharply Reproves this his saucy Rebuker saying Get thee behind me Satan c. almost the same words to the Devil himself Mat. 4.10 who can creep into the Godly as well as the Wicked to serve his own turn Here this good man acted the Devil's part more than a Disciple's whose place is to keep behind as a Learner not to go before as a Teacher Thou art an offence to me c. Christ easily descried a Devil in him who can use sin in friends or foes to his own ends This is Recorded as Peter's most grievous sin in hindring the Work of Redemption as likewise that of his fighting with his Sword in the Garden against the Christ-killers beside his denying his Lord with Swearing and Cursing c. foreseeing how the Roman Church would after Canonize Peter as a God and make him Collateral to Christ tho' his faults were more than the other Apostles to say nothing of that in John 13.8 Thou shalt never wash my feet Paul's withstanding him c. Gal. 2.11 14 c. CHAP. XXV Of Christ's Tranfiguration NEXT follows the Transfiguration of Christ the History whereof consists of two Parts 1. The Substantial 2. The Circumstantial The Circumstances are principally three 1. It 's Antecedents 2. It 's Concomitants And 3. Its Consequents recorded in Mat. 17.1 to 24. Mark 9.2 to 30. Luke 9.28 to 46. First The Antecedents do express three things 1. The Time 2. The Place 3. The Persons that were Spectators and Witnesses thereof The 1st Remark is The Time when 'T was After six days say Matthew and Mark or about eight Days after saith Luke which is but the same in sense The six days are spoke exclusively for those days only that went between not including the two utmost Days as Luke doth so they all come to one reckoning for the Day of Christ's Transfiguration was the eight day from that day reckon'd the first whereon Christ said There be some standing here that shall not tast of Death till they see the Kingdom of God c. which is to be referred to that which is recorded of his three Disciples who had the happiness here to see tantamont Christ in his Kingdom to have a glimpse of his Heavenly Glory and a glance of that Majesty he shall come in when he cometh to judge the World this remotely but more nearly his coming in the Power of the Holy Ghost when he began his Gospel-Kingdom by bestowing extraordinary gifts of the Spirit for the Conversion
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
I will heal him Isa 57.17 18. I will save them with a Non-obstante or Nevertheless Psal 106.8 If I save them not till they seek me they 'll never be saved I will do it for my Name 's sake Ezek. 20.8 14 22 44 c. N.B. This 20th of Ezekiel is the sum both of the Law and of the Gospel In which God sweetly and interchangeably mixeth words of wrath with words of mercy to his God-provoking people 1st Saying as it were though sometimes I swore to be the Lord their God verse 5. espying out a Land for them finding it out by diligent search Numb 10.33 even the choicest of Lands verse 6. as a Father finds out a fit Seat a fit Wife and fit all things for his First-born Son so did I for Israel my First-born Son Psal 89.27 Exod. 4.22 c. Yet they rebelled against me verse 8. I might say to them what I pleased but they would do what they listed always resisting the Holy Ghost Acts. 7.51 insomuch that I had as much ado to forbear killing them as ever I had of killing Moses for neglecting to circumcise his Son Exod. 4.24 Now comes in 2dly That sweet Divine matchless Notwithstanding in those words of mercy But I wrought for my Name 's sake verse 9. Here God stems himself from pouring out his Fury which he seem'd to be resolved before to do as Hos 11.8 9. How shall I give thee up c. His Mercy catches hold of the hands of and triumphs over his Justice James 2.13 and that upon this consideration lest the Heathen should say me non voluisse aut non valuisse eos educere That I either would not or could not bring them out of the house of Bondage Deut. 9.28 This Reproach would greatly redound to the dishonour of my great Name Again 3. When upon new provocation by polluting God's Sabbaths verse 13. then the same motive to Mercy is renewed verse 14. And again 4. It comes in with a Nevertheless v. 17. and 22. as one withdrawing his hand when just ready to strike And lastly 'T is again repeated upon renewed provocations v. 44. All which sheweth 1. That all Divine Dispensations for his Church's Deliverance flow freely out of God's free Grace and meer Mercy for his own Name 's sake and not for our merit 2. Hence may it well be hoped God will deal mercifully with the Reformed Churches in Europe though they alas be much deformed and ill-deserving because of the dishonour that will redound to his own great Name if he do not deliver them 3. The same great and gracious God that by an high hand and an out-stretched arm brought Israel out of Egypt literal and then notwithstanding their many murmurings c. in the Wilderness where God was not a Wilderness to them Jer. 2.31 but furnish'd them with Bread from Heaven and with Water out of the Rock c. And in Canaan where they drove the Trade of Rebellion as they had done of Provocation for forty years long in the Wilderness Psal 95.8 9 10. yet God did not deal with them according to his ordinary Rule of Justice but according to his Royal Prerogative of Mercy So hath he as mightily and marvelously brought England out of Egypt Mystical Rev. 11.8 and accordingly will we may hope save us from returning thither for his Name 's sake See Deut. 17.16 4. 'T is is our most prevalent Argument in prayer to cry with Joshua And what wilt thou do unto thy great Name Josh 7. v. 8 9. And with Moses What will the Nations say Numb 14.13 16. and 20. God is tender of his Glory and so should we be who as it were quarters Arms with God He will suffer in the glory of his Power and Truth if it go ill with his Israel We should desire more that God may be glorified than that our selves may be gratified 'T is the ingenuity of Saints to study God's share more than their own and to drown all By-respects in his honour believing when things are at worst that Christ's Cause shall prevail God's Nevertheless for his Name 's sake may save his People when most unworthy to be saved that he may make his mighty Power known Psal 106.8 The Lord hath his own Glory to look to as well as to punish presently his provoking People See also Psal 78.38 39. God stirs not up all his wrath 't is only some few drops God sheds not the whole shower c. CHAP. X. Of Peter 's Miracles at Lydda and Joppa AS the Sacred Record leaves the Relation of what Saul after call'd Paul spake acted and suffered till afterwards and now returns to Peter's Relation upon the same three heads 1. What he said 2. What he did 3. What he suffered whereof in all these respects we have related some account during the Infancy of this Gospel-Primitive Church at Jerusalem in the five foregoing Chapters c. Accordingly must this History do following the Conduct of that Divine Thread in the intricate Labyrinth of this following Discourse As the Sayings of Simon Peter are found intermixed with his Doings in the former Narratives of him before the Story of his first and second Sufferings The same Method must be observed here reducing those three heads for brevity's sake into two to wit Peter's Doings and his Sufferings with his Sayings among hands 1. Peter's Doings in a new Journey from Jerusalem were three great things The first is the healing AEneas of a Palsie at Lydda The second is the raising Dorcas from the Dead at Joppa And the third his opening the Door of the Gospel to the Gentiles in Caesarea c. In the first of these Recorded Acts 9.32 33 34 35. are remarkable 1. The Time when 2. The Place where 3. The Person healing 4. The Party healed 5. The Manner how this Miracle was wrought 6. The Effects The Remarks hereupon are as followeth First The Time of Peter's working this Miraculous Cure upon the Palsie-man must be when there was a calm of Rest and Peace from Persecution come upon all the Churches which was procured not only by persecuting Saul's Conversion into a Praying Preaching Paul who had been the principal Incendiary of the Church's Persecution but also by this Preaching Paul's Dismission from Jerusalem to Tarsus v. 30 31. For as he had been of all Persecutors the most obnoxious person to the Persecuted Churches formerly so now was he become upon this wonderful change wrought upon him the most obnoxious person to his Quondam Companions his former Fellow-Persecutors For these sort of men were implacably incensed and inraged against him for his so zealously Preaching that Gospel which he had as zealously persecuted therefore did they with the greatest Spite and most vigorous Rigour prosecute him as an Apostate from their Colledge above all the other Apostles but when he was seasonably sent away out of the Reach of the Sanhedrim into Caesarea c. The Storm of Persecution was thereby becalmed This calm
If God be such a Tryer how loudly doth this call upon us for that most needful and much neglected duty of Self-Tryals especially before we come to the Lords Table 1 Cor. 11.28 We should not live at random without rule and without Intro Retrospection 't is a shame that the very Devils should know themselves and their Doomed end better than many Men they know themselves to be for Torment and do expect it Mat. 8.29 alas the World lyeth in wickedness 1 Joh. 5.19 and make haste to Hell Rom. 3.15 they ride Post to their own Destruction they fly to the Bottomless Pit oh 't is sad what 's said after let no man stay them Prov. 21.17 I would to God that I could stay some or any of them but the mischief and misery is they will suffer no Friend to save them We must try our own works Gal. 6.4 our own ways Lam. 3.40 our own selves 2. Cor. 13.5 Eccles 2.1 bring our Hearts Lives and States to the Law Isa 8.20 God is not mocked we may deceive Man and our selves but we cannot deceive God Gal. 6.3 4 7. he both discerns and discloses the words we speak in our Bed-Chambers 2 Kin. 6.12 all the Intrigues of our Hearts all their Fibrae and smallest heart-strings yea most secret Imaginations are Anatomiz'd and Dissected before him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Heb. 4.12 13. Resupinata as Erasmut reads it all lye with their faces upward that they may be better known to him He can tell us all things that ever we did Joh. 4.29 Christ was a Man approved of God Act. 2.22 and Apelles Pauls friend was approved in Christ Rom. 16.10 this is the right way to be acceptable to God and to be approved of Men Rom. 14.18 we should therefore study to shew our selves approved unto God 2 Tim. 2.15 shall we expect to try God sometimes Lawfully Jud. 6.39 and sometimes sinfully Psal 95.9 Exod. 17.2 Mal. 3.15 and shall we not expect that God will try us Oh how should we try our selves and Judge our selves 1 Cor. 11.28 31. that we be not condemned with the World v. 32. how should we try our states and standings 1. Where are we In the Broad or Narrow way 2. What are we Vessels of Wrath or Vessels of Mercy 3. Whose are we Christ's or Satans 4. Whom serve we God or Sin Act. 27.23 We should Try whether all be well within and whether our Peace be a well grounded Peace that we build not upon a Sandy Foundation but on a Rock Mat. 7.24 26. such as know not nor can give a good account how they came by their goods such persons are suspected persons and such goods are commonly reputed suspicious goods Having done with the occasion when he was Tryed I come now to the Oblation he offered up Isaac or the description of the Act which containeth in it four particulars 1. The Offering 2. The Author 3. The Actor 4. The Action First of the first the Offering 'T was Isaac who was a lively Type of our Lord Christ in many respects First In his Name Isaac Hebrew signifies Laughter for he made Abraham and Sarah Laugh for Joy that they had got from God a Son and an Heir of Promise Gen. 21.6 8. yea he made Ishmael Laugh too though in a way of Derision v. 9. Thus the tidings of Christ made many a merry Heart both in Old and New Testament Times when ever the Church in the Old Testament was in a disconsolate condition then God sent her his Prophets Isaiah Jeremiah and Zechariah to comfort her with this Cordial that Christ would come and make her Laugh and Sing Isa 9.9 Jer. 31.22 Zech. 9.9 though there be scoffing Ishmaels who do deride it Secondly In his Birth Isaac was not born by the Strength of Nature but by the Power of Faith whereby Sarah's dead Womb conceived Heb. 11.11 as well as Abraham's dead or withered Body was strengthned v. 12. and Rom. 4. 19 20 21. Thus Christ was a Stone cut out of the Mountain without hands Dan. 2.34 his Mother did think it as Impossible to have a Son Luk. 1.34 as Sarah had done Gen. 18.12 yet had she one not by the Power of Nature but by the Over-shadowings of the Holy Ghost v. 15. and as Isaac was his Fathers Heir by Birth yet had he neither any stately Houses or any large possessions but was greatly Enriched with goods only Gen. 24.35 So Christ was Born his Fathers Heir yet had he neither Houses nor Land Mat. 8.20 though it pleased the Father to make him the Fountain of all Fulness Joh. 1.16 Col. 1.18 In him were hid all the chiefest and choicest Treasures Col. 2.3 yet made he himself Poor to make as all Rich 2. Cor. 8.9 Thirdly In the Circumstances of his Sufferings As 1. Both Isaac and Christ suffer'd the pain of Circumcision 2. Both were Persecuted in their Infancy the one by Ishmael the other by Herod 3. Isaac bore the Wood of the Burnt Offering upon his Shoulders to Mount Moriah so Christ bore the Wood of the Cross to Mount Calvary Gen. 22.6 with Luk. 23.26 33. The Wood which Isaac carried must needs be a great Weight being enough to Burn the whole Sacrifice to Ashes but Christ's Woâ—d which he bare as well as it him 1 Pet. 2.23 according to the Custom of Roman Malefactors must assuredly be of greater Weight not so much of molis magnitudinem though it could not but be of a Massy Bulk to bear the Weight of the whole Body c. but especially ob peccatorum molem the Bulky Mass of Sin that did hang upon it this was a great Burden Christ bare our Iniquities Isa 53.4 and the Cross bare both Christ and that Burden upon Christ The fourth Circumstance Isaac was at this time grown up to Man's Estate more than twelve years old as Aben-ezra Dreameth rather twenty five as Josephus more probably affirmeth or as some say thirty three The same Age wherein Christ suffered being now able to bear so great a burden of Wood and therefore able enough to resist his Aged Father whose Body was Old and Withered when Isaac was begotten much more when he was grown up to those years aforesaid yet he submits himself to his Will without Reluctancy or so much as a Reply that we read of and suffers himself to be bound upon the Wood and to become a Burnt Offering unto God So our Blessed Redeemer laid down his life though out of necessity in respect of Gods Decree Act. 2.23 as to Mans Redemption yet not from a necessity of his own Coaction for he Died willingly when he could have delivered himself by twelve Lâ—gions of Angels Mat. 26.53 and when he gave up the Ghost 't is said he cryed with a loud Voice which shews his Natural Strength was not then spent he might have retained his Life longer if he would whereupon the Centurion concludes him to be the Son of God Mat.
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
of Dew in a Shell-fish so Christ was Conceived of the Spirit 's Dew in the Virgin 's Womb Besides Daniel tells us that this precious Little Stone was not Digg'd out of the Bowels of the Earth but was cut out of the Mountains of Heaven a most curious piece and a Cut of the Art of Heaven even the overshadowings of the holy-Holy-Ghost and All this without hands Dan. 2.34 and 45. or any Humane Helps The 4. Is That Christ is not call'd the Son of God in respect of his Humane Nature for then there would be in the Person of Christ two Sons One of the Father and Another of the Holy Ghost Christ was Conceived of the Holy Ghost non 〈◊〉 matically but Operatively yet so Secretly and Mystically as the Virgin her self 〈◊〉 not How Luke 1.34 The 5 is That as no Mother know's the manner of her Natural Conception so much lesâ— can meâ—o Flesh and Blood conceive Aright of the wonderful Conception of Christ Psal 139.14 15. Eph. 4.9 't is high presumption for us to search into so deep a mystery The Union of Three Persons into One Nature in the Trinity and the Union of two Natures into one Person in Christ's Incarnation are Deep Wells and as she said John 4.11 we want wherewith to draw 'T is a Great Mystery 1 Tim. 3.16 But to let pass those Nicer Notions yet Solid Speculations of the Learned whereof many more might be mentioned by me If they did not more Appertain to Academick Schools than to an Evangelical Pulpit I come now to more Practical Points and to Declare that Mystery of Godliness which is couched and comprehended in the History of Christ's Conception As First Lo here How low did our Lord stoop in his first step of his State of Humiliation N. B. Christ stoop'd thus low to begin at the far end of Sin which begins at our Conception The Seond Adam was not made a perfect man at the first as the First Adam was Christ Condescended so low as was 1. The Distance betwixt His Father's Bosom John 1.18 and the Foundation Stone Isa 28.16 which is always First laid and laid always lowest yea sometimes in some Stately Structures is laid by some Royal Hand Sure I am This sure Foundation-stone was laid by a Royal Hand even by the Almighty Hand of the King of Kings I have laid it saith the Lord. And He laid it Low fundamenta latent yea as low as Hell in his Agony and Susserings c. Oh how this Foundation-stone did sweat as the common ones commonly do against a Storm even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grumos sanguinis Clods of Blood before the storm of his Passion Luke 22.44 And this foundation-stone was first laid both before The Foundation of the World in the Eternal Purpose of God Eph. 1.4 3.11 1 Pet. 1.20 Tit. 1.2 Rev. 13.8 and 17.8 And at the Foundation of the World too in the Evangelical Promise of God Gen. 3.15 Christ is the first born of every new Creature Col. 1.15 and before all things ver 17. moreover this Foundation-Stone that it might the better bear up the weight of the whole Fabrick according as the nature of the place and the matter do require is both broader and stronger than the rest of the Building both by the grace of Union and by the grace of Unction Christ was the Broader by the Hypostatical Vnion of his two Natures and by the Extraordinary Vnction wherewith he was Anointed above all his Fellows Psal 45.7 Receiving the Spirit without measure Joh. 3.34 And he was the stronger by both those ways of Vnion and of Vnction as having a Divine Nature as well as an Humane and the former to corroborate the latter Thus Nature provides deepest Roots for tallest Cedars quantùm vertice tantùm radice the higher the Tree or Structure the deeper is the root or foundation Austin saith rebus ad ima tendentibus in iâ—o ponitur fundamentum c. An House's Foundation is laid low because by its own weight it presseth downward but there it is staid in its place hereby from sinking lower So not can the Church sink lower than Christ who is our Eliakim on whom all Vessels of grace great and small hang firmly Isa 22.24 2. Christ stooped so low herein as is the distance betwixt the Sate of Innocency and the faln State Here was stooping upon stooping In the former Christ abased himself more than if a King for the good of his Subjects should be content to become a Toad This were a great Abasement but behold that was a greater in Christ for the Philosopher could say there is no proportion betwixt a finite and an infinite Being greater is the disproportion betwixt the Son of God and the Son of Man than betwixt the most Glorious King and the most contemptible Creature in the World God is the Maker of them both Prov. 22.2 and all Creatures are not only made by the same hand but also of the same matter the King and the Toad are both made up of Earth and when they dye both are turned into Earth again yea into such Earth as cannot be distinguished the one from the other But in this latter here is still a lower stoop That Christ should assume the faln Nature of Man It was Solomon's Wonder But will God dwell on the Earth behold the Heaven of Heavens cannot contain thee c. 1 Kin. 8.27 How much less this Temple though made so glorious as Hands of Mortals could make it That was wonderful Condescension yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple The State of Man's Innocency was like the Temple in its Glory then all Creatures did Him Homage Had the Son of God taken that first State of Adam upon him though that had been much yet this is more to take the Faln State upon him when Man's Nature was faln into Disgrace with God his Maker and was bound over to the Devil by his Treasonable Disobedience While a Nobleman keeps the King's favour and his own Splendour and Grandeur 't is no Disgrace for his Men to wear his Livery as it is when He is Proclaimed Traitor And this was Christ's Case of Condescension to take the Nature of Man when faln into Disgrace with God c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature nor to call Sinful Mortals his Brethren Heb. 2.11 Taking not only the Substance of our Flesh and all the properties of our Bodies and all the faculties of our Souls but also the Unblameable Infirmities of our Nature as to be Hungry Thirsty Weary as before yea to grow in Stature and to Increase in Wisdom and Knowledge c. Luke 2.52 Christ took our Miserable not our Culpable Infirmities upon him and Christ did not grow in the Knowledge of Vision or in that Infused this belongs to Saints on Earth as That to the Glorified in Heaven both those Christ
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble