This Ladder hath seven excellent Properties 'T is 1. A Living-ladder therefore is it called a Ladder of Life all other material Ladders are made up of dead Wood of dry Timber such as have lost their Sap and Growth But this Mystical Ladder our Dear Redeemer is a Ladder that hath Life in it both Intrinsecally and Objectively 1. Intrinsecally There is inward Life in this Ladder as Christ is call'd the Living Stone 1 Pet. 2.4 whereas all other Stones are Dead lifeless things Yea he is call'd not only a Living but also a Looking Stone Zech. 3.9 looking with its Seven Eyes at the Matters and Miseries of his Church and Children Exod. 3.7 c. whereby he most wisely manages all publick and private Affairs Thus likewise Christ is call'd a Living Ladder in him is Life John 1.4 He is the Prince of Life Acts 3.15 yea and not only the Prince but also the Principle of Life both of Natural Acts 17.28 By him we live move and have our Being and of Spiritual Life 1 John 5.12 He that hath the Son hath life all out of him are dead while they live 1 Tim. 5.6 but all in him are Heirs of life 1 Pet. 3.7 Those that are alienated from the life of Christ Eph. 4.18 are dead in trespasses and sins Eph. 2.1 Thus Christ is call'd the Bread of life John 6.48 and the Water of life Revel 22.17 So a Ladder of Life having Life Intrinsecally in it 2. It hath Life Objectively also for he is such a Ladder as takes hold of us as well as we of it in our climbing upon it and this is both our Mercy and our Safety that this Blessed Ladder hath always faster hold of us than we have or can have of it Though many times especially when the Tempter knocks us upon our Hands we let go our Hand-hold of this Ladder yet this Blessed Ladder will not let go its Hand-hold of us So 't is 2. A Loving Ladder that will not cannot easily let go its hold of any such as sincerely come to it to climb upon it and do therein take hold of it and thereby Embrace it Christ saith He that cometh unto me I will in no wise cast them out John 6.37 which may be read I will in no wise cast them off while they are truely climbing up to Heaven upon me their Mystical Ladder and Mediator Our Unbelief will be suggesting that on this wise and on that wise Christ will cast us off here he answers all our Objections in one word no saith he I will in no wise do it Oh what Fools and slow of Faith are we not to Believe the words of this Speaking and Loving Ladder that speaks always the words of Truth and as the Oracle of God! 3. 'T is a Lively Ladder also as well as Living and Loving that will so lovingly Embrace us and so livelily both take hold and keep hold of us and not let us go until he have brought us up to the top of the Ladder and from thence into Mansions of Glory The Son saith to the Father Those thou gavest me I have kept in thy Name and none of them is lost John 17.12 Oh comfortable and Soul-refreshing word That Prayer is Recorded in Scripture as a pattern of Christs Intercession for us at his Fathers Right Hand and if the Prodigal found Acceptance with his Earthly Father without any Mediator how much more may we hope for Acceptance with our Heavenly Father who himself loves us John 16.27 having such a Mediator as Christ is whom the Father heareth always John 11.42 and who hath such a lively hold of us as nothing can separate us from his love Rom. 8.38.39 The Fourth excellent Property 't is a lovely Ladder 't is not only a living Ladder having life in it self and giving life to all its sincere Climbers not only a loving Ladder cleaving close to those that climb it with a true heart not only a lively Ladder both rearing up it self and raising up the faln Elect from Earth yea from Hell to Heaven in despite of angry Men and enraged Devils but 't is also a lovely Ladder and its loveliness is twofold 1. In its Nature 2. In its Posture First In its Nature 't is excellent from its four constituting Causes Efficient Matter Form and End 1. It s Efficient is God it may be said of it as of that City with foundations God is the Builder and Maker of it Hebr. 11.10 the word in Greek there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a most curious Artist or Artificer and surely those things that the most wise God maketh with his skilful hands must needs be superlatively lovely The little stone Dan. 2.34 is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut out of the Mountain without hands that is without the hands of Man or Humane help Christ was born indeed or the Virgin Mary but he was he wen by God out of the Mountain of Heaven that Stone and this Ladder are one and the same Christ upon whom or which God hath shewed his wonderful Wisdom and Workmanship That which God makes in the height and perfection of his Wisdom must needs be well made and so become exceeding lovely 2. The Matter of this Ladder is excellent from whence 't is called a Golden Ladder and a Coelestial Ladder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-Man must needs be most excellent Matter So is 3. It s Form exceedingly comely yea so comely it doth delight many a Soul to come to it when this Ladder calleth them saying Come to me all ye that are laden c. Matth. 11.28 29 30. and to climb upon it There is not so much as one ugly or uncomely knot in it from the very top to the bottom of it Christ is the spotless Lamb and the knotless Ladder altogether without the Bur-knots of sin He is like us in all things yet without sin Heb. 4.15 When the Spouse viewed this Ladder from Top to Toe Cant. 5.10 11 12 13 14 15. she saw it comely in all its parts and concludes v. 16. it was not only all asunder but also all together lovely Totus totus desiderabilis wholly and every whit thereof amiable 't is white and ruddy v. 10. which two Colours being comelily compounded nothing can be more laudable lively and lovely 4. The End of its Erection makes it still more commendable and comely This brings us from the first the Nature to consider of Secondly The Posture of this Ladder together with the End why it is erected The loveliness of a Ladder is not look'd upon so discerningly to Admiration as it lies all along upon the ground as when it is reared up and stands upright with a little leaning upon something that is solid at the top to support it This Ladder in Jacobs Vision lies not along as Jacob then did all along upon the ground but though the foot of it stood on Earth the top of it reached to Heaven and lean'd there
greater Nation and mightier than they Numb 14.12 But Moses prudently refuseth this mighty though private and personal preferment because he plainly saw God would be a great loser in his Glory by that Bargain had stiff-necked Israel been destroyed to make way for it 'T is an excellent Note of an Eminent Divine As God was highly displeas'd with Balaam for going though he bade him go so assuredly the Lord would not have taken it so kindly of Moses if he had taken him at the offer he made him in a time of holy Heat against his unholy People And 't is worthy of our serious observation how grievously Jacob was gravell'd his Faith was enough faulty even in this his last and best Argument wherein he bringeth forth his strongest Reason his Shed-Anchor to hold fast his floating Ship his wavering Soul he fills his Mouth with it and rouzes up himself to take better hold of God in his wrestling with him yet here was his failure in thinking that God's Glory would be quite lost if he and his two Bands had been destroy'd by Esau whereas he should have thought with himself that though they all had been slain yet God remaineth true Let God be true though every Man be a lyar Rom. 3.4 Thus Jacob's Grandfather Abraham had better thoughts in a case of as great despondency as to himself and his Wife Gen. 17.17 not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised when they were in their own thoughts after the manner of Nature writ down Childless having spent all their youth in the Conjugal Yoke without any Children yet now receiving God's Promise of an offspring even in both their old Age He stagger'd not at it as Jacob doth here but against Hope believed in Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he never thought upon hit own Dead Body he cared not for that at all but gave Glory to God acknowledging him of Almighty Power to overcome all natural Difficulties and to perform whatever he had promised though never so contrary to the course of Nature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was being carried on with full Sail as the word signifies fully perswaded so goes gallantly on in the way of believing and laughed from an Admiration of God's Favour not from any distrust of his Power as his Wife Sarah after did Gen. 18.12 His Hope therefore is said to bear him up against Hope that is his Hope-Spiritual placed in God All-sufficient over-powered his Hope-Natural which herein was at a loss as being unable to argue above apparent Causes in Nature's Course but his other and better Hope did Dictate to him better things Rom. 4.18 19 20 21. that God was able out of very Sâ—ones to raise up Children unto Abraham Matth. 3.9 as well and better as to bring forth Adam and a whole world of Creatures out of Nothing Such a Plerophory or full perswasion was not indeed in Jacob nor in the best of us Oâ—r highest and holiest Expostulations with God though of never so good intentions favour somewhat of Creature-Frailty and weakness of Faith some Gravel goes along with our purest Water as 't was with Jacob here who yet gave a brisk Testimony of a brave Faith in his Appealing to the Promise when run off from all other Refuges in this Time of Temptation Oh that we could cast Anchor there also in the like case Heb. 6.17 18 19. then would God deliver us from our Esau's as he did Jacob from his Lastly This may comfort us That God hath a look of love upon his Servants as upon Jacob here both in their goings out and in their comings in he marketh all their paths Psal 56.8 whether they be at home with their Father or abroad among Strangers they are ever under God's Eye and overshadowed with his wing Psal 57.1 God was with him at Bethel and Syria c. Now come I to Jacob's fourth Wrestling First With Laban already conquered Secondly With Esau but a Conquering for his Conquest over him comes not in compleated until his two last were accomplished Thirdly With God spiritually in the Duty of Prayer as before And Fourthly With Christ corporally as one man wrestles with another putting forth their utmost Strength and Skill to give the Foil and the Fall each to other So does the Son of God the second Person in the Holy Trinity as is made most manifest afterwards and this Holy Patriarch Jacob make a Tryal of Skill and strive with their strength one against another which of the two should win the Prize This fourth Wrestling or Duel 'twixt these two holdeth forth most stupendous and astonishing History so wonderful as it plainly transcendeth worldly Capacities and seems altogether Incredible to Humane Reason For 1. What can be more marvellous than this that God should take upon him the form of a Man and representing an Antagonist or Adversary should wrestle a Fall with Man yea with an Holy Man yet higher and with such an Holy Man to whom he had promis'd his protection in all places whither he went Gen. 28.15 his dealing well with him Gen. 32.9 and his assuredly doing him good v. 12. Oh wonderful was this to defend Jacob to deal well with him and surely to do him good for God to Come forth as an Enemy to him to fight him in a Duel and so put him upon defending himself as well as he could to fence off the Almighty blows or Thrusts of such a Divine Dueller and to secure his standing against those omnipotent Heavings and Listings of such a Divine Wrestler whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth Psal 76.12 yea can heave lift off and remove the massiest Mountain in the World out of its place Turning it upside down Job 9.5 6. and 28.9 Judg. 5.5 Psal 68.8 Nahum 1.5 Hab. 3.6.10 Psal 114. 7. overturning them by prodigious Earthquakes How easily then even with a wet finger as we say could God by his Omnipotency have overturned Jacob who was nothing so mighty in Bulk as a Mountain nor so strongly founded at the Root And 2. What can be more incredible than this that the Immortal God should be overcome by a mortal Man that the borrowing Power should be too hard for the lending Power that the Creature should be too strong for the Creatour and that this worm Jacob so call'd Isa 41.14 should be able to out-wrestle his own Maker yea the Grand-Maker of the great World yet all these both Admirable and Incredible things are most true and sacred Truths truly Recorded in the Scripture of Truth Dan. 10.21 And by Faith we understand not only the great Truth of the Creation in all its particular Circumstances how all things were made out of Nothing Heb. 11.3 but also that this stupendious Story is true in all its parts aforesaid This must be believed by an historical Faith as all other Truths revealed in the Word are 'T is the Nature
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
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
despised his very Miracles now as nothing though clear demonstrations of his Deity because of his present Sufferings Mark Their Fifth Taunt or Mocking is If he be the King of Israel let him now come down from the Cross and we will believe him And say you so Sir yea but when Sir will you do it suppose Christ should exert his Almighty power for his own deliverance which he could do if he would might this gratifying your curiosity have made you to Believe Nay certainly you would not do so but rather have said that he had delivered himself by the Devil's help It was a more mighty evidence of his Divine power to raise himself from the Dead Acts 2.24 Rom. 1.4 than had been his coming down from the Cross for the power of the Grave is stronger than that of the Cross Hos 13 14. yet could it not possibly hold him but by his Resurrection he was declared with Power to be the Son of God yet when this was done you Sir Priests would not believe nor would you do so now should he come down c. Mark The Sixth Satanical Sarcalm or Sacerdotal Scoff was He trusted in God let him deliver him if he will have him This wickedly imptoved Shaft shot here at the Lord Jesus was borrowed out of Holy David's Quiver Psal 22.6 7 8. what was there done to David the Type was much more done to Christ the Antitype of whom David was both Father and Figure The Title of that Psalm is Aijleth-Shahar the Morning Stag such an one was David hunted upon the Mountains by the Devil's Blood-hounds And so was Christ David's Son upon the Cross here Behold the Man even he who was more than a mere Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man N. B. Note well Oh what a wonderful Divine condescension and care over us is there that the Lord of Angels those highest of created Beings should stood so low as to become a Worm the lowest of Creatures yea that the Creator Christ should become a Creature and the most contemptible Creature even a Worm to be trampled upon and troden under foot that he might raise us up when fallen under the forbidden Fruit-Tree Cant. 8.5 and thereby made worse than sinless Worms and place us into an equality with Angels Mat. 22.30 As they shoot out the Lip and shake the Head at and Derided David there saying He trusted in God that he would deliver him let him deliver him seeing he delighted in him All which was Prophecied and more fully Accomplished in this Mystical David here who Trusted in or rolled himself up on God Hebr. and who delighted in God and God in him Mat. 3.17 17.5 and not only would have delivered him above all according to his Promise call upon me in time of trouble and I will deliver thee Psal 50.15 If God will do this for his Servants in General how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom N. B. Note well but did also indeed deliver him when he had paid the Decreed Ransom at his Resurrection which was a greater Deliverance than that from the Cross could have been notwithstanding all that you Sir Priests did to Secure him c. Mark The Seventh Sacerdotal Scoff was For he said I am the Son of God this gall'd those wicked ones most of all for the Doctrine of the Godhead of Christ is the very Rock and Foundation whereupon all Believers are builded therefore the Devil and Reprobate ones do Rage against it Those Wicked Wretches do offer to believe this great Truth indeed but it is upon condition they may have such proofs as themselves prescribed to wit of coming down from the Cross c. N. B. Note well But such as will not believe upon such ground of Faith as God had given shall not have such grounds as they require All his matchless Miracles such as never any Man did John 9.32 were now nothing to them if the would not gratifie their present demands and except he would save himself at their Directions they will look upon his saving others to be no better than a Cheat N. B. Note well Whereas the truth was his not saving himself was the appointed expedient for his saving of others nor will they look upon his Faith in God no better than a fancy of Man if this prosperity lasted not so long as his Life and if God did not now deliver him from Death as if his trust were vain if he were suffered to die upon the Cross Not knowing that the Way to the Crown was by the Cross Mark The Last of those Mookings was from the Malefactors that were Crucified with him Mat. 27.44 They cast the same in his Teeth and Mark 15.32 They also Reviled him both these Evangelists do intimate that at the first both these Thieves were Mockers of Christ and therein they were more to blame than the People because they were Fellow Sufferers with him and so should have had some more commiseration of him from the sense of their own Misery N. B. Note well But this reviling is fixed upon one of the Thieves only Luke 23.39 who railed on him saying Save thy self and us from this Death inflicted upon us by the Roman Power if thou be the King of the Jews or the Son of God 'T is probable this was the Speech of the bad Thief and the good Thief being silent a while seemed to give consent by his silence to his Fellows Railing but when he heard Christ's Prayer for his Enemies notwithstanding their outrage against him especially seeing that three hours Darkness a Miracle and of those seven Miracles wherewith our Lord honoured the Ignominy of his own Death both these in Conjunction with his own present Affliction which God was pleased so far to sanctifie to him as to make his Heart mallable and tender c. did cause him to break out into that brave Confession worthy to be Written in Letters of Gold Luke 23.40 41 42 43. N. B. Note well Or the Speech They Railed on him might be Synecdochical the Plural for the Singular it being usual in Scripture to speak Plurally in instancing of something done by one of that sort So this is said to be done by both which was by one only N. B. Note well The Thief that Railed had an hard Impenitent Heart and his Misery upon the Cross c. took no more Impression upon him than doth the Smiths Hammer upon cold Iron No torment will tame a Reprobate neither Ministry nor Misery nor Miracle nor Mercy will mollifie him here but when at the very Mouth of Hell and just stepping over the Threshold thereof he dares blaspheme God and Mock him who is the Saviour of Mankind and that without the least Provocation offered to him on Christ's part he was justly condemned for Robbery yet had a Scoff to cast at Innocent Jesus who was unjustly Crucified N. B.
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels â—iâ— them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâ—evity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ— beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
thou hast not suffâ—â—d me to go on iâ— the broad way to Hâ—ll to perish in my Ignorance as I might have done but seâ—ing them hast gâ—â—nâ—â—d me 〈…〉 for my 〈◊〉 Faith in thy Promises and powebâ—â—â— all before theâ— in Newâ—â—â—â— of Life therefore shall thou be my Lord my God 〈…〉 1. Thus God suffereth some slips in his Saints as in Thomas here thaâ— in their Recovery themselves 〈…〉 might be more confirmed Thomas his doâ—bting more advanceth and advantaâ—eth our Faith than either Mary Magdaâ—â—â— or the other Disciplâ— sooner believing did for while Thomas handled the wounds of Christ's flash he healed the wounds of Unbelief in us for his doubting put this great Truth oâ—â— of doubt to us God would not permit evil to be unless he could extract good out of it Note 2. How soon â—an Christ change the most pertinacious Unbelief into the most precious and saving Faith as here Thomas only felt the Manhood yet believes the Godhead of Christ's now his Faith was the evidence of things not sean Heb. 11. â—â— Now his Faith exeâ—â—'d his Sense on which before he had so much depended Note 3. Christ owns his Sense for Faith verse â—0 his seeing for some say he durst not touch his Lord was his believing Now 't is enough for Faith to see Christ in the flesh by the Apostle's Eyes as Israel did Canâ—an by the Eyes of the Spiâ—â— verse 29 30 31 CHAP. XL. Of Christ's Seventh Appearance THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles when they were fishing in the Sea of Tiberius which John only relateth chap. 21. verse 1. per totum where the Lord did more fully and in a peculiar manner restore Peter from his Fall in his Threefold Denial by a Threefold Confession of him c. This Sea of Tiberius is call'd the Sea of Galian also John 6.1 because Galilee is the Province adjacent to that Sea which is six Miles broad and sixteen Miles long The Apostles were now drawn out of Jerusalem and were drawing into Galilee according to the command of Christ Matth. 26.32 and the Admoâ—â—â—ion of the Angel Matth. 28.7 The Remarks of this Seventh Appearance are accordingly concerning the Time Place Persons Occasion and Manner of Christ's Manifestation c. to evidence that he was Risen indeed 1st The Time when 't was after that Appearance to the Eleven Disciples whereby Thomas was convinced of that great Truth and confirmed in the Faith of the Messiah which John relates in chap. 20.26 to the end And after these things saith the same Evangelist John 21.1 Christ appears again and confirms Peter more fully in this as he had done Thomas in that foregoing Appearance upon what day of the week this Appearance was is not expresly mentioned as before but some suppose it was upon the third first day for these Reasons 1. John calls this the Third time chap. 21. verse 14. which Grotius refers to the number of days for Christ's first five Appearantes were on the the first first day the very day of his Resurrection five several times to several persons then his Second Appearance was on that day seven night the very next first day to the Eleven c. Now follows this Appearance as to the day which John calls the Third Time as it relateth to the third first day or the Now Christian Sabbath and thus John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or again verse 1. is explained by his verse 14. as Marks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last Mark 16. v. 14. is explained both before and after The 2d Reason is Christ did not now as he had done before his Death so frequently and familiarly converse with his Disciples for it was incongruous that a person now Immortal should be always conversant with Mortal Men but only by Intervals though often to â—â—â—â—tifie the Reality of his Resursurrection and the Interval was betwixt one first day and another upon which days only he manifested himself for the better founding of the new Gospel-Sabbath The 3d. Reason is Though this Immortal Body did in State abscond it self for forty days yet it is probable that he shewed himself every first day while he abode upon Earth Note If we grant this Appearance to be upon a week day then may it give incouragement to God's People in their upholding Holy Meeting occasionally upon weeks-days also seeing Christ may and undoubtedly doth manifest himself upon week days as well as upon Sabbath-day Meetings When and wheresoever two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 especially if they love him he will manifest himself to them John 14.21 But upon whatever day this manifestation was made 't is expresly mentioned that it was in the Morning of that day John 〈◊〉 'T is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night and hopeless of speeding better upon the day when noise round about doth affright away the Fisher from the Net However they learnt this Lesson which David taught That mourning lasts but till morning Psal 30.5 For though they were sad enough at their lost labour all night the Lâ—â—d all the while looking on and letting them labour in vain yet they sped better next morning through their Lord's presence and blessing Flebile principium melior forâ—una sequetur A good ending may follow a bad beginning The 2d Remark is the Place where it was This is apparent to be in Galilee whither the Apostles were now resorting as before to enjoy more of their Master's Appearance For though they had been priviledged with his presence once and again in Jerusalem which the Evangelist relateth in John 20.19 26. they still long for more and can be content to travel from the City so far as Galilee for such a beatifical Vision and how they began to be blest therewith the same John gives an account in chap. at While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem to confirm the Faith of his Disciples and those he after shewed them in Galilee they have been of this Opinion that John 21. was not writ by John but added by another as the last Chapter of Deuteronomy was to the five Books of Moses because John seems to conclude his History in the end of his 20th Chapter Note Enquiry But why now will Christ again appear to them in Galilee seeing he had appeared twice already to confirm them in Jerusalem Answ Reason the first Because he had promised to go before them into Galilee by the Angel's mouth Mark 16.7 which going was Secondly An act of local motion intimating that all natural motions of a Body Christ retained still and doth retain them even in Glory as sitting standing going c. The Angel said to Mary Magdalen Lo he is not here c. Mark 16.6 and verse 7. He goes before you into
his fat and Cain was a wicked one 1 Joh. 3.12 And said he would not give God his fat but his lean his Service was superficial only feigned service his heart was not in his work as afterwards So it was rejected but Abel serv'd God with the best of his flock and with the best of his heart too so found Acceptance with the Lord. Hence may be inferred 1. None must rest in External acts of Worship a man may be a worshiper of God with outward worship yet be a wicked man as Cain was 2. The families of good men may have in them bad worshippers Adam had his wicked Cain Noah his cursed Cham Abraham his scoffing Ishmael and Isaac his profane Esau yea our blessed redeemer had the Devil Judas in their families This Apology Augustin made to qualifie a foul fault committed in his Family saying Nescio quo evadam c. I know not how to shift it off I pray instruct c. in my family yet must I not expect my house better than those holy Patriarks or my Lord and Master himself The third Inference is That there will he close Hypocrites in the Church of God as well as in our houses some that say they are Jews but are not the Angel of the Church doth find them Lyars Rev. 2.9 Some mens sins go before hand to Judgment and some mens sins follow after 1 Tim. 5.24 'T is not improbable but that Cain might live long in a form of worshipping God in his Fathers house before he was discovered at this sacrifice to be an Hypocrite 'T was long ere Judas was discover'd for an Hypocrite in Christ the second Adams Family So it might be with Cain in that of the first Adam tares will be among the Wheat But 3. Moses records this History to declare the Disagreements and Contentions that do arise about Religion in the World We find here that Abels religion was approved but Cains was disapproved this breeds such a difference and occasions such a Quarrel aâ— could not be carry'd off without Blood This Difference of Religion did break out into Murder Hence may he Inferred 1. That Quarrels about religion are the greatest Quarrels in the World according to Luthers saying Odia religiosorum sunt acerbissima the Dissentions about Religion are the most irreconcileable dissentions and according to Christs saying There shall be five in one house divided three against two and two against three he came not to send Peace but rather division Luk. 12.51 52 53. Not as if the Gospel of Peace did of it self kindle any fires v. 49. But this falls out by the Strength of mans corruption and becomes thereby an accidental thing as the Sun melts Wax but hardens Clay It draws forth the fragrancies of many sweet Flowers yet doth it make the Dunghil to Stink abominably Oh how did the Aegyptians abhor the Israelites for their worshipping of God in a differing manner from their Worship Exod. 8.26 And how did Jezabel swear Elijahs Death for his opposing her worship of Baal 1 Kin. 19.1 2. Oh what Bloody Persecutions were there in the primitive times of the Gospel not only from the Heathen worshippers against Christians but also from the Arrians against the Orthodox in the time of Athanasius whose life they uncessantly sought by many forged falshoods Oh what animosities arose betwixt the Mother and the Son to wit Constantinus Copronymus and his Mother Irene about worshipping of Images insomuch that the Son depos'd the Mother and the Mother bereaved the Son both of his Eyes and of his Empire she put out her Sons Eyes and cast him into Prison where he died for grief So lost his Life as well as sight and Crown The 2. Inference is This affordeth us the clear and true Character of the True Religion from the false Outrage and Cruelty is the Black Brand wherewith Gods Word Stigmatizeth the false and formal Religion and here it begins shewing how Cain did most maliciously oppose Abel but Abel offered no affront at all to Cain for the Badge and Cognizance of true Religion is Meekness and Love Where the Power as well as the Form of Godliness is it teacheth to bless them that curse us and to pray for them that persecute us Luk. 6.28 Rom. 12.17 Whereas blind and Superstitious Zealots know no bounds in their rage against those that differ from them and oppose their superstitious fooleries Not to insist upon the ten primitive persecutions which arose from heathens men of an Heterogeneous and Different Profession but to instance only in two 1. The Followers of Arrius 2. The Followers of Antichrist both being beyond the Heathen as believing in the true God Yet 1. Such was the rage of the Arrians those Heterodox Christians against the Orthodox that they persecuted them to Death and devised many Hellish Stratagems to take away the Life of that Blessed Champion of the Truth Athanasius while he only oppos'd their Lying Doctrine in denying the Godhead of Christ 2. The Antichristians or Church of Rome have even outvy'd and out-done the Arrians in Barbarous and Bloody Butcheries as Ecclesiastical History does abundantly Testifie And Christs words hold true of them concerning their Descent and Parentage that they are the Children of them that kill'd the Prophets of a Viperous Generation Mat. 23.31 Yea their cursed cruelties against Righteous Abel's v. 35. do plainly proclaim to the World that they are Descended from Bloody Cain who was a Worshipper of God as well as good Abel yet was he a Worrier of his Godly Brother whose Devilish Spirit in them hath been Murdering their Innocent Brethren in all Places and Ages since the Rise and Reign of Antichrist and will be so doing until his Ruine That Whore of Rome is drunk with the Blood of Saints as I shew at large in my Antidote against Popery in that Title of the Romish Religion is a Bloody Religion To add no more here save only an Instance in those Scarlet Days of Queen Mary in our Land whose Reign did swim in a Sea of Blood How did her Popish Prelates even glut themselves in the Gore of poor Protestants and not only warming their blind Zeal with Burning the Bodies of the Living but Tyrannizing also over the Bones of the Dead as of Bucer and others which they took out of their Graves and Burnt them as if every Bone had been an Heretick into Ashes Whereas on the other hand Religion in Truth and Sincerity hath always been full of Mercy and when the true Church hath been in Misery by the malice of her Persecutors she hath not rose up in Rebellion against them but always accounted preces lachrymas her Prayers and Tears to be her best Weapons never falling upon her Adversaries with Fire and Faggot as they do upon her Thus we see three grand Reasons why Moses Records this History yet further Moses minds us herein of two great Truths 1. That every Man should have his particular Calling Cain himself was
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
were silent not endeavouring to qualify his Soul-afflicting Questions Oh what shall I do And whither shall I go yet when they inform'd him afterward how they had not slain him but sold him he was then satisfied and concurr'd with them to cheat Jacob with Joseph's Bloody Coat Gen. 37.31 32 33 for it seemeth they were all in the conspiracy Reuben with the rest to conceal their craft and cruelty in the Sale of their Brother They dip Joseph's parti colour'd Coat in the Blood of a Kid and send it to the good Old Man by the Hands of their Servants who were Innocent as well as Ignorant of the cruel crime and durst not carry it themselves to him lest their discomposed countenances should bewray and betray their own guilty Consciences Heu quà m difficile est crimen non prodere vultu Their plot and project succeeds as they had propos'd it The credulous Father believes their lye cryes Some evil Beast hath Devoured him which was a truth in this sense that those evil Beasts his bad Sons had made him away Jacob's credulity is apparent herein seeing he doth not more strictly examine both his Servants and his Sons about the time and the place when and where they found this Rent and Bloody Garment The place should have been viewed where Joseph was pretended to be worried for there some scraps of him might be seen undevoured seeing 't is not likely that any Beast could devour him all The Neighbouring Inhabitants might have been asked whether evil Beasts Haunted that place such as that courteous Passenger who set wandring Joseph into his right way Gen. 37.15 yea and the Blood upon the Coat might have been under a strict scrutiny whether it were Man's or Beasts Blood But alas the good old perplexed Patriarch was under such a perturbation of Mind and such a consternation of Spirit that he was not permitted to think of any such things he accuseth the Evil Beast that was Innocent and acquits his Beastly Sons whom he knew hated Joseph of all suspicion or Fratricide or Murder thus those Hypocrites cover one Sin with another and involve themselves into the guilt of many Sins while they go about to hide one To the palliation of one lye arc required ten Thus they deluded Jacob but the great Jehovah could not be deceived by them And so far as Reuben was a joint conspirator with the rest in so wickedly imposing upon a credulous Parent almost to the breaking of his Heart and that for so many years till God at last brought it to light he is justly to be blamed Though his fervency for delivering Joseph as above deserves to be commended yet his inconstancy in good must be condemned for Truth in the beginning Zeal all the way and Persverance to the end are the three Ingredients whereof a right good man is compounded and compleated Section the Third Having first viewed Joseph's Sellers in the second place his Buyers come to the next consideration Those Buyers of Joseph pass under a double name 1. They are call'd Ishmaelites Gen. 37.25 27 28. and Gen. 39.1 And 2. They are call'd Midianites Gen. 37.28 and 36. These two were a distinct People descended from a distinct Original yet both the Off-spring of Abraham the Ishmaelites sprang from Ishmael his Son by Hagar Gen. 16.15 and the Midianites from Midian Abraham's Son also by Keturah Gen. 25.2 yet are these two names promiscuously used and as it were confounded together here as they are also in Jud. 8.22 24 26. because the Midianites lived in the Country of the Ishmaelites and exercis'd the Trade of Merchants among them so that they became a mixed people for a great part of them in their Habitations hereupon the Chaldee calls them Arabians a third name to the two former of Gnarab which signifies to be mixed because they were a mixed people Those Ishmaelites and Midianites were so intermingled each with other both in their Habitation and in their Conversation as to mutual commerce intercourse of Trade that they are oft taken for one the same People as here Gen. 37. the two Names signifie the same persons comparing v. 28. with v. 36. and Gen. 39.1 where 't is said Joseph's Brethren sold him to the Ishmaelites and the Midianites sold him unto Potiphar and Potiphar bought him of the Ishmaelites However here is a sweet providence of God for good to Afflicted Joseph to be perspicuously seen in many circumstances as famous footsteps thereof The first famous Circumstance is No sooner had those conspirators cast Joseph into the Pit where they design'd to famish him till he died by Famine which in it self is a more cruel Death than if he had died by their Swords Lam. 4.6 9. praestat semel mori quà m semper moribundum esse 't is better to be suddenly dispatch'd and soon put out of their pain than to pine away by Inches Lev. 26.39 and to be Tormented a long time with fear and sense of dying by Famine a far worse Weapon than the Sword Thus they Lodg poor Joseph stript of his two Garments which were to keep him warm both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita as Lyra and Menochius say so Joseph lay naked to be Starved in the Pit there to starve him with cold as well as with Hunger and when they had laid him there they leave him in this disconsolate condition then they sat down to Eat v. 24 25. wherein was a most Marvelous Providence this did not fall out by any cast of uncertain chance out of Fortunes Office but 't was ordered thus by the over-ruling hand of God as the casting of Joseph into the Pit by the prevailing influence of Reuben who was one of the Conspirators Company to save him from being immediately Murder'd was a Miracle of Mercy NB. Rather than that Gods Innocent Joseph's should not be Delivered God will when no other can be had raise up a Redeemer and a deliverer for them out of the very company of the Conspirators themselves as He hath lately done in this late Damnable Popish Plot drawing forth some of themselves to discover it so their sitting down to Eat was no less a Miracle of Mercy for had they presently gone away and not sat down Joseph had in all probability perish'd in the Pit and never have been sold into Egypt so Jacob and those very Conspirators must have died by Famine the Death they doom'd Joseph to had he not been there to relieve them Gen. 45.5 and 50.20 Act. 7.11 12 13. How may step aside a little and with Moses Exod. 3.3 stand to behold Gods work of Wonder 1. In Gods governing Reuben's the Elder Brothers advice so as to get Joseph cast into the Pit Whether it were his entire Love to his Brother or it was nothing but his own Self-love designing hereby to reconcile himself to his effended Father that moved him most to make this
did hear of Reuben's Incest Gen. 35.22 and Jacob heard of if to which the Greek Version addeth and it appeared evil in his sight this necessarily presupposeth a knowledge of it as likewise do Jacob's words to Simeon and Levi Gen. 34.30 Ye have made me to stink c. that he must therefore know of their Cruelties But we have no such Intimation of Jacob's knowing this notwithstanding all these five Reasons aforesaid The other Opinion That Jacob could not be altogether ignorant of the Transactions 'twixt Joseph and his Brethren in that horrid Conspiracy seems to me not so much improbable upon these Grounds 1. Jacob was a Prophet and he who knew things to come so far off as were about two Thousands of Years even to the coming of Shiloh Gen. 49.10 by his Spirit of Prophecy could not well but be able by that same Spirit to look back and behold that thing which was done comparatively but the other Day as the Prophet Elisha said to his Servant Went not my heart with thee c. 2 King 5.26 that is knowest thou not how I have an extraordinary Spirit whereby I know all thou doest in my Absence though thou seek to conceal it from me the same might Jacob say to his Sons that in Spirit he had discerned all they had done to Joseph 'T is true It may be objected here that the Prophets did not know all things at all times as 2 Sam. 7.3 and 1 Sam. 16.6 c. Yea Elisha himself saith The Lord hath hid this same thing from me 2 King 4.27 And again He knew not where the Hatchets Head was sunk 2 King 6.6 Answ It is readily granted that God might also hide this matter of Joseph's Mischief from his Father for Thirteen years together notwithstanding that Jewish Fable how Serah Asser's Daughter Gen. 46.17 so Jacob's Niece or Grandchild told Jacob her Grandfather that her Uncle Joseph was alive for which good office say the Hebrews she was translated alive into Paradise otherwise Jacob had not mourned for Joseph when his Sons did deceive him with the blood of a Kid in stead of Joseph's Blood as he had deceived his Father with the flesh and skin of a Kid in stead of the flesh of Venison and his own Skin Gen. 37.32 c. 27.16 and Thirteen Years after this had Jacob still known of this he would not have swooned at the Tidings of Joseph's Life Gen. 45.26 't was a long time for Jacob to be mourning for Joseph as if Dead which his unnatural Sons imposed upon their too credulous Father first they cause his woe and then came to comfort him Gen. 37.35 Miserable Comforters 2. Considering how Joseph nourished his Father and his Family seventeen years before his Fathers Death as his Father had nourish'd him seventeen years before his Sale Gen. 37.2 for Jacob was 130 years old when he had his happy meeting with Joseph Gen. 47.9 and living with him seventeen years after he was 147 years old when he died v. 28. now it can scarce be probable that though Jacob were kept in the dark the first Thirteen years about this Matter that it should be still concealed the next Seventeen years too which was the sweetest part of Jacob's Life seeing the Selling Sons repented and the Sold Son advanced as after Besides 3. 'T is probable also Jacob had a jealousie that his Sons had told him a Lie when they shew'd him Joseph's Coat as though some Beast had devoured him Gen. 37.32 and 't was but rational that he must suspect the truth of their Story herein seeing he could not be Ignorant both of their Envy against him for his Gifts and Goodness and of their Hatred to him Gen. 37.4 11. so that they could not speak peaceably to him The hated will be harmed by the haters when opportunity serveth Therefore Jacob was justly jealous that they consulted his Ruine which admits of a double Demonstration 1. This Jealousie of Jacob concerning his Sons is supposed to be one Reason why he was so loth to let Benjamin go with them to Egypt seeing his sending Joseph to them upon a Visit had such a sad Success Compare Gen. 37.13 18. with 42.36 38. He was afraid v. 4. lest mischief should befall him Judicious Pareus personates here distressed Jacob as speaking thus I have now none left of my dear Rachel but Benjamin I shrewdly suspect that ye have bereaved me both of Joseph and Simeon both whom I fear ye have Slain Suppose Simeon be alive and in Hold as ye say for a Spy yet hath he been a naughty Son in making me stink among all my Neighbours by his bloody Butchery upon Shechem Gen. 34.30 I will not therefore exchange my only Hopeful Son Benjamin for him besides the Journey is dangerous and ye are wicked who perhaps have kill'd Joseph who was sent to you your selves and now ye pretend that Simeon is Imprison'd by the Prince of Egypt whom possibly in some rude squabble ye have kill'd also and now ye design to take off Benjamin also as I never saw Joseph more after I sent him to you so shall I never see Benjamin more should I send him with you Let who will go and release Simeon my dear Benjamin I will not venture All this doth Evidence that Jacob was not altogether Ignorant but had at least a presumptive knowledge of their Treachery to him about Joseph which he makes more plain by saying Gen. 43.14 If I be Robbed of my Children I am Robbed As if he had spoke thus If by your Importunity as ye have Robbed me of both Joseph and Simeon so ye Rob me of my Benjamin also the will of the Lord be done Esth 4.16 Act. 21.14 But the second Evidence is Jacob look'd upon his ten Sons as a company of Liars in telling him that Tale that Joseph was Dead and therefore when they came to acquaint him with a Truth that Joseph was alive 't is expresly said that he believed them not Gen. 45.26 This is the just Reward upon all Liars that they shall not be believed when they tell the Truth They had crack'd their Credits with their Father in imposing upon his Credulity that some evil Beast had devoured Joseph and now he knows not how to give credit to them in a matter of truth which he can hardly believe partly upon this account and partly because he feared the News was too good to be true For Tarda solet Magnis Rebus adesse Fides Men especially Men in Misery very hardly have a Faith for an unexpected Mercy more especially if very Great The Fourth Ground of its probability that Jacob was not altogether ignorant of Joseph's Sale drawn from the sense that some put upon Joseph's Title or Epithete Jacob gives him in his Last Will and Testament slyling him one separate from his Brethren Gen. 49.26 that is Joseph was a Nazar in this that he did separate as the Hebr. signifies himself from the evil Manners of his
Then one and thirty Kings of Canaan till he had subdued the whoâ—e Land c. chap. 11 and 12. The second sort of his Actions were Sacred or Religious As 1. His Celebration of the two Sacraments Circumcision and the Passover chap. 5. 2. His Fasting and Prayer to pacifie God's Anger for the Sin of Achan chap. 7. 3. His building an Altar and publishing the Law chap. 8. 4. His conscientious keeping the Covenant tho' fraudulently gained with the Gibeonites c. chap. 9. 10. 5. His Erecting the Tabernacle at Shiloh chap. 18. 6. His Renewing the Covenant between God and Israel c. Josh 24.14 15. The third sort of his Actions were Civil as 1. His Dividing Canaan now conquered chap. 13 14 15 16 17 18 19 c. 2. His Dismissing the two Tribes and half chap. 22. 3. His holding a Parliament at Shechem chap. 23. The third and last Topick is the last End of Joshua wherein his Death is described by Antecedents Concomitants and Consequents Josh 24. Now follow the particular Remarks upon all those three General Topicks or Heads of Argument namely Joshua's Office Actions and End First As to his Office The first Remark is Joshua in his Office was a clear Type of our Gospel Jesus who was his Antitype Here this grand Enquiry comes in to be answered How far there is a Parity or Congruity and a Disparity betwixt the Type and the Antitype First Of their Parity As First Where Moses ended there Joshua began So where the Law of Moses falls short it being too weak to bring to Canaan Rom. 8.3 there the Gospel of our Jesus supplieth effectually Heb. 7.25 Secondly Both their Names do signifie Saviours Matth. 1.21 and Joshua the Type hath the Name of Jesus the Antitype twice in the New Testament Act. 7.45 and Heb. 4.8 Thirdly As Joshua was the Son of Nun Josh 1.1 which signifies Eternity so our Jesus was the Son of the truly Eternal Father is called the Eternal King 1 Tim. 1.17 and who by his Blood hath purchased an Eternal Inheritance and Redemption for us preparing us for it by his Eternal Spirit Heb. 9.12 14. Fourthly As Joshua was the Servant or Minister of Moses Exod. 24.13 32.17 So our Joshua or Jesus was after a sort a Servant of Moses when he came in the Form of a Servant into the World Phil. 2.7 to fulfil all Righteousness Matth. 3.15 and not to destroy but to fulfil the Law Matth. 5.17 by finishing the work God gave him to do in the World John 17.4 Fifthly As Joshua was the Captain General who conquered the cursed Canaanites subdued Canaan and gave the Land in possession unto the Tribes of Israel Deut. 31.7 So our Jesus is the Captain of our Salvation Heb. 2.10 conquers all our Spiritual as well as Temporal Enemies for us going before us into the Heavenly Canaan as Joshua did before Israel c. there to prepare Mansions of Glory for each one of us John 14.2 Sixthly As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window Josh 2.18 6.25 So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood signified by the Scarlet Cord for pardon of sin But more of this Type and others in their proper places Seventhly As the Cloudy Pillar which had been Israel's Conduct all along through the Wilderness under Moses did quite vanish under Joshua who instead of the Cloud that had conducted Israel through the Red Sea had the Ark of the Covenant which represented the Angel of the Covenant Christ Jesus to conduct Him and all Israel through Jordan Josh 3.3 So tho' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God yet this Cloud departedâ— through the Light of the Gospel under our Joshua or dear Jesus Heb. 10.1 Col. 2.17 The Cloud was indeed Israel's Guide in Moses's time for God was then seen Vailed in Moses but the Ark must be their Guide in Joshua's Time for God was then heard speaking from his Mercy-Seat the Covering of the Ark wherein were the Tables of the Testimony Our blessed Jesus leads us not now so much by the Eye as by the Ear for Faith now cometh by Hearing Rom. 10.17 Our first Parents gave then a listning Ear too much to the Father of Lyes We ought now to lend a listning Ear much more to the God of Truth and not neglect so great Salvation Heb. 2.3 Eighthly As Manna ceased under Joshua when Israel were come into Canaan Josh 5.12 So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan Rev. 21.23 Both the Cloud and Manna were for Passage not for Rest As Manna ceased when the Corn of Canaan was before Israel to make ordinary food thereon So do Miracles which were extraordinary cease when and where there is good store of ordinary and appointed Means the Ordinances of Christ before us Hereupon Augustin saith well He that now calleth for a Miracle is a Miracle himself The Divine Doctrine of Truth which we now Embrace and Believe is one and the same with that which was first delivered by our Lord himself and then by them that heard him who confirmed it by many extraordinary Miracles Heb. 2.3 So that now we are not to try Truth by Miracles but Miracles by Truth because there be many Lying Wonders 2 Thes 2.9 Satan is God's Ape can work miranda not miracula Ninthly As it was not Moses's work to Circumcise Israel for that Sacrament was intermitted during their forty Years wandring in the Wilderness the Lord dispencing with that Ordinance because of their frequent and sudden Removals therefore this work was reserved for Joshua to be done in Canaan Josh 5.3 So the Law cannot bring us to Canaan cannot sanctifie us nor circumcise our hearts Rom. 8.3 No this is work reserved for our dear Jesus by the Grace of the Gospel Heb. 7.19 Our Lord is the End of the Law to every Believer Rom. 10.4 Tenthly As Joshua led Israel through Jordan's Waters at a time when they did overflow all their Banks Josh 3.15 so our Jesus leads his Redeemed through many and great Floods of Affliction Psal 34.19 Yea through the Valley of the shadow of Death it self Psal 23.4 and brings them as safe to the heavenly Canaan as Joshua did Israel to the earthly Canaan Eleventhly As Joshua accepted of the Gibeonites who humbled themselves to him and earnestly imitated to be entertained into Peace with him and Protection under him so our Jesus accepts of all penitent sinners who seek Grace in time of Grace Twelfthly As Joshua made his Captains put their Feet upon the Necks of the Conquered Kings of the Cursed Canaanites Josh 10.24 not vainly or proudly to insult over them as that Pope did over the Emperor Frederick at Venice blasphemously belching out those words Thou shalt tread upon
Conference with them the Searchers were sent to rob Micah's House of those Mawmets After this they entice away his Priest all this was grievously resented by Micah who pursues them but to no purpose being over powered he returns home Re Infectd from ver 11. to ver 27. Then follows the Accidents hereof The Danites subdues secure Laish Burns it Rebuilds it and sets up those stolen Idols and Idolatry which establish'd a Schism of a long continuance ver 28. to 31. The Remarks upon these Heads and first upon the Causes are First The Time when these things happened must be not long after the Death of Joshua though here Related after the Death of Samson which was about Two Hundred Years after they were come into Canaan it cannot be judged at all probable that such a potent Tribe as the Danites were could be to seek for an Inheritance as they did here ver 1. after so long a time Their Lot had falen to them before this time Josh 19.40 but not the actual possession of the whole thereof for the Amorites had straitned them ver 47. and Judg. 1.34 this causeth them now to undertake an Inlargement in order hereunto they send out Searchers before the Six Hundred Men of War ver 16. who in their way take up their Lodging in some Neighbouring place to Micah's House in Mount-Ephraim and so near to his Idol-Chappel that these Five Men could over-hear this Priest saying his Idolatrous Service they knew his Voice by the manner of his Pronunciation which was differing and distinguishable in several Tribes Judg. 12.6 Mark 14.70 or from former Acquaintance with this roving Leap-Land Levite They step to him after his Service and asked him what he did there so far from the Tabernacle where the Levite's Work properly lay the same Questions may be asked Non-Residents c. He Answers Micah hath made me his Priest and I officiate with an Ephod Images and Teraphim which last being made like unto a Man wherewith Michal cheated those that Saul sent to search for David putting it into the Bed in David's room to resemble him 1 Sam. 19.13 They used them as Oracles to Divine by them Ezek. 21.21 Hos 3.4 Hereupon those Searchers intreat him to Divine by this Teraphim about their Success ver 2 3 4 5. The Second Remark is This Priest's Answer to their Request of asking Counsel he saith to them Go in Peace before the Lord is your way c. ver 6. This Answer he either fictitiously hammered out of his own Brain the better to gratifie their itching Humour that they might satisfie him with a greater Reward or did indeed by inquiring of his Idol receive this Advice from the Devil who transforms himself into an Angel of Light and in God's Name gave them such Answers as sometimes were true and came to pass this is done by Divine Permission God suffering it both for the proof of his People and for the patefaction and pudefaction of Hypocrites Deut. 13.1 2.3 Thus Jannes and Jambres did turn Water into Blood at least seem'd to do so as well as Moses Exod. 7.22 c. Nor may this Mark be omitted namely the Ambiguity of this Priest's Answer as the Devil's Oracles usually were for those words Before the Lord is your way bear a doubtful sense and may be variously interpreted N. B. For Nochach Jehovah Derekekem may be rendered Obviat Jehovah viae vestrae the Word is doubtful and may be taken either in a good or in an evil sense God might as well obviate them and blast their Enterprize with his Curse as direct and promote it with his Blessing Thus Ambiguous saith Masius were all the Devils Oracles as that was unto Ahab The Lord shall deliver it into the hands of the King 1 Kings 22.12 Yea but that Lying Spirit doth not tell into which Kings Hands whether the King of Israel or the King of Syria And Civil History aboundeth with such like Dubious Sentences from the Devil's Oracle at Delphos as Craesus Halyn penetrans Magnam disperdet opum vim May be meant either well or ill to Craesus that is he shall by Invading that Countrey destroy a vast Treasure but the Devil tells him not whether that shall be his own or his Enemies Treasure And. Aio te Aeacida Romanos vincere posse This Ambiguous Oracle of Apollo to Pyrrhus did delude him for he took it in this sense That the King of the Epires might overcome the Romans and thereupon waged War against them but he found the contrary sense more true to wit That the Romans might overcome him as indeed they did and at last Slew him The like to these was Ibis Redibis nunquam per bella peribis Which by the misplacing of one Comma converts it into a quite contrary sence As thus Thou shalt go thou shalt Return never shalt thou Perish in Battle by removing the Comma before never only behind it and then the Sense is Thou shalt go thou shalt return never thou shalt Die in Battle Thus the wary Devil will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivocating in his Oracles that however Matters prove well or ill he may still save his Credit And so he saith here God seeth what ye are going about which might be meant for evil as well as for good though those Danites met with good Success and not any evil Disappointment yet was this no sure Evidence that they had pleased God in consulting with the Devil for they being tainted with Idolatry had not retained the truth in the Love of it therefore God sent them those strong Delusions to believe a Lye c. 2 Thess 2.10 11 12. And hereupon A Lapide saith Videntur non minûs leves fuisse quà m levita ille Those Danites were as Wise as this Wandring Levite who hearing of a Teraphim must needs have an Oracle and will believe it though it do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said of the Oracle at Delphos that it declared only what favoured King Philip soothing them up in their way And though God permitted a Lying Devil to speak truth here in their successful Undertakings yet that old Character of him holds true Et si Satan semel videatùr verax millies est mendax semper fallax Although the Devil seem once to speak truth yet is he found a Lyar a thousand times for it and always he is fallacious The Third Remark is The Danites robbing Micah of his Mawmets and of his Priest also wherein he had so blessed himself in his blind Devotion Judg. 17.13 the prosperity he promised to himself there proved no better than an Unbearable Robbery to him here from ver 7. unto 26. a brief account whereof is this Those five Searchers being thus flush'd with this flattering Oracle trudge away to Laish call'd Leshhem Josh 19.47 where we have the same Story by way of Anticipation there they find a secure People having no Officer to head them and so far from the Zidonians that
Royal Assent N. B. Some indeed do say that Saul did not believe what David had said of himself touching his Conquests over the Bear and Lion but look'd upon these Stories as the vain glorious Vaunts of Young Men who commonly make proud Proclamations of their own Heroick Exploints seeing he had heard no Testimony from others about the truth of them therefore reckoned he them as no better than bare Romances of a Rodomantado Yonkster However such were the sad circumstances of Saul and his Army at this juncture that as he had not time now to send a Messenger to Bethlehem for enquiring the truth of these things which the Enemy pressed so hard upon him so he saw that his whole Army had made an absolute Refusal of Accepting the Champion's Challenge save only this young David who was no Member thereof yet proffer'd his Service upon a pious Profession of his Trust in God grounded upon sensible experience he dismisseth him to the Duel and together with his Dismission gave him not only his Commission but also his Supplication saying Go and the Lord be with thee N. B. Which was the best Prayer that an Hypocrite could make and such as might be cordial so far as it concerned the weal of his own Crown and Kingdom Saul might heartily pray for David's prosperous Enterprize that the Lord in whom he so much professed to place his Confidence might go along with him to assist him in the Conquest of so cursed a Caitiff The second Auxiliary Saul furnishes David with was not only his Prayers but his Arms and Armour also Saul Armed David with his Armour Ver. 38. which David put on for Saul's pleasure but put off again for his own pleasure v. 39. saying I cannot go with these for I have not proved them and therefore was he soon weary of them for for tho' Saul had made him his Armour-bearer chap. 16.21 yet this was but for a short season and he had only the bare Title of that Office and Honour For we never read that David was clad in Armour at that time or was in any Battel with Saul at any other time hereupon he saith here I have not been accustomed to there having so much led a Rureal and a Pastoral Life and well might David say I cannot go with these if it were Saul's own Armour which he used to wear in War for there could be no proportion betwixt that which was fitted for Saul's bulky Body who overtop'd all the People chap. 10.23 and that which must fit David's Body of a smaller size and stature c. The third Auxiliary in the failure of the second was David takes to the Duel his own Shepherd's Staff his Sling and his five smooth Stones in his Scrip ver 40. from whence we draw these Notes N. B. 1. The First is The wonderful Providence of God that Saul's Armour should not sit Davids Body but were more like to hinder him than to help him in the Duel therefore must all those Martial Accoutrements be laid wholly aside and those contemptible Tools only made use of that God alone might have the whole glory of this Victory wherein David was to be a Type of Christ who subdued his Enemies not by Carnal but by Spiritual Weapons Zech. 4.6 2 Cor. 10.4 N. B. 2. The Second Note is David disdained not to wage War against such a Walking Armory and so Armed an Antagonist as Goliah was with such worthless Weapons as these being assured by Gods Spirit that he should win the Victory with them well-kowinâ— he went furnished with the Whole Armour of God Eph. â— 14 to 19. He had a Good Cause a Good Call and a Good Conscience this was Armour of Proof to David for a Good Courage also N. B. 3. The Third Note is No doubt but David was an Artist in improving his Sling for the Philistines having forbid the Israelites the use of any Iron-Weapons during their Dominion over them Chap. 13.19 20. So that they were forced in fights to use Slings wherein some of them arrived to great Dexterity even with their Left Hands Judg. 20.16 And it need not be questioned but David under the Teachings of Gods Spirit which rested upon him ever after he was Anointed must needs make him the more dexterous in slinging stones Insomuch that he gives God the Glory of teaching His Hands to War and his Fingers to Fight Psal 18.34 and 144.1 N. B. 4. The Fouth Note is David chuses Five Stones that were smooth for his Sling that they might slip the better out of his Sling by their smoothness and so many as five that if the first failed of its effect he might use another All those five he put into his Shepherds-purse or Bagge having his Shepherds-crook in one Hand and his Sling in the other and so he draws night to the Champion of the Philistines not like a Souldier but like a Shepherd v. 40. That the Glory of the Victory might not be ascribed to any Humane Valour but altogether unto Divine Vertue And a Conquest over such an Accomplished Warriour by such contemptible means as it would be most honourable to Israels God so it must be most disgraceful and discouraging to the Philistines The Fourth Remark upon the Concomitants of this Conflict is The Contest it self in the manner of its management on both sides which is Twofold First There is their Contest in a Conference which was a Logomachia or a War with Words not Swords No sooner did those two Duelists draw nigh within the seeing and hearing each of other at some due distance but presently the proud Philistine disdains the very sight of so mean a Man as David v. 41 42. When Goliah saw that his own Terrible and Disdainful Frowns did not firghten David to flee from him then begins he to Bawle at him saying Am I a Dog that thou comest to me with a Staff meaning his Shepherds Staff which he walked towards him with in his Hand was good for nothing but for driving Dogs out of Doors N. B. If Josephus may be believed David told him most stoutly and sternly that he was not so good as a Dog However he could not look upon him as any better than a Beast And indeed he gave himself a right Name for he was no other than a Dog for Impudence Uncleanness and Infidelity Whether David call'd him a Barking Dog for Defying the Armies of the Living God we find it not recorded however something might probably be said by David in answer to his Question Am I a Dog which made Goliah so mad that he most bitterly cursed David saying Dagon Destroy thee v. 43. which is Tantamount in Profane Discourse The Devil take thee Such was his Dogger Discourse N. B. And had David deemed him better than a Dog he had never come forth to him with a Staff and a Stone Nor was David discouraged at his execrable Oaths but took Goliah's Curse as a pledge for his own Victory For Gods
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
we Enquire of Baal according to the common custom of Israel's Apostasy yet come they in the name of the Lord ver 6. and those four hundred Jezebel's Trencher-sâ—es that escaped at Elijah's Sacrifice Chap. 18 19 c. advise according to Ahab's Humour The Devil had deceived them and they must deceive Ahab he had saved their lives from Elijah's hands and now they do betray his life into the Syrian's hands Mark 2. The Oracle like the Devil at Delphos is ambiguous the Particle it not being in the Hebrew so may be understood either Ramoth into the King of Israel's hands or Ahab into the King of Syria's hands this lying Spirit so call'd ver 22. speaks not out which of the two Kings he meant Though Ahab was credulous and paid dear for his Credulity as well as for his Cruelty yet Jehosaphat is jealous both of these Prophets and of their Prophecy so darkly delivered He suspects some Sycophancy and therefore requires they might enquire at a Prophet of a better Stamp ver 7. N. B. This good Man durst not measure Truth by Poll Votes must be ponder'd more than numbred Truth in one Prophet of the Lord weighed more with him than Falshood in 400 Prophets of Baal Mark 3. Ahab to gratifie Jehosaphat sends for Micaiah ver 8. whom as some say he had Imprison'd in Samaria for bringing Ahab that direful Message that he must die for dismissing Benhadad Chap. 20.42 and because of this one supposed Offence saith Peter Martyr the same Micaiah's Predictions of two famous Victories by Ahab over the Syrtans Chap 20.13.22.28 were quite forgotten There were other Phophets of the Lord as Elijah Elisha c. now abroad he knew not where but this Micaiah he had set fast in the Prison of Samaria and therefore doth Abab cry Carry him back into Prison c. ver 26. Here he well knew where to find him but loth he was to send for him because he had been the Messenger of that unwelcome Message Chap. 20.42 Mark 4. After Jehosaphat's over-cold Reproof of Ahab's reviling the Prophet the Messenger hastens to Micaiah counsels him by the way to conform with the 400 Prophets c. ver 9 10 11 12 13. Micaiah comes to the two Kings sitting in Splendor upon two Thrones enough to have daunted a poor Prophet now brought out of Prison but that he had lately beheld a far greater Grandure even the Lord of Hosts sitting upon his Throne with all the Host of Heaven standing round about him ver 19. N. B. This heavenly Vision emboldens God's Prophet so that he dare look two Kings in the Face in the midst of their Majesty which yet were but two Contemptible Creatures in Comparison of the Great Creator with whom he had been conversing in Prison Mark 5. Micaiah comes with this undaunted Resolution that neither Smiles nor Frowns should cause him either to conceal or to alter his Errand he had received from the Lord ver 14. He will tell the naked Truth though it cost him the Stocks for his stiffness He first finds that horned Beast Zedekiah the Provost of all the four hundred Prophets of Baal vaunting and vapouring that Ahab should push down with his Horns of Iron whereas indeed God had appointed that Benhadad's Horns should be deeply goared and gilded with the Blood of Ahab himself and all the Prophets prophesied Prosperity N. B. A fit Lettuce for Ahab's Lips Such hearers as have itching Ears cannot want fawning Tongues and flattering Preachers Mark 6. Micatah begins when commanded by King Ahab to deliver his Oracle Ironically using the same words that the Four hundred false Prophets had used before ver 12 15. though Cajetan conjectures that he had not yet received his Oracle from God therefore his Sentiments were yet the same with others but Lyra Lavater Erpennius Vatablus Grotius P. Martyr c. do all unanimously concurr that he spoke these words after a mimical manner in a way of imitation and derision of the false Prophets and they render these three Reasons for it First He omitted that solemn Preface Thus saith the Lord as God's Prophets usually began with and as himself used it when he came to his serious Answer ver 19. and Secondly Ahab's Reply ver 16. doth plainly imply that his speaking it in a scoffing tone made him suspect the Prophet's seriousness and sincerity They add Thirdly These kind of Ironies or deriding Speeches to discover the Folly of Men are common in Scripture as Chap. 18.27 Gen. 3.22 2 Chron. 25.8 Judges 20.14 Eccles 11.9 Ezek. 20.39 Lam. 4.21 Amos 4.4 5 c. Mark 7. When Ahab perceived by his Gesture and Pronunciation that he collogued only then upon Ahab's double Adjuration c. Micaiah begins to deliver his serious Oracle and Answer in a Parabolical dress ver 16.17 wherein he plainly intimated I saw all Israel scatter'd c. as Sheep without a Shepherd that Ahab should die and his Army be routed Ahab understood it so without a Gloss yet perswades Jebosaphat 't was spoke out of ill will to him ver 18. therefore it was not much to be heeded so ripe he grew for his own Ruin N.B. This Parable might have more affected a good King considering what an helpless Creature a Sheep is that can neither guide nor guard it self saith Dr. Hall without its Keeper but every Cur chases and worries it every Track seduces it such shall Israel soon be if Ahab be ruled by his Prophets Ahab under infatuation in order to his Destruction notwithstanding this plain Dealing believes not but quarrels and makes Jehosaphat believe that himself had foretold more truly concerning the Prophet than the Prophet had foretold any truth concerning him Hereupon bold Micaiah begins a new Oration Mark 8. He tells the two Kings while they sat majestically upon their Earthly Thrones that he saw a more glorious Throne than theirs upon which the King of Kings sat with an infinitely more splendid Attendance about him in comparison of whom their Multitudes of Men about them both Prophets and Soldiers were but as so many Mice and that there the God of Gods had determined Ahab's Doom by Deception ver 19. which he shews was done as after the manner of men saying in Council Who shall deceive Ahab to signifie saith Peter Martyr 1. That the God of Israel deceives none himself with Lyes 2. That God ordained the Devil to do it ver 20. God will have Ahab punished therefore saith Lavater he permitted him to be deceived All this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectum though spoke after the manner of men yet to be understood according to the Majesty of God who needs no help c. Mark 9. Though God need no Council either of Angels Men or Devils Rom. 11. 34. much less saith Lavater did God prefer the Devil's Advice before that of Angels yet this visible Representation of the divine Presence in the Air attended with good and bad
to the Custome of the Persians c. as Sanctius saith Or 2. They were rather living Horses because had they been graven Work the Scripture would have express'd the Matter they had been made of as it doth of Aaron's golden Calf and Moses's brazen Serpent c. beside saith Lavater 't is said he only took away those Horses but burnt them not whereas the Chariot he burnt and 't is not said he took it away c. N. B. Those Horses were kept to carry the Sun-worshippers in a Chariot with speed every Morning to worship the Sun at its first peeping forth This Nathan Melech which signifies the King's Gift though a Courtier thought it an Honour to be Groom of the Suns's Stable but Josiah spoil'd his Honour and all else c. Mark 5. Josiah brake down all the Altars ver 12. whereof some were built upon the Roof of the Royal Palace so mad were they upon their Idols and others in the two Courts of the Temple not being content with the common and publick High Places and Altars they would have such in private for secret Service And though Manasseh after his Repentance had demolish'd what he had made 2 Chron. 33.15 yet he did not so abolish the Foundations of them utterly hence they became Snares to his Successors saith Grotius Jer. 19.13 Zeph. 1.5 those Idolatrous Kings saith Menochius worshipp'd the Host of Heaven at their Altars on their House-tops but pious Josiah in Post-haste as Ruts Heb. signifies pull'd them all down perfectly Mark 6. He destroy'd the High Places which Solomon in the time of his Apostasy had built to gratifie his Foreign Mistrisses 1 Kings 11.5 6 7. and that upon Mount Olivet ver 13. here even in the sight of the Sanctuary So this Impudency did out-face the great Jehovah who could not look out of his Temple the place of his Habitation but he saw those abominable Idols upon that Vile-Hill which therefore he calleth here not Har-Hamiscah the Mount of Anointing or Olives as Piscator well observes but Har-Hamaschith the Mount of Corruption for here the People had corrupted themselves with Idolatry as 't is said Exod. 32.17 and Deut. 32.5 all those Idols are call'd Abominations because they were abominable in themselves and made their Worshippers abominable to God yet had they not made the place it self so abominable but afterward it became our Saviour's Oratory or usual Place of Prayer whither he was wont when at Jerusalem to retire for Privacy Luke 21.37 and 22.39 N.B. From whence we may learn that such Places as have been abused to Idolatry may yet be afterward used for God's Service especially when God raiseth up such a Reformer as Josiah was who removed all those Abominations notwithstanding the Authority of Solomon was upon them wherein he excell'd all the Kings that went before him c. Mark 7. Good Josiah brake in pieces all the Images c. ver 14. those that were the most curious Mawmets and Monuments of Idolatry he spared not though undoubtedly some corrupt Courtiers about him could have wish'd the contrary No doubt but they pitied that those prancing Horses of the Sun the swiftest Creatures dedicated to the swiftest God saith Xenophon should be kill'd and the curiously fram'd Chariots burnt but Zeal transports this pious King to make away with all cutting down the most delicate shady Groves and fills them with the Bones of those Idolatrous Priests which he caus'd to be digg'd out of their Graves ver 16 18. by this means saith Vatablus he polluted their Places of Idolatry as ver 8 10. knowing that especially among the Jews the least touch of a dead Carkass or its Bones would horribly contract a legal Contamination so they would never frequent those Places where Dead-mens Bones lay in such a superstitious Manner as formerly they had done Remark the Third His Reformation in Israel after that in Judah Mark 1. Moreover Josiah went to Bethel ver 15. which belong'd to the ten Tribes 1 Kings 13.1 saith Vatablus but Lavater addeth this good King did not stretch his Power beyond his Bounds notwithstanding for the ten Tribes being now in Captivity the Land of Israel seem'd now returned to its right old Landlord of the House of David and though this was suspended for a Time by God's grant of the ten Tribes to Jeroboam and his Successors yet these being all extinct it returns to Josiah especially seeing God had both predicted and promised that this same King by Name should do this 1 Kings 13.2 whereby Josiah had Power from God who ordain'd him and commanded him to do it Thus Josiah rightly began his Reformation at Bethel in an abandon'd Land Mark 2. Some Sepulchres he searched namely those of the Idolatrous Priests ver 16. whose Bones he digg'd up and burnt them upon Jeroboam's Altar to pollute it for Idolatrous use this had been foreseen and foretold above three hundred Years before 1 Kings 13.2 Their Sins God punish'd in the Place where they had been committed and God's forbearance for so long a Time was no forgiveness in God's Decree Nor doth the King trust his Officers but sees all done with his own Eyes wherewith he espied another Sepulchre which he molested not ver 17 18. namely that of the Man of God that had predicted these things 1 Kings 13.2 11 30 31. probably this was known by such a Grave stone as Jacob set upon Rachel's Grave Gen. 35.20 with some Inscription upon it When he saw it he said Let no Man move his Bones which shews God's care that the dry Bones of his Servants may quietly rest And the Bones of that old lying Prophet fared the better for being mixed together with the Bones of the Man of God but especially because he believed the Truth 1 Kings 13.32 Mark 3. And so he goes on with Reformation throughout the whole Country and Kingdom of Israel call'd oft Samaria as here ver 19. and 2 Kings 17.24 he destroy'd all Relicks of Idolatry in Samaria as he had done at Bethel As for the Royal City Samaria it self it is not said that Josiah entred into it for the Inhabitants thereof did cleave close to their Idols 2 Kings 17.41 some suppose that the King of Babylon needing Hezekiah's assistance against the Assyrian his Mortal Enemy might enlarge Hezekiah's Dominion over the then abandon'd Countrey of the ten Tribes at least in Matters of Religion as seems probable from 2 Chron. 30.1 4 5 6. and the same Power seems to be continued by the King of Babylon to Manasseh betwixt whom there was some League upon which he was return'd home to his Kingdom 2 Chron. 33.13 and this Dominion over Israel might accordingly descend down to Josiah indenting with him and his Predecessors to defend the King of Babylon against the King of Egypt who therefore was so zealous against Pharaoh-Necho 2 Chron. 35.20 c. If so then Josiah was not over busie beyond his bounds in Reforming Israel as well as Judah Mark
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâ—enzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a 〈◊〉 Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
35. to shew how this good Samaritan did far excell and exceed both the Priest and the Levite as after appeareth both in Compassion and in Conversation Enquiry the First Who is this good Samaritan Answer 'T is our Blessed Saviour whom the Pharisees called a Samaritan and one that had a Devil John 8.48 and such as looked to sick folk were commonly called Parabolanes or Samaritans saith Turnebus 't is certain Christ above all is kind to his Neighbour and came into the World to seek and save the sick Mat. 9.12 13. he is Jehovah Rophekah Exod. 15.26 which signifies a Gyant like an Almighty Healer and Omnipotenti medico nullus insanabilis ocurrit Morbus to this Almighty Physitian no Disease can be found Incurable never did any sick go away from him unhealed he is held forth here the Salving Samaritan Enquiry the Second How did this certain Samaritan excell and exceed the Priest and Levite Answer He excelled them first in Conversation as 1. both these had their laver to wash themselves in it before they offered any Mans Sacrifice Exod. 30.18 19 20. but this Spotless Lamb had no need of washing for he had neither the Original Blot or any Actual Blemish but was Holy Harmless and Vndefiled Hebr. 7.26.2 Neither Priest nor Levite could enter the Holy of Holies 1 Kin. 8.10 11. the Middle Court was their proper place the High Priest only did enter once in the year into the most Holy Levit. 16.2 34. This was a Type of Christs Priviledge Hebr. 6.19 20.8.9 12 24 25.3 The posture of those under the Law was standing but our High Priest is said to sit down Hebr. 10.11 12. and thus Christ excelled the Priest and Levite in many more Respects as to his Conversation but more especially he exceeded them in his Compassion as here is Demonstrated Enquiry the Third What are those Offices of Love and Pitty Christ shewed to this wounded Man Answer They are manifold as 1. Christs Journying as it were from Jerusalem to Jericho from Heaven and from that Jerusalem which is above Rev. 21.2 down to the Earth which is another Jericho a cursed place Gen. 3.17 Thus Christ in his Incarnation Travelled from his Fathers Throne and from that Glory which he had with God before the World was John 17.5 and his only Errand was to fetch his Redeemed up thither that they might partake with him of the same glory ver 24. this is implyed in that Phrase as he Journyed Luke 10.33 2. The next Phrase is he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or where he was This our Lord did in his State of Humiliation wherein he made his Approach unto fallen Men in putting upon himself nine several yet sinless Infirmities namely Hungring Thirsting Sleeping Sighing Groaning Weeping Sweating being weary and bleeding for us Thus it behoved him to be made like unto his Brethren c. Hebr. 2.17 He must be touched with the feeling of Mans Infirmities c. Hebr. 4.15 yet were all those Human Frailties in him only purae negationis of a pure Negation Non pravae dispositionis not of any depraved Disposition as the School-Phrase is no sin was found in him 1 Pet. 2.22 3. In the next place it is said when he saw him he had Compassion on him here Christ's Eye affected his Heart as Lam. 3.51 Christ looks upon fallen Man with a look of love as he did upon Peter Luke 22.61 Though then Man lay polluted in his Blood and no Eye pittyed him no not the Eye of either Priest or Levite here yet that time was the time of our Lords Love and then he bid Man live Ezek. 16.4 5 6 8 though he saw nothing in Man at that time but Wounds and Bruises and putrifying Sores from the Crown of his Head to the Soles of the Feet such as had not been bound up or Mollified with Oyntment Isa 1.6 Yet Christ pitties his Fathers Image lost by the Fall c. The Fourth Office of Love was his dressing of the Wounds c. here our Blessed Saviour is Represented as acting the part of a very kind and Skillfull Chirurgion in manual Operations c. The News-Papers sometimes cry up some Famous Operator either for Curing Dark Eyes Deaf Ears or this or that dangerous Distemper but here is a more excellent Operator one that exceeds all others in his Catholicon and Curing all Diseases both of the Soul as well as of the Body He heals all Diseases saith David Ps 103.3 who cries also Lord heal my Soul for I have sinned against thee Ps 41.4 'T is our Saviours Work to Heal broken Hearts and to bind up Wounds c. Ps 147.3 Isa 60.1 Luke 4.18 Matth. 9.12 and as he doth here in Dressing this half dead Mans Wounds by pouring in Wine to search them and Oyl to supple them well knowing that fallen Man hath need both of the sharp Reproof of the Law as well as of the sweet comfort of the Gospel nor is this all he doth but he also makes a Plaister of his own Blood and applies it warm upon the Wounds which immediately healeth them Some tell us strange Cures have been wonderfully wrought by the Weapon Salve c. we can hardly believe the power of this Sword-Salve that a bare anointing of the Weapon Wounding should at a distance heal the Wounds of the Wounded but we are assured by Faith in Gods Word that Sanguis medici factus est Medicina phrenitici the Blood of the Physitian becometh the Sick-Mans Salve as one of the Fathers Phrase it we ought to believe this Mystery that the Wounding of Christ becomes the Healing of Wounded Man for the Scripture of Truth tells us that by his Stripes we are healed Isa 53.5 1 Pet. 2.24 The Fifth Office of Love is when he had thus Searched Suppled and Salved all his Sores he then bound them up with bands of Grace and Love to secure them from all harm Thus our Lord is said to take us by the Arms. and teach us to go drawing us with the Cords of a Man with Bands of Love Hos 11.3.4 and he draws us with everlasting Love Jerem. 31.3 The Sixth Office of Love is he Clothed him also this is necessarily implyed for he found this Wounded Man quite stripped of his Raiment ver 30. and 't is altogether improbable that so Compassionate a Friend should not likewise cover his Nakedness before he set him on Horse-back c. This is Recorded for the Eternal Honour of Shem and Japhet that they took a Garment upon their shoulders and went backward to cover their Fathers Nakedness Gen. 9.23 This was a Famous Fact of Filial Affection yet not comparable to the kindness of Christ who went farther backward even from Glory to Ignominy with his own Robe on his shoulders to cover our Nakedness Our Jesus doth for us what loving Jonathan did for David He stripped himself of his Garment that was upon him and gave it to David c. 1 Sam. 18.4
or for him 2. He knew himself among Fools so according to Solomons Sentence would not speak in their Ears for they would despise the Wisdom of his words Prov. 23.9 3. He saw that his Desperate Enemies about him were resolved to have his blood and therefore held it more glorious to choak their Malice with silence and to set them down by saying nothing But above all 4. Though he could have non-plus'd them as he did the Doctors at twelve years Old and oft after by his Answers yet now standing in our stead is content to be Condemned for our faults tho' faultless in himself this being the time not of Defence but of Silence and Suffering that Gods grace might be accomplished he as a Sheep before the Shearer opened not his Mouth Isa 53.7 To teach us Wisdom and Patience c. Psal 38.13 14. Not Answer all Accusations c. Now when Caiphas could have no Answer from Christ either to the false Witnesses or to himself he then Extorts one by Adjuring him and such an one as might seem plausible and effectual for Condemning him saying I Adjure thee by the living God c. Matth 26.63 Caiphas's catching question was Twofold 1. Art thou the Christ or the Messiah 2. Art thou the Son of God If thou be silent or tell not the truth then God by whom thou art Adjured will punish thee or however the Magistrate shall Condemn thee for thy contempt of Authority Thus this abominable Hypocrite dare pollute and prophane that Tremendous Name of God so called Deut. 28.58 Calling it in as the Author or at least the Abettor of his Notorious Plots and Practises yea one would think as this story is Related Mar. 14.61 That Caiphas was some Conscientious Person Asking art thou the Baruch Hu or the Blessed one or his Son using this Periphrasis as if he had been afraid once to Name God Yet presently after Adiures our Lord by the living God to tell him who he was whereas the Devil himself could have told him Mar. 1.24 3.11 an Answer to both his questions but he asked this not out of any desire to know the truth but to insnare him by his words for if he denyed it then had he been a Deceiver of the People that believed him to be so and if he made a free and bold Confession as he plainly did Mar. 14.62 of the Truth then they resolved to Condemn him as a Blasphemer as they presumptuously did ver 64. for making himself the Son of God at which this wicked wretch rent his Clothes which an High Priest ought not by the Law to have done upon any Reason Levit. 10.6 21.10 as if his very Heart had been rent with Grief at so sad an Hearing of such a Sacred Truth Though Christ told the Council he was now in his State of Abasement the Son of God was hid in the Carpenters Son whom they Arraign and would shortly Crucifie but they shall see him in a State of Advancement coming in the Clouds of Heaven as in a Chariot of State and then would he Judge those that were now his Judges Besides this he had given all Men the most undeniable Demonstrations of his Deity in his many Miracles the like whereof were never wrought by any mere Mortal Man c. John 9.32 c. This brings in the third part of Christs Sufferings from wicked Men to wit his Condemnation which was first done in this Ecclesiastical Court upon the Ingenuous Confession of our Lord before his Implacable Enemies when the glory of God was deeply concerned that he might leave them without all Excuses teaching us not to deny him before Men when Gods Glory lies at Stake c. And likewise to comfort us against our Sufferings for as Christ comforted himself now with his Future Glory so we if we suffer with him shall also Reign with him 2 Tim. 2.11 12. Matth. 19.28 The Sentence of Condemnation was first Denounced against Christ in the Spiritual Court by Caiphas who openly declared his good Confession so called 1 Tim. 6.13 to be Blasphemy and then demands the Concurrence of the whole Council who like a company of Servile Souls durst do no other but concur with Caiphas Unanimously crying He is Guilty of Death and under the pretence of that Law Levit. 24.16 He was Condemned by them all Matth. 26.65 66. and Mar. 14.64 N.B. Note well This may comfortably assure us that the Second Adam who was very God yet Cendemned for saying so hath freed us from that Crime of Blasphemy we stand guilty of for the first Adams affecting a Deity and to be as God Gen. 3.5 For though Christ was most free of Blasphemy and of all other sins yet because we in whose stead Christ now stood are guilty thereof and of all sorts of sin therefore was it the Determinate Counsel of God that our Surety should have this Sentence of Condemnation passed upon him for our sakes and this is done in a General Assembly of Graceless Hypocritical Priests pretending Marvelous zeal for the Glory of God while intending to Murther the Son of God who could well enough agree all in one to Condemn this Innocent Jesus Though the Innocency of his Life had been such that none of them could convince him of one sin Jehn 8.46 But when he was brought before this Court N. B. Note well the whole Sanhedrim were to seek for Witnesses the Witnesses for Crimes the Crimes for proofs and the proofs for Concord they were all and in all these at a loss and could find nothing for their Malicious purpose So that Caiphas was constrained to take a new uncouth and in all Courts of Judicature an unaccustomed way of Adjureing him to Answer who he was that he might intrap him in his own words which when Christ had confessed in an undeniable Truth knowing they were Resolved to have his Life Right or Wrong and Summoning his present Judges to appear at his own dreadful Tribunal at the Day of Judgment which would make them mourn Zech. 12.10 This great Truth which they called Blasphemy was the only Crime for Condemning him Though Caiphas Rent his Priestly Robes at this pretended Blasphemy N. B. Note well yet did it signifie the rending of the Priest-Hood from him which he forfeited by this unlawful Act as before like as the rending of the Vail of the Temple at Christs Death was a sign of the rending away the whole Jewish Worship from the Jewish Nation While Caiphas was thus personating the Tragedy of others he did but really act his own and his Accomplices Now after this unjust Condemnation of Innocent Jesus Let us a little behold how he was abused in the Spiteful Court before they delivered him up to the Secular Powers as the Lord commands in the Law N. B. Note well that the very Ashes and Cinders of the Burnt Sacrifices should be gathered up and laid in a clean place Levit. 4.12 6.11 Numb 19.9 So in the same
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble
the Kill-Christs Yet 2dly They had but a weak Faith which was now shrew'dly shaken saying We trusted he had been our Deliverer c. Luke 24.21 But alas now we cannot tell now what to think or say concerning him We thought while he was Alive and appeared mighty in Deed and Word that the Church would be delivered by him but now that he is Dead and Buried our Hope and Comfort is Buried with him Thus they stumbled at the Cross c. as many of weak Faith daily do being but Swallow-Friends appearing in Summer only they also were startled at the time of his lying in the Tomb This say they is the third day a Day upon which their Jewish Rabbies had many eminent Remarks from these Texts Gen. 22.4 42.18 Exod. 19.16 Hos 6.2 Jon. 2.17 c. yet nothing of good that they yet knew of was come to them out of that great Critical Day but it might justly be retorted upon them what once one Spurinna replied to Caesar Venit Dies non Abijt that Lucky day is indeed come and as yet it hath not brought thee Victory but stay a while till that Day be gone 't is not still expired much may happen yet before the Night cometh Thus were these two Men too quick with Christ whereas indeed Christ was too quick for them being now Risen and Present when they thought him now in his Grave and whereas also they that believe ought not to make such hast Isa 28.16 not more hast than good speed Their hast here was such as because that Third Day had as they imagined still disappointed them made their hope hang the Wing extreamly and though they had heard rumour of Christ's rising that Morning by some tattling too credulous Women yet because they had not themselves seen him with their own Eyes as yet therefore they not only stumble at the Cross and startle at the Time c. but also they stagger at the Truth insomuch as they were ready to cast away their confidence Too many 〈◊〉 Thomas's there be that will not trust Christ any further nor any longer than they can see with their Eye sight and feel with their Pinger ends What is this but to bind our Faith which is the Evidence of things not seen c. Heb. 11. â— to the fallacy of our sense and feeling Whereas it is the nature of Faith to believe God upon his bare word and that against sense in things invisible and against Reason in things incredible Sense corrects â—â—â—gination or Phansy Reason corrects Sense but Faith corrects both Fansy and Sense and Reason also The Fifth Branch of this Mutual Discourse is Christ's Tenderness towards the â—eâ—ble Faith of these two Trave 〈◊〉 in corroborating their â—ainting Confidence 〈…〉 doth by two Mediums or Means 1. By reproving them for their slowness of heart to believe the Scriptures Luke 24. v. 25. Wherever Christ in his Spirâ—â— is preseth with us in an Ordinance He will be convincing us of some in John 16.8 and make us cry out with me Lepers 2 Rings 7.9 We do not well to tarry here some 〈◊〉 will befall us c. If Christ Rebuke us not for tarrying and loitering in customary Acts of any known sin 't is a shrewd sign Christ hath nor yet Thrust himself into our company as He did here into theirs Particularly He reproves them â—â—â—ply for their slowness to believe the Scriptures Such is the corruption oâ— our Natures that we are more quick to believe any â—abuâ—ons Romance or false Report than the Gospel of Truth This we learnt from our first Parents at the Fall who believed the lying Devil before the God of Truth There is indeed an over hasty believing which is call'd Levity of heart Ecclâ—s 19. and no better than a precipitant presumption not the Faith of God's Elect Titus 1.1 which is attended with Repentance and Humiliation There is a Golden-Mean betwixt being over preposterous and over â—â—â—dy herein Christ's second Means was Then 2dly By instructing them into a right way of believing 〈◊〉 the necessity of his own Death from the Testimony of all the Prophets which he expounded to them opening their understandings in them as well as the Holy Scriptures to them before he entred into his glory ' This is the grand Statute of Heaven concerning Christians also that they must first bear the Cross and then wear the Crown Acts 14.22 2 Tim. 3.12 He founded their Faith on the Holy Scriptures Father than upon his Personal Appearance to their Eyes or his Conference to their Ears He might have presently made himself known to them and plainly told them I am the very Jesus who was dead but am alive again as he told John Rev. 1.8 but he drew them on by little and little and led them leizurely through all the Scripture Prophecies concerning himself till they drew nigh to the Town that they went unto This teacheth us that our Faith when founded upon the Holy Scriptures is more surely founded than by a Voice to the Ear or by an Apparition to the Eye for these may be slandered or suspected to be Impostures but this cannot be so hence 't is called the more sure Word of Prophecy 1 Pet. 2.19 20. The Authority of the Scriptures is greater than of an Angel's Voice Gal. 1.8 and equal to an Audible and Immediate Voice of God himself yea of plainer perspicuity and certainty to us for beside their being Inspired they are also both written and sealed The Sixth Branch is Christ's discovering himself to them Wherein we have these special Remarks 1. When they were got nigh to the Town Christ makes as if he would be gone verse 28. not that he had any purpose to depart from them but to prove them how they prized him and accounted of his company Therefore this ought not to be misimproved to palliate any kind of sinful dissimulation If Solomon might make as tho' he would do an Act that in its own nature was unlawful to stay an Innocent Child 1 Kings 3.24 sure I am our Saviour might do this which was but indifferent in it self whether to go or stay without being charged with the sin of Dissembling so we c. 2. When Christ makes to be gone the two Disciples would not let him go but one as it were gets hold on one Arm and the other on the other there they hang till they constrain him to continue with them verse 29. Yea all this they did though they had been sharply Rebuked by him and as yet knew him to be not other than a meer Stranger yet are they not still weary of such a sowâ—â— Fellow Traverser's Company as we should have been and glad to shake off such sawcy Stranger Would to God we may not now be weary of the company of Christ and his Gospel in this day of sharp Rebukes for our former misimprovement of the Meons of Grace he is threatning to be gone to take away his Gospel and to remove
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the 〈…〉 and for the future So Christ gave this of his going before 〈◊〉 into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâ—â—â—â—â— â—8 and 〈…〉 As God's Toâ—en was made good to Moses upon Mount Hâ—â—â—â—â— so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉 Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey 〈◊〉 Jerusalem and Jâ—â—â—â— had indeed much precious Seed sown in them but they both did prove a very 〈◊〉 Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ— and in the Viâ—â—â—â—s of Red Wine Rev. 1 1â— Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉 so â—â—â—â—d Matth. 4.15 The Voice that was heard in the Temple 〈◊〉 â—ino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tâ—â—â—â—â—â—â—â—ious in Hebrew The 3d. grand Remark is the Beisâ—◠〈…〉 Christ appeared here in Galilce These are named John â—1 2 Simoâ—â—â—â—â—â— Thoâ—â—â—â— call'd Didiâ—â—â— Nethaniel of Canaâ—â—â—â— Galilce whom some suppose the some with 〈…〉 the two Sons of Zebedâ—â— James and John and other two Disciples not â—aâ—â—â—d 〈◊〉 yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ— came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the 〈◊〉 Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. â—â— And thoâ— these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâ—h as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. 〈◊〉 At this Bethany his three dear Friends dwelt Laâ—drâ—s Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâ—larimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
applied to Cornelius's case N.B. Which sheweth the mistake of those that so Tye up Grace and Salvation to the receiving of the Sacrament of Baptism as if none could fear God or be accepted of him and saved by him unless they be baptized The fourth Remark is True Peace with God is only purchased and procured and according to be Preached only by and through Jesus Christ v. 36. N.B. So. 1. Christ himself Preached in his own person for all quarters of the World Matth. 8.11 12. that he would draw all men unto him without distinction of Jew or Gentile Poor or Rich c. John 12.32 2. This Peace is Preached to be had by Christ or only through him by the very Angels themselves Luke 2.14 And 3. By all the Apostles and Ministers of the Gospel Ephes 2.13 14. Acts 4.12 And 't is all one whether they be Jews or Greeks bond or free male or female they are all one in him Gal. 3. v. 28. who is all and in all Col. 3.11 Insomuch as all other Peace not founded upon the Rock Christ is not pax sed stupor not a right but a false Peace no better than stupefaction The fifth Remark is The Lord of All was Anointed by his Father as the Jewish Kings Priests and Prophets usually were to all those three Offices hence was he called Messiah in the Old Testament and Christ in the New both which names do signifies Anointed Acts 10. v. 36 38. N.B. Hence may we comfortably conclude that seeing Christ is the Lord of the Church and Lord of the World as he is Lord of all he will not suffer his Church to be wronged by the World nor will he be hindered by Devils or wicked men though never so many never so mighty from carrying on his own cause and concerns of his own glory but will gather his Elect both Jews and Gentiles out of all the quarters of the World Rom. 3.30 and 10.12 c. He will be King of Kings and Lord of Lords Rev. 19.16 The sixth Remark is This mighty Mediator who had God with him in the fulness of the Godhead Col. 2.9 induing his Manhood with all might and mercy never exerted his might but in Miracles of Mercy He went about doing good but never any hurt for God was with him verse 38. He could as easily destroy those that would not believe on him as he did save those that willingly believed though often provoked thereunto Nay so far was our Lord from ruining any that when his Apostles asked his leave but to permit them by fire from Heaven to destroy the sawcy Samaritans yet would he not Luke 9.54 Though afterward he impowered Peter to strike Ananias and Sophira with death and also Paul to strike Elymas the Sorcerer with Blindness Acts 5. and 13 chapter N.B. Yet all the Miracles Christ himself wrought were Miracles of Mercy not of Judgments Healing all but harming or hurting none yea the worst sort of evils even such as were oppressed with the Devil Acts 10.38 to shew that he came as a Saviour and not as a Destroyer which is the Devil 's double name both in Hebrew and Greek Rev. 9.11 and that his Errand was to destroy the works of that destroying Devil Heb. 2.14 and 1 John 3.8 and to cast him out of the Souls of Men who were spiritually possessed by him O happy calamity that carries Man to seek a Saviour The seventh Remark is Oh how costly to Christ it was to save us from the Curse of the Law and from the damning power of Sin and Hell He therefore died a cursed Death was slain by the Jews and hanged on a Tree Acts 10. verse 39. Gal. 3.13 Deut. 21.23 that the blessing of Abraham hitherto mostly confined to the fleshly seed of that Patriarch the Jews might now come upon the Gentiles also Gal. 3.8 14. N.B. Therefore the Jews for being Kill-Christs might the less murmure at their Rejection and at the Gentile's Reception at this time who had not so rejected Christ as the Jews had done The eighth Remark is The Resurrection of Christ is the Fort-Royal of the Christian Religion's comfort c. Hereupon the Apostle Peter here Acts 10. v. 40. had no sooner mentioned Christ's Death but immediately he Preach'd his Resurrection also lest those Gentile-Auditors should have stumbled at his Cross and be discouraged to believe in a Dead Christ for that he was Raised from the Dead was a most unquestionable Truth though the Gentiles faith he might hear some rude Rumours hereof by a confused Report and common fame in the general Acts 10. v. 37. The word I say you know yet now let me tell you more particularly that this Truth hath been by all manner of ways proved for Christ hath been both seen and heard yea and felt too 1 John 1.1 after his Resurrection and we are and drank with him verse 41. whereby he was declared to be the Son of God Rom. 1.4 and by consequence a Conquerour of both Death and Hell for us c. And hereupon the Apostle Paul also puts a rather of comfort upon this Doctrine of Christ's Resurrection Rom. 8.34 c. The ninth Remark is God's Truth is never starved for want of Witnesses As the Apostles were Eye and Ear-witnesses of all that was done both by Christ and against him Acts c. 10. v. 39. before and at his Death as likewife after his Resurrection to whom he appeared alive and to above five hundred of the Brethren at once 1 Cor. 15.6 those Apostles were therefore commanded to Preach Christ not only alive but that he would Judge the quick and dead Acts 10. v. 41 42. So the Prophets all testified the same Truth which was included in that first Prophecy of the Seed of the Woman Gen. 3. v. 15. and so downward from that time Jer. 31.34 Mich. 7.18 Luke 24.27 Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices testified this Truth The tenth Remark is God giveth Testimony to the Word of his Grace where it is sincerely and ardently Preached and Heard Acts 14.3 Here the Holy Ghost accompanied the sincere Preaching and attentive ardent Hearing the Word and these Gentile Auditors being such had the visible signs of Fiery Tongues such as the Apostles had Acts 2.3 falling on them while Peter was speaking Acts 10.44 By which Miracle God declared that the price of Man's Redemption by Christ was paid for and belonged to the Gentiles as well as to the Jews and that the Spirit with the graces of Illumination Regeneration and the gift of Tongues c. thus coming down upon these Gentile-Converts before Baptism did plainly shew N. B. That the Righteousness of God is not attained by any external Ordinance without the internal operation of his Spirit which here came on Cornelius c. being neither circumcised nor baptized Acts 10.35 The eleventh Remark is They who have the Grace signified by Baptism ought to have the Seal of that Grace in being
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
both for their safety hitherto and for present sustenance c. The eleventh Remark is How willing are men in distress to part with all things for preserving their lives which yet are but short and mingled with misery Job 14 1.2 These sea-faring men are found here three times lightening their ship of her lading as 1. Verse 18. The merchandize is cast over board there 2. Verse 19. All the ships furniture for either ornament or munition and defence c. is heaved over also to make her draw less water for fear of rocks and quick-sands And now 3. Ver. 38. goes over-board the very wheat they had provided for their daily bread being come to the same mind with the Philosopher in the like case who resolvedly cryed in the same Act better our goods perish for us than with us of heaving all over into the sea N.B. What a wonderful work of God was here upon the hearts of those poor Pagans thus to venture their lives merely upon the credit of Paul the prisoner's persuasions They parted with all they had to live upon only upon his word that they should want wheat no more in the ship The twelfth Remark is God's delivering power is most gloriously manifest in the most deplorable extremities as here 1. In their desperate running the ship a shore hoping to save their lives verse 39.40 Through many tribulations we must enter into the kingdom of God Acts 14.22 and 2. Tim. 3.12 Paul experienc'd what he taught for a truth here God preserves his people brings all safely off at last but it is by storms and tempests and it may be we must suffer shipwrack of all in this world first and then be delivered as here Oh! let this God be our God for ever and ever Psal 48.14 God teaches the mariner his Art as well as the husband man his Isa 28.26 and all men theirs 2. In running a ground where two seas met that broke the ship Ver. 41. Our last encounter at death will be sharpest as theirs was here at shore 3. In counselling to take away his life for whose sake theirs were saved verse 4.2 This is the common lot of Christ's ministers who look not for their rewards below Luke 14.14 4. In putting it into the centurion's heart to defeat that barbarity and to save him for whose sake himself was saved verse 43. 5 In Gods performing his promise to a Tittle they all were saved even the souldiers that make it a play to kill men 2. Sam. 2.14 Verse 44. Thus God's goodness overcomes man's badness reserving them for afterward if not led by it to repentance Oh! that men would praise God Psal 107.15 for his goodness none can deliver after this manner Daniel 3.29 per Angusta ad Augusta God brings through misery to felicity CHAP. XXVIII Paul at Malta and Rome THIS Chapter Resolves it self into two general Heads first Paul's abode at Malta And secondly his passing on to Rome In the first is Represented the Transactions of Paul in the Island Malta which are three-fold 1. His Entertainment there both by the Inhabitants in general both at his coming among them verse 2. and at his departing from them verse 10. who shewed him and his ship-wrack'd Companions no small kindness And by Publius in special the Governour of the Island verse 7. 2. His Eminent Danger of being stung to death by a Viper out of the Sticks laid on the fire to warm and dry them verse 3. Which venemous beast he shook from off his hand without harm into the fire verse 5. as the Danger made the people defective in their undervaluing the Apostle verse 4. So his deliverance from the danger transported them to become as much excessive in their over-valuing Paul verse 6. Then 3. The miraculous Cures Paul wrought there both upon the Governour 's Father verse 8. and upon many of the sick people v. 9 c. The 2d general Head contains in it 1st The Terminus a quo or place from whence Paul went with the means of his departure verse 11. 2dly The places by which he went namely Syracuse verse 12. and Puteolum verse 13. 3dly The Terminus ad quem or place whither he went namely to Rome verse 14. N.B. Where we have recorded 1st His Entertainment there which was courteous both from the Roman Brethren who kindly met him upon the Road to Rome verse 15. and from the Roman Captain to whom he was committed in whose eyes Paul found favour so that he was a prisoner and no prisoner having much liberty verse 16. Tho' he was a prisoner long verse 30. Then 2dly His Action there 1. In Special with the Jews to the chief of whom He Apologetically Declares his case verse 17 18 19 20. They resent his Apology well yet request his larger Relation concerning that reproached Christianity ver 21 22. This was done at the time and place appointed by the Chief of them to a greater Auditory of Jews verse 23. but with various effects verse 24 29. some believing and others not This gave occasion to the Apostle to rebuke them sharply for their affected ignorance and to threaten them with utter rejection verse 25 26 27 28. into whose stead saith he God would call in the Gentiles Then 2. In general preaching to all Comers in his own hired house without disturbance for two whole years even in Rome-Heathen verse 30.31 Now follow the Remarks from these afore-said in order The first Remark is What God doth truly fore-tell shall Assuredly be fulfilled God had foretold by Paul that they should after shipwrack be cast upon a certain Island Acts 27. v. 22.26 which was now fulfilled Acts 28.1 being before by Paul given as a sign unto the Ship men to evidence the truth of all he had told them that when it came to pass they might be the more induced to believe the rest of his Religious discourse to them N.B. And this effect it probably had upon them that finding Paul's fore-tellings fulfilled when cast upon the Island they saved him who foretold of that truth from being killed by the Soldiers Acts 27 42. and the fulfilling hereof was a wonderful work of God for it was the Seamens choice to fall in here seeing 1. The Ships eye in that hideous storm could not face the wind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but they were forced to let her drive and run a drift to the leeward whether the wind would drive her Acts 27.15 And 2. 'T is said expresly that when they were driven on ground the Seamen knew not what land it was verse 39. nor where they were probably wanting those Sea charts common now in Navigation but God knew it and thus ordered it for both winds and Seas obey him to fulsil what Paul had fore-told The second Remark is The humanity of those Heathens to those who had suffered Shipwrack may rise up in Judgment and condemn the inhumanity of many called Christians toward such under the same sad
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
of Faith to believe God what he hath written in the Canonical Scripture upon his bare Word And that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination or Fancy and as Reason corrects the Senses so Faith corrects them both Aufer Argumenta ubi fides quaeritur Verba Philosophorum excludit simplex Veritas Piscatorum saith Ambrose where Faith is required there Arguments of Vain Philosophy Col. 2.8 are to be abandoned and the naked Truth simply Recorded by the Apostles who were Fishermen and the Prophets who were some of them Herdsmen is highly to be preferred above and doth plainly thrust out of Doors all the idle Speculations both of Heathenish Philosophers and Aery Schoolmen call'd a company of Dunghil Divines in Matters of Faith God hath said it therefore I must believe it and I believe it is enough though I cannot prove the Principles of the Proposition or the Fundamentals of Faith And indeed among all the famous Histories of the Old Testament concerning the Holy Patriarchs there is none more Eminent than this which like an Orient and Transparent Gem among all the Heroick Exploits of Jacob gives forth the greatest Splendour There is no such high Remark related by Moses either of Abraham or of Isaac Though God appeared eight times to Jacob's Grandfather Abraham speaking to him every time As 1. Gen. 12.1 in Ur. 2. v. 7. In Shechem 3. In Bethel Gen. 13.14 4. After the Conquest of the Kings Gen. 15.1 5. At the Covenant of Circumcision Gen. 17.1 6. At Mamre before Sodom's Destruction Gen. 18.1 7. At the Ejection of Ishmael Gen. 21.12 8. At the Oblation of Isaac Gen. 22.3.11.16 c. And concerning his Father Isaac we read of God's appearing at the most but three times to him As 1. At the giving out of the Oracle to Rebekah concerning two Nations Gen. 25.23 2. At the Famine in the Land Gen. 26.1 2. 3. At Beershebah vers 23 24. But concerning this Patriarch Jacob we read that God appear'd to him seven times which is a Number of Perfection and much more remarkably than either to his Father or Grandfather As 1. At Bethel where he had his Vision of the Ladder Gen. 28.13 2. In Padan Aram commanding his Return to Canaan Gen. 31.3.11 3. In the way to Mahanaim Gen. 32.1 2. 4. Upon the Bank of the River Jabbok here where God wrestled with him 5. After the Destruction of the Shechemites Gen. 35.1 6. After the Death of his Nurse Deborah vers 9. And 7. at Beersheba in his going down to Egypt Gen. 46.2 As learned Pareus excellently observeth But among all those admirable appearances of God to Man there is none comparable to this wherein God and Man wrestled a Fall together The History whereof hath a greater lustre and splendour upon it than all the other aforesaid It doth outshine them all as the Sun all the lesser Stars Let us therefore say of this Vision as Moses said of the Vision of his burning Bush Exod. 3.2 3. We will turn aside and behold this great wonder yea let us not only see it but hear it also and hearken to those Divine Instructions and Comforts which are contained in it and flow naturally from it This Monomachia Jacobi cum Deo ipso or Jacob's fighting a Duel hand to hand and wrestling a Fall with God himself is a most stupendous and astonishing Story as before and cannot be overmuch no nor enough admired Our Lord saith what went ye out by such Multitudes into the Wilderness to see something of nothing some worthless pithless poiseless thing a reed shaken with the wind Matth. 11.7 But behold Here 's a far greater wonder than John the Baptist though a burning and a shining light Job 5.35 could possibly be He indeed was but as an inconsiderable Reed easily broken at last by the bloody hands of Herod and Herodias as well as easily blown to and fro by the popular breath or wind of the mobile Multitude who cry'd him up one day and cry'd him down another though he was in himself no such light and vain person bending like a Reed this way and that way but was a firm witness of Christ and a faithful constant Servant of God both in his Life and Doctrine to the last moment But here you are call'd upon to come forth and Behold one of the greatest wonders in the Wilderness of this World such a Tryal of Skill wherein God shaketh Man and Man shaketh God in wrestling work This Famous History holdeth forth these following most remarkable Parts and Particulars 1. The Combat or Conflict it self 2. The two Combatants or Conflicters each with other 3. Jacob's Valour 4 His Victory 5. His luxation or lameness caught with his Conquest 6. His Constancy in continuing the Combat notwithstanding his lamed Leg. 7. His having the Honour of Knighthood put upon him in the Imposition of a new Name 8. His Blessing he obtain'd by his Valour and Victory First Of the First The Combat it self 1. In the General 't is one of the most famous Combats Recorded in Scripture we read indeed in that Divine Record of sundry Eminent Conflicts carried on after the manner of a Duel As First Of that Combat betwixt little David and great Goliah 1 Sam. 17.40 c. but in that the Match was only made betwixt Man and Man there was only one Mortal against another though the one was a great Gyant and the other was but in comparison of his Antagonist a little Dwarf Secondly We read also in Divine Writ of a sore Contest betwixt Michael and Lucifer about the Body of Moses Jude vers 9. the former was an Arch-Angel so called and the latter the Arch-Devil This Dispute was daringly carried on indeed yet was it only betwixt two Creatures as some sense it the Good Angel and the Evil one But this Conflict here is not betwixt Man and Man as the first was nor betwixt one Creature and another as the second was but it was a Combat carried on betwixt God and Man a mortal Man was assaulted by the Immortal God in this so it far exceeded the former instance and as it was manag'd betwixt a mere Creature and the great Creator so it much surpasseth the latter instance also Indeed we read of a Third Duel Matth. 4.1 to 10. wherein the Son of God and the Prince of Hell were hand to hand ingaged each against the other where the strong man and the stronger man so called Luk. 11.21 22. enter'd the lists together and encountred each other in three desperate and deadly Passes It must be acknowledg'd That these two Combatants were the sublimest Champions that ever acted as Opposites and then was the most famous Battel fought that ever was acted on the Stage of the World For in that Contest we may behold the very Abstract of Power and Policy the very quintessence of strength and subtilty grappling together on both sides There was the Force