those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
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
and a 1000 more for Temporal Spiritual and Eternal Blessings both privative for removing Evil and positive for receiving Good whether the good things of the Throne or of the Footstool They are all the Branches of this blessed Tree of Life they do all happily Centre as so many circumferences or parallel lines in this gracious Covenant it being nothing else but a Confluence and Collection or compound of all the Promises as the Sea is of all the Rivers the Firmament of all the Stars they do all meet together in them as the Beams do in the Sun or Lines in the Center Thus it may be said also that the Covenant is not a single strong hold or Tower but even a whole City of refuge into which the Righteous run and are safe Prov. 18.10 yea when the proud Waves of Temptation and Bâ—isterous Billows of Tribulation have beat upon them here have they cast the Anchor of their Hope succesfully and rode out the Storm safely for Rocks and Mountains may depart but this Covenant cannot fail Isa 54.10 11. Thus the Nature of the Covenant may be most seen in the Promises what is said of Godliness 1 Tim. 4.8 that it hath the Promises of the Life that now is and of that which is to come may more abundantly be said of the Covenant from whence Godliness cometh it being the Grand Charter the Magna Charta of a Christians Hope for both Worlds both for Safety here and for Salvation hereafter The Covenant is indeed a Promise but every individual Promise is not the Covenant they are not convertible Terms neither is it yet a bare Promise but 't is also confirmed by an Oath Heb. 6.17 not because God the Covenant maker is unfaithful and needing such a Sacred Bond but because Man is incredulous and will not believe God upon his bare word There be two things that make any matter more credible 1st The Quality of the Person 2dly The manner of the Speech The 1st 'T is the God of Truth who cannot Lie that speaks in the Covenant I will be a God to them and they shall be to me a people Heb. 8.10 c. Here the Quality of the Person speaking is enough to beget Belief if the word of a King be look'd upon so Sacred a matter as to be held as inviolable as the Laws of Medes and Persians how much more the Word of the most High God King of Kings and Lord of Lords Revel 19.16 a God of Truth Deut. 32.4 who cannot Lie Tit. 1.2 as Gods Children are Children that will not Lie Isa 63.8 nay 't is impossible for God to Lie Heb. 6.18 for that would not imply potency but impotency and infirmity which cannot consist with Omnipotency and so would if so Ungod God himself as his Love moved him to make the Promise so his Truth binds him to perform it The 2dly Is the manner of the Speech if the Word seriously spoken be also confirmed with an Oath which sometimes helpeth Truth in necessity and cleareth Mens Innocency betwixt Man and Man Exod. 22.11 this maketh a Promise more credible 'T is a vulgar saying An Honest Mans word is as good as a Bond how much more is the word of the most True God whose word is sufficient of it self to render it credible Yet God tendering Mans Infirmity though his word cannot be made more true than it is in it self because it may be made more credible in respect of us therefore hath he bound it with an Oath yea and set to his Seal too how then should we rest assured concerning the Truth and Faithfulness of the Covenant God hath not barely spoke it but he hath solemnly Swore it both which are two Immutable things Heb. 6.17 18. yea and Sealed it to us also with a double Seal 1. With the Broad Seal of his Sacraments 2. With the Privy Seal of his Spirit The Sacraments are Gods Visible Oaths as it were to us he taketh the Body and Blood of his Son into his hand and solemnly sweareth to bestow upon us all the purchases of Christs passion they are Gods Broad Seal and his Spirit is the Privy Seal whereby after our believing we are assured of Gods Love Eph. 1.13 after Faith of Adherence comes in the Faith of Evidence Recumbency on Christ brings Assurance from him and Assurance is Gods Seal as Faith is our Seal He that believeth sets to his Seal that God is true John 3.33 We yield first our Assent and Consent of Faith leaning upon the Lord Christ and laying the whole stress of our Salvation upon him hereby the Contract is made and then God puts his Seal to the Contract God honours our Sealing to his Truth by his Sealing with his Spirit which is not only Gods Seal but also his Earnest not a Pawn which must be return'd again but an Earnest which is part of payment and assures or binds the Bargain Should not therefore the joy of the Lord be our strength Neh. 8.10 And the Covenant conveys to us most strong Consolation far better than the Comforts of Philosophy which Plato calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toys and Trifles and Socrates did find them no better when he came to Die Yea and Cicero when he applyed his Philosophical Cordials as Anodynes and Antidotes to some Disconsolate pangs that were upon him cryed out upon this Experiment of their being ineffectual Nescio quo modo Imbecillior Mediana quà m Morbus I know not what is the matter that my Disease or Malady is too hard for my Medicine or Remedy But the Consolations of Gods Covenant are strong in themselves and therefore should not be small to us Job 15.11 We should cast our Anchor of Hope which is a sure and stedfast Anchor always upward and fasten it not in the depths of the Sea but in the height of Heaven whereof it gets firm hold and sure possession Heb. 6.19 Inferences hence are 1. 'T is the Blood of this Covenant that must raise up Mankind out of the Pit into which they are faln by the first Sin Zech. 9.11 All Mankind to wit both Jews and Gentiles are faln into a Pit wherein there is no Water of Comfort for them in themselves and herein they are detained as so many Prisoners in the Prison of this waterless or comfortless Pit As first The Jews who for contempt of Christ and his Gospel John 1.11 Acts 13.46 with chap. 3.14 and 7.51 have rejection for rejection they are trodden under foot as Prisoners in the Pit Isa 51.23 who were once the highest of Nations Deut. 4.7 8. and 26.19 and 33.29 and whose Land was the glory of all Lands Ezek. 20.6 now wrath is come upon them to the utmost 1 Thes 2.16 let all places and people beware of rejecting Christ and his Gospel Heb. 2.3 and 10.29 c. and John 15.22 Mat. 11.21 22 23 24. This Sin makes Grace it self to become our Enemy 1 Sam. 2.25 Mercy Triumphs over Justice Jam. 2.13 before Grace be
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils â—o raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and
and all glorious within and without and any Alchymy here is abominable Mans Tool pollutes it Exod. 20.25 Secondly Of its Excellent form signifying Eternity This Adopting Ring is round as it is made up of the Eternal Spirit Heb. 9.14 And of Everlasting love Jer. 31.3 So it hath neither beginning nor ending They Disparage the Excellency of this Adopting Union that dare affirm this more than a Gordâ—an hnot may be untyed by any Alexander our Lord hates putting away Mal. 2.16 Though we oft let go our hold on him yet he abides Faithfull 2 Tim. 2.13 And having this Seal or Sealing Ring the Foundation stands sure ver 19. So that he will never let go his hold of us his love is as unchangeable as himself John 13.1 c. Semel Electus Semper Ditectâ—s saith Austin if once chosen then ever loved beyond the end c. Thirdly The Mystery of its Excellent Posy which was I am thine and thou art mine as it is phrased Cant. 2.16 doth signifie farther to us the grace of Adoption Grotius saith here Vnus Aâ—â—li usus inter alios est signanâ—â— gratiâ Ergâ—non male veteres donum Spiritus Sancti quo nos obsignamur bâ—it Annulo Respâ—â—dere putant the use of a Ring among other uses is to Seal with therefore the Antients did not think amiss in Interpreting by it the gift of the Spirit whereby we are Sealed 2 Cor. 1.21 22. And after Believing me are Sealed Eph. 1.13 and 4.30 Rev. 7.3 to 8. As God sets the Seal of his Spirit to out Souls so we set the Seal of our Faith to his Truth John 3.33 Thus are we said to receive the Spirit of Adoption whereby we cry Abba Father as our Lord cryed to his Father Mar. 14.36 And as this penitent Prodigal did to his here ver 18.21 Rom. 8.15 And because we are Sons God hath sent forth the Spirit of his Son into our Hearts Crying Abba Father Gal. 4.6 Thus Christ giveth the white Stone which hath a new Name written in it like the Posy within this Ring which no Man can read saving he that receiveth it Rev. 2.17 There be many indeed who lay claim to an interest in the Heavenly Father as that Mad Man at Athens laid claim to a share in every Rich Ship that came to shore there c. or as Hanghty Haman who hearing that the King intended to Honour some Man foolishly thought himself to be that same Man c. Esth 6.6 Or as those presuming professours that boldly knock at Heavens Gate and Cry Lord Lord open to us c. Christ who is called an Everlasting Father Isa 9.6 Professeth unto them that he never knew them and bids them depart being but workers of Iniquity Matth. 7.22 23. Alas their Faith was but a fancy and their Confidence no more than Presumption but the True Believer hath a Faith that is unfeigned 1 Tim. 1.5 and 2 Tim. 1.5 He knows whom he hath believed 2 Tim. 1.12 He apprehends Christ by his Faith as Christ apprehends him by his Spirit Phil. 3.12 So resigning up his All to Christ Gal. 2.20 As this Penitent Son doth to his Indulgent Father He therefore can groundedly say according to the Posy within this Ring My Father is mine and I am his as the Spouse did Cant. 2.16 Fourthly The Mystery of the Richness of this Ring set round about with sparkling Jewels may signifie the Faith of Evidence or Assurance both for Pardon of Sin and for acceptance of Person Indeed there be also plain Rings which is the Faith of Adherence and Recumbency upon Christ the Rock of Ages Isa 26.3 4. Wherein there may be some mixture of Faith and Vnbelief as Mar. 9.24 Yet this Child of light though in some Darkness as to Assurance still leans upon the Lord c. Isa 50.10 They may be True Sons and not Bastards though they cannot Read or Write their own Names So nor such as cannot Read this new Name written in the white Stone or in the Royal Ring which is a Name better than of Sons and Daughters Isa 56.5 The assurance whereof is the Sweet-Meats of a Sanctified Conscience Prov. 15.15 which is Joy unspeakable and full of glory 1 Pet. 1.8 Oh Soul hast thou got this Ring whether broken or whole whether plain or Enambled with Pearls God hath assuredly brought thee into his Miraculous Light 1 Pet. 2.9 A Lease of an Estate for three Lives is much a Lease for a 1000. years is more but this Ring is an Evidence for Eternity Neither Tongue nor Pen can Describe how the Ewe knows her Lamb by smell and bleating Nor how the Spirit of Adoption teacheth Christs Sheep to hear his Voice John 10.3 Cant. 8.13 Oh Soul walk worthy of this Robe und of this Ring This returning Son saith not because I know my Father will disown me no more therefore I will play the Prodigal again c. The 3d. Entertainment this lost Son finds with his loving Father is Shooes for his feet it may well be supposed he returned as good as barefoot Home or with Old Shooes and Clouted like those of the Gibeontâ—es Josh 9.5 c. N. B. Note well 1. Here is much more restored by the Second Adam than was lost or ruined by the First Adams For the First lost indeed the Robe of Righteousness but the Second Adam redeems not only a Royal Robe for his Redeemed but also a Royal Ring and Royal Shoes yea and the fattest Call after all to Feast upon c. For he is the Mediatour of a better Covenant which was Established upon better promises Heb. 8.6 and 7.2 A Covenant of grace and not of works N. B. Note well 2. The Mystery signified by this History of these shoes is the grace of Perseverance in the way of Sanctification Teaching us that every True Repenting Soul returning to his Fathers House hall his feet shod with Gospel Shoes which enableth him to hold on and out in the way of Holiness untill he come to the Race end to wit the Heaven of Happiness 1 Cor. 9.24 Heb. 12.1 N. B. Note well 3. The Mystical feet to be â—â—od here are our Affections by which we Run from God untill they be shod with the preparation of the Gospel of Peace Eph. 6.15 Which is Armour of proof indeed then do we Run to God the Natural Motion of our Affections in the fallen Estate is an uneasy Trott untill the Lord take us by the Arms and teach us to go Hos 11.3 The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pace a more easie Motion to the Rider c. The Gospel is the Doctrine Drine with our peace with God in Christ there is Peace and Joy in Believing Rom. 14.17 and 15,13 And when we are Gospelized that is shod with Gospel Comforts then are our Hearts enlarged to Pallace or to run the way of Gods Commandments Ps 119 32. By the Gospel of Peace God Creates Peace Isa 57.19 Such a Soul toucheth
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
and my Judgment-Hall which consisted at least of Three So by we is meant in the Hebrew succinct Speech God Three in One and One in Three Opera Trinitatis ad extra sunt indivisa All the Three Persons are undivided all concur in External Actions Hermes that antient Aegyptian who flourished before Pharaoh did acknowledge something of this Great Truth from whence he had his Name of Trismegistus for owning the Three great ones And the Heathen Sages after him had some blind Notions hereof as appeareth by Plutarch who reporteth that in Thebe a Town of Aegypt they worshipped a God whom they acknowledged to be Immortal and painted him in the likeness of a man blowing an Egg out of his mouth to signifie that he made the round World by his Word and Breath of his Mouth But Christian Faith reacheth farther than Heathens Reason for by Faith we understand that the World was made by the Word of God Heb. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christ who is the Essential Word and the flowings forth as the word signifies or lettings out of Divine Wisdâ—â— Power and Goodness for God was as it were contracted and contained all within himself from all Eternity but now in the Creation he becomes Deus expansus explicatus letting out himself to the Creature Thus Christ is called the Manifestation of God and the Declarer of the Father Joh. 1.18 John Baptist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice but Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by which the world was made As Verbum est animi Index the Speech discovers the Spirit so Christ unbosoms the Father and the Creation is nothing else but the Creator unfolding himself and dispersing his Divine Essence into several Veins and Channels of the Creature Mundus Vniversus nihil aliud est quà m Deus Explicatus the world is onely God expressed the Invisible is clearly seen as in a Mirrour or on a Theater in things that are visible Rom. 1.19 20. as the Sun is beheld in the waters so is God in his works either by way of Negation Causality or Eminence per species Creaturea The second Enquiry is What is the Material Cause out of which all things were Created Answ God made something out of nothing and out of that something all things Nothing here is not taken privatively as 1 Cor. 8.4 an Idol is nothing to wit privatively as having nothing of a Divine Essence in it yet positively it is something that is Wood or Stone c. Nor 2. is it taken Comparatively as Isa 40.17 All the world is nothing to wit in comparison of the Great God But 3. 't is taken negatively and simply God having no praeexisting matter to work upon as the word Bara created signifies being a word in its proper sense proper and peculiar to God himself so should not be parasitically Attributed to the mightiest of men as too oft it is in Creating Earls Marquesses Dukes unless the Creators and the Created were both holy as God is and Man was There was nothing from Eternity besides God neither is God the Matter or any part of the Creature therefore the world was made out of nothing This puts the difference betwixt Creation and Generation this latter is a production of something out of something but the former of something out of nothing There be three principal Operators Art Nature and God That worker which needeth the fewest helps is the most perfect worker 1. Art needs many helps 2. Nature needs but few But 3. God needeth none at all God is the first Cause and the World was the first effect 'T is a Rule or Maxime Inter primam Causam primum effectum nil intervenit Nothing can come between the first Cause and the first effect therefore in the Creation there could neither be any praeexisting Matter nor any Coassisting Instruments God himself was both the Father and Mother of all Created Beings God was the Father of the World begetting it by his Word and both bringing it out and bringing it up in six days by the overshadowings of the Spirit Gen. 1.2 All this arises from the Efficiency of God who is a most pure Act and is Omnipotency it self is there any thing too hard for the Lord Gen. 18.14 Job knew that God could do every thing Job 42.2 All things but Lying Dying and denying himself are possible with God Matth. 19.26 his counsel shall stand and he will do all his pleasure Isa 46.10 What God pleaseth to do without all peradventure he is able to do as he is Omnipotent yet may we not argue from his power to his will but from his will to his power Though God be Omniscient Omnipresent and Omnipotent yet is he not Omnivolent he can do more than he will do he can do whatsoever he pleaseth yet he is not pleased to do whatsoever he can God by his Absolute power is able to do all things that are possible though he never do them he can by this unlimited power make a World and unmake it again in a moment he can of stones raise up Children to Abraham Matth. 3.9 c. but by his actual and ordinate power he doth that onely which he willeth to do whatsoever he willeth that he doth both in Heaven and Earth Psal 115.3 135.6 This power God hath limited by his own will wisdom and having freely limited himself according to his own Decree of Secret will and according to his word or revealed will he changeth not because he is unchangeable Jam. 1.17 Some things God can and will not as Matth. 3.9 26.53 Rom. 9.18 c. And some things God neither will nor can to wit such as contradict his Essence and import Impotency 't is safer to say such things cannot be done than that God cannot do them but whatsoever he willeth that he without impediment effecteth as he did the Creation of the world out of nothing Why therefore should it be thought a thing incredible either that God should raise the dead to life Act. 26.8 or that God should make world of nothing 'T is a received rule Quicquid est in Deo est Deus whatsoever is in God is God and so is that Esse posse operari non distinguuntur in Deo Gods Essâ—nce Omnipotency and Efficiency are not to be distinguished in God save only as to our capacity Divine Essence being Almighty and a most pure act doth necessarily infer a Divine Efficiency which made the world of nothing the word of signifying not any Matter but only Order Creation was in Matter but not of Matter not of Matter praeexisting before but of Matter coexisting in the act of Creation The first Matter God made out of nothing was that Rudis indigestáque Moles called the confused Chaos a rude Draught and an undigested lump at the first as the Matter of all things that were afterwards to be Created This first Matter was all things in power yet nothing in act this
consumed not the Bush and this apparition of Fire was well accommodated to that sire of zeal which had oft transported this fiery Prophet while he walked with God and wrought for God upon Earth it was the Seraphims or as the word signifies the Angels that are a flaming Fire Psal 104.4 that fetched up to Heaven this Seraphical Doctor so there was a sweet suitableness those were God Chariots or chearful ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psal 68.17 Septuagint reads it the Angels were chearful to carry up Elijah and Elijah was as chearful to be carried up by them 4. There is mention made also of a Whirl-wind which is a strong circular wind that with violence gathereth things into it and carrieth them up in the middle of it thus Elijah was taken up into Heaven by a Whirl-wind 2 Kin. 2.1 and 11. This vehement Whirl-Wind hurried up the Chariot and Horses assoon as Elijah was ascended into it 5. 'T is said also that Elijah's mantle drop'd from him in his Ascension v. 13. no such is said of Enoch this Mantle Elijah let fall all his other clothes being consumed before his entrance into Heaven where there is no need of clothing and Elisha gladly took it up not only to make him amends for his own he had rent v. 12. but also to mind him of his Master while he wore it as a memorial of him and as a Token he should be clothed with his Masters Spirit as well as Mantle as appeared by his first Miracle v. 14. 6 There is the nearest Harmony betwixt those two Candidates of Immortality Enoch and Elijah in Scripture Record herein that Enoch was taken up in his Holy walking with God and Elijah in his Holy Talking of God both busie at that time in their Masters work Blessed is that man whom the Lord when he cometh shall find so doing Mat. 24.46 In a word 't is not improbable that Enoch was translated by a Whirl wind in such an Angelical Chariot as Elijah was though Moses be short in that Relation as in all the others before the flood he being exceeding concise in all the concerns of the nine first Patriarchs for near to 1656 year of the World Therefore 't is likely Enoch was translated in the same manner as Elijah was though it be not Recorded in Moses's Abridgment as he had the substance of the priviledge to wit Translation so he might the better have the circumstances to wit the Chariot c. for his Translation They both had fought the good Fight of Faith and both being Faithful unto Death went off the Stage as more than Conquerors to wit Triumpher's 2 Tim. 4.7 Rev. 2.10 Rom. 8.37 God caused them both to Triumph 2 Cor. 2.14 that is to ride up to Heaven in a Triumphant Chariot according to the manner of the great Roman Conquerors who after their famous conquests they used with grand pomp and splendour to ride up to the Capitol in a stately Triumphant Chariot through the Streets of Rome the Capital City then of the World Thus Enoch and Elijah Rode Triumphing over all their Adversaries Heads through the Air the Devils Territories and Countrey as he is Prince of the Air and as they pass'd along they looked Downward to the Earth with contempt and upward to Heaven with joy Thus far first of the manner how 2. Of the place whither The Popish as well as Jewish Drs. Dream of Enoch's going I know not whither nor they themselves something shall be spoke to this with brevity besides what I have said a little above in the Answer General as likewise what I have said to it in my discovery of the Person and Period of Antichrist page 72 73. c. Some of those Dreamers say those two Candidates Enoch and Elijah so called were only Translated into the Earthly Paradise out of which Adam was expelled upon his Fall and that there they both live without food as Moses did in his forty days Fast and there they shall both continue towards the end of the World and then return into the World again to make War against Antichrist who shall after a while slay them both being as they dotingly conceit the two Witnesses in Rev. 11.3 c. after which shall follow their true Translation into Heaven Answer 1. This fabulous fiction of the Popish Doctors is coined out of that Jewish Fable of Ecclesiasticus chap. 44. before quoted that Enoch is kept alive to Preach Repentance at the end of the World v. 16. as they Interpret it which is not Canonical Scripture and therefore a Dissent may be entred against the Authority of it as likewise this Romish Lye is borrowed from a misinterpretation of that Canonical Scripture in Mal. 4.5 that Elias must come before the great Day All this is alledged by the Romanists to wipe the Mouth of the Pope from being called the Antichrist because those two Enoch and Elijah are not yet come to oppose him in their persons but we have better Interpreters than those Popish ones of this Text and Oracle to wit 1. An Angel who applies it to John Baptist Luke 1.17 And 2. That Angel of the Covenant Christ Mat. 11.14 and 17.10 11. and him all must Hear v. 5. above all Antichrists agitatours And the Evangelist Mark begins his Gospel with this Prophecy of Malachi to inform us that this Elias is the Baptist who came in the like Spirit and Power the like Gifts Calling and Ministry c. as that Prophet did not by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of Elias's Soul into John Baptist according to Pythagoras's notion but by Inspiration of the Almighty who hath the residue of the Spirit Mal. 2.15 yea the seven Spirits of God Rev. 3.1 and can give to one the like Spiritual endowments as he doth to another 2. Answer As therefore it is Apparent that Elias is come already according to Christs words and not to come before the day of Judgment to Convert the Jews and to Confirm the Elect in the Faith of the Gospel according to the sondly fabling Romanists So that Terrstrial Paradise out of which Adam was excluded was certainly destroyed by Noahs deluge For 1. The Scripture saith expresly that every thing was destroyed upon the face of the Earth every man only eight persons saved in the Ark Gen. 7.21 1 Pet. 3.20 therefore had Enoch been upon Earth he must have perished The 2. Reason is The Waters are also said to prevail fifteen Cubits over the highest Mountain Gen. 7.20 therefore Paradise must be overflown and the deluge destroyed it though the place remained after yet not the pleasantness of the place according to the Ancient saying Cecidit Rosa mansit spina the beautiful Rose which was the Blessing Failed but the grieving Thorn which was the Curse continued 3. Whereas some Romish Doctors say that Paradise or Enoch in some high part of it might be preserved from perishing by the Waters standing as a Wall round about them
the Ark was Noah's Sanctuary so the Lord is his Peoples Ezek. 11.16 and such a Sanctuary he is to them as hath four Enoughs 1. 'T is a Sanctuary High enough Psal 61.23 So as to raise us up above the reach of our worst Enemies All the Saints are in the Lords hand Deut. 33.3 his Beloved dwell in safety by him v. 12. God covering them all the Day in the Hollow of his hand and the Eternal God is their Refuge v. 27. 2. Nigh Enough The way to the City of Refuge God rook care should not be too long but it must be night that the pursuer while his Heart was hot might not overtake the man-slayer Deut. 19.4 5 6. So the Lord is such a Sanctuary as is not far from any of us Act. 17.27 could we but grope after him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Israel had their God nigh them Deut. 4.7 and they needed none to fetch him from above or from below Rom. 10.6 7 8. He is as nigh as the Bark is to the Tree or as the Skin is to the Flesh Intimior Intimo nostro more inward with us than we are with our selves 3. Wide Enough There is room enough in this Sanctuary for all the Saints as there was room enough for all kind of Creatures in Noah's Ark None of Gods People are left out of Doors Houseless and Harbourless for want of Room within Doors Lord saith Moses thou hast been our dwelling place in all Generations Psal 90.1 for this four hundred years and upwards in all our Travels and Troubles 4. Safe Enough Salvation belongs to the Lord only Psal 3.8 John 2.9 Not to Princes or Parliaments or to Armys or Navys but to Gods Spirit Isa 59.19 God is such a Castle to his people as no Ladder can scale no Pioneer can undermine no Cannon-shot can batter down And none can take out of his hand Joh. 10.28 29. nor draw out of this House the Civil Law saith De Domo suâ nemo extrahi Debet aut in Jus vocari quia Domus Tutissimum cuique Refugium atque Receptaculum est No man ought to he drawn out of his House at the suit of another because a mans House is his Castle his safest Refuge and Receptacle How much more he that hath God for his House and Habitation and Dwelleth in him 1 Joh. 3.24 can never be unhoused because the Almighty God is mightier than all and happy is he who hath God for his Mansion-House and observable is Picus Mirandula's witty observation Man according to the order of the Creation had no other Habitation left him in as much as God Created the Earth for Beasts to Inhabit the Sea for Fishes the Air for Fowls the Heavens for Stars on the out-side and for Angels on the inside Man therefore hath no place to Inhabit according to this assignation save the Lord the Maker and Assigner of all Thus God is an Ark an House a Castle yea a Tabernacle and Temple to Man Gods Tabernacle is with Man Rev. 21.3 and Mans Tabernacle is with God Joh. 6.56 2 Cor. 6.16 he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indwell in them and they Indwell in him the Lord and the Lamb is their Temple Rev. 21.22 their Place and City of refuge a stronghold Note here two grand points of Noah's Faith Heb. 11.7 1. The Exercise of it in preparing the Ark. 2. The Effects of it 1. In the Exercise be four particulars 1. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prepared it instar Artificis he plaid the Carpenter when his Faith which was not a dead but a working Faith Jam. 2.17 20 22 26. set him on work yea upon this tedious work as before his Faith was the Obedience of Faith Rom. 16.26 He consulted not with Flesh and Blood Gal. 1.16 He disputed not but dispatched he obeyed to do all that God had commanded him Gen. 6. last His Faith transported him through all the aforenamed difficulties in the way of an universal obedience Thus Noah the tenth from Adam a perfect man as God calls him in this perfect number as the Pythagoreans call the number ten did perfect his works by a strong Faith in a perfect Obedience 2. The end for the saving of himself and of his Houshold Noah obey'd God in all things for his own good Gen. 7.5 All Gods Commands are for our advantage and not for Gods alas our goodness extendeth not to God Psal 16.3 'T is no gain to God that man is Righteous Job 22.3 'T is therefore a sanctified self love to obey God but alas we love our selves more in the way of Nature than in the way of Grace If we love our selves we must obey God seeing it is for our own good not doing some things as Jehu or many things as Herod but all things as Noah having a respect to all Gods Commandments Psal 119.6 though we cannot perfectly perform them ☞ NB. 1. Man must be timely provided of a prepared Ark before the evil day come for the Lord is not slack concerning his coming 2 Pet. 3.9 2. If Noah prepare an Ark 't is for saving himself know ye not that ye are in Christ except you be reprobates 2 Cor. 13.5 3. Masters of families must be careful to save their housholds too The 3. particular is the Motive Noah fear'd the Judgment to come That fear is a right Gospel fear which puts the Soul upon preventing the danger Prov. 22.3 Some read it Reverenced Where the power of Godliness is the Heart cannot think upon God without Reverence and aweful Respect to the Divine Majesty Prophane Persons do not reverence or fear the Great God but their fears are terminated in Secondary Causes of direful Judgments The World was then told of its destruction by Water and few feared many jeared And now the World is told of its destruction by Fire but where is that fear and reverence which ought to be though we cannot say it will not be this Hundred and Twenty days as they of the old World could say It will not be this Hundred and Twenty years yet are there many scoffers or jearers 2 Pet. 3.3 and but few fearers as before The fourth particular is The Ground of Noah's fear for God warn'd him He negotiated with God and God with him they had mutual Dealings and intercourse each with other as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gods Companions hear his voice Cant. 8.13 'T was sore displeasure on Saul when God would not answer him 1 Sam. 28.15 and on Israel when they had no vision 1 Sam. 3.1 To be warned by Gods Spirit at every turn of Imminent Danger is a most precious priviledge Isa 30.21 Such honour have all the Saints Psal 149.9 but God will have no such Dealings or Negotiations with the wicked World God would not in this Friendly and Familiar manner appear to Egypt no nor to Israel in Egypt but they must be call'd out into the Wilderness for enjoying such
27.50 54. and yet we find that Christ was Bound as well as Isaac Gen. 22.9 Mat. 27.2 and both willingly and freely not resisting but giving up themselves thereto The fifth Circumstance Both Isaac and Christ were Offered up on a Mountain the former on Mount Moriah the latter on Mount Golgotha or Calvary The sixth is both these two were Offered up alone as Isaac was alone the Servants and the Ass being left at the Foot of the Hill Gen. 22.5 So Christ trode the Wine-Press of his Fathers Wrath alone Isa 63.3 all his Disciples being at Distance from him as the History of the former Circumstance holds out a Mystery to wit that our loose and slippery Hearts stand more need to be bound with the bond of the Spirit than either Isaac or Christ or any Wild Bullock or other Sacrifice needed binding with Cords to the Horns of the Altar Psal 118.27 so in this latter also to wit As the Servants were at distance from Isaac and the Disciples from Christ so all our Gifts and Graces though we must hold them as our lives in point of Sanctification yet must we let them all go in point of Justification therein Christ must be alone we must make no Rivals nor Co-saviours with him The seventh Circumstance As Abraham the Father carried the Knife or Sword wherewith Isaac should have been Killed and the Fire wherewith he should have been Burned so God the Father poured down his Wrath and Justice due to us for our Sins upon his only Beloved Son Jesus Christ there was the Fire of Wrath and the Sword of Justice for Christ too he bore our Griefs suffer'd our sorrows he was stricken smitten of God and Afflicted Isa 53.4 he was Wounded for our Transgressions v. 5 not for his own for he knew no Sin yet it pleased the Lord to bruise him v. 10 with 6 7. Oh that this may bruise our Hearts that as Christ was Crucifixus fixed to the Cross so he may be Cordifixus fixed to our Hearts his satis-passion is our satis-faction God spared not his Son Rom. 8.32 causing all our sins to meet upon his back he suffered the Just for the Unjust 1 Pet. 2.24 and was content to be in the Wine-Press to bring us into the Wine-Cellar Cant. 2.4 The fourth Respect wherein Isaac was a Type of Christ was his Escape and Deliverance in sundry particulars As 1. Abraham was just fetching the Fatal blow to slay Isaac and his Hand was stayed by an higher Hand Gen. 22.16 when the Knife was up the Lord came and stop'd his stroke so the Souldiers when just going to break Christs Bones were restrained for he must be the true Paschal Lamb who was Rosted whole in the Fire of his Fathers Wrath to deliver us from the Wrath to come Exod. 12.9 and 1 Thes 1.10 from frying in the Fire of Hell for ever Joh. 19.33 36. The Souldiers could not break Christs Legs because God had otherwise ordered it Voluntas Dei fuit necessitas Rei who can resist Gods will Rom. 9.19 Christ took his own time to Die so could not the two Thieves which were Crucified with him do and therefore their Bones were broken This further confirms what is said above that Christ did die Voluntarily for 't is said v. 31. that he bowed his Head and gave up the Ghost whereas other men do not bow the Head until they have given up the Ghost he might have lived longer if he had listed having strength of Nature to utter such strong cries c. 2. As Isaac was Dead in his Fathers Account no less than three days the time which he spent when he went plodding to the place of Offering Gen. 22.3 4. and therefore 't is said that Abraham receiv'd Isaac as from the Dead in a figure Heb. 11.19 founding his Faith upon the Fidelity and Omnipotency of God which are the two principal Pillars whereon Faith Resteth as did the Temple upon Jachin and Boaz which signifies stability and strength 1 Kings 7.21 3. As the RAM was caught by the Head in a Thicket of Thorns Gen. 22.13 which God had provided for saving Isaac according to Abraham's word of Faith ver 8. So God hath provided another Sacrifice which we in Justice should have been as Isaac for our Salvation even Christ that Immaculate Lamb whose Head was likewise Crowned with Thorns as Abrahams Ram was the Hebrew word Sabbech signifies a perplexing Bush of Briars or Thorns unto which Christ alluded in that famous Lammah Sabbactani Mark 15.24 Our sins are compared to Briars and Thorns which would for ever have held us if they had not by a Divine gracious Assignation caught hold of Christ and held him Mark well here is one Saviour in two Figures Isaac and the Ram the former preserved and the latter Offered up in his stead Dying in the one and Restored in the other answerable hereunto were the two Figures of the slain Goat and of the Scape-Goat Levit. 16.9 to 22. The one as the Ram here Representing Christs Mortal Humanity the other as Isaac here his Immortal Deity or Divinity or the one of Christs Death the other of his Resurrection and our Assurance that Christ the Scape Goat escaped Death as Isaac did and liveth for ever to make intercession for us Revel 1.18 Heb. 9.24 must be matter of unspeakable Joy and strong Consolation to all Believers Christ is not only the Testator giving all Divine Legacies at his Death but he also is his own Executor by being Alive again at his Resurrection to see all his own Legacies Executed according to his Last Will and Testament Heb. 9.15 The fifth Respect wherein Isaac resembles Christ as the Type doth the Antitype is in his Marriage 1. None must serve Isaac for a Wife among the cursed Canaanites but Rebekah one of his own Flesh Countrey and Kindred Gen. 24.3 4. Thus the VVorld which lyeth in wickedness 1 John 5.19 is unfit to be Marry'd to Christ whose Spouse must be Flesh of his Flesh Heb. 2.14 Gen. 2.23 and Spirit of his Spirit Rom. 8.9 He that sanctifieth and they that are sanctified are all one Heb. 2.11 the unsanctified Children of the Devil John 8.44 have no such Relation to Christ nor any such Union or Communion with him As Rebekah was a Daughter of the white Line so the Church is of the Line of Election the called and chosen Revel 17.14 2. Rebekah Hebr. signifies full and fatted she was very fair to look upon yet a pure Virgin lis est cum formâ magna pudicitiae Now Alas 't is become a Proverb How can she be fair and honest too Gen. 24.15 16. So Christs Spouse is All-fair Cant. 4.1 c. yet a pure Virgin 2 Cor. 11.2 Revel 14.4 Mat. 25.1 neither giving her Love nor his VVorship to Strangers Thus the High-Priest a Type of Christ must not Marry a VVhore or Prophane but a Virgin Lev. 21.7 13. The Spouse is also full and fatted with the fulness of Christ John
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
Kingdom of God in time and that within us as the other was done without us 'T is sad to want the touches of the Spirit which are quickening comforting and saving touches We may want its comforting presence yet have its quickning presence but if this latter be lost the former cannot be had for there can be no peace or comfort felt where there is not Life and we may want the Arbitrary Influence of the Spirit which raiseth up Grace to an high Lustre and Eminency yet have the necessary Influence which maintains the Being of Grace as the other doth its Well-being c. If the Holy Spirit doth not touch us with his Divine touches the unclean Spirit will with his Deadly touches 1 John 5.18 Job 2.5 The In-dwelling of the Holy Ghost in us prevents the re-possession of the unclean Spirit after he has had his dispossession for he must find his House empty or he cannot re-enter Mat. 12.43 c. yet though he is hereby kept from re-entring he is not from assaulting although the Man in Christ be assaulted yet the In-dwellings of the Spirit of Christ Rom. 8.9 11. doth secure him from Satans assaults yet the manner of the Spirits workings and in-dwellings be unknown to us John 3.8 c. In a word whatever Christ is as he saith he is Bread a Branch a Door an Heir Light Life an Altar a Lamb a Way a Vine a Lion a Foundation a Corner-stone tryed by all or has whatever the Spirit is a Dove a Comforter c. as before or has yea whatever Heaven or Earth hath in them the Angels the sweet Influence of the Pleiades and of all other Constellations the Covenant conveys all to us Dona Throni Dona Scabelli the good things of the Throne and the good things of the Footstool yea whatever is in Gods Threefold Treasury of the Sea Air and Earth It is a Covenant of Peace with all Creatures Job 5.23 whatever either Creation or Providence hath in them whatever God the Creator hath and is whatever God the Redeemer hath and is and whatever God the Sanctifier hath and is are all made over to us by the Covenant and is not this a full Covenant Fourthly and lastly As it is a full so 't is an Holy Covenant Luke 1.72 Dan. 11.28 30. There Antiochus's his Indignation was against the Holy Covenant as it was against the holy God and his holy People who were in holy Covenant with him his unholy irreligious Heart was against them for their holy Religion which they profess'd and practis'd 'T is call'd an holy Covenant 1. Quoad Fontem from the Fountain from whence it flows to wit from the Holy God who is Glorious in Holiness Exod. 15.11 and is proclaimed by those Heavenly Heralds the Seraphims three times over Holy Holy Holy Isa 6.3 and this Superlative Holiness in God gives a most Immense Lustre and Beauty to all his other Attributes 't is Holy Justice Holy Power Holy Wisdom Holy Love c. Now qualis causa tale causatum à quo aliquid tale est illud est magis tale If God who is the first cause of the Covenant be Holy then the Effect which flows from this Cause and Original must needs be Holy also the Stream is as the Spring 2. Quoad Finem from the End of this Holy Covenant which is to make us an Holy People we are chosen to be holy Eph. 1.4 Hence Holiness is absolutely necessary to Evidence our Interest in this Holy Covenant 't is necessary to Salvation which is the End of the Covenant both necessitate medii praecepti as 't is Gods precept that we should be Holy Levit. 11.44 and 19.2 and 20.7 1 Pet. 1.15 16 c. So Holiness is our means and way to Happiness for without it no Man can see the Lord Heb. 12.14 and therefore 't is promis'd in as 't is an Evidence of the Covenant 3. Quoad Objectum the Grace of the Covenant knows no other Object but an Holy People so made or so found as the Holy God is one Party confederate in this Covenant so his Holy Saints are the other Party Psal 50.5 for God doth not take the wicked by the Hand Job 8.20 to enter into Covenant with them nay he will not allow them so much as to take his Covenant into their Mouths Psal 50.17 he is King of Saints Revel 15.3 and will have no correspondence with the Evil. 4. Quoad Subjectum all the Contents or Subject Matter of this Covenant are Holy Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.24 which Isa 55.3 calls sure Mercies are by the Apostle call'd Holy Things all the parts as well as both the Parties are Holy the Promise in it is Holy Psal 105.42 and our Faith that lays hold on it is Holy Jude ver 20. The whole of it was spoke in his Holiness Psal 60.6 Inferences hence 1. This is the true Reason why this Holy Covenant is so little Embraced by the World 't is because they are an unholy People and hate this Covenant for its Holiness John 3.19 c. 2. Let us try our selves by our Holiness for an Interest in this Holy Covenant is it writ on all our Natural Civil and Religious Actions Zech. 14.20 on our Riding Drinking Sleeping c. The Doctrine contrary to Holiness is the Devils Covenant and none of Gods who knows his own Hand and owns no other Some weighty and Soul-awakening Considerations may commodiously conclude this great Concern of the Covenant all having a tendency to the Convincing Converting Quickening Confirming and Comforting the Souls of Men and Women 1. Consider All persons are under either the Covenant of Works or under the Covenant of Grace no Man can be under both Covenants at once for they are incompatible one with another the Law as it is a Covenant hath no consistency with the Covenant of the Gospel these two are two Vicegerents in Mans Heart the Law hath natural Conscience to keep its Courts there but the Gospel hath Faith to keep Christs Court there these are Inconsistent as both being supream principles are opposite till over powered a man may indeed be under a double Image to wit of Flesh and Spirit for that Image of the old Adam is done away and of the second Adam is renewed by Degrees but a Covenant-State is a Legal act so the change from the one to the other both which stand upon contrary Foundations as before is done all at once and therefore the one must make void the other and none be under both 2. Consider There is a natural propensity in the faln nature to desire to be under the Covenant of Works Gal. 4.21 Ye that desire to be under the Law for all men would establish their own Righteousness Rom. 10.2 3. and would be doing something to merit Heaven as Vega that Papist said Coelum gratis non accipiam I will not have Heaven freely given â—â—c Alas Proud Man scorns that Gift of God Rom.
Bethel Gen. 35.1 was only until he had perform'd his Vow 2. It may not be doubted but that this Holy Man having such high Communion with God departed from Bethel by the Command of God he who called him thither must call him thence also 3. But Suppose the time of Jacob's removal from Bethel after his Vow was paid God left to his own Prudence yet it may not be imagined that so Pious and Prudent a Patriarch would wilfully expose both himself to the loss or his Dear Wife and his Rachel to the loss of hâ—r Dear Life The Hebrews do indeed affirm That Rachel being wearied with her Journey was brought to her Travel before the Time If so then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born whereof the Scripture is silent 'T is more probable that Jacob might be ignorant that Rachel was so very nigh her Time otherwise he had not removed for Travelling Women will make but bad Travellers But even to the most prudent Persons many things may happen beyond their Expectation And however this be taken it must be granted Jacob had cause enough to be jealous that he was mistaken in so bold an Adventure his Ignorance of Rachel's so near approaching Travel could not relieve him against his Jealousie that himself was at least the causa sine quâ non if not the Principal yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage He could not look upon his so hasty removal of her when so unfit for it without Remorse and Regret especially considering how First Rachels Travel came upon her when she was but a Field-breadth from Bethlehem-Ephratah that fruitful House of Bread as the word signifies where she might have had better Help and more Accommodations This was a sad Circumstance to fall short of such a City only Kibrath haerets Gen. 35. and 48.7 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippodromum an Horse-Race the Chaldee Stadium Pagnin Milliare a Mile Borcardus a fleet-shot and Rab Kimchi a morning-walk to come within a little way as our Reading is of Bethlehem the very place wherein Christ the Son of God was born Mat. 2.1 that Bread which came down from Heaven John 6.33 was born in that City Baith-lechem which signifies the House of Bread and not Reach it with his lovely Rachel This made the Disaster much sadder Oh how happy might Jacob think himself if his Benjamin might be born there where his Shilo whom he foresaw by his Spirit of Prophecy Gen. 49.10 should be born and his Rachel live too to rejoice in the mercy which he might think might have come to pass had she been so happy and he with her therein to have held out to this City call'd also Ephratah for its fruitfulness of all sorts of fruit and food where she might have been corroborated with all good Cordials and Comforts and thereby carried through her Travel Which is the second thing to be considered that must needs pinch Jacob's spirit Rachel's Travel was hard and so hard that 't is twice told in Scripture Gen. 35.16 17. she had hard Travel and if her Travelling on foot that same day of her Travel made her Travel harder as probably enough it did being a Journey of twelve miles betwixt Bethel and Bethlehem this also is another Aggravation and could not but grieve Jacob's Soul for a long time after yet before I say Jacob could possibly have digested his sorrows for the death of his dear Yokefellow who had been a faithful Fellow-sufferer with him in all his hard service in Syria and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto before he had sung out his sad Song of being exceeding loth to lose her did this fourth Cross of his Eldest Sons Incest befal him Jacob falls far short of David's priviledge and mercy whose two Wives are expresly said to go up with him out of all his Wandrings and Banishments unto Hebron 2 Sam. 2.2 God then thought it a most meet mercy for David and for his two Wives Abigail and Ahinoam to be partakers together of Prosperity as they had been before at burnt Ziklag c. 2 Sam. 30.5 18. Partners together in Adversity And David did judge it but just likewise to hand his two Wives along with him to Hebron that as they had been comforts to him in his misery they might also be Conforts with him in his mercy and communicate together so far as their share should reach with his Dignity and Glory In which they were indeed true Types of Christ and his Church when she for a while hath suffered with him she shall then Reign with him for evermore 2 Tim. 2.12 Luke 22.28 29. The Lord Jesus will likewise in a short time remove his Spouse the Church from the Land of her Banishment and Bitterness even from the Ashes of her forlorn Ziklag to the Hebron of her peace and eternal happiness where she shall have Fellowship as Hebron signifies with glorified Saints and glorious Angels for ever Her Redeemer hath taken order for this already John 17.24 that where he is there she may be also and is only gone before as her Harbinger to prepare the best Rooms for her more honourable Reception John 14.2 3. not reckoning himself right and compleat until this be done and that his Church be with him Eph. 1.23 But alas though this was David's Priviledge which praefigured the Promises to hand both his Wives to Hebron yet Jacob must not be so happy in his going to the self same City even to Hebron Gen. 35.27 but one of and the best beloved of his Wives must lay her bones by the way his dear Rachel must fall short of Mamre that is Hebron where Isaac lâ—ved and where Abraham and Sarah Isaac and Rebekah and her Sister Leah lay buried Gen. 49.31 Rachel must not be joyned with them in burial which phrase importeth a Judgment Isa 14 20. Such sad circumstances as are all these aforesaid must most probably seize upon her Husbands heart yea and sit long upon his spirit before time alone could wear them off notwithstanding all these Aggravations fore-mentioned Jacob was not got above two miles farther of his Journy towards his Father in Hebron to wit one mile from Rachel's Sepulchre which lay about that distance North from Bethlehem and another mile from thence to the Tower of Edar which lies about the same distance towards the South from Bethlehem 〈◊〉 the Travels of the Patriarchs tell us ere Reuben his Eldest and so should have been his wisest Son climbs up into his Fathers Bed and lyes carnally with Bilhah his Fathers Wife This was an ugly fault in so godly it Family So it sometimes falls out through the malice of Satan who designs thereby to put the greater disparagement upon Profession and upon the pious practice of the good ways of God Satan never tempted Saul to such heinous actions
Israel his Ear heard their groanings yea their Breathings Lam 3.56 God not only heard and saw but also he respected and remembred them these four are all put together Exod. 2. last It was not so much Israel's Innocency as their Enemies Insolency that moved Gods Bowels to yearn over them Deut. 32.27 There was the Cloud of their Sins to hinder their Cries from going up to God Lam. 3.44 and indeed the Cry of their Sins did outcry the Cry of their Prayers yet after long refraining God comes with this comfortable Vision of the Bush to represent that as Moses was not quite lost in his Banishment so nor Israel quite destroyed in their Bondage This was an excellent Emblem that that Fire of Tribulation should not kindle upon them Isa 43.2 The good will of him that dwelt in the Bush Deut. 33.16 kept the Burning Bush from being consumed This Angel of the Lord was the Lord of Angels Heb. 1.6 7. Mark 12.26 call'd the Eternal God Exod. 3.4 6 13 and Jehovah ver 7. to whom Moses gave Adoration which no Created Angel dare own Revel 19.10 and 22.9 This Son of God in the Fiery Furnace secured the three Nobles of Babylon from being Burned Dan. 3.27 c. hereby also Was this Bush secured Christ suspending his concourse without which no Natural Agent can act or consolidating the Bush above the solidity of Gold or restraining the Fire taking away the heat yet continuing the light thereof The Spiritual signification which is the Harvest of all of this Burning yet not Consumed Bush is manifold reducible unto two Heads 1. Mystical 2. Moral The first is Mystical which is various to be taken only with this due caution we must distinguish herein betwixt what this miraculous Vision may be aptly applyed unto and what is the genuine Sense intended All Parabolical Scriptures may have several Allusions yet the Scope doth carry them but to one only Gregory who otherwise loved Allegories gives this good caution though the History of the Scriptures ought not to be bereav'd of their sound and significant Mystery yet may they not be burdened with too many Allusions which sometime do prove I add the frothy Exuberances of wanton Brains This Bush is applyed by the Antient Fathers 1. To the Virgin Mary who was a Mother yet a Virgin she brought forth a Son yet retain'd her Virginity the same Omnipotent Power wrought both this and that 2. To the two Natures of Christ whose Godhead was the Fire and his Manhood was the Bush the Lustre of the Divine Nature was so accommodated to the Humane that it was not swallow'd up thereby 3. To the Resurrection of Christs Body on which Death furiously seized as did the Fire upon this Bush yet could not consume it though the raging fury of the Pharisees seal'd up Christs dead Body in the Sepulchre and guarded it with Souldiers yet saw not his Body any Corruption 4. To the Damned Souls which are ever Burning in Hell-fire but are never consumed by it The Fire of Hell differs from this Fire on the Bush in this here is light without heat there heat is without light The second is the Moral Sense which also is manifold As 1. God by this Bush taught Moses how he might become a good Governour He must give light to the people by his own Godly Life and by the good Laws of God but he must not Burn and Consume them by Intolerable Burdens and Tyrannical Oppression Pastoris est tondere non deglubere 2. That Saints in evil Times should be as Lot in the Fire of sinful Sodom yet preserv'd his Integrity as Job also did in a sinful Generation 2 Pet. 2.7 8 Job 27.6 All Temptations to Sin have the Nature of Fire in them and are therefore call'd Fiery Darts Eph. 6.18 The worse that the Times and Places are the better ought the Saints to be that both the Times and the Places may be better and not worse by them they should be as the fresh Fish that live so in the most Salt Sea 3. 'T is an Emblem of the Combat betwixt the Flesh and the Spirit in every Individual Saint The Spirit is the Fire call'd the Spirit of Burning Isa 4.4 and the Flesh is the Bush which in the best is not Burnt up or Consumed the best of Men are but Men at the best and are as those under Legal pollutions notwithstanding their purifications unclean until the Evening of Death Grace doth not annihilate Sin till then All these be pious Allusions framed from this burning yet not consumed Bush yet are not to be pressed upon the Text as the proper sense of it Lastly The true proper and genuine Sense of this Vision of the Bush is That the Church of God in general and the Children of God in particular may be in Fiery Tribulations yet shall not be consumed by them As this was performed Literally Dan. 3.27 So it hath been is and ever shall be Figuratively Isa 43.2 2 Cor. 4.9 and 6.9 and 11.23 The Church concutitur non excutitur may be shaken but not shiver'd may be dipp'd and dowz'd in the brackish Sea of Affliction but never Drowned like the Wooden Pot dipp'd in the Water Niteris Incassùm Christi submergere Navem Fluctuat at nunquam mergitur illa ratis This Divine Distich was sent to the grand Seignior when he was going out in his Ruffling Grandeur to over-run Christendom c. Accordingly saith Luther of the Romanists persecuting him They may indeed thrust me but they shall never throw me The Reasons be 1. From the Constitutive Matter of the Church as she is made up of Immortal Seed and of the Eternal Spirit and partaking of the Divine Nature so far she is Incorruptible and Unconquerable and can never be destroyed for the destroying Agent must have a greater Efficacy than hath the destroyed Patient otherwise Destruction cannot prove Effectual Now he who is in the Church and Children of God is greater than he that is in the World 1 John 4.4 Christ who dwells in our Hearts by Faith Eph. 3.17 is stronger than that strong man Satan Luke 11.21 22. or any of his Instruments Hereby we are made more than Conquerors Rom. 8.37 yea Triumphers 2 Cor. 2.14 by his Spirit our Sweet Inhabitant The Seed of the Serpent may nibble at the Heels of the Seed of the Woman Gen. 3.15 but shall never be permitted to give her a fatal blow at the Heart her Heels may be bruised but her Heart cannot be broken the Church may be damaged in her Branches but her Body and Root cannot die The second Reason is drawn from the goodness of the Churches most gracious God who so qualifies all her fiery Tryals as to Abstract from them their destroying property Thus the heat of this Fire that burnt the Bush was so suspended and restrained by the good will of him that dwelt in the Bush Deut. 33.16 that it was not consumed by the Flame This is a Gospel Riddle
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
with bare words so neither should we put off others in necessity bare words will not discharge Duty good words are good in themselves and many go not so far but they are not good enough alone without Deeds Words are but a cold kind of pity Jam. 2.14 15 16. Complements cost nothing and God should not be served with that which costs nothing 2 Sam. 24.24 David would Honour God with his Substance as Prov. 3.9 and be at cost for him as she was with her Spikenard of great price John 12.3 Such as give the Poor good words do acknowledge Charity is a Duty but if they proceed not from Words to Deeds that do cost something it argues they have not Hearts to the Duty so acknowledged to say Be ye warmed But with what With a fire of words And be ye filled But with what With a Mess of Words Such Airy Complements and Courtesies are but a mocking of the Poor Venter non habet Aures the Belly neither hears those empty Complements nor can be filled with airy words Nay 't is a sort of mocking God as well as Men but God will not be mocked Gal. 6.7 to wit by those that withhold from poor Ministers nor from poor Men God will not be Robbed but they shall hear from him who saith Ye are cursed with a Curse Mal. 3.8 9. They are not Chameleon-like to live with Ephraim upon Wind Hos 12.1 to be fed with empty words Go not to Glean in another Field Hence Observ 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in They should not go to glean in the Fields of Strangers a Stranger Christ's Sheep will not hear for they know not the Voice of Strangers John 10.5 8. They have their Senses exercised to discern good and evil Heb. 5.14 the Wheat from the Chaff Jer. 23.28 Christ's Sheep are rational Sheep and their service is rational service Rom. 12.1 yea they have a Spirit of discerning 1 Cor. 12.10 whereby they do discern the Mind of Christ from the Matters of Antichrist 1 Cor. 2.16 this makes them hate every false way Psal 119.104 So that 't is impossible they should be fully and finally deceived Matth. 24.24 As they should not be found gleaning in the Field of another that is Heterodox so nor constantly or commonly in the Field of another that is Orthodox with neglect of gleaning in their proper Field Duties are Reciprocal where a Pastor is obliged to Preach to a People there that People are obliged to hear ordinarily and usually where Circumstances of time and place impartially considered disoblige not there may they expect the gleanings of best Blessings even in their Sion Psal 128.5 and 134.3 As the Lord hath said That such Prophets as be Stranger shall not profit his People Jer. 23.22 to 32. So there be proper and peculiar pastures for God's People to be found in where God delights most to Communicate himself to them Thither will I come saith the Lord and there will I Bless you Exod. 20.24 And the Lord Blessed Jacob there Gen. 32.29 at Peniel v. 30. There be some Pastures for God's People which they should most especially both enquire after and attend upon Cant. 1.7 There commands he the Blessing Psal 133.3 which undoubtedly Wanderers that are fixed to no place or People do want The Bird that wanders from her Nest saith Solomon Prov. 27.8 may meet with a Snare instead of Food 'T is good to wait upon God in those places where God's Providence hath placed you I know in many cases God will have Mercy and not Sacrifice Old Age Weakness distance of Habitation admits of a Dispensation yet 't is a great truth Members of Churches ought mostly to meet with their own Churches For First Christ is the God of Order not of Confusion 1 Cor. 14.33 Disorder is from the Devil and not from God who is neither the Author nor the Fautor of Confusion Secondly The Church is a Body Politick and as it is unpracticable in the Natural Body to have one Member of it in one place and another in another place a Hand in London and a Foot in Westminster no more is it practicable in this Political Body the Church Thirdly This is solemnly promised at our Admission to give up our selves to such a Church Fourthly 'T was the practice of the Primitive Christians they all were with one accord in one place Act. 2.1.46 and they went to their own that is to their own Company Acts 4.24 and 5.12 Fifthly How can Pastors have a care of such Members as wander they know not whither unto whose Watching over them they should submit 1 Thess 5.12 Hebr. 13.17 Sixthly Where Christ hath Blessed a Man's Ministry to a Member's Soul whereby that Member hath been brought into the Church such sin away a further Blessing by neglecting that Ministry Seventhly This forsaking to Assemble our selves c. Hebr. 10.25 is the forerunner of wilful sinning v. 26. Eighthly If one Member may wander then another may and another also so none are fixed then the Pastor may wander too so farewel all Fellowship of Churches The very next words further confirms this great Truth But abide fast by my Maidens Both for thy Society and for thy Safety She must keep to her Company whether Reapers or Rakers or Binders or Gleaners God will certainly be kind to those that keep fast to their own Company he will scatter some handfulls for such Gleaners and forget some good Sheaf or other for them Deut. 24.19 20. V. 9. Go thou after them Mercy is not Miserly and Charity is no Churle as before at large Observ 2. from v. 8. Have not I charged the Young Men not to touch thee To wit with either a wanton or a wronging touch Thus the Lord charges an evil World not to wrong his Church for he is Lord of both Psal 105.15 Act. 10.36 Hence also learn this Observ 1. That Masters of Families should so charge and govern their Families that no wicked thing should dwell with them Thus Job 11.14 and 22.23 Thus David Psal 101.2 c. Every Master of a Family should make Nebuchadnezzar's Law That nothing be said or done by those under their Charge against the God of Heaven Dan. 3.29 Drink of that which the Young Men have drawn To wit not without hard Labour in those hot Countries and therefore the Courtesie and Kindness of Boaz to Ruth was the greater herein yet nothing to the Kindness of God who gives the Water of Life to Thirsty Souls John 4.10 Hence Observ 2. God's Kindness is greater to us than that of Boaz to Ruth For First He gives Waters of Life that Revives a Swooning Soul Secondly He gives it freely to every one that is a thirst without Money or without Price Isa 55.1 and Revel 22.17 not only to a Ruth but to all Comers yea to the Unworthy Ezek. 16.6 8. Thirdly Such Living Waters God gives to us as makes us never to thirst again
John 4.14 to wit thirst after the Vanities of the World and surely such as thirst after the Worlds Fooleries have not yet taken an hearty Draught of those Blessed Waters Fourthly He gives us not only Water but Blood yea the Blood of God Acts 20.28 and his Blood is Drink indeed John 6.55 Which the Young Men have drawn Hence Observ 3. As Boaz so God hath his Water-drawers to wit out of the Wells of Salvation Isa 12.3 4. He hath such famous Fountains as that was Numb 21.18 Which the Princes digged called thereupon Beer-Elim the Well of the Mighty Ones Isa 15.8 God hath his Bartholomew's which signifies Water-drawers his Ministers of the Gospel which draw Water to wit The words of Eternal Life John 6 68. The rich and precious promises whereby we are made Partakers of the Divine Nature 2 Pet. 1.4 and of the Holy Spirit so frequently and fitly compared unto water Psal 42.1 2 Isa 44.3 4. Ezek. 36.25 John 8.11 and John 3.5 The Spirit is a Coelestical Water that doth not only wash white and makes fruitful but also cools and quenches our Thirsts after Righteousness 'T is the Work of God's Bartholomew's or Water-drawers to draw out this Blessed Water for Thirsty Souls and that with much Mirth and Melody as they did with Singing Numb 21.17 and with Joy Isa 12.3 4. as well as with much Sweat both of the Brow and of the Brain N. B. And 't is very observable that no less than Three Thousand of God's Water-drawers or Bartholomew's were suspended from their publick Water-drawing upon that famous Black Bartholomew-Day so call'd that very Water-drawer Day as the word Bartholomew signifies gave a stop to so many Water-drawers from drawing Water out of the Wells of Salvation in their publick Ministry not only tying their Hands but also stopping their Mouths by an Act of Uniformity And 't is remarkable also that this Bartholomew-day so call'd was that very Black and Bloody Day of the Parisian Massacre in France wherein many Thousand Protestants were Murdered by the Red-Letter Romanists V. 10. Then she fell on her Face c. Here shineth forth Ruth's Grace of Humility wherewith she was clothed 1 Pet. 5.5 and with many other Graces Hence it was that she found so much favour in Godly Boaz's his Eyes to exalt her from her low Estate as followeth Hence Observ 1. The most lowly shall be the most lofty such as humble themselves under the mighty Hand of God God will exalt thou them in due time 1 Pet. 5.6 Self-Abasement is the readiest way to right Advancement They that duly and truly abase themselves shall be soonest advanced of God When Job abhorr'd himself in Dust and Ashes then God turn'd again his Captivity Job 42.6.10 and David when low and little in his own Eyes was brought to the Crown and Kingdom of Israel c. That thou shouldest take knowledge of me This Ruth admired as one altogether unworthy to find favour in his fight being but a poor stranger how much more should we admire that we should find grace in he sight of God Hence Observ 2. God's manifesting his Love to poor us and not to others in the World is matter of great admiration How did the Apostle cry out with Admiration John 14.22 How is it Lord c We may all say with Ruth here Why And what cause hath moved thee thus to cast an Eye of favour on me who am but a Stranger a Stranger to God and to all goodness at first yet that time is a time of Love Ezek. 16.4 8. Non sum dignus Domine quem diligas Austin What is Man that thou art mindful of him Psal 8. And what is Man when thou art unmindful of him Hebr. Anochin Nochria I am a Stranger we may all say V. 11. It hath fully been shewed me all that thou hast done c. Her Faith to God and her Love to Naomi was much noted and noticed Hence Observ 1. True Piety cannot want its due praise Fame follows Vertue as the Shadow doth the Body at the very Heels If there be any vertue there will be some praise Phil. 4.8 By faith the Elders obtainted a good report Heb. 11.2 Though they be dead as Abel yet speaketh or are spoken of ver 4. and the Faith and Works of the believing Thessulonians sounded out as an Eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the World 1 Thess 1.8 Thus all the People of Bethlehem soon knew that Ruth was a Vertuous Woman Ruth 3.11 Hence also Observ 2. 'T is a blessed evidence of true Piety to prize highly the Piety we behold in others especially in the Instruments of our Conversion Thus Ruth highly prized that Holiness she saw in her Mother-in Law that had been the means of turning her from the Idols of Moab to the God of Israel and therefore she sticks close to her in all Offices of Love V. 12. The Lord recompense thy Work 'T is Boaz's hearty Prayer for Ruth who wanted the World's Wealth yet wanted she not good Works such as God both regarded and rewarded Hence Observ 1. Every labour of Love even in those that have not Alms to give the Lord regardeth and in due time richly rewardeth The blind Romanists have shrunk up good Works even to an hand breadth as if it consisted only in giving of Aluâ—s Ruth had none to give yet her good works in her Pious Loving and Courteous Carriage to her Mother-in-Law in her Old Age were with the Lord Isa 49.4 who gave her a rich Reward according to this good Man's Prayer for her yet not out of merit either de congruo or de condigno as the Romish Doctrine phraseth it but of his free Grace and Fatherly Love as a Father rewards his Son that serveth him Mal. 3.17 A full Reward be given thee Hence Observ 2. Such as shew the kindness of God to the Saints in distress the Lord will shew the kindness of God in giving a full Reward to them Thus Jonathan had shown the Kindness of God to David in distress 1 Sam. 19.2 and 20.2.4.42 A God-like kindness and David judged himself obliged to shew the kindness of God to Jonathan's Seed and Son 2 Sam. 9.3 Jonathan swore David to shew him the kindness of the Lord 1 Sam. 20.14 Such kindness as the Lord sheweth to his People and such as they that have their Hearts soak'd in the kindness of the Lord towards themselves do shew one to another loving mutually out of a pure heart fervently 1 Pet. 1 22. Thus Ruth had shown the kindness of God to Naomi and Boaz prays that the Lord would shew the kindness of God to Ruth for so doing and give her a full Reward which was given to her even in this World when she became Wife to that Rich and Religious Man that thus prayed but especially in a better World when she became a Glorified Saint in Heaven where the full Reward is given indeed and that as a free gift Rom.
is rather to be praised for it N. B. Note well Fourthly Michal notwithstanding all the aforesaid cannot be excused for telling her first Lie that David was sick ver 14. which likely she look'd upon as no sin at all or at least a very little sin according to her ignorant Education under so bad a Father and in so blind a Family otherwise she would never have mocked at David's dancing before the Lord 2 Sam. 6.16 It was her ignorance to take the liberty of telling an Officious Lie looking upon it as lawful seeing it was for the saving of the life of her Husband but she had not learnt that Lesson We may not do the least evil no not for procuring the greatest good Rom. 3.8 N. B. Note well Fifthly Much less can Michal be acquitted for her latter Lye ver 17. which was a down-right pernicious Lye not only in transferring the blame Saul did charge her with upon her Husband but also adding a gross untruth that David threatned to kill her c. Wherein she both notoriously scandaliz'd so good a Man that abhor'd it which scandal it is believed might have done David much damage among the People who had so high a veneration for him to say nothing how she by this sinful shift bewrayed her distrust in God no doubt but she had done better had she followed her Brother Jonathan's Example and spoken boldly to her Father in defence of her Husbands innocency relying upon God's Providence without telling a Lie to save her own life from the rage of her furious Father N. B. This sheweth how usual it is for Liars to lay one Lye upon another the lesser Lye making way for the louder her Officious Lye ver 14. prepared her for this pernicious Lye here ver 17. the little Thief opens the door for great ones The Fourth Remark is David's taking Sanctuary with Samuel when he was thus Persecuted by Saul ver 18 19 c. Here we may stand and wonder at the wonderful Providence of God towards David while Saul was watching and searching David's House David was got as we say out of Saul's Gun-shot and was composing and singing the 59th Psalm Deliver me from mine Enemies O God as the Title of that Psalm expresseth and where could Banish'd David expect both Protection and Direction better than with Samuel and with a Colledge of Prophets N. B. A place so sacred that the very Philistines durst not molest it looking upon those Sons of the Prophets over whom Samuel was President as Sacred and Priviledg'd Persons chap. 10.5 though David thought those Prophets would protect him from bloody Saul and therefore fled he thither yet so blood thirsty was Saul and more savage than the very Uncircumcised Philistines that he sent his Blood-Hounds even thither also to take David v. 20. while he was seeking Direction as well as Protection from Samuel how to get his Faith confirmed in God's Promise of the Kingdom which now began to waver as Chap. 27.1 Psal 116.11 12. Seeing Saul so barbarous that neither Sanctuary nor the presence of holy and highly esteemed Prophets could protect him against Saul's Rage and Malice The Last Remark is The prodigious deliverance the Lord wrought for David 1. From Saul's Messengers And 2. From Saul himself v. 20 21 22 23 24. First From his Messengers Saul's Malice was so bloody and barbarous as he was resolv'd to be reveng'd of David and of all that protected him not sparing the very Prophets no nor Samuel himself but would put them all to the Sword as he did Ahimelech and Eighty five Priests afterwards chap. 22. in order hereunto he sends his Blood-Hounds to execute his Bloody Decree they come among the Prophets and instead of falling on them with their Weapons they let them fall out of their hands and fall down themselves putting off their Military Habit and fall a singing Sacred Songs with the Prophets quite forgetting the purpose they came about N. B. So good a thing it is for bad Men to be in good Company as here and this was done to three sorts of Saul's Savage Pursivants to convince Saul of his sin that it was in vain to persecute David whom the Lord thus protected by a Miracle as he did Christ after the like manner afterwards John 7.45 46. Secondly From Saul himself who when he saw his Messengers fail'd him one Company after another went himself to make sure work as if resolv'd to Wrestle a Fall with the Most High God and to try it out with him possibly thinking himself priviledg'd from the good Spirit of Prophecy that had inspired his Messengers seeing an Evil Spirit from God was sent to possess him But it fell out contrary to his Expectations much more for whereas his Messengers did not Prophesie until they came into the Company of Prophets He fell into his Raptures in the way thither to shew that the Hearts of Kings are in the Hands of the Lord Prov. 21.1 and the more he hardened himself against God the more God hamper'd him by his power upon him God makes him strip himself both of his Martial and of his Royal Robes to Prophesie before Samuel who had laid aside his Judgeship yet was not idle but exercised himself in his Prophetical Office still and his Extasie bereav'd him of Sense and Motion so that he fell down upon the ground and there lay like an ordinary Fellow all that Day and all that Night so long did the Lord hold this Worrying Wolf in a Chain that David might have time enough to make his Escape insomuch that the People now jeared him saying Is Saul among the Prophets Not as before chap. 10.12 wherewith he was there Honoured but the meaning now was What Is the Tygar-like Tyrant so tied up so manacl'd maugre all his Malice and Madness Surely God hath done this for David's safety God makes Saul a Prophet in some sort that he may make David a King in the best manner c. N. B. Note well 1. Samuel came no more to see Saul till the day of his death chap. 15.35 that is to do Homage to him after his sparing Amalek as a King for the Lord had then rejected him yet Saul meets Samuel here not with a design to see him but to slay David nor do we read that Samuel said any thing to him in owning him as King and some suppose that Saul knew not Samuel because his Extasie took away his Senses N. B. And notwithstanding Saul Prophesied as Wicked Balaam did and those Workers of Iniquity Matth. 7.22 23. CHAP. XX. THE Twentieth Chapter containeth David's private return to the Court to consult with his Faithful Friend Jonathan about his case c. where we have a prospect of three parts 1. The Antecedents 2. The Concomitants And 3. The Consequents Remarks upon the First The Antecedents are these First David fled from Naioth in Ramah to Gibeah of Saul which is computed twelve Miles distance while Saul lay in his
only Mortal Men but common Ghosts yet ascending out of the Earth as if he came again from the state of the Dead N. B. Saul hereupon asks her what is his form Hebr. v. 14. which implieth that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her and Saul was not an eye-witness at the first nor as yet saw the Apparition while he made this double enquiry The Witch tells him his form that he asked after namely it is an Old Man that cometh up and he is covered with a Mantle that is the same Mantle he used to wear when he was Israel's Judge and Prophet yea the same that Saul did rend Chap. 15.27 and that wherein he was Buried saith Lyra at random when Saul perceived it was Samuel he stooped with his face to the ground and bowed himself Osiander's Opinion here is with others that Saul saw nothing like Samuel when he thus Worshiped but as the Witch only saw the form but heard not the voice so Saul heard the voice only but saw not the form yet he Worshiped from the words of the Witch that inform'd him it was Samuel but 't is more probable that Saul both saw him and heard him preach his Funeral Sermon to himself notwithstanding his Worshipful Cringes towards this mock Samuel for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel well knowing that Saul regarded not Samuel while he was alive yet is now made so mad for his Advice in his Distress that he will give him that Adoration which is due to the Lord only may he but have him raised from the dead N. B. After this Discourse betwixt Saul and his Dame she calls him into her Conjuring Room to see this supposed Samuel and then was the time of Saul's bowing to him at his first entrance and when the Witch had brought them two together she tho' Vilis Operaria a poor Pains taker as Josephus calls her yet had so much good manners as to withdraw from them and to leave them to themselves to debate their Secrets as appeareth from v. 21. she came to Saul Before we come to the Dialogue betwixt Saul and Mock Samuel v. 15. which is the Ninth Remark this Grand and Grave Enquiry is first to be answered to wit N. B. Note well Who was the other party that spake to Saul Answer the First Some Popish and other Writers do affirm it was the true Samuel upon these Arguments As First 'T is said that Samuel Prophesied after his Death Ecclesiasticus 46.21 To which we say that is but an Apocryphal Argument and therefore cannot be a Canonical Proof Besides that Author begs Pardon for his Darkness in his beginning of that Book Their Second Argument is That he is oft called Samuel in this Story To this we say He is called so because both Saul and the Witch thought him to be so though really he was not so as the Sun and Moon are called the two Great Lights though some Stars are really bigger yet seem not so to us As an Actor of a King in a Play is call'd the King but really may be a Rogue Their Third Argument is He foretold future contingents which come not within the compass of Satan's cognizance but belongs to God alone Isa 41.22 23 and to whom God reveals them To this we say Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes He knew Saul's Rejection and David's Election the Philistines Courage and Israel's Despondency therefore might give a shrew'd guess what would be the end of such means that were now at work towards it Moreover the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him as 1 Kings 22.21 22 23. Judg. 18.6 Answer the Second It was certainly Satan in the similitude of Samuel which appeareth evident upon these grounds as First Briefly The Souls of the Saints do immediately at Death go up to God to Rest there Rev. 14.13 and their Bodies are laid up in the Grave as in God's Repository until the Resurrection God keeps his Servants Bones Psal 34.20 So that neither the Philistines could break David's Bones saith Abenezra nor could the cursed Jews break the Bones of Christ Joh. 19.36 And they cannot be Raised up but by the Almighty power of God and therefore not by any power of the Devil or his Imps. Secondly 'T is altogether improbable that the Lord who so lately refused to Answer Saul by those means of God's own appointment Saul himself being a witness hereof chap. 28.6 should now Answer him or suffer Samuel to Answer here by such means as by Witchcraft which God both Contemned and Condemned Thirdly The very Circumstances of this Relation do discover this Party in the Dialogue to be no good but an Evil Spirit as 1. That he receives that Worship from Saul V. 14. which a Good Spirit would not own Rev. 19.10 and 22.8 9. God only is to be Worshipped 2. This Spirit pretends to be disquieted by Saul and his Witch which is not only absurd but impossible for a Good Spirit to be that is returned to God Eccles 12.7 Entred into peace Isa 57.2 Lodged in Abraham 's Bosom Luk. 16.22 And at Rest from their labours Rev. 14.13 Being made perfect in Heaven Heb. 12.23 The Fourth Argument is Had this been the true Samuel who was so zealous of God's Honour and so faithful a reprover of sin in Saul Amongst his other sins for which he reproves him here he would not have omitted this heinous sin of his asking counsel from this Witch for which great Transgression with others he is expresly said to be Slain by the Lord 1 Chron. 10.13 14. The Fifth Argument is Had it been the true Samuel then either he came on his own accord and so he consented to the Power of this Witches Magick Art when she called him up by Conjuration which is absurd to imagine Or he came unwillingly and if so then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth which is a Blasphemous Supposition The Sixth Argument is If it were the true Samuel then must he come by the will of God or by the power of Satan in this Witch He could not come by God's will at the call of a Witch for God had forbidden Witchcraft in many Scriptures aforementioned but in none doth he warrant it nor could he come against God's Will by the force of Magick for then the Devil must be more mighty than Almighty God Here is Saul's Will and the Witches Will but not one word of God's Will Had God sent Samuel he would not have called obedience his disturbance The Seventh Argument is This Spectrum's coming in a Mantle makes it manifest to be a meer Cheat and a Mock Samuel for the true Samuel had now no Mantle to bring with him
Chap. 7.8 which he did not the like for any other though at present he placed her in the Palace of David Which soon grew too narrow to entertain the Grandeur of Her that was the Daughter of so powerful a King whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him Yet are we told here that Solomon did serve God and Himself before he served this great Queen for his Wisdom did well chuse in the first place to build a Temple for God's Worship and then a Palace for himself which he likewise finished and in the third place a Palace for this Queen distinct from his own but adjoining close to it therefore he finished his own before it Chap. 7.8 The second Means of confirming the Kingdom of Solomon were Internal which be two 1. His Piety And 2. His Prudence Remarks first upon his Piety highly extoll'd in ver 3. The 1. is Solomon is said to Love the Lord which is the great command Matth. 22.36 37. The fulfilling of the Law Rom. 13.10 and is not only the best ground of Obedience Joh. 14.15 but also laies an Holy constraint to do all Duty 2 Cor. 5.14 And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years though his Zeal fail'd after The Second Remark is The Excellency of Solomon's Piety is first set off by the contrary to it namely the Impiety and Will-worship of the People ver 2. Contraria juxta se posita magis elucescunt One contrary placed by another gives Lustre to each other The People worshipped in high places which was expresly forbidden in the Law of God Levit. 17.3 4. Deut. 13.14 This was therefore Will-worship and Impiety in the People the Reason rendred there because no Temple was yet built this only excus'd them a tanto but not a toto in part but not wholly for they had then other places to offer Sacrifices at as Gibeon where the Tabernacle and the Altar of Moses were 1 Chron. 16.39 and 21.29 and 2 Chron. 1.3 5 6. And they had Sion where the Ark of God was 2 Sam. 6.16 17. and 1 King 8.1 and they having the Tabernacle were as much confined to it as to the Temple Deut. 12.2 3 4 5 6 7 8 11 12 13. But long Custom even from some Patriarch's Practice made this Heathenish Custom Jer. 7.31 Ezek. 6.3 4. Hos 10.8 More imitable and the Law of the Tabernacle less regarded But Solomon's Piety in building a glorious Temple must be the most probable means to call off the People from their former vain Customs both sweetly and swiftly The Third Remark is Solomon's piety is next illustrated by its own exercise in his Worshipping God both at Gibeon where the Tabernacle of God was ver 4. and at Sion where the Ark of God was ver 15. and though it be said Only he Sacrificed in High Places ver 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God and discommend him for so gross a failure and all with one Breath in one Verse Therefore those High Places there mentioned may relate to the People's practice or only to Gibeon and Sion where Solomon as we read only worshipped Though the word High Place be usually taken in an ill sense yet here ver 3. and 2 Chron 1.3 't is taken in a good sense which is plainly explained by the subsequent verses in both those places above quoted And though it be said here that Solomon Sacrificed in High-places in the Plural Number yet both those High-places are expresly mentioned to be Gibeon and Jerusalem both places permitted by the Lord untill the Temple was erected Compare ver 4 15. here with 2 Chron. 1.3 4 5. where we find recorded how Solomon did his Devotion in both those places As First At Gibeon call'd the Great High-place where was the greatest Synagogue in the Land for there stood the Tabernacle and the Brazen Altar that Moses had set up being brought thither as to its place the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell Thither did Solomon go and all the Congregation with him 2 Chron 1.3 and there offered Sacrifices described both in their quantity and quality ver 4 15. here and in that place God appeared to him ver 5. which was a Divine approbation of Solomon's Piety in this High Place There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And Secondly We read of his going from Gibeon which first submitted to Joshua Josh 9.3 4. and was afterwards given to the Priests and Levites Josh 21.17 up to Jerusalem where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings c. ver 15. and 2 Chron. 1.13 And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom before given him when he determined that dark and doubtful Case betwixt the two Harlots when he was saith Dr. Light foot but Twelve Years Old Thus far of Solomon's Piety the first Internal means of his Confirmation in his Kingdom The second means of his Establishment was his Prudence or Wisdom which is to be discoursed upon under a double Head The first is How Solomon obtained it and secondly How he Exercised it Remarks upon the former are First Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice that he might be the better prepared to Build the Temple whereunto he now thought it high time to Address himself both after a Three Years preparation for materials and after the slaughter of Shimei the last of his Malecontents Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government 't is probable saith Peter Martyr N. B. He begg'd the same Petition in his Dream by Night for what we earnestly long for while we are Waking we usually Dream of them in our desires when Asleep The Second Remark is The Lord appeared to Solomon at Gibeon ver 5. The King had spent all the Day in due Devotion and God appeared to him at Night to evidence to him his acceptance of that Worship N. B. Dr. Hall hath this Divine Contemplation upon it Well may we expect to enjoy God when we have been duly and truly serving him That Night cannot but be surely Happy when the Day before hath been Sincerely Holy And in 2 Chron. 1.7 where the same History is recorded there is no mention neither of Solomon's Sleep or of Dream but barely That God appeared to him by Night which makes some Learned Men to think this was a Vision and not a Dream and the rather because Solomon so largely Answers God's Question in it The Third Remark is
Kingdom to him No sooner was Jehosaphat who had awed him while he lived now Dead but he shew'd himself in his black and bloody Colours and being a gross Idolater became so bloody minded that to strengthen himself from Corrivalship in his Kingdom he murther'd all his own Brethren N.B. The Rabbins tell us that he slew them because they did Patrizare follow their Father's steps and walk'd in the good ways of Godly Jehosaphat and would not by any means conform to his cursed Idolatries He was so bad a Son as a good Father could well have c. Remark the Third He had a wicked Woman to his Wife Athaliah the Daughter of Ahab 2 Chron. 21 6. who drew him to follow her Father 's wicked ways 2 Kings 8.18 she degenerated not from that Beldame her Mother Jezebel who stirr'd up her Husband Ahab to work wickedness 1 Kings 21.25 so this Daughter of Jezebel or Sister to Ahab as some say however a second Jezebel did the like to her Husband Jehoram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Bird like Egg. Good Jebosaphat saith Peter Martyr was much mistaken in his measures when he match'd his eldest Son and Heir Apparent of his Kingdom with such an Idolatrous Branch and Brat No doubt but Jehosaphat did it upon a Reason of State and out of a seeming Godly Policy that this Marriage might be a means to unite the two divided Kingdoms under one Head and in the true Religion but matters happened quite contrary and this unequal Marriage is noted here and elsewhere as the cause both of the notorious wickedness of his Posterity and of the grievous Calamities that befel them thereupon N.B. Oh the sad Effects of violating Divine Laws for the sake of Humane Reasons After these three Preliminary Remarks come we now to a more particular Description of this degenerate Son of a good Father Remark the First This Jehoram the Son of Jehosaphat laid a bloody Foundation of his Kingdom in the slaughter of his own Brethren and of many of the Nobles of Judah because saith Tirinus his Brethren opposed him in his departing from his good Father's Religion and establishing Idolatry and the Nobles took part with them in this good Opposition and he feared saith Osiander that these honest Noble-men would revenge the murder of his Brethren Hence Sir Walter Rawleigh well observes that this Jehoram was the first that is mentioned to have set up Irreligion by force This desperate Tyrant thought it a greater Happiness to be feared than to be loved he cuts off those he feared by whom he might have been dreadful to others 2 Chron. 21.4 This Foundation laid Romulus of the Roman Kingdom in the Blood of his Brother Rhemus and many more in Ancient History and this is the modern Turkish manner also N.B. A Wicked Wife that Jezebel of Jerusalem Athaliah drew Jehoram to all this Villany Remark the Second See how surely his heinous bloody and inhumane Sin found him out Numb 32.23 for first a terrible and stinging Letter of Elijah's writing came to his hand 2 Chron. 21.11 12 13 14 15. when he saw or foresaw the Spirit of Jezebel working so bloodily in the Butchery of his Brethren and Nobles wherein Elijah lets Jehorâ—â—â— know that he sinned wilfully after he had received the Knowledge of the Truth from â—is good Father Jehosaphat and now there remained no more Sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour both his Person and Family Heb. 10.26 27. N.B. There be various Opinions about this Letter of Elijah to Jehoram upon which abstruse Point I am requested to inlarge c. The First is The Romish Doctors Caussinus and this Jesuit Caussinus makes Elijah the first Monk among Mankind who founded the order of the Carmelites and such as do Papizare symbolizing with the Romish Church do affirm that this Letter Elijah sent out of Paradise by the hand of an Angel seven or nine Years after his Translation and Assumption thither Ita sanctis mortuis res vivorum sunt curae Thus the Saints departed take care of the affairs of those that live in this lower World saith Genebrard a Popish Divine of Paris a good Hebrician but a petulant Writer this is asserted to authorize that Romish Doctrine of Saints and Angels Invocation Our Bishop Andrews gives this Character of this Genebrard that he served to verifie much Learning and Railing may be Accidents in one Subject And great Grotius himself doth thus far gratifie this Popish Point saying that this Letter to be written by Elijah after his Rapture is no more to be admired than the Divine Dream of Judas Maccabens wherein he saw Onias the High-Priest and Jeremias the Prophet Praying for the People after they both were Dead 2 Maccab. 15.12 13 14. but Sir Walter Rawleigh saith better that these Conceits grounded only upon the Jewish Rabbins Traditions are Tales somewhat like the Fable devised by Erasmus of our Lady's the Mother of our Lora's Letters or of the Verse that was sent from Heaven by St. Giles 'T is as ridiculous to say that Elijah appear'd with this Letter to some good Man the Messenger hereof as indeed he did to the three Disciples at Christ's Transfiguration Matth. 17.3 4 5. long after his Translation The Second Opinion is That of Maluenda and Mariana who deny that this was Elijah the Thisbite but another Prophet of the same Name or that Elisha was call'd here Elijah because he came in the Spirit of Elijah resting upon him Thus John Baptist is call'd Elias for the same Reason Luke 1.17 Matth. 17.12 13. with this Opinion of those two learned Jesuits both Junius and Piscator seem to concur saying that it was Elisha's Letter yet bearing the Name of Elijah's in whose Spirit and Power it was written that the writing might have the more Authority and weight with it The Third Opinion is That of Dr. Lightfoot who in his Chronical Order of this History placeth this Passage in Elijah's Life-time before his Translation saying 't is ridiculous to hold as the Jews do that Elijah sent this Letter out of Heaven after he was rapt up thither but this Jehoram slew his Brethren and the Princes of Judah presently after his Father had left him in the Throne and was gone away for Moah His Father Jehosaphat being now out of the Land he riseth up against his Brethren and Nobles and slew them resolving to keep the Kingdom Elijah being yet alive heareth of this writes this stinging Letter to him The Fourth and most received Opinion is That Elijah before his Rapture did foresee by his Prophetick Spirit what a wicked King this Johoram would prove so impious as not to endure a living Prophet to declare the Truth to him upon Earth therefore Elijah while alive writes this Prophecy and left it saith Dr. Mayer with Elisha as he did that concerning Hazael's and Jehu's coming to their Kingdoms as they walked and talked 2
and Grotius Jeroboam's Golden Calf there had turned Beth-el the House of God into Beth-aven Hos 10.5 an House of Wickedness as their Names Hebr. do signifie The filthy Dust of those Mawmets must not be allowed to lie near Jerusalem saith Lavater but it was carried about eight Miles from thence to disgrace that Idolatrous City Bethel Mark 2. This zealous King Deposed the Idolatrous Priests c. ver 5. call'd Chemarims Hebr. not only because they wore black Cloaths as the word signifies after a Superstitious fashion which is the concurrent opinion of Junius Piscator Mercerus Munsterus Montanus Pagnin c. but also because they were Tinged Singed and burnt black inwardly with an Hell-fire-fervency for a false Religion saith Avenarius c. N. B. The Prophet Hosea speaks of those Priests Hebr. Chemarims Hos 10.5 affecting a black Habit Sanctimoniae Ergô for Sanctimony's sake And the Prophet Zephany saith in Josiah's Day that God will cut off the Name of the Chemarims Zeph. 1.4 namely Baal's Chimney Chaplains black Sooty Fellows like those Greasie Mass-Priests or Abby-Lubbers in the Romish Church Elias in Tisbi saith these Atratei Black-coats were shut up in Cloysters and the Jewish Rabbins call the Monks Chemarims Many Men addicted to Idolatry entertained those Chemarims in Josiah's time Jer. 3.6 Zeph. 1.1 4. as too many do Harbour Mass-Priests in our Times those Josiah cut off according to Zephany's Prophecy c. Mark 3. Josiah Destroyed the Idolatrous Grove ver 6. either that Grove which was planted nigh the Temple as Flaccherus supposeth wherein the Image of Baal was Worshipped after the manner of the Gentiles who Worshipped Priapus in Groves after which they committed all lascivious Beastiality in promiscuous Copulations therefore the Lord forbade by his Law the Planting of any such Groves Deut. 16.21 because it was the practice of Idolaters 1 Kings 15.13 and might be the occasion of reviving that abominable Idolatry Or rather this was a Representation of that Grove or the Image of it because 't is said He brought out the Grove from the House of the Lord ver 6. and we read of an Image with a Carved Grove about it 2 Kings 21.7 that not God in the Temple but the Devil in the Grove might be Worshipped saith Sanctius And this Image he stamp'd small to Powder at the Brook Kidron and the Powder thereof he poured upon the Groves of that Rascality which had been set on Mischief as Exod. 32.22 23. and which had Worship'd the Groves 2 Chron. 34.4 And this Bastardly Brood so call'd was probably Buried in this infamous place as a brand of Ignominy put upon them saith Tirinus All this was done saith Junius in detestation of Idolatry and for Caution to them that still lived Mark 4. Josiah extirpated the cursed Cells or Seats of the Sodomites ver 7. those abominable Brothel-Houses in which Males prostitute their Bodies to Males which was both a Punishment of Idolatry Rom. 1.23 24 27. and a part of their Idol-worship practised at the Instigation of that impure and diabolical Spirit worship'd in the Idol saith Lavater from 1 Kings 15.12 13. and wickedness was so far spread in this Time saith Sanctius that those heinous Sodomites drove a gainful Trade even in the Temple it self and their spiritual Pollution involved them into such carnal Lusts as the very Women were not ashamed say Sanctius and Osiander to Weave Curtains for hiding the Mens shameless Sodomy acted even by the Priests of the Groves c. Remark the Second Josiah's Reformation after the Temple in City and Countrey Mark 1. He demolish'd all the High Places from the North to the South Coast of the Countrey without Partiality ver 8. neither sparing those Priests of Aaron's Line though they sacrificed not to Idols saith Menochius but to the true God yet because they did it in a forbidden Place Deut. 12.11 therefore he deposed them from their Offices Nor did he spare the Rich more than the Poor saith Junius for when he had polluted all the high Places in other Cities to take away their supposed Sanctity saith Grotius he found an High Place erected by Joshun the Governour of the City at the very Gate after the manner of the Pagans who placed their Tutelar or guardian-Gods at the Gates of their Cities This Joshua in Josiah's Day was a great Man and had a good Name Heb but was a bad Man and of a superstitious Nature He had complied with the Iniquity of former times in setting up an high Place at the Gate nigh his Palace yet Josiah's Zeal spar'd it not Mark 2. Josiah's candour toward those Priests descended from Aaron ver 9. for though they had not kept the charge of the Lord but had foully apostatized in sacrificing to God in forbidden Places either for fear or for favour becoming Time servers and comporting with Idolatrous Kings and therefore must bear their Iniquity namely they and their Posterity must be degraded from their Priestly Functions as a Punishment thereof saith Menochius N.B. Other faults saith Grotius in the Priests were pardoned if they proved Penitent he did not remove them from their Sacerdotal Offices but for Idolatry and Worshipping God in unlawful Places did Degrade them yet because these were 1. Levites of Aaron's Race though lapsed and hurried down the stream of Temptation in former Times And 2. They were Penitents falling by Infirmity but rising again by Repentance Poena or Punishment and Penitency are near of kin being Words of the same Derivation therefore for the Honour of the Priesthood this Pious King takes care of their maintenance when laid aside from the Service of God's Altar as Neh. 13.28 Such an one was that temporizing Priest Nehemiah chased from him But a fuller Example hereof is in Ezek. 44.10 11 12 13 14. they yet were to live out of that allowance for the Priest ver 29 30. Lev. 2.4 5 10 11. and 24.5 6 c. Junius well observeth that their spiritual Blemish put them into the very same State which corporal Blemishes brought them into Lev. 21.17 18. Mark 3. Josiah defiled Topheth ver 10. a pleasant Valley near Jerusalem wherein Idolatrous Kings had cruelly tortur'd and tormented their own Children by burning them to Molech Chap. 16.3 Jer. 7.31 call'd Topheth saith Junius from Toph a Drum which was there beaten lest the Father should hear the most horrible howlings of his Child burning in the Fire N.B. From this abominable abuse of this Valley of Hinnom Tophet was taken for Hell Isa 30.33 which in Matth. 5.22 is call'd Gehenna from this Valley of Hinnom representing that place of Torment without End and past Imagination This fruitful Valley zealous Josiah defiled by Dung and dead Mens Bones c. saith Lavater to prevent the like abuses for ever Mark 4. He likewise took away the Horses of the Sun c. ver 11. which were either 1. Carved Horses to which were adjoined a carved Chariot with the Picture of the Sun according
from the greater to the lesser ver 26 27. saying if none-such Solomon both for Wealth and Wisdom was drawn away by strange Wives unto strange Sins if this befel such a Green-Tree what may Dry Trees expect c. Remark the Second Nehemiah's Severity in special against one of the Sons of Joiada Eliashib the High Priest's Son ver 28. whom he banish'd for ever from all Civil Society either at Court or in the City This Priest is not named here but Wolphius out of Josephus calls him Manasses who Married Sanballat's Daughter N.B. Who being banish'd to Samaria Sanballat built him a fair Temple upon Mount Gerizim near the City Shechem and to keep him with his Wife made him the High Priest thereof Thus this Vile Apostate Brother to Jaddua the right High Priest who met great Alexander as before drew many other prophane Priests like himself and many People also who would not put away their strange Wives unto this Mock Temple of Sanballat and so became the first Founder of that deadly Feud and Sad Schism betwixt the Jews and the Samaritans so as there was no dealings between them John 4.9 Remark the Third Nehemiah in his Vezakarah lehem Hebr. Remember them O my God ver 29. turns the incorrigible of those Priests that hated to be Reformed over unto God to be punish'd by himself for polluting the Priesthood and prophaning the Covenant of that sacred Function wherein God had promis'd to give them an Everlasting Office Numb 25.12 13. 1 Sam. 2.30 Mal. 2.4 5. and wherein they had likewise reciprocally promis'd all faithfulness on their Part according to the Holy Rules God gave them Levit. 8.35 and 21.1 c. and 22.2 c. Vatablus saith here N.B. Wo to those Priests that should outshine all others in godly Patterns yet dare to debauch the People by their wicked Practices Corruptio optimi est pessima the sweetest Wine makes the sourest Vinegar and a wicked Priest is the worst of Mankind and woe to such prophane Priests whom God's People do thus turn over unto God to punish Remark the Fourth Nehemiah's purging the Priest-hood c. ver 30 31. Mark 1. He made all the Ministers of the House of God put away their strange Wives and the Children born of them as Chap. 9.2 and such as would not do so he forced them to forsake both the Temple and the Land of their Nativity lest they should corrupt others Mark 2. When he had purg'd away all the filth and rubbish from the Priesthood and made clean Work he sets all such as willingly Reformed in their several Stations appertaining to them in their sacred Function so caused the Priesthood to shine again as the Word here Tahar Hebr. ver 30. signifieth Mark 3. He prepareth the Wood-offering which saith Vatablus was the sacred fuel to nourish the Coelestial Fire to keep it always burning upon God's Altar And the first-Fruits likewise see Chap. 10.34 35. Grotius out of Josephus saith there was a solemn Day appointed to be observed in Memory of this Wood-offering call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A bearing of Wood observing both a Season to cut it and a Season to carry it Remark the Fifth The most sweet Conclusion of the Old Testament History a sacred Sentence of his fervent Supplication Mark 1. Nehemiah had prayed before that God would remember those prophane Priests for evil ver 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself Remember me O my God for good ver 31. as he had done ver 15. and ver 22. and Chap. 5.19 wherein he doth not Brag or Boast of his good Deeds but only produceth them in his Prayer as blessed Testimonies of his Sincerity whereof he begs God's gracious acceptance he prays with so much Reverence as to God yet with so much Confidence as to his God c. Mark 2. This Devout Sentence in Nehemiah's last Supplication is the closing sweet-bit of the Old Testament-Times upon sacred Record for though the Book of Esther be set after this yet is it an History of many Years before this as is abovesaid As for the Prophets they all but the three Last lived before the Captivity Haggai and Zechariah prophesy'd while the Temple was in building Malachy when it was builded saith Mr. Pemble reproving mixt Marriages c. Mark 3. Learned Dr. Lightfoot excellently observeth that though the Scripture be utterly silent to express the number of the Years of the Reign of Artaxerxes Ahasuerus who was Husband to Queen Esther long before Nehemiah's last return to Jerusalem or of any of his Successors in clear Expressions so that we are not told how long he Reigned Yet the Scripture mentions Artaxerxes Darius his second Year Ezra 4.24 his fourth Year Zech. 7.1 his sixth Year Ezra 6.15 his seventh Year Ezra 7.8 his twentieth Year Neh. 1.1 and 2.1 and his thirty second Year Neh. 13.6 but how long he farther Reigned the Scripture gives no account no more than of the former Kings and here the Chronicle of the Old Testament-Times as to any express Terms endeth N. B. 1. It seemed good to the Holy Ghost as the Phrase is Acts 15.28 and to his sacred Penmen to Name some several Years of those Kings intending to continue the Scripture Chronicle until the City Jerusalem was compleated and the Temple thereof was compleatly Reformed and its Worship reduced to its Primitive Purity of the legal Priesthood and there to end the Church's Annals c. N. B. 2. The former of the two last Prophets namely Zechariah doth indeed Prophesy concerning the coming of Christ of his Riding upon an Ass Zech. 9.1 9. of his confounding the three Shepherds to wit the Pharisees Sadduces and Esseans and of his being Sold for thirty pieces of Silver Zech. 11.8 12. and of his Disciples to be scattered Zech. 13.7 and of divers Jews mourning over him whom they had pierced Zech. 12.10 as likewise of the City and Temple now restored to their pristine Beauty their second Destruction Zech. 11.1 c. because of their unbelief Though the Time of Zechary's prophesying be express'd as above yet have we no History of the Time between these Times N. B. 3. The latter of the two last Prophets namely Malachy concludeth his Prophecy Chap. 4. with an Exhortation to the Jews to study well the Law of Moses and the Old Testament and giveth them an Expectation of Elias's coming namely John the Baptist at the beginning of the New Testament Because after the Death of this Prophet Malachy the Spirit of Prophecy was to depart with this Malachy from the Jews and was a Stranger among them until the dawning of the Gospel 'T is true some Apocryphal Books were writ betwixt those Times but they all wanted the dictating of that Holy Spirit which was now departed N. B. 4. Malachy concludeth the Canonical Books of the Old Testament with a Prediction of Elias's the Baptist's coming and with a Threatning
of God's Curse upon the unbelieving Jews Mal. 4. ver last Sixtus Senensis sets this Prophet Malachy so low as about five hundred Years before Christ Alsted makes the distance of Time betwixt this second and last Prophet and the Birth of Christ to be five hundred and twenty nine Years Alsted Encucloppad Lib. 33. Cap. 3. and so do other Authors To write an History of this interspace when the Spirit of Propheâ—y was withdrawn Hic Labor hoc opus est 't is hard Work APOCRYPHA CHAP. I. REmarks in General First are First Malachy knew that after him no Prophet should arise until the Days of John Baptist as is aforesaid therefore he shuts up his Prophecy with a most solemn Exhortation to the Jews that from henceforth after his Departure and in the Departure of the Spirit of Prophecy with him also They must read and remember the Law of Moses and with it the Prophets those Interpreters of the Law and excellent Commentators thereupon Mal. 4.4 Buxtorf observeth that a great Zain is put in the Hebrew Word Zakor Remember to intimate the necessity and excellency of this Duty of minding Moses Law c. during the Deficiency of Prophecy while there was no more any Prophet among them c. Psalm 74.9 from which Expression there some do conclude that this Psalm was penned after the Captivity for there was then Cathimath Chazon a Sealing up of Prophecy as Dan. 8.26 and 12.4 9. and though this sealing up and ceasing of that Spirit of Prophecy continued for some hundreds of Years yet at their Expiration Malachy tells them God will send them one as great as Elijah to prepare the way for the blessed Messiah Mal. 4.5 He saith not the same in Person as the Jews and Romanists fondly Fable in favour of such Mistakes as they have adopted the one that Jesus who was crucified was not the Christ and the other that the Pope is not the Antichrist because Elias the Thisbite is not yet come But the Angel of God better Interprets Malachy's meaning Luke 1.15 16 17. and so doth the Angel of the Covenant the Lord of Angels Matth. 11.10 11 12 13. and 17.9 10 11 12 13. though John deny'd himself to be a Prophet in their Sence John 1.21 yet doth not that contradict this for Christ calls him one greater than a Prophet Matth. 11.9 and the Evangelist Mark begins his Gospel with these very Words of Malachy Remark the Second In General The Books called Apocrypha which were written after Malachy's Death and after the departure of the Spirit of Prophecy were never received among the Canonical Books by the Antient Jewish Church to whom the Oracles of God were betrusted Rom. 3.2 the Authentick Catalogue whereof was collected by Ezra whom some suppose to be Malachy as above either alone or with the Assistance of other Prophets who lived in his Time and as neither Christ nor any of his Holy Apostles condemn any where the unfaithfulness of the Jewish Church in corrupting the Canon so nor do they honour the Apocrypha with one Quotation out of it N. B. The Synodicum set forth by Pappus tells us this Story that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures setting them altogether a little below the Holy Table and earnestly pray'd to the Lord that those Books of Scripture which were of Divine Inspiration might be found above but those that were of a spurious Extract might be left below and this saith Gregory God granted them graciously for a distinguishing sign between them N. B. We are commanded by the two great Apostles to give no heed to Jewish Fables 1 Tim. 1.4 and 4.7 and 2 Tim. 4.4 and Tit. 1.14 and again 2 Pet. 1.16 such as the History of Susanna and of Bell and the Dragon both additionals to the Book of Daniel and both which Jerom confidently condemns for a couple of Jewish Fables and no better a Character can be given of the History of Judeth whereof Josephus the Jewish Historian and an exact Searcher of the Hebrew History and the Antiquities of that Church maketh not the least mention of N. B. Luther boldly affirmeth that those Books of Judeth Tobit c. were at the first but Plays or Comedies acted as Stage plays and then converted into Histories afterward The best Title I find given them is that they might be sacred Poems c. and though Ecclesiasticus be the best undoubtedly of all the other Apocryphal Books for a Moral Discourse about the avoiding of Vice and the pursuing of Vertue c. yet therein is found a minture of many Matters saith Diodate contrary to Canonical Scripture and too low for the Majesty of God's Spirit Nor is it at all Historical and therefore improper for our present purpose in relating the History of the Jews Remark the Third In General though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval betwixt Malachy and John Baptist yet was it not written by infallible Inspiration seeing then was a Cessation of Prophecy c. and though the subject of the first Book be very profitable and necessary for the understanding of Daniel's Prophecy c. yet seeing it cannot be made manifest that the Author of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God therefore could it never be accounted Canonical having only the Greek-Translation and not any Hebrew Original Much less hath the second Book of Maccabees found Reception in the Church of Christ. Because First In the beginning of that second Book we have a strange Story how the Holy Fire that first came down from Heaven was found hid in the Earth after the Captivity and of the Altar Ark and Tabernacle all hidden by Jeremiah Secondly The other Part of that second Book which begins at Chap. 2. ver 20. besides the Description of the Death of Antiochus Chap. 3. is very much differing from that in the first Book Chap. 6. there is likewise the commending of Rhasis for murthering himself Chap. 14.41 to 46 which Act of self-murder the Doctrine of the sixth Commandment and of all Canonical Scripture is quite contrary unto and therefore all Learned Divines look upon it as a Fact rather to be pitied than defended And Thirdly The false Judgment that Author gives concerning Judas Maccabeus his Sacrifices and Prayers for those of his Army that had been slain in Battel for the Expiation of their Sins to turn away God's Wrath from the surviving Remnant of it as if that had been done for the Benefit of those who were dead for their Sins also Chap. 12.44 45. whereas the Holy Scripture giveth no Ground nor Approbation for using any Sacrifices or Prayers for the Dead and 't is contrary to the Custom of the Jews at this Day to do so Moreover Joseph ben Gorion who wrote these Matters in Hebrew and out of whose writings this Author took his Abridgement maketh no mention
greater Honour it is to be a Man of God's presence to be one of God's Neighbours as the Hebrew phrase is Lev. 10.3 the Lord is Neighbour to all them that fear him Psal 34.18 God complains of his evil Neighbours that do dishonour him Jer. 12.14 when he had made them as Gods in high places Exod. 22.28 but God promiseth that they which honour him he will honour them but they which despise him shall be lightly esteemed 1 Sam. 2. v. 30. My Lord because your Lordship is one that honours God therefore hath he honoured you and hath lifted up your Head as another Joseph above your Brethren The Judge of all the Earth as God is called Gen. 18. v. 25. and Psal 94.2 hath advanced you to that Honourable Station of a Judge which is the resemblance of his own Infinite Grandeur and Glory As one of the Twelve Famous Patriarchs of Israel was called Dan which signifieth a Judge in Hebrew because he was to Judge the People Gen. 49.16 So your Lordship is raised up at this Day to Judge the Mount of Esaus c. Obad. v. 21. even a company of Incarnate Devils who lately conspired to Assassinate the Sacred Person of our Righteous Soveraign c. the Lord whom you do sincerely serve with the best of your Service hath exalted you to shine among the Stars of the first Magnitude in our English Horizon and to serve your own Generation as David did Acts 13. v. 36. by the will of God in your Generation-work yea and that in such a Day wherein Hell and its Imps have been clubbing their most Sublimated Wits to destroy both our King and our Kingdom yea and to cut off the Locks of our Land wherein our strength doth lie as was done to Samson by Delilah and to steal away our Palladium from us as Ulysses did from Troy namely our Religion which is not only an Ornament but also a Muniment and Safe-guard to us Your Honour 's honourable work now is to bring those Pests to condign Punishment The Moralist saith He that will be truly generous and noble must serve Philosophy how much more to serve Theology and the Call of the Gospel wherein the Creature doth most eminently serve his great Creator Deo servire est Regnare saith the Father And David did account it his greater Honour to be the Servant of the Lord than to be the King of Israel Psal 18. title My Lord I cannot but admire that notwithstanding your providential Lameness which like a dark foil in a well-drawn Picture serveth to set off its Beauty the Lord still enableth you to Ride your Circuit and what he calls you to he qualifies you for it even for that Noble work of Judging the World The Apostle saith Know ye not that the Saints shall judge the World of sinful men yea and the fallen Angels also 1 Cor. 6.2 3. You are not like to those Nobles of the Tekoites who would not put their Necks to the Lord's work Nehem. 3.5 but rather like those Nobles of Israel who digged Wells with their Staves of Honour for the common good Numb 21.18 That the Lord may still be with you as he was with those Judges Judg. 2.18 that you may still walk in the way of that wise Counsel which good Jehosaphat gave to his Judges 2 Chron. 19.6 7. and so be still more signally and singularly significant in your high Station is the cordial prayer of Your sincere Well-wisher in both this World and in that to come Christopher Ness To the truly Elect Lady Madam Rookesby c. Madam THough there be too many Ladies in our Day for which the Land mourneth that are called Ladies of Honour but alas they have been Ladies of Pleasure as well as of Honour But I can call you with confidence not only a Lady of Honour but of Holiness also I know that the holy Education wherewith the Lord did bless you under your very Religious Parents both of them belonging to famous Mr. Bowles his Church at York hath left a Divine Tincture abiding upon your spirit unto this day and I hope it will accompany you into a better World Rev. 14.13 Whereas other Ladies do spend most precious time in beholding their Faces by Reflection and do therein as it were even nail the Eyes of their Heads upon the surface of their Looking-Glases yet all this while they hereby overlook the most important Concerns of their most pretious and immortal Souls quite forgetting what Solomon saith Favour is deceitful and Beauty is vain but the Woman that feareth the Lord she shall be praised Prov. 31.30 But I presume your Ladyship hath learnt better Lessons in Christ's School Eph. 4.20 namely to improve all opportunities in viewing the state of your Soul as the Looking-glass of the Law of Liberty doth represent it to you James 1.25 and nailing as it were the Eyes of your Mind to the substance of the Word of God which you do prefer above all the most costly Chrystal Mirrours in the World as it doth exceed and excel them in many unparallel'd excellenceis As 1st In its Clearness no Dooking-glass that is but of Man's making can be compâ—red to this Mirrour of the Word which is of God's own making 2dly In its Truth making no false Representations of evil for good or of foul for fair as some Artificial Glasses will do 3dly In its Largeness for God's Word sheweth to those that seriously inspect it what they are within as well as without and what they are behind as well as before which the best Glass of Man's making cannot perform 4thly In its Duration one foul fall may break the finest Looking-glass but this of God's Word doth last for ever and not one tittle of it can fail John 10.35 Matth. 5.18 Yea it will serve at laft to break those who endeavour to break the Commands of it by a wilful neglect or a scornful contempt John 12.48 5thly In its singular Efficacy this Divine Glass can smooth those wrinkles wash away those spots and amend those faults which it discovereth when the Spirit doth take Chariot in the Word John 17.17 Luke 5.17 6 thly In its manifold Variety of Images it presents and represents for an holy imitation by all Ladies in all after-Ages yea and all those Images or Objects are to be seen at large and all at once which is both impracticable and impossible in common Looking-glasses by a sincere inspection into it Those holy Images for imitation are threefold The first is of holy Persons the second is of holy Actions and the third is of holy Qualifications all relating to the Female Sex First of the first The Holy Persons or Religious Ladies that the Looking-glass of God's Word doth represent to open view are many both in the Old and in the New Testament all for holy Patterns and Imitation 1st In the Old Testament As 1. Sarah leads the Van like a Royal Lady and is presented as a most eminent Example to
10.25 as well as calumniating his Actings by the Power of Beelzebub N. B. Note well This was the odious name of the Idol of Ekron 2 Kin. 1.3 That Baalzebub is no other than the Devil of Hell For Ekron comes of Acheron which signifies Hell in Heathen Authors Flectere si nequio superos Acheronta Movebo Virgil. If the God in Heaven will do nothing for me I will try the Devil in Hell c. Abimelech when he had slain the seventy Sons of Gideon his Father Built a Temple to Baal whereof this bloody Bastard made his Servant Zebub the Priest which name signifies a Fly Or Zebul a Dunghill importing either that these Idols were but Dunghill Deities as the word Gelulim Hebrew Excrements is use in Scripture for the Heathenish Vanities So Baal-zebul signifies the God of a Dunghill Or Baal zebul signifies the Lord of a Fly because they asked help of this Idol of Ekron against the Flies that so infested them for their many devilish Sacrifices N. B. Note well Oh how prodigiously Blasphemous were those miscreants the Pharisees not only to call Christ a Conjurer but also to make the Lord from Heaven a Devil of Hell Wonder it was that at the hearing thereof the Heaven did not sweat the Earth did not shake and the Sea did not swell above all its banks c. N.B. our scandals are no less in some black Blasphemous Mouth c. The Seventh Remark is Christ's confuting this cursed calumny by strenuous and convincing arguments The former of their scandalizing him with Madness he answered them as he oft did with silence and punished them with contempt committing his cause to him who Judgeth righteously But in this latter Reproach as God's Glory was highly concerned so Christ's Cause and Gospel might have deeply suffered therefore makes he a most grave Apology in the behalf both of his Oracles and Miracles which he maintain'd and made good by many demonstrative undeniable arguments As 1. Every Kingdom so that of the Devils divided against it self cannot stand c. Mat. 12.25 26. Where Division is the Mother there Dissolution is the Daughter The Devil is not divided against himself for a whole Legion which the Romans reckon six thousand Armed Souldiers of Devils were in one Possessed Person Luke 8.30 yet did they so accord that those many did speak and act as one in the Possession N. B. Note well 'T were well if that concord were found among Saints as well as those Devils 2. By whom do your Children cast out Devils Mat. 12.27 to wit my Disciples who were Jews too and had cast out Devils by their commission from Christ yet not blamed for it or your Jewish Exorcists Acts 19.13 14. Mat. 7.22 Mark 9.38 Luke 9.49 whom you blame not neither as if that Act were a beauty in them yet a blemish in me as a Conjurer 3. If those Devils be cast out by the Spirit of God Mat. 12.28 or by the Finger of God Luke 11. â—0 as the Spirit is the essential Power of the Father and Son then the Kingdom of God is come to you else so many Devils could not be cast out but by a greater power to over-power him 4. Were not this Kingdom of God too strong for the Devil's Kingdom how could the Strong-Man Armed be bound but by a stronger c. Luke 11.21 22. and were it done by Collusion one Devil casting out another by consent as they calumniated why was it a torment to them to be dispossessed Mat. 8.28 5. All Men and Works are either for God or Satan there is no medium He that is not with me c Luke 11.23 as the Devil is not for I destroy his works 1 John 3.8 Heb. 2.14 by all that I do and suffer saith Christ 6. Christ calls the spiteful cavil against so evident works of the Spirit the unpardonable Sin Blasphemy plainly against the Holy Ghost Mark 3.29 30. 't was not an infirmity from Ignorance but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth where power is equal to maliceâ— such as sin against the Father and the Son is as a blind man running against a Wall but this doing despite to the Illuminating Spirit Heb. 6.4 5 6. is a wilful warring with the old Giants against God himself c. when those final Impenitents could not cry down the credit of Christ's Miracles this way the Devil taught them a new trick quite contrary to say when Messias comes be shall work no Miracles at all Maimonides in Melach CHAP. XVI SEing Christ's Oracles are intermingled among his Miracles 't is not inexpedient to Gloss upon the Parable of the Sower Mat. 13. from ver 1 to 54. Mark 4. from v. 1 to 35. Luke 8.4 to 19. which follows next in order of Time to Christ's casting out a Devil and was Blasphemed for it c. Mat. 12. c. which that Evangelist declares to be Preached the same day that his Mother and Brethren came to Christ c. being unwearied in his Work Mat. 13.1 The Remarks hereupon are these First Christ is call'd the Palmoni Hamadabber Dan. 8.13 or most excellent Speaker This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory speaking very much in Parables according to the stile and manner of the Jewish Nation quite through the Gospel He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God especially into Parabolical Dresses which according to the Hebrew notion Mashal a Parable signifying also Dominion hath a most powerful prevalency over the minds of men Chrysostom calls a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey but Disguised 1 Kin. 14.2 3. thus it comes to us in sweetness of Speech but vailed and not easie to be known 'T is undoubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal and 't is the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses A Parable comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comparo because Divine Things are compared to Worldly and are shadowed out by them especially by such as are nearer to our Understandings usual familiar and commonly known Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors where they were Fishermen there he gave out the Parable of the Draw-Net where Merchants there of the Pearl of Price and where Husbandmen there this of the Sower c. All suitable to his several Auditories The Second Remark is In this Parable there be four parts 1. The Sower 2. The Seed 3. The Soil And 4.
Chaff or Tares or Darnel but Hordeum Triticum Signatum Isa 28.25 the most precious and the soundest grain c. So Christ sows not Jewish Genealogies Fables or Fancies 1 Tim. 1.4 Tit. 3.9 to search into which is but a laborious loss of time a mere Trifling the Task is not worthy the Toil nor the Gains pay for the Pains but Precious Seed Psal 126.6 Precious Treasure though in Oyster-shells 2 Cor. 4.7 as the Seed-Basket in it self is contemptible â—ilis saepe cadus nobile nectar habet The Seed is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincere Milk 1 Pet. 2.2 The Wisdom of God Luke 11.49 The Word of Promise Rom. 9.9 Of Faith Rom. 10.8 Of Reconciliation 2 Cor. 5.19 Of his Grace Act. 14.3 20 32. Of Salvation Acts 13.26 And of Eternal Life John 6.68 Acts 5.20 Hence Christ took it unkindly his Disciples durst turn their backs on such precious Seed c. Job prized it highly Job 23.12 Luther could live better in Hell with it than in Heaven without it The Despisers of it shall be destroyed Prov. 13.13 't is Self-Murther to refuse neceslary and appointed Meals either for Soul or Body God will Magnifie his Word above all his Name Psal 138.2 This Precious Seed having all these Names must be prized c. As there is all this Congruity so some Disparity betwixt them First Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase c. But this Heavenly Sower doth not so for our Goodness extends not to him though his Goodness extendeth to us Psal 16.2 3. Job 22.3 'T is all for the good of the Soil but not at all for the good of the Sower no Man Plants a Vineyard and Eats not thereof 1 Cor. 9.7 But Christ is Perfect and all his Pains is for our Profit not His. Secondly The Seeds-Man commits his Seed to the Soil and can do no more c. but Christ drops down the Dew of Heaven upon his Seed and gives a Power of fruitfulness to it His Seed is kept by that Power to the Harvest 1 Pet. 1.4 5. as the Glory is kept in Heaven for us so our Grace is kept on Earth for it There is a double keeping express'd there From him is all our Fruit found Hos 14.8 John 15.2 4 5. Thirdly Christ is both the Sower and the Seed too for He is the Essential Word the Eternal Spirit and the Everlasting Gospel Oh what an Honour it is to have an Honest and Good Heart Luke 8.15 as the most proper Soil for such most precious Seed and as the most curious Cabinet for this Pearl of Great Price to be kept in Then is Christ formed in us Gal. 4.19 and the Church is call'd Christ Mystical 1 Cor. 12.12 Such cannot want sheaves in their Bosoms Psal 126.6 Fourthly A Wet Season is the best Season with this Seeds-man when sweet showers of Gospel-Tears distil and drop down from a Broken Heart The Vulgar Rule is Set Wet but Sow Dry yet Christ loves to Sow Wet better than Dry though Wet Weather endangers the starving of Grain yet makes it Grace to thrive and prosper Fifthly Man's Seed-time lasts but for a few days but Christ's doth last all the year long yea in the very time of Humane Harvests and when it is an Heavenly Harvest-time to some who are gathered into God's Garners by Death 't is but Seed-time in a Spiritual sense with others Then their time of Love first finds them and they are then begotten to Christ by the Gospel Ezek. 16.8 Jer. 2.24 Sixthly There is a sowing sparingly and a sowing bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in blessings 2 Cor. 9.6 the former is that of the Earthly Sower who must feed himself upon one part of his Corn and sell another part to others for sustaining his Family so can but reserve a Remnant for seed But Christ hath no such need therefore the latter is his who sows bountifully and with a blessing Vse I. Oh Man oh Woman what Husbandry hath this blessed Seeds-man made of your Hearts Examine your experiences hath he broke up your fallow ground where nothing but trash grew Hos 10 12. Innovate vobis novale are you renewed in Speech and Spirit Ephes 4.23 in Minds and Manners in Constitution and Conversation in the Purpose of your Hearts and in the Practice of your Lives Hath he turn'd up the Turf Rooted out the Weeds Old things past all New 2 Cor. 5.17 Rev. 21.5 till this be done all is undone c. Vse II. Take the right season for this saving sowing work Isa 55.6 1 Chron. 12.32 Psal 32.6 as Sea faring Men take Wind and Tide Way faring Men the Day-light the Smith strikes while his Iron is hot the Lawyer labours hard while the Term lasts and the Plow man plies his Plough after a Shower So do you when the Heart is best Affected when the Gospel saith to you as Jael to Barak Come and I will shew thee the Man Christ whom thou seekest Judges 4.22 When Christ shews thee where He dwelleth John 1.39 Brings thee into his Banqueting-house Cant. 2.4 And Salvation comes to thy House Luke 19.9 Plow no â—â—â—ger Wickedness Hos 10.13 be no more not only Satans Soil but also his very Hâ—nds and Horses putting forth your strength to further sin Prov. 21 4. Job 4.8 Oh take the same pains for Grace and Glory Psal 68.9 Job 28.26 The Second part of the Parable is the Seed which also is two fold 1. The External the Word And 2. The Internal Seed to wit the Spirit As the Veins and the Arteries run all along through all pâ—rts of us for the good of the Body so the Word and the Spirit do likewise concuâ— for the good of the Soul of Man and must not here be divided for otherwise we hear only a sound and a noise vâ—x praete â—a nihil but not the Voice of Christ as those in Acts 〈◊〉 compared with Acts 22 9. They heard only a confused sound but not the Voice thâ—â— spake convertingly to Saul When Word and Spirit come together to us then the Lord speaks to us with a strong hand as He did to the Prophet Isa 8.11 There is a Working of the Word which is not Effectual as is intimated 1 Thes 2.13 When received as the Word of Men only and not as the Word of God also First The Congruity betwixt this Temporal and Spiritual Seed As 1. Seeds are small things yet produce great substances as an Acorn doth an Oak Mustard seed a Tree c. So the Word of God that Seed of Immortality 1 Pet. 1.23 seems a small contemptible thing and the Preaching of it be accounted foolishness 1 Cor. 1.21 yet is it the Power of God unto Salvation Rom 1.16 and thereby many Souls be saved as the Rams Horns were but despicable devices yet the Divine Institution Indued them with such a prevalent power as to blow down the strong Walls of
not undertaking this hazardous Voyage without his express Precept so they safely lay in the Arms of Christ's protection and so long as he keeps the Insuring-Office the Devil himself could not harm them without their Lords-permission And 3. Their vain Imaginations If the darkness was not so condensed as to hinder them from beholding the Spectrum they might also have seen and known their Saviour had they trusted in him and their senses not been disturbed by their fancies and fears which were now got above their Faith when they should have been below Psal 56.3 Gen. 15.1 Thus it is with the Church things seems to go backward ere they go forward though Christ be come Duplicantur lateres venit Moses when the tale of Bricks were doubled then came Moses 12. As the Disciples deserved reproof for their misbelief yet Christ pities and pardons their perplexities and passions speaks good words and comfortable to them saying Be of good cheer it is I be not afraid 't is no nocturnal Bug-bear but your very Saviour in whose presence ye have no just ground to fear your extremity is my opportunity I am that I am Exod. 3.14 Hereupon they desire him to come up into the Ship when he had made them able to know it was he that spake as he ever doth to his own People John 6.21 N. B. Note well Thus Christ covers our mistakes we think sometimes he is mad as Mark 3.21 when he exercises us with harsh Providences though he do all things well Mark 7.37 They mistook him for a Spirit not only now but after Luke 24.37 till he had convinced them by both being touched by them and by his eating with them v. 39.42 nor was this the only time of Christ's seeming to go from them Mark 6.48 for he did so Luke 24.28 only that they might invite him both times let us do so also c. 13. As still Peter must be tryed for asking a sign and Christ must be entertain'd tho' at hand before the Storm cease c. N.B. Note well So we still hanker after signs and invite him not earnestly to a constraint c. were this done the Sea would be calm and as soon as Christ sets his foot upon the Ship she would immediately be at Shore Our Jesus sets his foot upon the proudest Waves of wickedness as did Joshua upon the necks of his loftiest Adversaries Josh 10.24 Christ is not far off Acts 17.27 Rom. 10.6 c. constrain him to come in and he will bear the Ship more than she bears him so can lift her into the Haven of Hope No sooner is Christ come into any heart but presently Conscience is becalm'd Lust is our Tempest while we love the Lord we with Peter can walk on the Waters but when we love the World then begin we to sink yet if then we cry to Christ he hath an helping-hand for us c. The Romanists applaud this fact of Peter but Pareus shews he believed not without a sign as the rest did and had it but with a check v. 31. Mat. 14. CHAP. XXII NO sooner were Christ and Peter come up into the Ship Mat. 14.32 but the Wind ceased as if it had been weary with blowing so big and boisterous out of the Devils mouth and now desired rest after its hard labour as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Then both the Tryal and Trouble of the Disciples and Mariners ended together and most happily ended both in the Increase of their knowledge and in glorifying God ver 33. They all came and worshipped him as the Son of God not by Creation as Adam Luke 13.38 and as the Angels Job 1.6 nor by Adoption as all Believers John 1.12 and 1 John 3.1 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By Eternal Generation Prov. 8.22 And 2. By Personal Vnion Psal 2.7 This new Experience of Deliverance from the danger of death made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead than his miraculous feeding of 5000 with five Loaves had done for then were they not in any imminent or eminent danger of dying as here therefore being then secure they considered not so well that Miracle Mark 6.52 N.B. Note well We are more teachable in Adversity than in Prosperity especially if God illuminate our minds then Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida from whence his Disciples launched out and Capernaum not to the contrary side of the Lake but only cross that Bay or Bosom on the same side therefore 't is said the People whom he had fed with the Loaves here did before follow him on foot from Capernaum to Bethsaida John 6.1 Mat. 14.13 and Mark 6.32 33. and came up to him in Bethsaida's Desart where he fed them And now when his Disciples return by Sea again they are said to go over to Bethsaidâ—â— Mark 6.45 and from thence to Capernaum John 6.17 coasting still upon the same side yet met they that astonishing Storm tho' they pass'd not over the Lake to the other side beyond Jordan aforementioned But that which is highly remarkable here is that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias yet they return in Ships back to Capernaum that they might ' meet with their bellies-filling Jesus so much the sooner John 6.22 23 24. and they meeâ— with no Storm in their Voyage as the Disciples had done to teach us that the World sails with fair gales of Wind when the poor Church is tossed with Tempests Isa 54.11 as also that the greatest Graces must expect to encounter the greatest Exercisâ—â— Now Christ is got to Genezareth supposed to be the same Countrey with Cinneroâ—â— Josh 11.2 19.35 however out of Herod's Jurisdiction where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his garment Mat. 14.34 35 36. and Mark 6.53 to the end wherein we have these following Remarks 1. Our Lord went about doing good Acts 10.38 healing every where such as came 〈◊〉 him yet harming none no not such as were refractories any where no not in obstinate Samaria Luke 9.53 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost Acts 5.5 10 and did strike blind that Sorcerer Acts 13.11 by their gift of Miracles but we have no such Instance in Christ the giver thereof The 2d Remark is A People that have blown upon the Gospel are more unkind to Christ than they that have not had it before Thus Christ's own Countrey-men Nazareth reject him and resolve to break his neck Luke 4.29 when this Genezareth an Emblem of the Gentiles Conversion do kindly receive Christ and acknowledge him the Messiah and they rejoyced at his coming amongst them c. The 3d Remark is Oh the matchless candour and kindness of Christ to all commers to him He heals all promiscuously here
Son of the King of Heaven as God so was free from Taxes but also usurps Caesars power under pretence of being Christs Vicar in demanding many undue payments c. to himself N. B. Note well hereby Christ Teaches 1. That the Gospel Abolishes not civil Polity and 2. that we must pay Cesar his due 3. 'T is better to part with our Priviledges than give Offence and Scandal to the Gospel 4. Christ though poor here hath a power in his Abasement to impose upon Brutes to supply the needs of Him and His. When Christ had paid his Church-Duties for his own House in Capernaum and for Peter who was in the same Town the other Disciples paying in the places of their several Habitations the half Shekel according to the Law Exod. 30.13 their Redemption-Money for Temple-Service though now turned by Caesar into a Tribute c. while Christ was in the House Mar. 9.33 He Catechizeth his Disciples concerning their Contests in the way about Primacy supposed to arise from his taking Peter James and John into the Mount with him apart from the rest or from his paying Tribute for himself and Peter only c. This Itch of Ambition did brake out three times 1. Here hearing of his Death they must needs know which of them should be his Successour in his Malkuth Hashamaijm the Kingdom of the Messiab vainly dreaming of a Distribution of Honours and Offices as once in the days of David and Solomon 2. it broke out again when Christ had been Discoursing of his Death again Mat. 20.21 and 3. after he had Administred the Lords Supper c. Luke 22.24 25. Christ cureth this Canker of Corruption the first time by placing a little Child in the midst of them Mat. 18.1 2. and Mar. 9.36 and Luke 9.47 This little Child whom Christ took in his Arms who neither thought great things of himself nor sought great things for himself did most rightly and really Rebuke their Praeposterous Ambition and tho' but a Dumb sign in it self their proud Affectation of Primacy While Christ was Discoursing of Humility of Offenders and the Offended of severity to our selves not sparing either the right Eye or the right Hand and yet of gentleness to others c. John Interrupts him being soon Satiated with his Saviours sadning Discourse begins another a Relation of another business little to the purpose Mar. 9.38 Luke 9.49 to which Christ Answers forbid him not c. 't is probable this caster out of Devils was one of the Baptists Disciples believing in the Messiah to come and from the full Table of Gifts furnished for the Masters followers his Children this Man had gathered up some fallen crums thereof so would not forbear unless Christ himself would forbid him which Christ refused to do for Reasons mentioned Teaching us as before to avoid Ambition Envy and Revenge N. B. Note well to be Charitable in our Censures where no Evidence is to the contrary Though such as are luke-warm be neithr friends nor foes yet none must be Reputed foes but such as declare themselves to be so Much less such as give a Cup of cold Water to Christ in his Members least of all such as cast out Devils in Christs Name and out of love to him for advancing the Gospel N. B Note well Matth. 12.30 Speaks of mens Minds but here of Mens Actions c. After these things Christ goeth to the Feast of Tabernacles for though there be a Transition of about half a years story in silence in Mat. 19.1 and in Mark 10.1 where both those Evangelists bring Jesus out of Galilee beyond Jordan and presently back to Jerusalem to his last Passover and Passion Yet both Luke and John do concur in mentioning that in this half years space passed over by the other Christ went twice to Jerusalem before his last going to Dye there the first was his going through Samaria to the Feast of Tabernacles Luke 9.51 c. John 7.2 10. The second was his going out of Galilee to the Feast of Dedication Luke 13.22 John 10.22 and his third going to Jerusalem to his last Passover and Passion is distinctly related Luke 17.11 John 10.40 Upon the tidings of his friend Lazarus's sickness John 11. from ver 1 to 8. Thus the Spirit of God guided those four Evangelists hands that what some of them omitted was supplied by others as before and so not without the comparing of them altogether and being all conjoined a full and compleat History of Christ's Life is composed Concerning Christ's first going to Jerusalem after he had ended all those sayings aforesaid Mat. 19.1 Mark 10.1 mentioned only John 7.2 to 10. Luke 9.51 c. we find these Remarks The 1st Remark is When the Time drew nigh that he must be lifted up upon the Cross to be Crucified John 3.14 8.28 12.32 to wit within half a year of his time of Suffering Death He resolved to be more constant at Jerusalem than he had been having left the City and Country once and again because the Jews sought to kill him John 5.16 18 c. This Christ foreknew would follow yet forbore not N.B. Note well In discharge of Duties rightly regulated we must pass on through perils do them zealously leaving the Issue of all to God Thus Christ was said here to Steel his Forehead with Fortitude and his whole Face with Courage in this his Journey to Jerusalem against all Discouragements Luke 9.51 no sign of fear was to be seen in his Face c. N.B. Note well This Courage in Christians their Persecutors call obstinacy not knowing the Power of the Spirit and the privy Armour of Proof wherewith God fortifies their Hearts The 2d Remark is Christ's Kinsmen being Gallileans and allied to his Mother urge him to go up to the Feast of Tabernacles celebrated in September at Jerusalem Lev. 23.39 43. That his Disciples in Judea might see his Miracles there and not work them all in Galilee which was but an obscure place compared with the Metropolitan City that stood in the very Center of their Country John 7.3 5 c. His Kinsmen were carnal and believed not because they saw not the Pomp of their expected Messiah in Him whose privacy they thought could not comport with a King Thus their Vanity appeared in pressing him to pursue publick Honour c. as also did Christ's Humility appear in affecting obscurity and avoiding applause until his fit Season came They prompt him to go and commence Doctor at the Sanhedrim in the Capital City Christ Answers Ye that seek Worldly honour have your Time always at hand for the World hates you not as it doth me c. but I observe my fit moments of manifesting my self the Messiah according to my own free-will and wisdom c. Hereupon as they took their own time so Christ took his of going up Christ will not be confined to time by the Creature So John 2.4 22. Mine hour is
beyond Jordan v. 40 c. to Bethabara where John first Baptized John 1.28 39. not so much for his own comfort for there he first heard from Heaven This is my beloved Son c. Mat. 3.16 17. as for the Peoples Conversion and Confirmation who there call'd to mind what John had some years before Preached of Jesus and then they believed John 10.41 42. N. B. Note well Which teacheth that though the Word of God seems for the present to be Preached in vain yet in due time tho long after it may fructifie c. when it is made Prolifical and Generative by the Spirit of God c. a long time after c. The 3d Remark concerns the Consequents or what followed this Feast which brings in Mat. 19.1 Mark 10.1 where Christ's passing beyond Jordan is mentioned in both places as it is in John 10. and 3. last verses and in Luke 13.22 where it is said after his stay some time at Bethabara as above He passed again through many Cities and Villages teaching c. N. B. Note well As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts that of the Tabernacles and that of the Dedication so Luke supplies their omissions as they do some of his at other times with some signal passages both before and after this feast First Luke supplies with some stories before this Feast As 1. With that of a Doctor of the Law asking Christ the greatest of Questions How shall I be saved c. Luke 10.25 to 38. occasion'd as may be supposed from his hearing those words Rejoice that your Names are writ in Heaven ver 20. This Letter-Lawyer knew nothing of the Spirit and would have gone to Heaven by his own good doings Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho and being wounded in his way by Thieves neither Priest nor Levite pitied him but a Samaritan whom the Jews abhorr'd John 4.9 and 8.43 had compassion and cured him Herein Christ doth not give a direct answer to his question saying Thou must be saved by Faith in me c. as Rom. 10.9 c. then would this Tempter have accused him for being contrary to Moses but appeals to and convinces this doating and doing Doctor 's Conscience by this Parabolical Discourse that all his doing the Deeds of the Law would not do seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour and therefore must take sanctuary in the Grace of the Gospel Rom. 8.3 3.20 7.7 5.18 Gal. 3.21 22 23 24. This Parable of the Man fallen among Thieves is Related in its Circumstances Luke 10. from ver 25. to ver 38. Wherein Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer comes to Tempt Christ ver 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses to prove him an Apostate he askt what he must do to be saved As the Jaylor did Acts 16.30 but not with so good a mind This is a question that ought to trouble all persons in the World this Captious Questionist however was no Sadducee for he here enquires after Eternal Life which the Sadducees denyed c. That young Man came running to Christ Mar. 10 17. to move this Question Oh how rarely do Men run upon this weighty Errand 't is said our Lord loved him for so doing Mar. 10.21 alas how few go so far as he did yet went he not far enough he had a good mind to Heaven he cheapens it but would not go up to the price of it he would have been saved by his own good Meanings and Doings as Mat. 19.20 c. whereas when we have done all we can we are but unprofitable Servants Luke 17. ver 10. Mark 2. Christ shapes his Answer ad Idem to the question not directly but by referring the questionists Conscience to the Law of God which only shewed him his Sin Rom. 3 10. and 7.7 Gal. 3.10 21 22 c. whereby he might be whipt home to Christ Gal. 3.24 or at least left inexcusable Rom. 1.20 Christ shews him that Salvavation is not impossible because the Law cannot give it but because Man by the weakness of flesh Rom. 8 3. cannot fulfill the Law ver 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller which did discover his Hypocrisie ver 29. Christ propounds this parable to this purpose of teaching those great Truths in the general 1. That the first Adam and in him all Mankind fell among Thieves c. by his Travelling the wrong way from the Tree of Life to the forbidden Fruit-Tree this was as going from Jerusalem to Jericho from the Holy City to a Cursed Town c. 2. In order to Help and Heal this wounded Man Christ propoundeth a Legal Priest which Represented the Moral Law to him This Law shews Man what he ought to do and with the same sight shews him likewise that he cannot keep the Law to fulfill it c. 3. This makes Man look out to the Legal Levite signifying the Ceremonial Law for some Sacrifice or Ceremony to make satisfaction for his falling short so far of fulfilling the Moral Law but when Man comes to see that the burning of a dead Beast is but a sorry satisfaction for the Sins of a living Man and the External washing of the Body can but signifie very little to the Internal purifying of a soyled Soul Hereby Man still finding no Relief or Cure from either the Moral or Ceremonial Law is turn'd over to that Law which is called Judicial and which passeth Judgment upon Man saying the Soul that Sinneth shall Dye Ezek. 18.4.20 30 And Cursed is every one that continues not in all things c. Gal. 3.10 c. but 4. when all these three Laws Moral Ceremonial and most of all the Judicial like Jobs three Friends do prove Physicians of no value Job 13.4 and miserable Comforters are they All Job 16.2 then is Man constrained to look forth for a better Helper and Healer even to that Jehovah Rophekah Hebr. that all healing Jehovah Exod. 15.26 Ps 103.3 even for that sweet Jesus who healed all sick Persons that came to him taking upon himself our Infirmities and bearing our Sicknesses Mat. 8.16 17 c. and who is called here the Compassionate Samaritan doing all the Offices of a Friendly as well as of a skilful Physitian for this wounded Man from ver 33. to 36. Christs Name was Jesus a Saviour for saving us from our Sins Mat. 1.21 and there is no other Name by which we can be saved Act. 4.12 It was not Moses or the Law but it was Jesus or Joshua that brought Israel into the Land of Promise c. Now more particularly in the whole Parable there is a prospect of two principal parts First Mans Malady and Secondly Mans
extravagant 1 Cor. 5.4 5. and whereby he forces away foul Beasts Ezek. 34.25 28. Zech. 11.7 8.3 Christ hath his Shepherds whistle which his Sheep do well know and obey John 10 4 5. The Voice or Whistle of a stranger they will not hear ver 5 8. No not any strange Doctrine from any Angel of Heaven Gal. 1.8 9. Christ causeth his Sheep to hear his Voice Cant. 8.13 4. He hath his Shepherds Brand or Mark stamping upon all his Sheep Holiness to the Lord Zech. 14.20 They all do wear their Holy Lords Livery of an Humble Heart and Holy Life 5. He hath also his Shepherds Dog to loose off and run for reducing his wandring Sheep into their appointed Pastures Isa 7.18 The Dog of Persecution drives scattered Sheep home into Concord 6. Christ hath his Sheep-walks also even green Pastures by still Waters as well as a Rod and Staff c. Psal 23.1 2 3 4. This was a great Comfort unto David Notwithstanding all this Six-fold Congruity There is this Disparity wherein Christ the good and the great Shepherd as before exceeds and excells all other Shepherds as 1. He hath many more Sheep than any Shepherd in the World for all the Elect both Jews and Gentiles even upon a Thousand Hills are his Ps 50.10 They that have been are or shall be He is the great feeder of his Sheep unto the ends of the Earth Mic. 5.4 5. 2. Those many Millions of Sheep are all his own and not any other Mens as is usual with us they are all his own not only by the right of Creation as they are all sheep of his own Creating Ps 95.7 and 100.3 All the sheep of his Hands but also by the Right of Redemption for he laid down his life for them John 10.11 Even for gentile sheep also ver 15 16 they are not their own but are bought with a price 1 Cor. 6.20 3. No Lion or Bear can prevail against him c. That wrath of Man which will not turn to the praise of God he will Restrain Ps 76.10 Christ is stronger than a strong Devil Luke 11.21 22. Yea than a whole Legion of Angry Devils Mar. 5.3 8 9. and Luke 8.29 30. The Sixth Enquiry Who are those Friends and Neighbours that rejoyce Answer Repentance is Joy 1. To God the Father Jer. 32.41 Ps 35.27 2. To God the Son when he sees the Travail of his Soul successful Prov. 8.30 Isa 53.10 11. 3. to God the Holy Spirit as it is grief to the unclean Spirit 4. to Holy Angels for making up the Breach in the City of God by the fall of bad Angels Eph. 3.10 they lovingly bear them in their Arms both while they live and when they dye 5. And to Saints both in Heaven and upon Earth c. Finally N.B. Note well 1. The Dignity of the Penitent to be of this Royal Flock under such a Royal Shepherd such cannot want Ps 23.2 N.B. Note Well 2. The Misery of the Impenitent that have no shepherd they may wander Rot and Dye for refusing to return they are not sheep but Dogs thruft out of Heaven Revel 21.27 and 22.15 The Second Parable is of the lost Groat Luke 15.8 9 c. wherein be those parts 1. The party loosing 2. The matter or commodity lost 3. The manner of seeking it 4. The means made use of whereby it was sought 5. The successful finding it and 6. The joy at this success there was great joy as before of the sheep c. First the party loosing described here 1. By her Sex it was a Woman 2. By her substance having only ten Groats yet loseth one of them Enquiry the 1. Who is this Woman Answer 1. Some sense it to be the Church of Christ Described at large with various Characters in Prov. 31.10 to the end Omitting other passages all Congruous to the Church we find there a mention of that House wife's Maidens ver 15. whose work was to sweep the House and to take up what they find lost in the dust thereof she looks well to the ways of her Houshold ver 27. There is mention made of her Candle also which she keeps always lighted by Night ver 18. These Characters carry a Congruity with this Woman in this Parable and the Church's Maidens are her Ministers that 1. light up the Lamps and snuff them with Golden Snuffers 2. That sweep the House of all Spiritual Defilements Jer. 15.15 That seeks out the pretious which are lost in a vile dirty World 4. That carefully keep the fire in cherish every Spark 5. That open and shut the Doors of the House 6. That furnish Tables with shew-bread c. Answer the 2. But others sense it better to be Christ himself who is compared to this good House wife a Woman for these Reasons Reason 1. The State of Humiliation Christ came with into the World was a weak Estate appearing under many weaknesses of Mans fallen Nature as being Weary Hungry Thirsty c. as before in the good Samaritan Reason the 2d Because Christ is said to bring forth his Seed with sorrow as a Woman doth John 16.21 and he saith of himself concerning his Travelling-work about the Worlds Redemption Isa 53.10 11. How am I straitned untill it be Accomplished Luke 12.50 as God is called both Father and Mother of all living Creatures in the Old Creation even so Christ may be called the like of all living Christians in the New Creation yielding the full Seed of the Spirit whereof we are bred and formed c. Gal. 4.19 Christ cries as a Travelling Woman Isa 42.14 Reason the 3d As Christ is called Wisdom whom the Father possessed before the Creation and was by him as one brought up with him c. Prov. 8.22 30. So he is compared to the Wise Woman who hath Furnished her Table in her New-built House and sent forth her Maidens to wit Ministers to call home the simple saying Come eat of my Bread and drink of my Wine c. Prov. 9.1 2 3 4 5 c. In opposition to which Satan is called the Foolish Woman ver 13. for his seducing Souls out of the right way which is Christ John 14.6 Reason the 4th Christ likewise carries a Congruity to this Woman in lighting her Candle c. Luke 15.8 for at Christs Incarnation his Godhead was lighted up in the Candlestick of his Man-hood burned bright in his Life and Doctrine and shone forth to Astonishment in his Manifold Miracles his Life was the light of Men John 1.4 5. He came a light into the World yet a dark World received it not John 3.19 20. and how did he sweep a Dirty World with the Besom of his Word and Spirit c. Enquiry the 2d The Matter or Commodity one Groat was lost out of ten this was the whole substance of this Woman by Sex 't is not said here one lost of an Hundred as in the first Parable but one of ten pieces which was the
is our sweet Saviour who seeks carefully constantly as Joseph sought his Brethren whom he found in Dothan which signifies Defection Gen. 37.16 c. as our Joseph or Jesus doth find us He endured Contradiction of sinners Hebr. 12.3 yet sought he us diligently as here even unto Death Grave and Hell it self untill he found us So was found of them that sought him not Isa 65.1 Reason 1. It was his Errand at his Fathers command Luke 19.10 4.43 John 4.4.32 34. 6.38 39 2. It was his Delight Ps 40.7 8. He minded his Fathers Message more than his own meat Matth. 21.17 23. as Job 23.12 loving us better than himself for he is love 1 John 4.8 3. He accounteth not himself compleat untill he find all his Members Eph. 1.23 He will not want a little Toe but all parts must be with the Head John 17.24 and he is still crying in David's Bowels is there yet any of the House of Mankind that I may shew the Kindness of God to them 2 Sam 9.4 Secondly The means wherewith he fought namely a Candle and a Besom the Candle goes before the Besom for giving Light when lighted to the right use of the Besom 1. The Candle God says I will search Jerusalem with Candles Zeph. 1.12 Is Twofold the External and the Internal Candle the External is the word of Christ Ps 119.105 Prov. 6.23 beside this there is the Eternal word John 1.1 9. which is the Godhead of Christ but the Internal Candle is the Spirit which is Twofold 1. The spirit of Man which is called the Candle of the Lord Prov. 20.27 This Candle burns but dimly in the fallen Estate so that by its light we do but grope after God like blind Men as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 17.27 Hereby we have some faint Directions to a Sin-Denial but not enough for a right Self-Denial It cannot teach a Man to feel the Weight and Curse of Adams sin committed above 5000. years agoe nor to be sensible of the Stain of sinrunning in the blood of depraved nature in the whole off-spring of Adam this Light of nature doth not enable us to see and hate sin as the greatest Evil nor to behold and love Christ as the chiefest good Cant. 5.10 as outbidding the bravery of all other Objects This Dim Spark of Nature's kindling Isa 50.11 cannot discover that grand Gospel sin of Vnbelief to be the Condemning sin John 3.18 36. Heb. 3.19 Which binds the guilt of all other Moral sins upon the back of the Consciences of sinners c. Therefore must we pray 2. for the spirit of God which God hath promised to give unto them that ask it Luke 11.13 whereby we who were in Darknest become light in the Lord Eph. 5.8 and are brought into Marvelous Light 1 Pet. 7.9 and when Christ lights up this Candle which is his work only then doth he Command Light to shine out of Darkness 2 Cor. 4.6 whereby we become the Children of the Day as well as of Light 1 Thes 5.5 What a goodly Candle is this when it shineth forth from the Candlestick of the Gospel when the Gospel of grace is accompany'd with the grace of the Gospel Oh bless God for giving us his Golden Gospel in this our Iron-Age And Oh pray that this Golden Candlestick together with this Glorious Candle may not be removed from us as it is Threatned Revel 2.5 and is Accomplished in Asia Germany and other places for their misimprovement of it If we dare doe Deeds of Darkness in a land of Light alas how soon may our Lightsom Goshen be turned into Egypts Darkness As 't is Christ's Work to light the Candle so 't is Satans Work to blow it out that Prince of Darkness loves Darkness and not Light for hiding his Deeds of Darkness 'T is the common cry in Winter Evenings Hang out your Lights but it was the cursed cry of Satans Tools in the late Persecution Blow out your Lights and God may again hiss for the fly of Egypt or for the Bee of Babylon Isa 7.18 with new blasts from Hell to blow out our Light from Heaven Alas are there not many sad Symptoms as Indications to fear it as 1. How great is the snuff that makes our Candle burn but very dimly and no High-Priest among us to improve the Golden Snuffers 2. There is a great Thief in our Candle that makes it sweal away over-fast namely a perverse Spirit mingled in the midst of us as Isa 19.2.14 in our late biting and devouring one another which hath an Apostotical Caveat put upon it Gal. 5.15 the two pitchers in the water cryed Si collidimur frangimur if we clash we break our over-fierce contenders are Evil as well as foul contemners of the Gospel 3. Our oyl that feeds the Lamp runs very low and dreggy especially in Converting Work few lost Groats are now found by the light thereof Alas we pray not to our great High-Priest that he may pour in more fresh-Oyl c. Levit. 24.2 3 4. and we our selves may be like the Foolish Virgins who had Oyl in their Lamps a Form in their Lives but no Oyl in their Vessels no power of saving grace in their Hearts Matth. 25.3.4 2 Tim. 3.5 How is the light of the Gospel now both disesteemed as was Manna loathed for light Bread Numb 11.6 and 21.5 and how is it dishonoured as if but a Fable devised to keep folk in fear only and how is it disowned by those that run to Baalzebub the God of Ekron rather than to the God of Israel 2 Kin. 1.4 preferring the base lyes of the Old Lyar and of a Treacherous Heart before the Golden Truth of the Gospel of Christ Isa 8.19 20. John 14.6 and Lastly how is it also Disobeyed which is as the sin of Witchcraft 1 Sam. 15.22 23. Christ renders Vengeance to such 2 Thess 1.8 No Master loves a lighted Candle to be abused by idle Servants in evil Works such as quarrels wantonness c. The 2d Means is the Besom N. B. Note well the Order first the Candle and then the Besom as above for Light was the first Created Ornament of the Old Creation Gen. 1.3 Even so it is in the New Creation Acts 26.18 2 Cor. 4.6 Gods first Work in every new Creature is to break down Windows and let in Light into a Dark Soul 2 Pet. 1.19 Then is the Candle-light of Saving knowledge to guide the Application of the Besom There is a Besom Isa 14.23 which is Scopa perditionis a Besom of Destruction but this here is Scopa puâ—gationis Salvationis a Besom of Purification and Salvation which is Twofold 1. The Gospel of Grace which sweeps a dirty World 2. The Grace of the Gospel which sweeps a dirty Heart dirty Samaria was swept by the former Acts 8.8 c. and many more places but many more Persons by the latter to wit by the grace of Repentance especially when 't is joyned with Faith and
as a caution to all professors as before to all persecutors If your Ministers have at Gods command brought forth this best Robe and put it upon you as you do profess Then consider this Royal Robe maketh you Royal Persons Christ saith I have made you Kings c. Revel 1.6 and 5.10 Such are made Princes in all Lands Ps 45.16 Isa 49.23 Oh how obliging is this Royal Honour to a Suitable Royal Behaviour Do ye walk like the Children of a King Judg. 8.18 Do ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Bravely Handsomly as well as Honestly Rom. 13.13 If ye have put on a whole Christ as Lord as Jesus and as Christ that is as King Priest and Prophet ver 14. If the Spirit of glory rest upon you 1 Pet. 4.14 If this Royal Robe be your Raiment as is pretended by your Profession then ought you to walk worthy of God who hath called you to his Kingdom and Glory 1 Thes 2.12 Then ought ye to walk worthy of the Vocation wherewith ye are called Eph. 4.1 Your Conversations ought to be as becometh the Gospel of Christ Phil. 1.27 Solomon saith there be four Creatures that are Comly in their goings Prov. 30.29 c. To which I add a fifth namely A New Creature the true Believer who endeavours to be Holy in all manner of Conversation 1 Pet. 1.15 To wit in the manner of his Thoughts of his Words and of his Deeds both unto God and unto Man making it his Exercise and as it were his daily Recreation day by day as the word imports to keep a Conscience void of offence toward both Acts. 24.16 This Robe requires an unblameable Holiness 1 Thess 3.13 And to walk worthy of the Lord unto all pleasing Col. 1.10 And to abound therein more and more 1 Thes 4.1 On the contrary how unbecoming it is to this Royal Robe for professors to be loose in their Lives this is far off from serving the Lord in the beauty of Holiness Ps 29.2 Holiness becometh Gods House forever Ps 93.5 But alas How many serve God with a course kind of Holiness a Profession without power 2 Tim. 3.5 A Mongrel Religion a mixture of Human Inventions with Divine Institutions This is unlike the Royal Robe but 't is rather a Raiment made up of Linnen and Woollen which Moses's Law forbad to wear Levit. 19.19 Deut. 22.11 How many such minds there be in the World which are corrupted from the Simplicity that is in Christ 2 Cor. 11.3 This mixture of Worship is called a Cake not turned Hos 7.8 Half raw and half rosted c. others there be that in stead of this Royal Robe that seamless Coat of Christ Woven throughout from the Top to the Bottom John 19.23 Do wear a patched Garment Mar. 9.16 Mark 2.21 Luke 5.6 Patching together their own Righteousness with the Righteousness of Christ which is plain a Linsey-woolsey Garment they cover with a covering but not of Gods Spirit woe to them Isa 30.1 The word of Works must not be mingled with the word of Faith Rom. 10.6 7 8. Gal. 3.10 11. We are justified freely by his grace Rom. 3.24 And we are saved by grace Eph. 2.5 8. And not of our selves or by our own works at all if so Salvation would be a Debt Rom. 4.4 and not a Gift Rom. 6.23 Alas Man 's own Righteousness is filthy Raggs Isa 64.6 And therefore to be wholly put off Eph. 4.22 Yea and quite cast away as the blind Beggar did his Ragged Raiment when Christ called him Mar. 10.50 And as the Captive Maid did when she was to be Married Deut. 21.11 12 13. Paul would not have one ragg of his own Righteousness to remain but would be found arrayed only in this Royal Robe Phil. 3.9 Thus fallen Man is compared to a naked Infant cast forth c. Ezek. 16.4 5 6 7. Then Christ comes and Cloaths him with his Robe and makes him comly with his comliness that he put upon him ver 10.11 12 13 14. Having dispatched our Discourse upon the first Bounty and Blessing that this Reconciled Father so freely bestoweth upon his Repenting and Returning Son namely this Royal Robe as rich Raiment for his ragged Back This is not all that a Bountiful Father had to bestow upon his now Dutiful Son but his Bowels are not yet drawn dry he hath another yea another and yet another Donative for a needy Object as the Sequel of this Parable maketh manifest N. B. Note well The Father said to his Servants ver 22. 'T is not said that he spake to any one of his Servants but his Speech was directed unto all his Servants intimating that no one Servant could possibly do enough so as wholly to gratifie his boundless Bowels or fully to satisfie his bottomless Bounty towards his penitent Prodigal Therefore they must all be employed and all little enough to accomplish all those four Transcendent Acts of favour from this Father to his Son All this is a Specimen or Representation of Gods Fatherly loving kindness towards penitent Sinners God is called the Father of Mercy 2 Cor. 1.3 Intimating that when one Mercy bestowed by him upon us is spent and gone he remains still a Father both able to beget new Mercies for us and as willing also to bestow them on us God is said to be Rich in Mercy Eph. 2.4 And he is Rich unto all them that call upon him Rom. 10.12 Gods Treasury may well be called puteus inexhaustus an inexhaustible Fountain that can never be drained or drawn dry This Parable of the Fathers rich Favour to his Son giving him one rich blessing after another to the number of four over and above his Kiss of Love is but a narrow Resemblance of Gods rich loving kindness unto us for what is a drop as this in the Text was no more compared with that whole Ocean of love which is found in God and which hath been flowing forth to all his Children from Adam to this Day yet abides it a full Fountain still c. God is not only a loving God in the concrete as we say in Philosophy but he is love it self in the very Abstract 1 John 4.8 As if all love c. There is none like him for love Mic. 7.18 His mercy Triumphs over his Justice Jam. 2.13 He is plenteous in it Ps 130.8 His tender mercy is over all his Works Psal 145.8 9. This in the general now in the particular as we have seen how this kind Father after he had kissed his Son and bad him welcome c. gave him and put upon his back a Royal Robe so his next gift is a Royal Ring which he must have likewise put upon his hand ver 22. As the Robe was for Raiment so this Ring was for Ornament to him Wherein these four Excellencies are considerable as 1. The matter of this Ring 2. The Form of it 3. The posy engraven within it and 4. The Real worth and dignity of
of himself or of the matter it self but rather in the Surmises of frail flesh saith Jerom Vere non Tardat Christus sed Respectu Infirmitatis nostrae N. B. Note well There be indeed promises of God that have a time prefixed as Gen. 15.13 and 18.10 and Jer. 25.11 But other Promises be Sealed yet not Dated having no time prefixed as that of Deliverance to David Psal 50.15 and the promise of Christs coming c. with whom a Thousand years is but as one day Ps 90.4 2 Pet. 3.8 yet comes unexpected Luke 12 40. Remark the 7th Our Lord delays his coming Luke 12.46 For glorious ends as 1. For gathering all his Elect 2. That the Mystery of Iniquity may be Ripened and Repealed 3. That all Prophecies may be Accomplished 4. To leave sinners excuse less giving them space to Repent in 2 Pet. 2.9 Rev. 2.21 Mora sponsi est opportunitas Resipiscendi Hilary 5. To exercise the Patience of the Saints and 6. To inflame the Desires of his Redeemed Crying come Lord Jesus come quickly Bemerah bejamenu Hebr. with Expedition and in our Day why Lord are thy Charets so long in coming as Judg. 5.28 Remark the 8th The Lord's supposed Lingring was the occasion of the Virgins slumbring and sleeping which may not be taken Conjunctively as if they did all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both slumber and sleep but Disjunctively the Wise slumber'd and the Foolish slept Remark the 9th There be three sorts of Sleep 1. Somnus Naturalis 2. Mortalis 3. Spiritualis 1. Some understand this of natural sleep saying the day of Judgment shall be at Midnight 1 Thess 5.2 But this cannot be for Midnight to us is Midday to our Antipodes 2. Others say 't is the Mortal sleep or sleep of Death so do Hilary Augustin and Chrysostom Sense it from Dan. 12.1 2. So Jairus's Daughter was Dead to Men but a sleep only to Christ but this cannot be the Sense for at the last Day all shall not be Dead but some shall be Alive 1 Thess 4.17 both Wise and Foolish so it cannot be the sleep of Death 3. It must therefore be meant of a Spiritual sleep the Wise Virgins slumbered in sins of Infirmity though they every day expect their Bridegroom yet are not every hour so watchful as they ought to be the Spirit is willing but the Flesh is weak Matth. 26.41 whereas the Foolish were fast a sleep in their sins of Security and Enormities This must be the sense for those Reasons Reason 1. Because all the parts of the Parable are Spiritual as Lamps Oyl c. The 2. Reason because the words in the Original are used in the Mystical Sense both by Divine and Profane Authors as Aliquando bonus Dormitat Homerus Homer himself may slip sometimes saith Horace and Mark 13.36 Gal. 5.14 1 Thess 5.6 c. Reason the 3d 'T is the Scope of the Parable to rowze up unto a Spiritual Watchfulness Add. Reason the 4th Our own smarting Experience testifies our aptness to Nod both in Credendis and Agendis in Faith and Manners Remark the 10th The difference betwixt these Virgins is not that some had sins and some had none for all have Spots but some are not the Spots of Gods Children Deut. 32.5 Therefore when the cry is made now by the sound of the Gospel as will be after by the Trumpet of the Archangel We must all examine our Selves 1 Cor. 11.28 Whether we be slumbring Saints or sleeping sinners they differ thus 1. Saints are sometimes overtaken with nodding at unawares Gal. 6.1 As David against his purpose Ps 119.106 and Peter Matth. 26.33 35. But sinners set themselves to sleep by lying down drawing the Curtains c. 't is his choice he deviseth Mischief on his Bed Ps 36.4 Mic. 2.1 c. 2. Saints Nodding at unawares are easily awaked with the least Noise yea their own Nodding oft awakens them the crowing of the Cook awakes out of slumber c. but sinners in a fast sleep loud Hollowing and violent Jogging scarce does it and they flye in the Face of those that awaken them 3. Saints awaked from slumbring rub their Eyes Rowze their Spirits shake themselves as Samson did Judg. 16 20. but sinners be willing to sleep still and will throw Bedstaves at those that Awake them so their choice is their Judgment Remark the 11th We must 1. Be Virgins for Purity of Profession without Spots 2. Wise Virgins having Wisdom from above Jam. 3. â—7 3. Watch unto Prayer 1 Pet. 4.7 4. If we Nod let the Heart be awake Cant. 5.3 And by Lamp-light as the Lion sleeps with his Eyes open then sleep we not the sleep of Death Ps 13.5 5. Get Christ our High Priest not only to snuff our Lamps with the Golden Snuffers Exod. 25.38 37.23 2 Chron. 4.22 But also to pour in fresh Oyl as the Olive-Tree Zech. 4.2.3 In every Ordinance Christ is the Rock that follows us as well as Israel 1 Cor. 10.4 That our Lamps may still be lighted 6. Hold on hold up and hold out to the end Matth. 24.13 Revel 2.10 3 12. Numb 36.7 12. Jerem. 32.7 Rehoboam turns Gold into Brass but Asa returns Bâ—ass into Gold 2 Chron. 12.10 1 Kin. 15.15 Remark the 12th Comfort against final falling 1. The Wise may slumber but not fall fast a sleep as the Foolish 2. True Grace is Oil Multiplyed as 2 Kin. 4.24 upon which we live even to the last 3. Christs promise Jer. 32.38 40. John 10.28 29. and 14 16. 2 Thess 3.3 Tit. 1.1 Matth. 16.18 1 Cor. 1.8 9. 4. Christs Prayer Luk. 22 32. Hebr. 7.25 and 9 24. John 16.23 God hears him always John 11.42 and we Pray in his Name as Job Oh! That I may be as in Months of Old Job 29.2 5. Christs purchace of perseverance as well as of other Graces Eph. 1.3 We are begot by the Eternal Spirit and born of Immortal Seed 6. Christ cannot dye in Saints Rom. 6.9 10 11. If one dye then all may so Christ is left without Members an Head without a Body Jus aptitudinale may be lost but not Jus haereditarium we may lose our aptness for Heaven but not our Right to it or our Heritage of it The Parable of the Pounds and Talents Holy David saith I will incline mine Ear to a Parable to which he inviteth all Ranks of People Rich and Poor to give heed Ps 49.1 2 3 4. Accordingly let all sorts Sizes and Sexes Attend while I open this dark Saying the Scope whereof as Augustin saith is to put all Persons upon Working out their Salvation with Fear and Trembling Phil. 2.12 That every one may make the best Improvement of their Lords Goods whether Natural Civil or Spiritual Gifts of God to them according to their utmost Abilities in order thereunto Mat. 25.14 c. and Luke 19.12 c. In this Parable there be two parts first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materiale
Receive for himself a Kingdom c. But this was not all for himself telleth us his Errand was also to prepare a Kingdom for his Redeemed John 14.2 3 c. Our Lords Errand into that far Country of Heaven was Manifold as 1. To open a passage for us into Paradise out of which Adam had Excluded himself and all us in him the Gate whereof hath been ever since Guarded by Cherubims with a Flaming Sword Gen. 3.24 But now hath he opened this Gate saying to the Penitent Thief this Day shalt thou be with me in Paradise Luke 23.43 Thus we read also when Christ gave up the Ghost the Vail of the Temple which separated the Holy from the most Holy Rent in Twain from Top to Bottom Mat. 27.51 Hereupon Christ by his Ascension is said to open a way into the most Holy place Hebr. 9 8. and 13.19 20. and 12 24. 2. To prepare a place even a Mansion of Glory for all his Members as before John 14.2 3. He went not into Heaven suo Nomine in his own Name only but in our Names also as our Father Isa 9.6 Our Lord and Master Mal. 1.6 yea our King ver 14. Now Children may follow their Fathers freely where he takes up his Lodging and Servants their Lord yea and Subjects their Soveraign Heb. 2.10 11 12. This Consideration of so near a Relation affords us not only a faint Hope but also the Riches of Assurance Col. 2.2 As he hath taken our Nature and Flesh along with him as a Pawn and Earnest of our Reception into his Glory John 17.4 Ephes 2.6 3. To send the Comforter to us John 16.7 while Christ was present with his Disples he was one Comforter to them John 14.1 but the Holy Spirit which he sent after his Departure from them was another Comforter to them John 14.16 whose work it is to remind us of his precious promises John 14.26 To help our Infirmities with Spiritual Breathings in Prayer and Mediation Rom. 8.26 and to apply all the Blessed Benefits of his Merits and Mediation by a strong Faith as a Soveraign Plaister to our Sin-sick Souls Hab. 2.4 4. To make an Attonement for us by his Intercession Hebr. 9.24 as the High Priest did for Israel Levit. 26.2.21 34 In him our Persons are Accepted Ephes 1.6 and by him our Prayers are first perfumed Revel 8.3 Then presented acceptable to God Isa 60.7 None of the People under the Law might offer his own Sacrifice but the Priest must both bring it and burn it before the Lord 'T is the work of our Mediatour both to Hallow our Prayers with his Incense as Luke 1.9 And to help them up and hand them into Heaven otherwise they are as Arrows shot short of the Mark c. as Lam. 3.44 5. To answer all Satans Accusations against us as he accused Job to God yet without cause Job 1.6 9. and 2 3. So he accuseth us who give him much cause to do so by our Manifold sins yet have we Christ our Advocate to Non-suit all his Accusations 1 John 2.1 Whose Blood speaketh better things than the Blood of Abel Hebr. 12.24 Though this Accuser of the Brethren as he is called Revel 12.10 be a most Subtle Sophister and can from his almost 6000. years experience plead cunningly enough yea and not without cause yet our Advocate is not ashamed to own us Hebr. 2.11 But he Answereth this Envious Accuser I have Dyed for them they shall not Dye c. How ought we to Admire and Adore this our Advocate though Satan be a Non-such Plaintiff seeing common Plaintiffs have their Term and their Vacation and sometimes a long Vacation but Satan observeth no Vacation 't is alway Term-time with him both for Tempting us to sin and then impeaching us for sin just as the young Man taxed Joab 2 Sam. 18.11 12 13. This Restless Devil never Resteth Night nor Day Yet have we a None such Advocate against this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Adversary who taketh no Fees as ordinary Advocates do but pleads our Cause both freely and continually and whom the Father both hath heard doth hear and will hear always John 11.41 42. As this our Advocates Prayer for us doth give both Value and Vertue to our Prayers c. So it effectually disappoints Satan both of his Temptations to sin and of his Accusations for sin Luke 22.31 32. 6. Another Errand of this Traveller was to lead Captivity Captive Ps 68.18 Eph. 4.8 Namely Satan Sin and Death for before our Lords Ascension Satan had the power of Death through sin Hebr. 2.14 The Field was fought betwixt our Advocate and our Adversary upon the Cross upon which Christ Spoiled the Devil Col. 2.14 Takes him Prisoner and leads him away Captive as his Conqueror This is an Allusion to Conquering Kings who having Conquered their Enemies in the Field do take some of the Conquered Captive and having made them Tributary to his Reign he leads away his Captives in Triumph then goes he to his Pallace to rest himself and to Rule his Kingdom in Peace this our Lord doth when he maketh all his Foes to become his Foot-stool Ps 110.1 5 7. Hebr. 10.12 13 14. 7. He Ascended up on High to oversee all his Sheep that are scattered abroad over all parts of the World both Jews and Gentiles he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Shepherd of the Sheep Hebr. 13.20 The grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer of Europe Asia Africa and America his Eyes run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Hearts are upright towards him 2 Chron 16.9 while Christ was in his State of Humiliation he had but a few Disciples to be his followers and so he could easily oversee them while he remained upon the Earth but since that time he hath broken down the Partition-Wall and hath most Miraculously inlarged his Tents among the Gentiles Insomuch that a very great part of the Posterity of Japhet he hath perswaded to dwell in the Tents of Shem as was Prophesied and promised Gen. 9.27 Christ Riding upon the White Horse of the Gospel hath so gone forth Conquering and to Conquer Revel 6.2 As that now it may be said Who can tell his Generation Isa 53.8 He hath now divided the Spoil with the strong ver 12. That is with the strong Turk strong Pope and strong Devil as that he hath not only an Hundred forty four Thousand Sealed ones among the Jews Revel 7.4 But he hath a Numberless Number also among the Gentiles ver 9. Upon this account our Lord saith it was expedient that he should go away John 6.7 And Travel up to Heaven for his having to speak after the manner of Men a more convenient Prospect upon all his Redeemed in all places he saith I am the good Shepherd and know my Sheep c. John 10 14. Yea though they be Scattered upon a Thousand Hills yet are
as the Churches Prophet had he dispatched the Day before as appears in the foregoing Chapter Christ had but a little time to be with Men and behold how He bestirs himself He saith Yet a little while I am with you c. John 13.33 and again John 14.19 N. B. Note well Natural Motion is most Swift and Violent towards the end of it and so is Spiritual as it appeareth in Jacob's Swan-like Song at his Farewel to the World Gen. 49.1 to the end Shewing That the Wine of God's Spirit is usually strongest and best at last in the Hearts of his People and Spiritual Motions are quickest when Natural Motions are slowest c. How much more doth this appear in Dying Jesus As the Sun of the Firmament doth shine most Amiably toward its Descent so did this Sun of Righteousness in doing so much blessed Work in so short a time It was as pleasant to Him to seek Man's Salvation as it is to the Devil to seek Man's Destruction who therefore doth his utmost because he knoweth his Time is but short Rev. 12.12 His Malevolence is a Motive to his Diligence and to make all the haste he can to outwork the Children of Light in a quick dispatch of his Deeds of Darkness Let us now with Moses at the Bush again Turn aside to behold this great Wonder how our Lord improved every Inch of his Life his two last Days before his last Passover c. Matthew and all the other three Evangelists do in the next place make a Transition from the Ministry of Christ's Doctrine to the Mystery of his Passion He had hitherto taught the Doctrine of Salvation and done the Office of the Grand Doctor and Prophet of the Church Now comes it to be declared how He did the Office of the Church's High-Priest and Redeemer Mat. 26.1 to 14 c. Mark 14.1 to 10. c. Luke 22.1 2 c. and after these John 13.1 to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover This Supper was at Simon the Leper's House Mat. 26.6 and Mark 14.3 whom Christ had healed of his Leprosie and therefore he entertains his healer in way of Thankfulness as Lazarus and his Sisters had done four days before John 12.1 2. This same Simon was Lazarus's near Neighbour thither comes Mary Magdalen Lazarus's Sister to Anoint Christ the third time his Feet she anointed at her first Conversion Luke 7.38 and again his feet John 12.3 which was six days before the Passover ver 1. and in her own House ver 2. Now comes she to her Neighbour Simon 's House and Anoints Christ's Head and Body two days before the Passover At the same Supper Christ rose up and washed his Disciples Feet sat down again and gave Judas the Sop who murmured again that the Price of this precious Ointment miss'd his Bag again v. 5. Now the Devil that had stood at the Door only in discontent c. hitherto entred into him and fill'd his Heart as Acts 5.3 from corner to corner Luke 22.3 John 13.2 27. N. B. Note well Satan entred not into Judas's his Body that he might Agitate and Act him as he used to do Demoniacks but into his Mind having been long beating at the Door of his Heart with wicked Suggestions of Discontent Malice Avarice Theft and Sacriledge Judas opened the door on his own accord and let the Devil in c. now he consented and covenanted with the Devil to betray his Lord He first embraced the Devils Advice suggested to him John 13.2 but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples and to him among them if possibly the wretch would repent at that very Supper John 13.3 to 26. Then the Devil took full possession of him ver 27. He went immediately out after the Sop before Christ had ended his Sermon ver 30. N. B. Note well Let them that depart before God's Worship be all done as Judas did take heed they meet not the Devil at the door Judas starts up and travels though it were Night from Bethany two Miles to Jerusalem They must needs go yea run whom the Devil drives John 8.44 Mat. 8 32. and doth quickly that cursed work he had covenanted with the Devil to do In covenanting with the Sanhedrim for his Masters betraying c. For he understood they had held a consuâ—t about killing Christ six days before the Passover John 11.47 53 55 57. 12.1 and again two days before the Passover Mat. 26.2 3. Mark 14.1 Luke 22.2 3. Their cruelty being attended with craft they were at a loss in their consult how to compass their contrivance and resolving it should not be acted at the Feast for fear of a Tumult Mat. 26.4 5 c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough though at the feast in the Absence of the People Mat. 26.14 15. This made them glad Luke 22.4 5. and then as he had covenanted with the Devil to do his drudgery so they covenanted with him that he should have of them Wages for his Work even thirty pieces of Silvet a goodly price it is call'd in detestation Zech. 11.12 13. being the known set price for the basest of slaves Exod. 21.32 no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the deaâ—â— of Christ because he blasted their reputation and made their Kingdom of Tradition to totter c. yet this covetous caitiff contracts for so small a sum to sell his Inestimable Master not only because Judas would make up his loss in the rich Ointment which yet he valued at a far higher rate than he had his Lord as if it had been ten times better than he with the first Money that was offered him were it much or little to stop the gaping Mouth of his greedy Satanized Soul but also because the Oraâ—â—â— Zech. 11.12 13. must be accomplished where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces though Judas had valued the Ointment at three hundred This Scripture was fulfilled hereby as 't is expresly said Mat. 27.9 So that we need not wonder why the Traytor ask'd no more and why these Merchants offered no more if we look higher at the Divine Decree c. However Thus the one sold his Salvation and the other bought their Damnation from that time of this woful bargain Judas sought an opportunity to deliver up his Master to those Merchants Mat. 26.16 when the Multitude was absent so he did it in cold blood and upon mature deliberation c. Now is our blessed Saviour sold by his own Treacherous Servant who did not stand upon Terms with those Merchants but takes their own Price they proposed for their Prey here began our Lord's Passion two days before the Passover If
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â— even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâ—mum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
Testament History was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha who prayed for a double portion thereof 2 Kin. 2.9 and it was granted him whereby he wrought sixteen Miracles whereas Elijah his predecessor wrought but eight and that while he was alive but this raising up the Man to Life was wrought by Elisha even when he was dead but also it was a double sign of the vertue of the Death of Christ whereby both that the old Church of the Israel of God should be raised up from their present Dead estate and those dry Bones should be made to live again Ezek. 37.12 c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith So the Mystery of the History of those three Instances in the New Testament may be this to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead dead in Sin according to the several Degrees therein The Psalmist David most divinely denotes there be three degrees of evil Persons evil Actions and evil States or Conditions Psalm 1.1 where we have a most elegant climax or gradation going lower and lower towards Hell and Damnation 1st There is 1. The Ungodly 2. The Sinners and 3. The Scornful Persons 2dly As to Actions there is 1. Walking 2. Standing and 3. Sitting All these are worse and worse So 3dly As to States there is 1. The Counsel of the Ungodly 2. The Way of Sinners and 3. The Seat of the Scornful or the Chair of Pestilence All these were a descending lower and lower and by every step nigher the Mouth of the bottomless Pit As it is worse to be an Habitual Sinner than to do an ungodly Act and to stand as resolved in an evil way than only to walk or take a turn which may have a return in Evil Counsel So 't is worst of all to sit down in the Scorner's Seat as the Obstinate do even hating to be Reformed and refusing to return though God call and knock by the Hammer of his Word and by the Hand of his Spirit these seem to be given up to a Reprobate sense Thus also our Lord the Son of David who was his Father and Figure tells us of three sorts of Sinners 1. Such as stand Idle in the Market-place of the World only till the Third Hour of their Lives 2. Others till the Sixth and Ninth And 3. Yet others till the Eleventh where just expiring Mat. 20.3 5 6. Christ calls and quickens dead Sinners at all these three tearms of time 1. Such as are found newly dead in the Chamber of Sin as Jairus's Daughter was found dead in the House when Christ came to raise her up to life Mat. 9. c. So such Sinners as are dead in sin by consent only As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters Prov. 1.10 13. If thoughts beget delight and contemplative delight do beget consent as in him whose Will complied to go along with the Flattering Harlot Prov. 7.21 Such an one if Christ find him with a time of love before the Act and pluck him as a Brand out of the Fire is indeed found dead in sin yet still in the House or Chamber not yet carried out c. 2dly Such Sinners on whom corrupt consent begets and brings forth the cursed Act of Sin wherein a Dart strikes through the Liver of the Actor Prov. 7.23 are with the Widow's Son Luke 7. born out upon the Devil's Bier towards a Burial in the Suburbs of Hell if Christ meet them not in the Way to stop and quicken them these are carried out of the Chamber and out of the House in order to be Buried But 3dly Such Sinners in whom delight brings forth consent consent the action and the action custom and so by consequence a necessity of Sinning are truly said to be with Lazarus Rotting and Stinking in the Grave of Sin Yet even these thus far gone Christ can quicken and raise up to newness of Life as he did Lazarus He can bring Sinners back from the very Gates of Hell to Heaven Thirdly As the Manner of Christ's Rising was wonderfully Singular in his leaving behind him in the Grave all the Ornaments of Death in Order all the Signatures of Mortality which never was done by any other and which should also teach us when we are raised up from prophaneness to a profession of Religion to put off the Old Man c. Ephes 4.24 Retain none of our Grave-cloaths but leave all as he did behind us not one Rag of Sin unrepented of whereby the Devil may keep possession of us c. So Christ's Rising was in a wonderful manner in respect of the company that rose with him though he died alone as in point of time c. yet did he not rise alone for many Saints Rose with him Mat. 27.52 53. To shew he rose not again as a Private but as a Publick Person that we might know his Resurrection appertains to us and though we die yet by the Power of Christ we shall all rise again What the Evangelist Matthew saith here of the Saint's Rising it is spoke by Anticipation for relating the whole story of them at once for they rose not till Christ was risen The first Earth-quake at Christ's Death opened their Graves only but it was the second Earth-quake at his Resurrection which revived their buried Bodies and brought them forth alive c. Six Inquiries are to be Answered in this Historical Relation The 1st is What sort of Men were then raised Answer 'T is said they were Saints in the General not one Wicked among them for they have no part in the first Resurrection Rev. 20.6 and no part in the Resurrection of Christ who is not their Head Christ indeed will raise them at the last Day by the Power of a Just and Almighty Judge not by the vertue of a Redeeming and Risen Jesus Christ is the Head of the Saints only and they are his Members As the Head being got above the Waters draws up the whole Body and leaves not so much as a little Toe behind So Christ being lifted up out of the Den of Death draws up all his Saints to him John 12.32 The Saints Rise with Christ who is therefore called a quickening Spirit 1 Cor. 15.45 by vertue of their Union with Christ their Head but the Wicked rise by the Almighty Power of God with Cain Nimrod Pharaoh Herod Judas and with the rest of that Wicked Rabble Oh then what a blessed thing it is to be a Saint a sanctified Godly Soul such and such only are Interested in all the benefits of Christ's Resurrection And how deplorable is the state of the Wicked c. The 2d Inquiry is How many rose Answ A multitude Many Bodies of Saints saith the Evangelist he doth not say All but many only for
to acknowledge their own want by their ill success to prepare them the better for the following Miracle And though they might have known who he was that stood upon the Galilean Shore and call'd to them by that friendly compellation Children as his Disciples 1 John 2.13.18 yet they knew him not either because it was nor yet elear day or because of their distance from the Shore but especially because Christ would first be known by the Miracle and then by his Countenance Therefore bids he them to cast their Net on the light side of the Ship or Star board verse 6. Thus he directs them to a certain part lest they should imagine their full Draughts came by chance not by providence They might suppose this Stranger standing on the Shore might espy a confluence of Fishes which they on the Sea could not see This right side was next the Shore however they obey and find the fruit of Obedience their Net filled with 153 Fishes which some say is the number of all kinds of Sea-Fish so that they had caught one of all sorts Though this notion savour of nice curiosity for the Whale could neither come nigh the Shore nor on such a shallow Sea nor be contained in so small a Net with so many other Fishes c. Note Yet learn hence we may for Edification 1. That Christ may be present and not be known c. 2. That the Resurrection will set us free from tossings on the Sea of Affliction to stand with Christ here upon the firm Shore 3. Could we but fish more for Right hand Blessings as they here did on the right-side of the Ship we should catch more Matth. 6.33 All shall be added Prov. 3.16 4. 'T is good to obey God sooner or later success will come bind not him to a day wake him not till he please Cant. 2.7 Our distance and dependence bid us wait He will say us for all our pains and patience at the last c. 5. Former Experience may happily promote both present and future Obedience Christ had revealed the efficacy of his presence inâ—â— Draught of Fish before Luke 5.5 6 7 18 unto Peter and now again to all these Seven This taught them not only that there is no catching any Fish till Christ come but also to venture one cast more at Christ's bidding being incouraged with the success at his command before The 6th grand Remark is the gracious consequences and effects of this Seventh Manifestation in the prodigious Draught of Fishes to the number of 153. The first Effect was John knew first that it was Jesus Here John is preferred before Peter in perspicacity and acuteness of understanding He had the quicker Spirit of Discerning He first knew and told It was the Lord John 21.7 John knew not our Saviour by sight of the Eye though Christ might clear this beloved Disciple's Eye-fight more than the rest so much as by the Voice of the Miracle in their now catching such a multitude of Fishes so very like that recorded Luke 5.5 6. None but the Lord of Sea and Land he thought could command so many Fishes to come to hand by his direction Note John signifies gracious this therefore teacheth us that none but gracious Souls can discern the Lord in his works Now he saw the cause why till then they could catch nothing was that he and they all might the better know him to be the Lord. Thus likewise but Lord will sooner or later let us see that he in very faithfulness doth afflict us Psal 119.75 John tells Peter particularly who had been the grossest Sinner so stood in need of the greatest comfort and therefore would most rejoyce at it Nor doth he tell Peter It as Jesus or our Lord but the Lord Indefinitely that is the Lord of the Sea and the Lord of Life and Death as he hath conquered Death and raised himself up to Life yea and now shews himself standing upon the Shore of Immortality for us to hasten to him and to own him as our Lord who hath been thus bountiful in this great Draught to us after our sad disappointments Note Hence learn we to ascribe our shecess not to our toiling but to God's Blessing Not my pains but thy pound saith the good man hath done it Luke 10.16 1 Cor. 15.10 The second Effect was Peter no sooner heard this but immediately he girds his under garment close to his Body that it might not hinder him from swimming casts himself over-board into the Sea and swims to his Saviour in his shirt we must suppose Peter had strip'd off his clothes before and been labouring hard all the night as good as naked in his shirt Now he doth again what he had done before saying If it be thou bid me come unto thee c. Matth. 14.28 where his fervency made him more forward than the rest and though there Christ condescended to confirm his sinking Faith by a miraculous sign yet had he it with a check verse 29 30 31. But here he stays for no call from Christ throws himself into the Waters leaves all his Fish behind him casts away all his care of Boats Net Fish and all that he might not only come to Jesus but also that he might come first and soonest to him for his first Blessing Note All the Apostles are busie in catching the Fish all wonder at the miraculous Draught only John discerned the Lord that sent so many Fishes yet was not so forward as Peter nor so hardy as he to swim to his Saviour Innocent John had not so much need of going to the Physician as Penitent Peter and such was his need he stays not for any Companion fears no Danger takes no Cock-boat but Faith was instead of all to him and he hastens to be first for a fuller Cure Note Such Efficacy there is in the Ordinance of Preaching for John had Preached to Peter while he was busie in handing the Net saying It is the Lord which teacheth us also that delays in coming to Christ are dangerous when the Soul is sick of sin as likewise that we must take heed of appearing before Christ naked lest our shame appear Rev. 16.15 Therefore did Peter here gird his covering about him to cover his nakedness when he came before the Lord and therefore doth our Lord counsel us to buy of him Raymenâ— Rev. 3.17 and to fix it fast to us with the Golden Girdle of Truth Ephes 6.14 and not wear it loose to cast off or on at pleasure Lastly It shews that Faith is the best Ship that carries us safe through a Sea of Misery as it had Israel through the Red Sâ—â— and Peter here safe to Christ The third Consequence or Effect of the Lord 's Appearing here was that all the other Six Apostles make what speed they can to Christ lest Peter should Monopoliâ—e their Saviour to himself all came but none so soon as Peter none of them were so hardy as to leap over-board
or leave their Fish behind them this clogg'd their motion v. 8. as worldly things do us Note The Evangelist John here first praiseth Peter's promptness verse 7. then excuseth his own and his Companion 's slowness saying For they were not far from Shore Verse 8. Therefore would it not be long before they should come in the Ship also up seasonably to their Lord The Net was now too full and become so ponderous as was past lifting up and unloading in the Ship therefore were they constrained to drag it along the ground and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sweep the Channel to the Shore that no Fish should escape Note Which teacheth us 1. Some come to Christ one way and some another some by ordinary means as those Six Disciples did and some by extraordinary as Peter Some by a stronger Faith and others by a weaker 'T is not so much matter what the means be so we be but careful to come to Christ and to come in season to him while he may be found Psal 32.6 and before â—e withdraw himself Cant. 3.1 2 3 c. and 5.3 4 5. Those Six Disciples did no less come to Christ than Peter and with no worse Acceptance for they came soon enough to Dine with him Some make only a very hard shift to get to Heaven the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to get home to Heaven like weather-beaten Ships whose Tackling is destroyed by Sâ—orms c. very hardly reach Harbour yet are made as truly happy as those who have an entrance ministred unto them abundantly into the heavenly Kingdom 2 Pet. 1.11 like those Ships that come home in all their Gallantry with Sails spread and Flaggs flying c. Note Learn hence 2. 'T is our comfort as it was theirs that we are not far from Shore though now we be in the midst of the Sea of Misery tossed with Tempests and not comforted Isa 54.11 we are not far from deliverance or from Death c. The fourth Consequence was Christ's kind Invitation of those Seven Disciples to a Dinner upon their Landing and when they were all both weary and hungry c. John 21.9 10 11 12 13. wherein we have a whole bundle of Miracles As 1. At this Seventh Manifestation a vast multitude of Fishes were caught to teach them how prodigious their success among all sorts and sexes of Mankind should be when they were gifted with the Spirit to become Fishers of Men. 2. That the Net was not broken notwithstanding the 153 Fishes it contained whereas such a plentiful Draught as this broke their Net Luke 5.6 yet even that breach was salv'd up with another Miracle that none of those Fishes then caught could get out though the Net was broken Both these taught them these Mysteries The former Draught when the Net broke was at Christ's entrance into his Ministry betokening that the Church in her first State should not be without Schisms and Ruptures for then bad Fish as well as good were taken but this latter Draught was after Christ's Resurrection then there was no Schism or Breach of the Net which was a presage of that marvelous Unity in the Church afterward among those that the Apostles should call by the Gospel Acts 2.42 46. but more especially in the State of the Resurrection More of this infrà 3. That Peter should so wonderfully wade or swim through or as some say walk upon the surface of the Waters as he attempted to do Matth. 14.28 c. without the help of Boat Plank or any such thing so fervent was his Faith Love and desire of Christ's presence that he could admit of no delays in taking along with him any Bladders to bear him up or any Plank or Poll to poize him c. but hastens to his Lord girt as he had been labouring in his shirt accounting it too late to lâ—iter and linger any longer in coming along with his Companions in the Ship whose motion was too slow by bringing such a Draught of Fish with the Ship to Shore and nothing quick enough for him who if he had wings would have with the Angel Gabriel flown swiftly to his Lord c. As he came safe through the Sea to his Saviour so shall we through the Sea of this World that is mingled with Fire even a Sea as brittle as Glass Rev. 15.2 may we be but furnished with the like faith and fervency Faith overcomes the World 1 John 5.4 4. The next Miracle in this Manifestation was a Dinner was prepared for the Disciples upon the Shore after all their toiling and taking nothing all the night at Sea John 21.9 They coming a Shore saw a good Coal-fire both to warm their cold Rodies and to dry their wet Clothes yea and Fish broiling upon the Fire together with Bread prepared in view which may well be call'd Shew-bread all made ready to entertain them all at Land c. Note Here was a Feast of the Lord 's own providing It seems while his Disciples were toiling hard in the duties of their ordinary Calling that their Lord himself was Providor their Cook c. ever mindful of his Moenial Servants He was preparing necessary Sustenance in an extraordinary manner for them against they came ashore weary and hungry so that they find all needful food ready for them Note This broiled Fish was no part of the Fishes that they had caught by his direction for the Lord saith to them after they had seen his own Provisions for them Bring hither of your Fish c. Verse 10. Nor was the Coal fire of their kindling nor the Bread of their bringing out of their Ship store but all were created out of nothing by their Lord 's Creating Power All things were made by him and without him was not any thing made that was made John 1.3 Col. 1.16 Heb. 1.2 3. Jer. 16.11 Note Christ had before he was Crucified indeed fed five thousand and four thousand with a few Leaves and a few Fishes by a miraculous multiplying of them yet that was done from praesupposed matter But here after his Resurrection was wrought a greater Miracle now all these necessaries were by his present greater power produced out of nothing praâ—evisting c. All this was written for our Incouragement Rom. 15.4 to wait upon God in a diligent pursuit of our duties in lawful works and ways then shall we not want necessary Victuals Dwell in the Land and be doing good and verily thou shalt be fed or Hebr. fed by thy Faith Psal 37.3 and Hab. 2.4 as Moses was Exod. 34.28 and as Elijah was â— Kings 17.4 and 19.18 and as Israel was while they waited upon God in the Wilderness according to his command he fed them with Manna and Quails yea gave them Drink out of the sâ—inty Rock Psal 105.40 41. All Creatures obey Christ whose presence here gave them a Specimen of his Divine Providence which never faileth those
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
for working such a notable Miracle as all the Countrey rang of yet loth they were to seem to be so Therefore consult they how to palliate it before men with whom they valued their own Credit more than keeping a good Conscience towards God or the Salvation of their own or others Souls 2. The Concomitants when they had thus conferred in this Cabal about finding out the best Expedient for stifling the Gospel the Result of clubbing their Wits together was to lay their thteatning Charge upon the Apostles 1. Not to Preach publickly or privately in the Name of the Lord Jesus Nor 2. To Pray in his Name Nor 3. To work any more Miracles by it Thus those Unjust Judges pretended to be so far good-natur'd as to pass by the former fault provided the Apostles would promise to do so no more but be bound to their Good-behaviour for time to come yet intended by this principal piece of Policy to keep the People in Ignorance most mischievously lessening their Light as Cheats use to do that Spectators might more easily be gulled and beguiled by their Legerdemain-Tricks without discovery verse 16 17 18. Both Peter and John agreed in one and the same Answer as being acted by one and the same Spirit saying We are not concerned at your Threats and Edicts nor solicitous what will best bring us off at present out of your hands but we do appeal to your own Consciences whether God will excuse us If we against his Commands do obey yours Will ye bear us harmless against the Woe God denounceth against us if we Preach not the Gospel 1 Cor. 9.16 Ye command us that which is morally impossible unless our Tongues were cut out c. verse 19 20. They were now filled with the new Wine of the Spirit and their Vessels therefore must either vent or burst See Jer. 20.9 Psal 116.16 and Acts 17.16 This Authority of God being thus opposed to Man's these Rulers were over-ruled to dismiss the Apostles not from any sense of their own Sin or dread of Divine Wrath but for fear of losing the People's Favour verse 21. God used this means to Restrain these Ruler's Rage c. 3dly The Consequents hereof 1. The Apostles thus marvelously delivered and dismissed Return to the Church and relate to them their marvelous Deliverance v. 23. incouraging them to hope for the like Salvation in the like service and suffering 2. This occasioned the Church's Prayer in Joint-Communion Wherein God's Omnipotency in Creating and Governing the World doth afford their first comfort against their present sufferings and future also verse 24. This Master-controuler will manage all for his own Glory and his Church's good Rom. 8 28. Then do they apply the Prophetick Oracle of David Psal 2.12 to their own State at this juncture Act. 4.25 26 27 28. shewing what a meer madness it is in Men whether Jews or Gentiles to oppose Christ for he will prevail mangre the Malice of angry Men and inraged Devils Hence the Psalmist begins that Psalm with an abrupt Leâ—â—â—d or why in an angry Interrogation as if he had said What are ye all mad ye many and ye mighty to attempt a Design whereof ye can render no good Reason nor ever expect any good success c Then they petition that God above would behold Men's threatnings below c. Act. 4.29 and that Christ might magnifie himself not them both by their Oracles and Miracles verse 30. The effect of it was a gracious Answer from Christ testified both by an Earthquake and a fresh Effusion of the Spirit verse 31. Note Thus the Gospel grew by opposition and would do so now were we but awakened by our Dangers to a more fervent praying as they were here The Conclusion is the present State of the Church 1. In its Teachers many Miracles unrecorded were wrought by them beside their Magnanimity in Preaching 2. In the Hearers both Unanimity as if one Soul had moved all the Bodies of that Multitude and Liberality in contributing the Manner how the Matter how much and the End for what use verse 32 33 34 35. more particularly in Barnabas verse 36 37 Many Believers lived far from Jerusalem which was shortly to be destroyed therefore this Act was peculiar to this time and place 3. Great Grace was upon all verse 33. as if dropp'd down from Heaven both gratis data gratum faciens that Grace freely given and that also which makes truly gracious shining forth in the carriages and countenances in the speeches and actions of both Apostles and Auditors so that all call'd them blessed c. Isa 61.9 c. CHAP. V. Of Ananias and Saphira 's Sin and Death THE Church is ever like the Land of Canaan which was a Land of Hills and Valleys Deut. 11.11 So is she sometimes up and sometimes down now abased and now exalted by the turning Wheel of Providence Now that Envious One the Devil envying the great Grace which gave a great Grandure to this primo primitive Church began to sow his cursed Tares The Perils and Impediments of this growing Gospel-Church became now twofold 1. Internal and 2. External 1. The Internal was the Hypocrisie and Perfidiousness of Ananias and Saphira in their committing Sacrilege The matter and form of the sin of these two Sacrilegious persons were that they both Man and Wifâ— conspired to defraud the Church of part of the price of their sold Possession c. Acts 5.1 2. The Adjuncts of this Sacrilege wherein is comprehended the punishment of it are expressed by their Quality upon the Offenders and by the Effects in the Church The Quality of the Punishment is described 1. Upon Ananias the Husband whom Peter first accuseth for lying at the instigation of the Devil and in defiance of the Holy Ghost verse 3 4. and then for Theft which he also aggravates from his own propriety by right of Law therein verse 4. whereupon follow the convicted Man's sudden Death verse 5. and after that his immediate Burial v. 6. which struck all the Auditors and Spectators with a dreadful Awe after verse 10. Then 2. Upon Saphira the Wife whom the over-ruling hand of God brought in at that juncture when all these things had happened to her Husband verse 7. She upon examination confesseth the deed verse 8. for which she is condemned verse 9. and immediately executed verse 10. This produced wonderful Effects as those without the Church wondered at and magnified this Discipline so those within were marvelously strengthened and the Church by these and other Miracles wonderfully increased verse 12 13 14 16. The Remarks and Mysteries held out in all those Histories thus analysed may more distinctly and particularly be thus amplified and inlarged upon That concerning Anania's Story concerning his sin and punishment for it hath this 1st Remark relating to his Name the same with Jer. 28.1 which signifies the Grace of God so Canan-Jah signifies in the Hebrew Language Conveniunt rebus nomina saepe suis
and here yet will not this Angel read a Lecture of Redemption to him but refers him to Peter as Christ himself had done to Ananias Acts 9.10 whom God had assigned to that work therefore did the Angel resign to him here tho' he could have instructed Cornelius in the knowledge of the Gospel as well as those Angels who did first Preach it to the Shepherds Luke 2.14 yet the Ministry of Men must be the means of his Conversion God will have his own Gospel-Institution hononoured herewithal and will be heard in those men whom he appointeth to Preach Luke 10.16 To contemn this Ordinance of God is dangerous The second Remark is God doth not only know who are his 2 Tim. 2.19 Acts 15. v. 18. but he knows their Names Natures Callings Places of abode c. So here Call one Simon Peter who lodgeth with Simon a Tanner whose house is by the Sea side Acts 10.5 6. As God espies out for us the very places of our habitation Ezek. 20.6 so can they not be unknown to him And 't is the comfort of all that fear God to know that their Walls are continually before the Lord who loves to look upon the both inside and outside of their dwellings Isa 49.16 The third Remark is When God hath a mind to shew his mercy to mankind all Contingencies as to us are made happily to concur by the over-ruling Providence of the great God N.B. Thus on Cornelius's part all things are most aptly accommodated towards his receiving the Gospel he must be fasting praying verse 30. and thereby prepared to receive the Message of an Angel c. And the same Providence at the same time which might have happened at another time disposeth all things on Peter's part towards his coming to Preach the Gospel to him who as yet did but rudely know Christ notwithstanding because the All-seeing Eye of God saw him seek the Lord sincerely therefore all matters are ordered in a well adapted contexture for gratifying the truth of his desires more than the measure of them This teacheth us not only that to him who hath it shall be given to have more Matth. 13.12 as to Cornelius here by Peter who handed more knowledge of Christ to him but also that the prayers of the Saints are most pleasing of God through Christ so that he Records them all in his Book of Remebrance and will in his own time and measure which are the best circumstances most seasonably and satisfactorily give a gracious return to all their Requests which remain as a sweet Memorial ascended up to the Throne of Grace Levit. 2.2 Psal 141.2 Rev. 8.3 4. and Mal. 3.17 N.B. Behold what a quick Return had this Gentile Souldier to his sincere Requests Though there had been hitherto a partition Wall betwixt him as a Gentile and Gospel-mercy yet must he now have a Divine Warrant by a Vision to send for Peter and at that time also Peter must have the like Divine Warrant by a Vision to come to this Gentile which his Lord had formerly forbid to do Matth. 10.5 even distant and distinct casualties come here together in a commodious conjuncture The fourth Remark is God frequently lets down a large Sheet-full of Dainties from Heaven to his hungry Children that are praying to him upon Earth as he did to Praying Peter here whereby he was prepared for this great work of calling the Gentiles In this Vision of Peter may be considered here for more fully understanding it First The Time when not only at the sixth hour or high Noon which was one of their three hours of prayer Psal 55.17 Acts 3.1 and 10.3 Exod. 29.41 but also it was at the very juncture when the godly Messengers from Cornelius were come nigh to the City Acts 10.9 10. They must come so soon as Peter was prepared and not before Secondly The Place where upon the house top c. Their houses were flat-roof'd for which they built Battlements about them Deut. 22.8 Hither was Peter got to pray that he might be farther off from the distracting noise of men yet so much he was nearer God and Heaven in an open Air for the better exercise of his Divine Contemplations and probably to look toward the Temple a Type of Christ 1 Kings 8.30 Dan. 6.10 Thirdly The Frame wherein Peter was as to his Body when he had his Vision namely exceeding hungry and would have eaten verse 10. It is no wonder that now at Noon-tide he found his stomach began strongly to crave because as it is very probable he rose up betimes that Morning for this blessed Apostle did undoubtedly watch unto prayer according to his own direction 1 Pet. 4.7 being most desirous and diligent to pour out his Soul unto God after the most prevalent manner of praying Nor is it improbable that God ordered it thus that Peter must be more than ordinarily hungry to fit him the more for this Vision of Dainty Meat which was singularly suitable to a craving Appetite Fourthly The Manner how this Vision was made to Peter it was in the way of a Divine Rapture or Extasie for they in the house were preparing Peter's Dinner and in the mean time Peter falls into a Trance Acts 10.10 There be seven ways whereby God formerly manifested himself unto Men N.B. 1. By Dreams 2. By Apparitions while Men were awake 3. By Visions in sleep 4. By Bath-Kol or a Voice from Heaven 5. By Vrim 6. By Inspiration or Revelation to the Ear c. 7. And by a Trance or Rapture and Extasie which is the most excellent way of God's making himself known to Man wherein the Soul is extracted as it were or abstracted out of the body and elevated up into Heaven Hereby the Soul is drawn off from the sense and perception of all sensible and earthly Objects and inabled unto a more entire Attendance unto spiritual and heavenly matters and mysteries N.B. In such an holy Rapture was Paul whether in the body or out of the body he could not tell 2 Cor. 12.2 And so was John who is therefore said to be in the Spirit Rev. 1.10 And the same it is supposed Adam was in Gen. 2.21 And so Peter here who under this supernatural Elevation forgot his hunger wherewith God had purposely affected him so suddenly and so sharply because he designed to present him with a Dish of Dainties from Heaven better than his Dinner on Earth Fifthly The Matter which in this sundring as it were of his Soul from his Body was represented to him both to his Eye and then to his Ear as here followeth 1. To his Eye both the thing containing and the things contained He saw Heaven bâ—ened verse 11. Teaching that though Heaven had been shut to the Children of Men by the Sin of the first Adam yet now was it opened by the Grave of the second Adam to all Believers And a certain Vessel descending to him as it were a great Sheet knit at the foâ—â— corners
that of James the Just verse 13 c. who not only seemed to be a Pillar but indeed was so Gal. 2.9 both of the Colledge of Apostles and of the Church at Jerusalem but much more as President of this great Council The Tendency of his Oration in the general was to propose a Golden Mean betwixt the two Extreams both of those that would have all the Mosaick Yokes imposed and of those that would have none at all Designing by this Medium that neither the Jews should be too much offended nor the Gentiles too heavily burdened Yet withal he subscribes to the Sentiments both of Peter and of Paul in giving his Sentence verse 19. which after his Exordium and Narrative verse 13 14. he confirms by Scripture that ought to over-rule all Debates verse 15 16 17 18. proposing not only what was to be omitted but also what for maintaing brotherly Love betwixt Jew and Gentile was to be observed verse 20. namely that the Gentiles might be required to rafrain from eating things offered to Idols and strangled and blood and fornication N.B. Which last is reckoned among indifferent things because the Gentiles then tho' falsly thought it so As he in Terence said Non est Flagitium mihi crede Adolescentem scortare c. 'T is no sin believe me for Youngsters to Whore c. But the three first however strictly they had been Imposed by the Law before were now become indifferent by the Death of Christ seeing now there was to be no more distinction of either Meats or Nations any more Yet because the Jews were so glewed to those Jewish Observances as they could not be quickly drawn to let them go v. 21. Therefore to decide this Controversie the whole Council upon this motion of James thought it meet that those Ceremonies should not be buried so soon as they were dead nor immediately dragg'd out of doors but that the Gentiles should thus far Judaize and purchase Unity with a charitable compliance till Time and fuller Acquaintance with the Gospel did more fully inform them concerning Christian Liberty whereby both the Jews and the Gentiles might be made willing to lay aside those now needless Niceties N.B. No contradiction to this Determination of the Controversie rose from any hand but there was an holy and no less happy Unity Letters are dispatched with the Decrees of this Synod wherein 1. The false Apostles are most sharply Rebuked verse 23 24. 2. Paul and Barnabas are highly commended for their Courage and Constancy verse 25 26. 3. Judas and Silas are join'd in Commission with them two that came from Antioch to assure the Church there that this Decree was not forged or counterfeited verse 27. 4. Nor was it any Humane Act but the Dictates of the Holy Ghost verse 28. And 5. That therefore it would conduce much to their Advantage if well observed and so it proved for their Joy verse 30 31. which being done Judas returned but Silas staid for farther benefit to that Church verse 32 33 34. it being enough that Judas acquainted the Apostles with this happy Issue c. Now Paul and Barnabas having staid a competent time to settle all Church Affairs at Antioch the Controversie about Circumcision being well composed they undertake their second Journey among those Gentiles where at their first Journey they had been sowing the good seed of the Word of God leaving many other faithful Teachers to carry on Gospel-work behind them thinking it not enough to sow the seed but they must take care lest it be plucked up in their absence and that Tares by the Envious One be not sown instead thereof verse 35 36. Redit labor actus in orbem An Husbandman's work is never at an end but runs in a Circle nor is that all of the Labourers in God's Vineyard there is weeding and watering-work as well as plowing and sowing before the Reaping of an Harvest 'T is supposed that at the Great Council at Jerusalem this Agreement was made betwixt Paul and Barnabas on the one party and Peter James and John on the other that those two should go among the Gentiles and these three should act among the Jews Gal. 2.9 In order hereunto James abode at Jerusalem as the Residentiary Apostle of the Countrey of Judea Gal. 2.13 and Acts 21.18 where at last he suffered Martyrdom But Peter and John went abroad among the scattered Jews who were dispersed into Forreign Countreys so that at last you find Peter at Babylon in the East 1 Pet. 5.13 and John at Patmos an Island in the West Rev. 1.9 And hereby we may conjecture how they divided their Apostolical Imployment among them N.B. But when Paul and Barnabas are about to set forth this second time the Devil starts a difference betwixt them about Mark 's going along with them as a Companion in the Ministry Barnabas being his Uncle Col. 4.10 was for preferring his Nephew and therefore desired to have his company verse 37. but Paul denied it because he had lurch'd them Acts 13.13 providing for his own ease when they were to take a Tedious Journey and an Hazardous Adventure over the high Hill Taurus which this John Mark disliked and so most timerously deserted them verse 38. This Exception seemed so weighty with Paul that he could not in Conscience give that Incouragement to such a Coward as durst not go along with them unto that work to which the Spirit of God had call'd them Acts 13.2 which was to offer life and salvation unto the Gentiles and to gather them into Christ's Sheep fold therefore stood he so stiff against Barnabas in his too much countenancing his Kinsman so that it rose to a bitter Contention between them verse 39. where Luke being a Physician useth that physical expression of a Paroxism which signifieth the hot and violent Fit of a Feaver N.B. This strife became so sharp as to the prevalent imbittering of their minds each to other and to their parting asunder each from other And it is questionable whether ever they saw the faces one of another again We read not that ever they joined together any more after this Barnabas takes Mark and Paul takes Silas and both go their several ways The Remarks from hence are these First That Satan is notoriously solicitous to sow seeds of Dissention among the Saints and will take all occasions to divide them as here and N. B Oh! what a sad story have we of the Devil 's sowing Differences betwixt Luther and Carolostadius c. both of them good men And another as sad among those that fled from Frankford in Queen Mary's Days Yea such grievous Breaches were found even among them that some of them sought to take away the life of famous Mr. Knox by picking forth some words reflecting against the Emperor out of a Sermon that he had Preached in England long before and now accusing him for that passage to the Magistrates of Frankford N.B. The Devil that Master of all
the power of impiety may consist together in the same person N.B. When this holy Apostle Judas not Iscariot the Apostate who cryed how is it Lord that thou manifests thy self to us and not to others in the world chap. 14.22 had stirred up these Christians of his day to contend earnestly for the faith c. ver 3. which was then opposed by seducers crept in among them ver 4. such as the Gnosticks who gave themselves up to all manner of prodigious pollutions c. At that time in whose stead the Ranters c. Are started up in our day who are likewise filthy dreamers defilers of the flesh c. ver 8. this Scripture-expression is sadly fulfilled before our eyes the Apostle proceds to declare the certainty of those seducers destruction not only from former examples as before but from the likeness of their sins with those which God had punished in sinners of old verse 8 9 10. Then he amplifies his conclusion saying woe to them they shall all likewise perish ver 11. as Cain Balaam and Korah c. did and then he illustrates the sin of those seducers by five elegant comparisons comparing them 1st to spots 2dly to clouds without water c. 3dly To decayed Trees ver 12. 4thly To raging waves of the sea c. and 5thly To wandering stars c. ver 13. After all this the Apostle urgeth another argument to certifie the destrctuion of those seducers adding a third branch to his two former both of examples and of comparisons namely the prophecy of Enoch ver 14 15. which was likewise of the most ancient date as all his examples were because ancient things have the most of Veneration in them 1 Chron. 4.22 In this ancient and infallible prophecy of Enoch Jude declareth the lost estate of those Apostates at Christ's coming to judge sinners ver 14 15. and then he applyeth it to to them ver 16. shewing that these seducers were the same ungodly persons which Enoch had described and therefore such as are liable to the Judgment threatned Lastly this Apostle having dispatched the doom upon those Hereticks he returns to exhort those Christian Jews whom he had spoke unto in the preface ver 1 2 3. 1st That they beware of such seducers alledging the warning words of those Apostles who wrote before him to wit Paul in 2 Tim. 3.1 2 3 4. and Peter 2 Peter 3.2 3. who both of them foretold the carriages and condemnation of those pestilent persons verse 17 18 19. 2dly He exhorts them to an edification on their most holy faith verse 20. 3dly To a Supplication in the holy Ghost Ibid. 4thly To a Conservation of themselves in the love of God verse 21. And 5thly to an expectation of the coming of Christ Ibid. In all which Jude directs them to the right means of perseverance both as to those two blessed duties to wit conference and prayer and as to those two blessed graces namely Love and Hope intimating that it is not enough to get grace but we must be careful to keep it that we leave not our first Faith 1 Tim. 5.12 nor lose our first love Rev. 2.4 but do our first works of obedience verse 5. having our last works to be our best verse 19. and not decline as David did in his old age 2 Chr. 17.3 who then fell into foul sins of adultery and murder Now the Apostle having done his directions in those duties that concern themselves he directs them in their carriage towards others even to the very Seducers verse 22.23 to be gentle to the simply Seduced 2 Sam. 15.11 Gal. 6.1 but rough to Rebellious Ring-Leaders Tit. 1.11 and 13. Lastly he ends in a Doxology verse 24 25. Praying that God may keep them c. Note well Some do Question the Pen-man of this Epistle Objecting First Because he gives not himself the Title of an Apostle Answer Nor doth James call himself so James 1.1 Nor doth Paul style himself an Apostle in four of his Epistles to wit to the Philippians to the 1st and 2d of Thessalonians nor to Philemon Objection the 2d This Pen-man Ranks himself after the Apostles verse 17. Answer Tho' his writing this Epistle was indeed after the writing of the other Apostles in point of time as above yet this degrades him not in his Office and Authority Objection the 3d. He speakes both of a Contention about Moses's Body and of Enoch's Prophecy neither of which are found in Scripture-Record Answer 1st As to that about Moses the Substance of it is Recorded Deut. 34.5 6. and tho' the other Circumstances were but Jewish Traditions therefore doubtful before yet now the holy Spirit in Jude makes them undoubtedly true as is done to the names of these Magitians that opposed Moses whom Paul calls Jannes and Jambres 2 Tim. 3.8 So Moses's quaking at Sinai Heb. 12.21 And Jacob's worshiping on the top of his Staff Heb. 11.21 And Joseph's being laid in Irons c. Psal 105.18 none of these Circumstances doth the Scripture mention in their proper places yet now are they all Sanctified as well as certified by the Pen-man of the Holy Ghost and have put upon them the stamp of Divine Authority Answer the 2d As to Enoch's prophecying c. tho' that was but a Tradition yet the same may be said of this as of the former moreover that Enoch preached to the old world of the final day of Judgment is here made Authentick and now is put into Sacred Canon Some say that Enoch wrote it and his Book saith Tertullian was kept by Noah in his Ark tho now lost but 't is more probable he only preached it and not wrote it for undoubtedly Moses was the first writer seeing Christ began at Moses c. Luke 24.27 had Enoch wrote a Book before Moses surely our Saviour would have begun there Learned Rivet affirmeth that Jude had a Special Revelation to assure him that this Prophecy quoted by an Apocryphal Author did verily come from Enoch Objection the 4th This Epistle seems to be only a Transcript from 2 Pet. Chap. 2. Answer 1st Tho' that 2d Chapter of the second of Peter carry a great congruity with this Epistle of Jude in respect of its substance as it is a disswasive from Apostacy yet there is so much disparity and difference in circumstances as do plainly discover this is no Transcript from that c. Answer the 2d Why may not the holy Spirit dictate the same truths to several Pen-men at several times to be declared to several persons c. Ans the 3d. Upon this account of likeness as before the prophecy of Obadiah may be rejected because the same matter is mostly found in the prophecy of Jeremiah So Ps 60. is Mostly the same with Psal 108. and so is Psal 14. the same with Psal 53. and so it may be said of many other Scriptures Paul wrote the same relative duties both to the Ephesians and to the Colosians Answer
Golden Age of the Church in Virgil's Verses only with a little change of their Order 7. Yea Augustin himself And 8. His Contemporary Jeronimus in his Catalogue of Antient Fathers do afford their Suffrages as to the main of this comfortable Doctrine All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church all grounding their Opinions upon Isa 65.17 and 66.22 Behold I Create New Heavens and a New Earth c. and upon Mich. 4.1 3 c. with Isa 2.2 4. in both which places it is said that in the last Days the Church shall have a glorious Victory and a Kingdom c. and that then Swords shall be beaten into Plow-shares and Spears into Pruning-books Nation shall not lift up a Sword against Nation neither shall they learn War any more but every man shall sit under his Vine and under his Fig-tree and none shall make them afraid c. Yea and upon more such Prophetick Scriptures both in the Old and in the New Testament too many to mention here which never had their Accomplishment in any Age to this Day It must indeed be acknowledged that the Heresie of Cerinthus and the old Chiliasts or Millenaries were long ago exploded c. But we find this Reason for condemning them namely because this Cerinthus being a Jew had his foolish Conceits concerning the Thousand Years from his Judaism and the Chiliasts his Followers did Judaize also with him they all entertained Carnal Conceits concerning Divine Matters and carnally interpreted this Scripture of a Thousand Years as if it held forth only a Temporal Felicity to wit that the Earth during these Thousand Years should be not a Paradise of Spiritual Delights but a Stew of all Impure Pleasures and a Stage of all Libertinism and Sensual Licentiousness Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet in their abominable Alcaron This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah whose Coming they do expect To this Tremellius the Jew excellently answers de mille annis in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garriebat c. that is Here is in the Thousand Years nothing told of which Cerinthus profanely prated for where is any luxurious Eating and Drinking where is Marriages and mad Merriments and where are Sacrifices and Festival Days to be observed at Jerusalem c The holy Scripture names not any thing of such unholy practices therefore Cerinthus and his Followers are justly Branded for Hereticks by both Antient and Modern Divines who unanimously affirm that this Beloved City the New Jerusalem shall enjoy a Thousand Years not of Carnal Pleasures but of Spiritual Joys wherein holy Men and holy Women shall live in peace from Persecutors and in love one with another without Differences either of Opinion or Practice c. rejoycing together in a most blessed and heavenly manner while Satan is Chained up c. To conclude Though this Golden Age call'd a Day of Refreshing and of the Restitution of all things Acts 3.19.21 be affirmed by Antient Fathers and confirmed by Modern Authors both Foreign as Alstedius Keplerus Cunaeus Daubricius Piscator Molinaeus and Tychobrake and Domestick as Dr. Hackwil Dr. Twisse and Mr. Mede c. which shews it is no Outlandish Toy nor any Yesterday Fancy Yet in what Year this New World shall begin all these great Lights of the World look'd upon it as one of the great Secrets of Heaven which as Nuncius Propheticus who subscribes himself T. B. saith well Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern Indeed so many Men so many Minds Alsted determines upon Ninety four others upon Ninety seven for the first Year hereof Others judge the time uncertain and certainly their Judgment in my Judgment is most certain Let us turn our private Opinions into both publick and private Prayers that the Lord Jesus may hasten his Glorious Kingdom and be like a Roe upon the Mountain of Spices c. The 5th Remark I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church c. 1st Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian Lactantius Victorinus Irenaeus and Apollinarius five learned men were all of the Millenarian opinion And Aben-ezra upon Isa 65.22 as the days of a Tree so shall the days of my People be and they shall long enjoy the work of their hands saith thus As this Tree there mentioned doth endure a thousand years before it perisheth even so those that shall be raised at the time of the Messiah's appearing tamdiu victuri quamdiu patriarchae ab Adamo ad Noam Shall live so long as the Holy Patriarch's did from Adam to Noah some of which lived very night to a thousand years Other Rabbinical Criticisms carry the same congruity namely that John in the Revelation doth number all by sevens as 7 Churches 7 Spirits 7 Stars 7 Candlesticks 7 Angels 7 Seals 7 Vials 7 Thunders all which numbers do plainly point to the seventh or Sabbatical year and under the six Seals Angels Vials and Trumpets is comprized the sixth age of the world or the last six thousand years thereof allowing 333 years and the third part of a year to each which make up about two thousand years of the same alloy is that curious Notion As the first Adam did fall upon the sixth day and upon the sixth hour of that day and was judged in the same hour at Evening And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day c. So on the sixth age of the world expiring God will take away all evils out of the world and then begins that seventh or Sabbatical year of rest to his Church c. Moreover Justin Martyr reads that phrase aforesaid â—sâ— 65.22 the days of my people be as the day of the tree of life which words saith he do implicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree c. 2dly Learned Weems in his Ceremonial Exercitations observeth a three-fold â—â—rour concerning Christ 1. Error personae a mistake of his person Hence we are told of False Christs c. 2. Error Conditionis a mistake of his condition thus the Jeâ—s look'd for a Messiah to come in worldly grandeur and glory at his first Appearing c. And 3. Error Temporis that is a mistake about the time of his coming the second time c. How many mistakes have been made about this abstruse point I have discovered at large in my Discovery of Antichrist Chapters 12 13 14 15. I shall add a little here to what I have related there and before here in foregoing paragraphs Dr. Fulk and Diodate