at all in the former The Sixth Remark is God Suffered man to be Tempted by the Tempter though he foresaw if man were Tempted he will surely Fall The good pleasure of God which always is a Fathomless Depth Rom. 11.33 Must be acquiesced in and there is no Chatting or Wording it with God Rom. 9.20 Man must not ask God a reason why he did permit the first sin or why he did not prevent it Gods will is sometimes secret yet always Just as 't is never severed from his Wisdem God being a free Agent cannot be unjust to any because he is bound to none Gods unsearchable Counsels do conquer our understandings when our understandings cannot comprehend them Yet those Reasons of this Divine permission may be understood As 1. It was to prove man whether he would persist and persevere in his Obedience to God thus Abraham was proved Gen. 22.1 to manifest his Faith the more and 't is observable God doth not praise man when he had made him as he had done all his other creatures for this cause man must first be proved and then if he deserved it praised Homo prius probandus quam approbandus saith Ambros. Man must first be proved and then if he deserve it approved 2. God permitted mans sin to manifest the frailty of the best created beings none of which neither Mâ—n nor Angels can continue in their Integrity without the special Grace of their Creator to assist them 3. It might be as a pattern of punishment for the creatures Confidence and Independency on his Creator Who had given him Free-will and Sufficient Strength to resist the Temptation if he would now while God leaves man as was meet to exercise his own motions of Will and Power Man abusing his own Free-will and trusting in his own strength did not desire of God his sustaining Grace 4. But above all God permitted the perpetration of all this evil both in the Tempter and the Tempted yet all this consisted with Gods Justice and Holiness because God well knew how to convert all this evil into a greater Good and to a more excellent manifestation of his own Glory for if man had not sinned God had not died to wit that God-man Christ Jesus by whom and by which greater glory redounded to the great Creator the Power and Justice of God in Rejecting the Vessels of wrath and his Grace and Mercy in receiving the chosen Vessels are most evidently and eminently declared Rom. 9.22 23 and 11.32 33. These are therefore groundless cavils to say either God will'd or nill'd the Fall of man If he will'd it why did he forbid it and how could he justly punish man for doing what God willed Yea and is not this to make God the Author or approver of sin Or if God nilled it why did he make a Serpent that Tempted man and why did not God hinder the sin of man by sustaining him in his Temptation All those carnal Reasonings against Gods Deep Counsels are but Fleshly Folly controlling Divine wisdom in the bottomless and Incomprehensible depth whereof it is confounded for in this dilemma or double-horn'd Argument which carnal reason raises against this great Truth there is not a Full and Sufficient Enumeration of particular causes because God simply nether will'd nor nill'd mans Fall but only suffered it to be so yet not altogether unwillingly for this presupposeth some sadness to besal the patient that suffers evil to be and a greater power in the Agent that doth the evil as if God the permitter of it could not prevent it So that Divine permission is quodam modo a kind of Gods willing it yet not as it was a sin for so God will'd it not but with utmost detestation did prohibit it and after it was done he did most justly punish it But as it was 1. For Mans proof 2. For discovery of the Creatures frailty 3. As a mulct for Humane Confidence And 4. As an occasion of a greater manifestation of Divine Glory as before so God hinder'd it not but suffer'd it to be yet herein designing and directing all both the Temptation and the Fall to the highest advancement of his own Praise and Honour The seventh Remark is 1. The proper procuring Causes And 2. Gradual progress of this primitive sin 1. The prime External Cause was Satan with his outward Insinuations and inward Impulses John 8.44 1 John 3.8 9. The next Exterior Cause were the Ears Eyes Hands and Mouth of Man for by those outward Senses and Members the Allurements of Satan and Sin did penetrate to the Heart and to the Internal Appetite The Interior Cause was their Free-will voluntarily turning it self from God and subjecting themselves to the Devil hereby they spoiled the Image of God Engraven upon them lost the due knowledge of and true reverence to the Divine prohibitive Precept given to them and Affected that Deity which the Devil had promis'd them Yea Lastly Hereby their Concupiscence to the Forbidden Fruit was every where Irritated so that the desire of the Flesh then set Eyes Hands and Mouth to that sinful work insomuch that though the Tempter was the first in the fault because he through Envy and Malice thus supplanted them yet the nearest and most immediate fault lay in the freeness of their own Will according to the third Branch of the distribution of parts aforesaid whereby they freely consented unto Satans Impostures and forsaking God they voluntarily yielded themselves up to the Devil therefore Satan is not so to be blamed for this first sin as that Man should in the least be excused And as 1. The sundry Causes so 2. The several Degrees of the first sin are very remarkable such was the subtilty of Satan in the Serpent that by little and little from less to more and from more to most of all he usher'd in the first sin for first He makes the Woman to listen unto the Tempting Voice of the Serpent 2dly He perswades her to look upon the lovely Fruit. 3dly He prevails with her to pluck it and eat it And 4thly To give it to her Husband that by her perswasion he might be seduced to a Society in her sin and all this in a very little time Oh what a speedy graduate sin is quickly passing from Eve's Ear in hearkening to the Tempter to her Eye in gazing upon the Tree and so immediately to her Heart the Devil driving it Jehu like in a furious pace Still sin must not rest there but it must be propagated and communicated to others Eve must hold forth the Tempting Apple to Adam and as Prov. 7.21 With much fair speech she caused him to yield yea with the flattering of her lips she forced him The Apostle Jam. 1.13 14 15. points out the pedigree and proceedings of sin 1. He clears God of being its Author the Author of all good cannot be the Author of any evil that is Morally so 2. Though the Devil strike the Fire of sin yet 't
while all living or wherein to Bury them when any of them Died until it came to his Dear Sarah's case oh then why should any of the Children of Abraham be discouraged that they have no more than a Burying-place upon Earth when Father Abraham the Heir of the World had no more a great Worldling who laid Houses to Houses and Land to Land by multiplyed Purchases was gravely rebuked by a good man who measured out his Grave before him and told him those few Inches of Earth he must be reduced to at the last we should with Father Abraham mind our Mortality most and other things less The first Doom God Denounced was Thou-shalt surely Die and the first Doubt the Devil suggested was Thoushalt not surely Die there yet remains something of the Spawn of that old Serpent in us to forget our Mortality and to hope yet to live a little longer and so to doubt of that whereof there is the greatest certainty putting the evil day of Death far from us whereas we should neither be fond of Life not fearful of Death but learn to Die daily making Death familiar to us at Bed and Board 'T is very observable how our first Parents cloth'd themselves with Fig-Leaves but God misliking that gave them Garments of Skins a memorial of Mortality hence some say that Christ Cursed the Fig-Tree which bore only Leaves to cover Mans Sin but commended John Baptist who did wear Skins to mind him that he was a poor Mortal The 3. Inference remarkable is If to this of Abrahams purchasing a Burying-place we compare the Jews purchasing with the Price of Christs Blood that Potters Field to Bury Strangers in Mat. 27.7 This will Teach two things 1. That the Jews began to be Dispriviledg'd and Disinherited of their own Land by Crucifying the Emmanuel and Lord of the Land Isa 8.8 Hos 9.3 for hereby Strangers or Gentiles got Footing in it and Possession of it as the Evangelist saith purchas'd by Christs Blood 2. If we be Strangers as we are Gentiles to the Jews Sin in Crucifying the Lord of Life then 't is not so much a Burying-place but a Living and Reigning-place is also purchas'd for us by the Price of Christs Blood not only a Burying-place for our Bodies as a safe Receptacle and Dormitory until the Resurrection upon Earth the Panegyrick or Congregation-House as before the Lord keepeth all the Bones of his Saints Psal 34.20 but also a Reigning-place for our Souls in Heaven to wit those Glorious Thrones Promised to such as follow Christ in the Regeneration Mat. 19.28 and those Mansions of Glory which Christ both Purchaseth and Prepareth Joh. 14.2 3. not only for the Soul until the Resurrection but also for the Body after even for ever Thus far of Abrahams Divine Call in all its parts when whence whither and why now followeth his Obedience of Faith to Gods Call 't is expresly said he obeyed and went out not knowing whither Heb. 11.8 as if he had follow'd God blindfold putting his hand into Gods hand and resigning up himself to his God and his Will to Gods Will well knowing with whom he went though he knew not whither be went So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham we must all walk in his stops or we shall never Lodge in his Bosom as before All his Children must write after his Copy of Obedience which in its transcendency hath a threefold excellency It was an Obedience so transcendent as to be 1. Without Hesitation 2. Without Reservation 3. Without Limitation Of these in order 1. It was Obedience without Hesitation he used no disputation in the case he falls not upon arguing with God in any Carnal reasonings against his Call and Command saying I cannot apprehend any urgent occasion why I should forsake my own Native Countrey and may not I justly suspect it no better than a piece of sublime folly to go I know not whither and to leave a certainty for an uncertainty Is not one Bird in the Hand as saith the Proverb better than two in the Bush He doth not alledge Lord first satisfie my Scruples and convince my Judgment that 't is my Duty and then will I follow and obey thee No he doth not dispute but dispatch he doth not say as those Recusants in the Gospel said Suffer we first to go and bury my Father Mat. 8.21 Or I have bought a piece of Ground and I must needs go to prove it c. Luke 14.18 19 20. Neither did Abraham dare to do as better Men than those aforesaid even as Moses Exod. 3 1â— and 4.10 11 12 13. or as Jeremy Jer. 1.6 who both do bring in their carnal Reasonings strongly to confute God and his Call No such thing is Recorded of Abraham had he with Theudas thought himself some body Acts 5.36 He would have rais'd some chatting Discourse or Dialogue with God but he plainly becomes a No body before him lyes down at his Foot Isa 41.2 and by the strength of his Faith dashes down all the scummy Bubbles of carnal Reasonings which unbelief would have Boiled up He falls down before the Majesty of that Great Divine Truth Who art thou Oh Man that darest reply against God or word it with him Rom. 9.20 21. If a private Subject may not say to his Prince What dost thou Eccles 8.4 Much less may poor Man say so to the Great God that King of Kings and Lord of Lords 1 Tim. 6.15 Balaam took it ill that his Ass should reply upon her Master Numb 22.29 But we must be content to be dumb Asses as the Apostles phrase is 2. Pet. 2.16 and speechless Fools in respect of our Lord and Master Jesus Christ 1 Cor. 4.10 'T is not a good Angel but the evil one that opens our Mouths to make replies upon such a Soveraign Master our Lord is wiser for us than we can be for our selves our fleshly wisdom is enmity against God Rom. 8.7 That is the forbidden Fruit which must be vomited up by Repentance it being Earthly Sensual and Devilish Jam. 3.15 It is remarkable how God spoke in the silly Ass but 't was the Devil that spoke in the subtile Serpent and how Christ rode upon an Ass into Jerusalem but Satan convey'd himself by a Serpent into Paradise we must all die to our own wisdom and live in Gods as Aaron's Rod swallow'd up those of the Magicians Exod. 7.12 so ought Gods Wisdom to swallow up ours A poor nothing bewilder'd Creature is most suitable and acceptable to an All-sufficient Christ who is Wisdom in the Abstract we must resign our All to him who is our All in All Col. 3.11 without Hesitation 2. As Abraham's Obedience was without Hesitation or any contrary Disputes against Gods Call so it was without Reservation he resigns up himself to the command of God not by halves but wholly without any Ifs or And 's as we say The Popish Lying Doctrine of
in doing his Duty with diligence◠in waiting on his Master and not discouraged at his own double yea treble mistake and disappointment but readily rises out of his warm Bed and Runs to Eli every time that he was called upon N. B. Many Sluggish Apprentices would not have been so ready to Rise Three times c. But Modest Samuel was more Morigerous to his Dim-sighted Master fearing he might need his helping hand tho' weak in some duty which his own Debauched Sons would not do for him But also his Modesty most appeared both in his doing the former Office of a Door-keeper Opening the Doors in the Morning tho' he were now called of God to be a Prophet And likewise he was not forward but fearful to Reveal the Divine Oracle to Eli which yet he might not Conceal ver 15. 3. His Faithfulness also here is manifest in not hiding any thing of that which God had spoke to him from his Master Eli He told him every what ver 18. Tho' there was not one drachm of Comfort in the whole Oracle Had Samuel in this Case consulted with Flesh and Blood he might thus have Argued against a faithful discharge of his Errand God now sent him Oh what a piece of Confidence if not Impudence will it be in me a Pupil in daring to deliver such a direful Message to my Aged Tutor possibly he will look upon it as one of my Childish Dreams only But by this time Samel understood the meaning of that special Providence of God in letting him run three several times to Eli till Eli perceived that it was the Lord that called the Child v. 8. And that he had from God some Divine Revelation so Eli could not look upon it as a vain fancy in his sleep Yea and Samuel had learnt likewise that Gods Truths must faithfully be spoken however heinously they be taken N. B. Would to God all Ministers could learn both Old and Young this great lesson of faithfulness from Young Samuel The Fourth Remark is Eli's Reception of this rigid Revelation from God by Samuel in two Respects The First is Eli was conscious to himself of great guilt both in his Villanous Sons and in himself for indulging their Villany his Conscience was a sore Conscience but theirs were seared Consciences and therefore could he presage no good from God hereupon he advises his Pupil to hide nothing from him but to tell his Tutor all that God had told him v. 16 17. Secondly When Eli had heard God's severe Sentence he calmly cryeth it is the Lord let him do what seemeth him good v. 18. as if he had said the Lord Jehovah hath a Soveraign Absolute Power over all the Sons and Daughters of Men and may dispose of me and mine and of all Created Beings according to his good pleasure unto which I freely submit well knowing there be better things in Gods Will than in my own I resolve my Will shall be swallowed up and melted down into the Will of God and tho' I have been a bad Earthly Father to my Evil Sons yet would I be a good Son to my good Heavenly Father So I humbly accept of the punishment of mine Iniquity Levit. 26.41 The will of the Lord be done Act. 21.14 'T is true there be some that censure Eli for thus saying Thy Holy Will be done taking these Words in the worst Sense as spoken in Hypocrisie and not in Humility So S. Ephrem Gregory and Rupertus because he did not correct his own fault nor his Sons when reproved of God c. But alas he was now too Old and Dim-sighted to do it Therefore all Expositors do generally judge more Charitably that here is Eli's Holy submission to God's Heavenly Will Neither Excusing his own Iniquity nor Accusing God of Austerity but in Offering himself up thus to Gods Justice he humbly Confesseth his own Sin See much more of this Subject in my Church History in the 13th Plot pag. 111 112 113 c. To which I refer my Reader The Fifth and last Remark is The event of all these things Namely the Authority of Samuel over all Israel was Established hereby v. 19 20 21. All Israel now heard the report that the Lord was returning to them with the Spirit of Prophecy which the Iniquity of those times had quite extinguished and that the Lord was present with Young Samuel so That he grew in Wisdom and Stature and in favour with God and Man as our Saviour did Luk. 2.52 And how he had frequent Revelations after this first time from the Lord as he Ministred to him in Shiloh and how all his Oracles were infallible God suffering none of such precious Liquor to be lost by being spilt upon the ground All the People that resorted to this place from Dan to Bersheba That is from the North to the South part of Judea might hear all this from the Mouth both of Old Eli and of Young Samuel which must Influence them much to Establish Samuel in the stead of Superannuted Eli. 1 Samuel CHAP. IV. CHapter the Fourth Relateth how part of Samuel's Prophecy concerning Eli and his Sons was fulfilled here c. The Remarks upon it are First A new War ariseth betwixt the Philistines and Israel which was thus occasioned First The Philistines having by this time recruited themselves after their dreadful damage by Sampson Judg. 16.30 and now understanding that an Eminent Prophet was now arising in Israel by whom they might be both United and Assisted they thought fit Venienti occurrere morbò to suppress the Israelites in the beginning of their hopes of being rescued from their Tyrannical Dominion Hereupon they came forth to fight against Israel while their Judge Eli was Old and Feeble and Samuel was Young and Tender And Secondly On the other hand the Israelites had a word of command from God by Samuel to go forth and fight the Philistines that thereby they might first be punished for their sins and duly humbled before the Lord and so truly prepared for their future Victory Hereupon they Fight and the Philistines slew four thousand of them ver 1 2. The Second Remark is So Sottish and Blind was Israel in the beginning of Samuel's Day that they quite mistook the real cause of their present Calamity in falling before the Philistines v. 3. seeing they had so just a quarrel and in their own defence only they engaged in the Battle and that at Gods command by Samuel Therefore do they ascribe their present disaster to the absence of the Ark in the Army because its presence had been so successful to their Ancestors Numb 10.35 and 14.44 and 32.6 and Josh 6.4 But alas this was a meer fallacy now to take non causam pro causà For in those former instances Israel was then in a state of favour with God but now they were in a state of direful Defection to Apostacy and Idolatry Chap. 2.12 c and Chap. 7.3 and Psal 78.58 61 62 64.
enabled to hear a Word of Comfort which was this that Cambyses had â—ay hindring God's Temple laid the Foundation of the Persians Empire's Ruine for God â—â—ll send the Prince of Greece Alexander the Great and others before him to overturn 〈◊〉 Empire c. ver 20. N.B. They spoil'd the Persians Plots against the Jews fiâ—â—â—â— them other Work than to hinder God's House Michael the Messiah Prince of his Church orders and over-rules the whole Vniverse for its good c. ver 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted Dan. XI and XII REmarks First Upon Dan. 11. 't is an History as well as a Prophecy Mark 1. The Angel Gabriel revealeth from Christ unto Daniel after his Prayer Dan 9. and his Fasting three Weeks Dan. 10. whereby he was prepared to receive this Prophecy the plain Naked Truth which should suddenly and certainly come to pass ver 2. where saith Grotius c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram and of the He-Goat Dan. 8. speaking only of such Kings of Persia as either hindred or help'd the Temple Mark 2. He foretels that the Persian Monarchy which had obstructed the building of God's Temple should be destroy'd by Alexander the Great after it was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heighth wherein it could bring into the Field even Millions of Men and cover the Seas with its Ships and thinking to drive down all before them ver 2 3. Mark 3. Then that Grecian Empire which swallow'd up the Persian when it seems in its Zenith and most Ruffling Grandeur expecting Embassadors at Babylon from all the World shall be broken like brittle ware and be divided into four of Alexander's Chieftains Cassander Antigonus Seleucus and Ptolomy ver 4. Mark 4. Then he foretels the Intestine Wars that should arise among those Successors of Alexander seven several times from ver 5 to ver 20. the last of which seven Wars was betwixt Ptolomy Philometer and Antiochus Epiphanes whom Gabriel calls a Vile Person ver 21. who should conquer Egypt ver 22 to 28. but be recall'd by Rumours ver 40 c. the Year before his Death his success ripen'd him for Ruine Mark 5. He foretels the sad State of the Jews all this Time who laying betwixt Egypt on the South and Syria on the North and so they were like Bread-corn betwixt two Mill-stones grinded to Powder during all those seven Wars aforesaid their marches to and fro being commonly through the Bowels of Judea but more especially by this Vile Antiochus not so much Epiphanes or Famous but Epimanes Infamous for his Madness against the Jews ver 28 30. to 39. and again ver 41 to 45. and 1 Maccab. Chap. 1.2.3.4.5 and 6. N.B. Though God's Church here went to wrack both by the North and by the South yet both North-wind and South shall blow good to it at last Cant. 4.16 God's Favour makes them Favonian or favourable Winds c. Remarks Secondly Upon Dan. 12. that brings in the Good and Comfort of the Church Mark 1. 'T is promis'd that Michael the strong Christ will protect his Church from the Persecutions of Antiochus that Type of Antichrist and deliver all his Elect Temporally or Eternally ver 1 2 3. Mark 2. Antiochus and so Antichrist's Time of Persecution is limitted more darkly ver 5 6. but more plainly upon Daniel's farther enquiry ver 8 to 12. The Man Christ Jesus ver 7. tells him the end shall not be till Time Times and half were over which he numbers fully in one thousand two hundred and ninety Days ver 11. before Antiochus's Death And then he adds forty five Days more ver 12. for some signal Mercy as that Victory Judas Maccabeus obtain'd about that time c. this Addition made the former to be one thousand three hundred and thirty five N.B. The number of the Beast Antichrist six hundred and sixty six if doubled make one thousand three hundred and thirty three and three Years and half make up one thousand three hundred and thirty five compleat Mark 3. Daniel is bid 1. To Seal up this Prophecy ver 4. the Secret of it was reserved to be made known in after Times And 2. He must be satisfied herewith and prepare for Death having a Promise both of Rest in his Grave and at his Resurrection out of it ver 9 13. here Daniel hath a kind Dismission from Troubles as Rev. 14.13 c. Esther CHAP. I. SOme General Remarks are requisite here before we come to the particular History As 1. Upon the Book 2. The Author And 3. The Time Remark the First In General concerning the Book it self whether it be Canonical is question'd by Athanasius and Nazianzen c. which they seem'd to doubt of because of the seven Apochryphal Fragments as so many Chapters were usually and abusively added and stitched to it I find indeed some Rabbins relate that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship they have a Custome among them to cast only this Book of Esther upon the Ground before they read it and the Reason they render for their so doing is because they find not the Name of God or Lord in this whole Book But this Reason is in Truth no Reason if it be seriously consider'd what a Contexture of most eminent Passages and Acts of God's immediate Providences for relieving his Calamitous Church is contained in this History even such and so perspicuous as can scarcely be parallel'd in the whole Book of God any where or at any Time and Age. N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture and reckoned among the Chetubin Hagiographa or Holy Writings by the Jewish Church notwithstanding the Name God or Lord be not named in it to which the Oracles of God were committed Rom. 3.2 that they might keep them carefully for and transmit them safely to Posterity and 't is more than probable yea it may be strongly presumed that the Jews were true to their Trust otherwise either our Lord Christ or his Holy Apostles who reproved their Rabbins for many other Corruptions c. would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture as a necessary Caution to the Christian Church N. B. 2. Rabbi Abraham the Spaniard relateth this Book of Esther is had in so much Reverence among the Jews that so oft as they do hear the mention of Haman's Name read in it they do even to this Day with their Fists and Hammers so beat upon the Boards and Benches as if they were beating upon Haman's Head it self to break out his Brains c. Remark the 2d in general concerning the Author of this Book N. B. 1. Sanctius saith out of Augustin and Isidore that Ezra was its Author But Bonartius answers
this discourse with his Disciples was in the Ship as they sailed to Bethsaida Mark 8.22 where they bring him a blind Man to heal him of his Blindness In which Miracle are these short Remarks 1. As soon as Christ had cured his Disciples of their blindness of Mind in the Ship he comes to Bethsaida to heal this Man of the blindness of his Body In the former he put forth a Beam of his Divine Wisdom and in the latter a Beam of his Divine Power 2. Those bringers of the blind Man besought Christ to touch him Mark 8.22 they believed a touch with Christ's hand would open his blind Eyes The like healing Touch Naaman the Syrian expected 2 Kings 5.13 N.B. Note well Thus should we bring our Blind to Christ and beseech him to heal them 3. Christ took him by the hand ver 23. to lead him which he might have bid his Friends that brought him thither still to do but he did it himself to shew he is the best Leader of the Blind N. B. Note well And that we should as he did hold it an honour and a pleasure to do men in misery any office of Courtesie 4. Christ led him out of the Town as holding the Inhabitants whom he had upbraided for Contumacy c. before Mat. 11.21 unworthy to behold the cure therefore must it be done at the Towns end They must not have the favour to be Eye-witnesses of his mighty Miracles they had sinned it away by their unthankfulness God grant we may not do so The 5th Remark is He spit upon his Eyes and put his hands upon them This Collyrium or Eye-Balsom c. sometime he used to heal the Blind with together with other Gestures and Actions and sometimes not Mark 7.33 and here they are used not in Mark 10.52 but John 9.6 they are to shew that he healed by his Almighty Power beyond the course and order of Nature either with means or without at his own pleasure and so in an instant or successively as here Hence The 6th Remark is The Lord here takes time in working this Miracle by the first Touch he made him see Men like Trees not much unlike that in Judges 9.36 having yet but a dim sight whereby he discerned the motion better than the form of Men But Christ's second Touch made him see every Man clearly not because he could not perfect his cure with the first Touch or must have more time for it seeing by his Omnipency he could have cured him without either Touch or Time even in a moment as he did Blind Bartimeus Mark 10.52 And though he made an Opthalmick of Clay and Spittle c. for him that was born blind yet was he healed at once John 9.6 7. but this Man gradually N.B. Note well To teach us our Spiritual Illumination is done by degrees and not all at one instant 1 Cor. 13.12 The 7th Remark is Christ would not vouchsafe that ungrateful Town the benefit of one more Preacher though never so mean Mark 8.26 This was a greater Judgment on them than if he had turn'd into some other Channel that Arm of the Sea that brought in so much Wealth to them he had already call'd out of Bethsaida those that belong'd to him and now no longer will he strive with her perverseness Now Christ turns his back upon Bethsaida which had turned their backs upon the Doctrine and Miracles from him and his Disciples three of which at least he had taken from thence to be the Lights of the World John 1.44 c. yet those very Apostles their Towns-men could do no good on them for they loved darkness better than light John 3.19 And seeing they had seen his healing the Sick cleansing the Lepers and raising the Dead yet did not they repent Mat. 11.20 therefore we hear no more of Bethsaida but Christ went from thence to Cesarea Philippi before he went into Judea to finish his Ministry by his Passion which now approached His last Miracle at Bethsaida in healing the blind Man out of the Town is Recorded only by the Evangelist Mark but the Confession of the Apostles and of Peter who Christ was in his passage to this Caesarea Philippi is Recorded at large in Mat. 16.13 c. and Mark 8.27 c. and Luke 9.18 c. there more briefly in both these and something consonant hereunto we find upon Record also John 6.69 In these Coasts of Caesarea Christ was out of Herod's reach Upon this Journey we have these Remarks 1. That our Lord wandred from place to place and even wearied himself by much toil and travel to fulfil his Ministry c. N.B. Note well All Christ's Travels from his Infancy to his Ascension beside his particular Visits are computed 3093. as before Many a weary footstep for his Spouse did he take as Jacob for a Wife to Syria so he to Caesarea the utmost Border of Palestine whither he footed it to sow some seeds of Grace among the Gentiles The 2d Remark is Christ confirms his Disciples in the knowledge of himself by way of Questions here teaching 1. That Pastors ought to examine the state of their Flock 2. That there will be various Opinions of Christ and his Kingdom beside not only among his Foes that call'd him a Samaritan a Sorcerer a Devil but also among his Friends and Well-wishers some thought him John Baptist revived as Mat. 14.2 holding the Doctrine of Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transanimation others thought him Elias return'd from the lustre of his life in so many mighty Miracles or Jeremy that weeping Prophet from his eminent compassion and commiseration to Mankind or one of the Prophets to wit Elisha who had the double spirit of Elijah upon him So many were the mistakes even of good men concerning the Mediator while they minded their own Fancies more than God's Word But 3. He expected better Sentiments and Censures than those vulgar Men had of him from his own so long Followers and Familiars therefore he saith But whom say ye that I am To which Peter as perhaps older and without a peradventure bolder than the rest who gave joyntly the answer to the first Question answered for them all in a little yet so large a Confession as contains whatsoever is to be believed concerning the Person and the Office of Christ c. The 3d Remark is Christ first commendeth this comprehensive Confession of Peter and then adorns it with a double promise both personal or particular and universal 1. He tells Peter why at first he gave him that Name John 1.42 Mat. 4.18 pronounces him blessed for having knowledge of this saving Truth by Divine Revelation 't is no less than Life Eternal to know Christ aright John 17.3 2. Upon this saving Truth which Peter professed in the name of all the Apostles and their Successors in Pastoral Charge he promised so to found his Church as all the combined Power and Policy of Hell should not be able
started by that Do-evil contracted the Devil bred no small dissension and disputation which caused that most Meek Apostle Paul who was willing to become all things to all men to undertake an holy war against them that would Introduce Circumcision into the Christian Church because he could not become sin to any man verse 2. nor could he abate one Inch of the purchase of Christ which was so perfect in it self in order to Salvation that it needed no Eeks or Addittions to it out of the Ceremonial Law Therefore alloweth he not of any works of the Law to be an Ingredient into our Justification and Glorification but he must have the free Grace of God in Christ to be all in all Col. 3.11 N.B. Besides He well knew that the retaining still of Circumcision would have rendred Christ and his Gospel less acceptable among the Gentiles and also have kept possession for all the other legal ceremonies and their Re-entring amongst them for the Circumcised person was obliged by his Circumcision to observe them all Gal. 5. verse 3 4. there being the same reason for the one as for the other This was that which moved this Meek man to contend so earnestly for the Faith of the Gospel as Jude v. 3. being well assured that every small parcel of Divine Truth is pretious none of the least filings of Gold are to be carelesly cast away Oh how Zealous was mild Paul therefore in this Case Gal. 1.7 and 2.5 and 5.12 He wished that those troublers non modó circumcidantur Sed abscindantur not only to have their praeputium or foreskin but their very persons cut off to trouble the Church no more N.B. When these false Apostles pretending the Authority of the Church at Jerusalem for the maintenance of their Heresy had greatly disturbed the peace of the Church at Antioch the Church sends Paul and Barnabas who had chiefly the ministration of the Gospel among the Gentiles from Antioch to Jerusalem that the Apostles of Christ there might decide the Controversy which those Apostles of Satan had started in this New Constituted Church N.B. Humble Paul for he had learnt of his Saviour both Meekness and Humility Matth. 11.29 could be content here to be only a Messenger of this New-Church tho' he was nothing Inferiour even to the chiefest of the Apostles 2 Cor. 12.1 willingly Submitting to the Judgment of those Apostles that were then at Jerusalem hereupon he with Barnabas and other Companions undertake the Embassage who were brought on their way by the Church verse 2 3. not only to shew their due Veneration and Respect to them but also that there was no Dissension betwixt them and the Church which sent them as their plenipotentiaryes to treat about a remedy upon that Emergent mischieuous Scruple and that therefore these were the Ambassadors of Antioch and came not on their own Heads N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places who when they heard how the Gentiles were brought from darkness to light and from the power of Satan to the ever living God Acts 26.18 This caused great joy to those believers for nothing can more rejoyce the heart of a gracious man than the hearing how heathenish Souls are brought â—â—â—e to God and the Increase of the Kingdom of Christ Thence they came to Jerusalem when they had filled Samaria with this second Joy added to that first Acts 8.10 where they were received with all respect and reverence verse 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles Acts 14.27 N.B. Paul and Barnabas who had been imployed in the Ministry of the Uncircumcision made their application peculiarly to Peter James and John who were the Ministers of the Circumcision first in private the other Apostles being gone to preach the Gospel in all probability to other parts of the World The result of this private conference was that the three of the Circumcision did kindly concurr with the two of the Vncircumcision without either detracting from what they had done already or super-adding any more things to be done by then hereafter And all was well concluded betwixt them that as the Three should mind their Ministry among the Jews so should the Two among the Gentiles requiring only that the poor of the Circumcision must be charitably remembred by those of the Uncircumcision N.B. Notwithstanding this Amicable Agreement betwixt the three and the two in private The Zealotes for the Mosaick Ceremonies in the Church at Jerusalem who abetted the opinion of the necessity of Circumcision would not be so satisfied but the matter of Controversy must come to a publick Canvasse So the Elders and Brethren met together with the Apostles in a Solemn Synod to debate the point Acts 15.6 12 22 23. The debates that were principal in this Christian Council are Three to wit First That of Peter who defending the cause of Paul and Barnabas Argueth from particulars instancing in the Conversion of Cornelius to an Vniversal namely the Justification of all the Gentiles His Syllogism consists of three Logical parts 1. His Major proposition is There is but one and the same manner of Justification toward all men 2. His Minor is Cornelius with his whole Family was justified without Circumcision which he fortifies by declaring that this was done by the Command of God ver 7. and that God had given his Testimony for approbation in giving them the Holy Ghost so their Justification was evidenced by their Sanctification ver 8. putting no difference betwixt Jew and Gentiles but purifying their Hearts by faith as well as ours having broke down the partition wall c. ver 9. Then 3. Follows this conclusion from these two premises namely that therefore justification cannot come by the works of the Law which was an intolerable and an inefficacious Yoke ver 10. but by the grace of God the Father through faith on Christ the Son by which way all the Patriarks Prophets and the Holy Progenitours were saved ver 11. Thus Peter proposeth that he would have none of Moses's burdens imposed upon the Gentiles because in a word he himself had seen the Gentiles to have been made partakers of the Holy Ghost in as free and full a measure as ever any Jews had been who were formerly the most Mosaical c. The second Speech made in this Council was that of Barnabas and Paul who affirmed that they had seen the same Divine Testimonies in the Justification of the Gentiles so they confirmed the Proposal of Peter by declaring what Miracles and Wonders God had wrought by them among the Gentiles verse 12. which was an Evidence God was pleased with their Ministration among them therefore the Gentiles being as eminent in Gifts as any of the Jews what could these Mosaick Ceremonies add to them and what need was there to trouble them with such Observances N.B. The third Speech in this Council was
because we are taught or at least learn but imperfectly Thus those good men being ignorant of that special command Paul had to go this Journey to Jerusalem Acts 19.21 and 20.22 c. they did according to what they knew out of mere Commiseration and true Charity diswade Paul from that Journey But it may be Objected N.B. These good men knowing that the Spirit by which they spake of Paul 's sufferings at that City was infallible and could not Err or be mistaken How come they to diswade him from going to Jerusalem N.B. This Objection hath a double Answer First It was with him as it had been with Elisha in another case saying The Lord hath hid it from me and hath not told me 2 Kin. 4.17 He knew not all things at all times So here the Lord and his Spirit had not told these prophecying Disciples far short of that Eminent Prophet who had a double portion of the Spirit of Elija upon him whereby he wrought a double number to his Master's miracles How Paul went bound in the Spirit to Jerusalem but thinking it to be his own Voluntary choice and understanding by Divine Revelation how much this Enterprize would indanger him they out of their own private Spirit of compassion and humane affection toward him but not from any special command of the Spirit of God desired him not to venture himself thither The 2d Answer is Those men might probably think also that this prediction of Paul's sufferings there was only conditional in case he ventured to Jerusalem in like manner David was told that the men of Keilah would deliver him up to Saul 1 Sam. 23. v. 11 12. to wit in case he had been so fool-hardy as to betrust himself among and with them Thus it is apparent that the Spirit of truth never crosseth or contradicteth himself in any of his Revelations The fourth Remark is Believers come under a double denomination here They are called Disciples verse 4 and Brethren verse 7. N.B. This Reason may be rendred for it Believers in Ptolemais were gathered to-together into Church-Order and had Church-Meetings so are call'd Brethren but not so at Tyre where they lived under no Church-power c. So are call'd Disciples only NB. Where the number of Believers are dispersed and not yet Collected into Church Fellowish with Order and Officers there they are called Disciples or Schollars of Christ only as Beza observeth but when they joyn themselves into Church-Union and Communion then are they honoured with that highest Title of brethren as both in verse 7. and 17. Then the Staff of Bands and the Staff of Beauty Zech. 11. verse 7. are both together Where the bands of the Communion of Saints are found there is far more beauty of holiness than where Christians live in a scattered condition one from another The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of Christianity may be there in the former where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being of it cannot be found as in the latter N.B. The Flowers of the Garden may be indeed flowers yea and Fragrant flowers too in themselves while they grow in the several beds or pots at distance one from another but they become much more fragrant and odoriferous when they are gathered together and bound up in a Nose-gay and so presented according to this Apostle's own phrase 2 Cor. 11.2 as an incorrupted Virgin to Christ that the smell of her Graces may refresh his eye and ravish his heart Cant. 4.9 10. The fifth Remark is Those Primitive-Gospel-times God most highly honoured with the powrings out of his spirit upon all Flesh N.B. For under the Law God gave out of his spirit but in lesser measures and comparatively by drops only But under the Gospel and the first fruits thereof our blessed Messiah powred out his spirit not here a little and there a little as before but now more largly and plentifully as it were whole pales full at once yea even to an overflow were the fillings of the Spirit at that time they were filled therewith over and over again Acts 2.4 and 4 31. And this was done upon all sorts of Mortals as well on Gentiles as Jews N.B. Contrary to their proud conceit that God gave himself to no people out of the Land of Israel yea and that without distinction of Sex or Rank as he had promised that Sons and Daughters yea Servants and Hand-maids should have the Spirit and Prophecy Joel 2.28 and in part fulfilled Acts 2.17 18. N.B. More particularly upon the Female Sex as upon Anna the Prophetess Luke 2.36 and upon those four Daughters of Philip here Acts 21.8 9. whereby God shewed the inlargement of his loving-kindness which he reserved for the first Gospel-times Here both the Father and his four Daughters are honourably Recorded in their high Advancement For 1. The Father was but a Deacon Acts 6.5 who preaching so successfully at Samaria Acts 8 and discharging his Deacon-ship so well that he purchased to himself this higher degree according to the Apostle's own Rule 1 Tim. 3.13 of being an Evangelist which was an Office placed next to Apostles and above Pastors and Teachers Eph. 4.11 and who were not confined to any place and people as the ordinary Officers are but to preach the Gospel every where as Timothy was exhorted to do 2 Tim. Ch. 4. v. 5. N.B. This Philip was honoured to be the Apostle's Host at Cesarea Acts 21.8 2 His four Daughters are Recorded to be Virgins to wit by their Fathers and their own voluntary consent as 1 Corinth 7.37 not as the Popish Votary-Nuns it is not said that they continued in that state but that they were also prophetesses in foretelling things to come not publick preachers contrary to 1 Corinth 14.34 and 1 Tim. 2.12 c. The sixth Remark is The Sufferings of the Saints and Servants of God are not fortuitous as comming by chance or casualty nor are they only from the power of persecutors but they are all fore known ordained and ordered by the most wise God N.B. Thus was it with Paul in his persecutions they Sprang not out of the Dust Job 5 6. but were determined by a Divine decree as his Lords and Masters were Acts 2.23 and 4.28 against whom Pilate could not have prevailed unless power had been given him from above John 19.11 Thus all the sufferings of Christ's Servants are the matter of God's prescience council and providence as well as purpose from all eternity Eph. 3.11 As Paul's sufferings were fore-ordained by God so they were foretold both by and from God N.B. Thus the Lord said at Paul's first Call and Conversion I will shew him how greatly he must suffer for my name's sake Acts 9.16 even as great things as ever he himself caused others to suffer both by the malice of the Jews his own Country-men and by the fury of Gentiles Whereof we have a Catalogue from himself 2 Cor. 11. verse 23. and this was made known
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
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
and Almonds as a present to his Joseph the Lord of the Land of Egypt Gen. 43.11 How much more ought we to prepare the best of our performances as a Spiritual present to our Joseph our Jesus who is the Lord of all Acts 10.36 Lord of all Lands of all persons of all things Lord of the Church and Lord of the World yea Lord of Heaven as well as of the Earth Mat. 11.27 and 28.18 Can we et any thing too good for so good a Lord. 2. We should tremble to be Cainites in our Worship of God lest Cain's Curse come upon us Josephus gives this Character of Cain that he was Covetous and Narrow-Souled grudging God his best yea turning over many a Sheaf to pick out the worst and lighted for his offering to the Lord. Just such doings are found among too many men There be three sorts of Cainites in the World 1. Such as spend many hours in Vanity yet cannot spare one hour for God and the good of their Souls 2. Such as are profuse in Villany upon their Lusts yet can find nothing to bestow in Pious and Charitable uses upon the Lord. 3. Such as swatter away all their Youth-time while the Bones are full of Marrow and Veins full of Blood both as ponderous Sheafs in ways of both Vanity and Villany and think to put off God with the poor pined Sheaf of their Old-age as if the great God would be put off with the Devils leavings whereas all our four Ages are due to God 3dly Cain offer'd of Dead things as was his Sheaf but Abel of Living things as was his Sheep as sensitive things are of a more noble nature than Vegetative so living services are better than Dead ones and such are all duties done in a formal perfunctory and superficial manner as Cain did 'T is true Abel's Burnt-Offering was more Honourable than Cain's Minchah or Meat-Offering in themselves for shedding of Blood was the staple Service in slaying their Sacrifices which pointed the Lamb slain from the Worlds foundation and there was no shedding of Blood in Cains Sheaf as there was in Abel's Sheep yet had Cain's Minchah been the best of the kind it had been acceptable but Cain's carelesness in the choice was the aggravation and the Dead Fly in the Apothecaries Pot of precious Ointment Eccles 10.1 he did not offer in Faith as Abel did but doubtingly and grudgingly looking upon it as lost labour what he laid out upon the Lord and never minding the recompence of reward Heb. 11.26 'T is the Fathers saying opimum Deo debetur optimum pro Religione pro gratitudine optimum God may challenge all from us who receive our all from him why should we grudge our Fat and our strength for God and lay out as liberally for the Lord as the Lord layeth out liberally for us why should his Heart and Hand be enlarged towards us and our Hearts and Hands be straitned towards him The second Difference in their action was in respect of their Devotion and Affections Abel offer'd in sincerity but Cain in Hypocrisie Abel did it out of Conscience to please God his Heavenly Father but Cain did it out of conformity only to please Adam his Earthly Father who had brought him up in that way of Worship and not out of any love to God Hence the second observation The bare outward action of Divine Worship will not commend us to God without inward affection God is not taken with glozing shows and formalities but requires Truth in the inward parts Psal 51.6 and would be serv'd sincerely out of love to his Name and zeal to his Glory He loves not a seeming without a Being and Real Religion he seeketh true Worshippers Joh. 4.23 24. Inference Then God is greatly to be feared in the assemblies of the Saints Psal 89.7 he is to be feared every where but especially in the place of his Worship The Heathen Poet could say Jovis omnia plenae all places are filled with Jehovah especially Bethel the House of God though out of doors and in the open Air Gen. 28.17 Where Christ's Disciples are gathered together in his Name Mat. 18.20 Oh then how should we demean our selves as in Gods presence Act. 10.33 Are Women enjoin'd modesty because of the Angels 1 Cor. 11.10 how much more we sound piety because of the God of Angels We should all be what we seem to be be to God what we seem to be to men and we should be to God at all times what we sâ—â—m to be to men at any time therefore should we have Grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Heb. 12.28 29. Alluding to that fire which consumed Nadah and Abihu for offering strange fire Lev. 10.1 2. False Affections are no better than strange Fire Oh that all may beware of of strange fire lest consuming Fire come down upon us and so write our sin upon our punishment or at least that Cains Doom come not upon us to be rejected of God But the 3. And principal difference that distinguished Cain and Abels action was Faith which is indeed the prime cause of all the other differences Abel offered in Faith but Cain did not so Heb. 11.4 'T was Faith that denominated Abel a Righteous man and Cain was a wicked man because he wanted Faith It was Faith that made Abel offer uberiorem agnum as Erasmus reads it a fatter and fuller Lamb or Plurimam Hostiam according to the Vulgar Latin a more plentiful Sacrifice by Faith Abel offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Mountague Such as was first in nature in order and in excellency But Cains Infidelity or want of Faith undid him he did not only bring Macrum Sacrificium a lean Sacrifice but he did not divide aright for God Cain rectè obtulit non rectè divisit he offered rightly but he divided not rightly he gave God opus personae not ipsam personam not himself but of his Abel offered as well Se ut de suis himself as his Sacrifice which Cain did not From hence the third observation Every devout and Divine action receives from this grace of Faith its due and dignifying denomination 'T is Faith here that distinguisheth the Matter Nature and Property of this Religious action It is Faith that made Abel come to God with an honest and good heart Luk. 8.15 And out of a sense of duty and Love to God but Cain came in his Infidelity with a false and unsound heart so offers up his poor Starvling Sacrifice to God This may thus be exemplified Isaac commanded his Son to make him savoury meat such as he loved Gen. 27.4 And hereupon both Jacob and Esau his two Sons prepare savoury Morsels for him and bring it to their Father but it was Faith that did distinguish both their persons and actions Jacob by his having Faith got the blessing and Esau by his wanting Faith lost it 't
parties yet as to its Extrinsick and External Dispensation it may not be denied that there are in Relation to us some consequent and improper conditions as appendices of this Covenant in the substantial part thereof such as Faith and Repentance c. are and they are call'd consequent conditions and improper not antecedent and proper conditions such as do denominate the Covenant conditional because they absolutely undertaken for by Christ the Head of the Covenant and are effectually wrought in all the Redeemed by the Grace of that Covenant also So that though in Preaching of the Covenant there are conditions yet in the making of it there are none the contract is absolute and downright so without either If 's or And 's God will do both parts of it both His and Ours peremptorily he will be a God to us and he will make us a People to him c. Zech. 8.8 Heb. 8.10 c. and the Conditions in the promulgation of the Covenant as if we Relieve Repent c. are not causals but demonstratives they are only Blessed Evidences of our Interest in it not any moving motives causing God to Covenant with us They do not make the Covenant but only shew it in such and such Qualifications not unlike that vulgar saying if you see such a man tell him I must speak with him c. And if it be him who is my Friend tell him I must impart my very Heart to him Abraham by Gods giving him his Covenant for 't is ever call'd the Lords Covenant became Gods Friend and God would not hide any thing from him but tells him his Heart Gen. 18.17 18. Infer from hence How should we admire the freeness of this Covenant of Grace 't is call'd the pleasure of God Isa 53.10 and the good will of God to Man Luke 2.14 when the Covenant of works was broken by Man God out of his Soveraignty and Dominion over Man might have ruled Man ever after by way of command and upon his Disobedience might have taken him away and sent him to his place as he saw cause and as the matter did require but that then God should so graciously superadd this New Covenant and deal still not only with Man but even with sinful Man in the way of a Covenant and not only in the way of a Command How can Man but cry out with David VVhat can thy Servant say more This Free Grace of thy Covenant exceedeth not only all my expressions had I the Tongue of Men and Angels but also all my apprehensions Psal 31 19. 1 Cor. 2.9 Oh how great is thy goodness both in respect of its Fountain 1 Joh. 3.1 2. and Col. 3.3 and in respect of its Fulness much laid out and in Possession but more laid up and in reversion is this the manner of Men O Lord God I trow not to be so kind to the Evil c. Luk. 6.35 Men use not such kindness to their good Servants to take care of them and theirs much less to Evil ones who am I O Lord That thou hast brought me hitherto 2 Sam. 7.18 19 20. c. Thus to bring me into the Bonds of the Covenant Ezek. 20.37 say further with David all the Paths of the Lord are Mercy and Truth Psal 25.10 especially this Path of the Covenant which was one of his first Prov. 8.22 1. There is Divine Mercy in making it to Man 2. There is Divine Truth in keeping it with Man his Mercy moved him to make it and his Truth binds him to perform and keep it It was Mercy that made the Covenant to Abraham and it was Truth that perform'd it to Jacob as the Prophet saith expresly Mic. 7.20 Hebr. Thou wilt give c. for all is from Free Gift and all he doth is for the sake of the Covenant 2 Sam. 7.21 The fifth Difference between the two Covenants As there is more grace in the latter than in the former Covenant so the Covenant of VVorks is made with Man standing upon his own leggs and by his own strength and leaves him thereunto as altogether to himself but the Covenant of Grace is made primarily with Christ who is the Prince of the Covenant primus Foederatus the chief Covenanter becoming our Surety and Undertaker for Faln Man in all that is required of him In the first Man was bound to God who then found him fully furnished with a sufficiency of strength which he had freely created him with able enough to do all God bound him unto But in the second Covenant God is bound to Man for when God came to make this Covenant of Grace with Man he found Man in the Faln Estate having lost all his strength Man was then without strength Rom. 5.6 a poor impotent and feeble creature possessed with a spirit of infirmity as John 5.5 Luke 13.11 made up altogether when he had marr'd himself of frailty a compound of weaknesses unable to do any matter after a gracious and spiritual manner theâ—â—omes God and gives Christ to Man that he might do for him what was impossible he should do for himself Rom. 8.3 and in him promiseth a new and better power Isa 40.29 even the power of God not the power of Man in his first Estate whereby Man should be kept through Faith to Salvation 1 Pet. 1.5 In a word Adam's life was put into his own hand in the Covenant of Works but a Believer's life is now put into the hands of Christ Had Adam stood in his Estate of Integrity his Reward had been from Debt and he might have found matter of boasting before God He might then have said to God Lord my strength hath carried me forth to perform thy whole will c. Give me my wages for my work even the life that thou hast promised To him that works the wages is counted a debt There is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting and demanding a due Debt Rom. 4.1 4. Adam might then have said as that Elder Son a Type of one under the Covenant of Works once said I have served thee these many years and never brake I thy Commandment c. Luke 15.29 Thus Man might have demanded happiness as a due Debt from God to him and thus all Legalists and hollow Hypocrites do hold that God is in their debt as the Romanist that said Coelum gratis non accipiam I will either merit Heaven or I will never have Heaven But now in the Covenant of Grace 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free-gift freely given to the person without respect to any work or if to the work yet for the persons sake but not a due Debt as due unto the work unto which it is promised as in the Covenant of Works wherein Man is not justified gratìs or freely for his compleat Conformity to the Law for then 't is Gods pay for Mans pains 't is a giving him only what he
before the Friend of God because God made his Mind known to him even in secrets most familiarly as a Man doth to his Friend Thus we see how God made and renew'd this Covenant of Grace with three publick Persons all as Mr. Baxter saith Representers of Mankind 1. With Adam to whom when God judged him for his Sin at the same time promis'd a Saviour and through this Saviour promised made a new Law of Grace with Man Gen. 3.15 which short Text God probably did explain to Adam more plainly than is express'd in those few words as appeareth by his instructing his Sons to Sacrifice wherein was shadow'd out the Blessed Saviour hence all Mankind are more mercifully dealt with than according to the rigour of that violated Law which Adam had Sufficient though not effectual Grace to keep yet did not to be shut up as Devils under Despair but have many Means and Mercies to bring them to the God of Mercy which Cain and his Off-spring mis-improved as did the Degenerate World also so all save eight Persons perished in the Dâ—luge The second publick Person was Noah with his House being saved to be the second Root and Representative of Mankind God renews this Covenant with some additionals to them Though the first Renewal was forfeited in the Flood Gods Covenant of Peace to Man is then re-inforced yet was it rejected by Cham whose Person and Posterity was therefore Cursed and after by Nimrod that Arch-Rebel and Master-Builder of Babel's Tower who thereby brought the Curse of the confusion of Tongues by which means the knowledge of God was much lost in the loss of the Holy Tongue and most Men fell to Idolatry and Sensuality The Third publick Person who escaped those two great Evils aforesaid was Abraham call'd the Father of the Faithful with whom God most familiarly renewed again this Covenant as with his familiar Friend more fairly and fully than with Adam or Noah adding a special Promise to him that his Seed should be an Holy Nation a Peculiar People and that of him the Messiah should Spring for confirming his Hope in both these Promises God gave him Circumeâ—â—â—on as the Seal of the Covenant Gen. 17.2 where we find that the fifth time of Gods consuming this Covenant with Abraham intimating thereby that it is the prora puppis the First Second and Third yea the main point and Strong-hold or Fort-Royal of Mans Salvation and therefore we should be well Studied in the knowledge of it and have a wellgâ—â—â—â—d dâ—â—ssurance of â—ur interest in it This Covenant is call'd the Oath which God Sware unto Abraham Luk. 1.73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge which a Man may not break down lest a Serpent bite him Eccles 10.8 and we may easily Imagine that God will not break the Hedge of his own making This is the Magna Charta or Grand Charter that the Faith of Abraham in all his Ten Tryals and of all the Children of Abraham hold their Hope and Confidence on And that renewing of the Covenant with Abraham was accommodated to his then present condition of having no Children therefore was it given to him in Terms of multiplying his Natural Seed which should receive Circumcision as the Seal of the Covenant and of the Righteousness of Faith Rom. 4.11 from whom Christ came The fourth Period of Renewing the Covenant of Grace was with Moses another Eminent publick Person and by him with all Israel after their coming out of Egypt where as it had before a clearer Manifestation to Abraham for Christ was promis'd to be his Seed Born of the Woman Mary descended from Abraham than to Adam and Noah so now it had a larger extent even to the whole Nation of Jacob or Israel the Seed of Abraham Gods Friend Hereby the Israelitish Nation became a peculiar people nearer to God than any other Nation as the Priests and Levites were by a special Separation made nearer to God than the common people which yet were accounted an Holy Priesthood also in comparison of the Gentile World wherein God had some scatterings of Holy Ones even in Abraham's day notwithstanding the Covenants Renewal personally with him such as Holy Shem alive at that time with Holy Melchizedeck and Holy Job with his Friends afterwards yea and 't is improbable that all the Children of Keturah of Ishmael and of Esau did forsake the Lord being all Circumcised and so in some sort as Mr. Baxter saith were Covenanters with God however this is certain that Israel's Embodying into a new Common-wealth with a Theocratical Government in a peculiar manner receiving a new Body of Divine Laws as well as their Deliverance out of the Egyptian Bondage were all done by vertue of Gods Covenant with Abraham unto Jacob or Israel Thus the Prophet saith God will perform or Hebr. give his Mercy to Abraham and his Truth to Jacob Mic. 7.20 'T is there call'd Mercy to Abrabam for Gods Mercy moved him to make the Covenant originally as to the clearest discovery hereof with Abraham and his Truth bound him to perform it to Jacob coming in at second Hand under Abraham's Covenant whereof Divine Mercy was the Foundation as to promising and Divine Truth was the obligation as to performing according to that in 2 Sam. 7.18 21. According to thine own Heart and for thy words or Covenants sake hast thou done all these things shewing when God hath voluntarily made himself a Debtor by promise to his people he will come off fairly with them in performance and not be worse but rather better than his word Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Israel wherein he was a Type of Christ the Head and Prince of the Covenant Gal. 3.16 to Abraham and to his Seed Christ not Christus in Individuo or Christ Personal only for Christ in that sense had not a Right unto the Promimises from Abraham but rather Abraham from Christ so it must be meant Christus in aggregato or Christ Mystical also that is the Church or Faithful whose Father is Abraham he is the Root and they are the Branches Rom. 11.16 It may indeed be taken for both Christ Personal and Mystical 1 Cor 12.12 Seeing Christ is the Seed in whom all the Nations of the Earth are blessed Gen. 22.18 with whom the Covenant was made primarily and principally yet accounts not himself a whole Christ and compleat without he have his Members who are therefore call'd his fulness Eph. 1.23 Inference hence Having viewed the Plat-form of this Covenant of Promise how it hath been carried on the same in all Ages from Adam to Noah from Noah to Abraham and so to Israel and so shall be to the end of the World How should we fall-down upon our Faces as Abraham did Gen. 17.3 admiring the abundant Goodness of God in vouchsafing to enter into Covenant with him he was astonish'd at this condescention as David was
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
as upon a Sea of Glass mingled with Fire Rev. 15.2 such a slippery Pavement hath she to stand upon brittle as Glass as well as slippery as Ice yet transparent to the All-seeing Eye and troublesome as the Sea yea full of fiery Afflictions also because the VVorld hates the Church this Pavement hates all Holy ones that stand upon it The VVorld will hate the Church saith Christ Joh. 15.18 19. because the Church is not of the VVorld tho' she be in the World and because the VVorld is carried on by a contrary principle and is condemned by a contrary practice of the Church the World hates the Church as Esau did Jacob and as Inhospitable Savages do those which land upon their Coasts The VVorld is both the Elder and the Greater than the Church 1. The Elder as the state of the Fall in the First Adam was Elder than the Rise by the Second Adam and Degeneration than Regeneration as before 2. The Greater In as much as the thing containing must be greater than the thing contained within its circumference Yet this Oracle of God which neither speaks Ambiguously nor Fallaciously solemnly saith that the Elder or Greater shall serve the Younger or Lesser which shall certainly be accomplish'd when the Rulers of the VVorld come bending to the Church Isa 49.23 1 Cor. 15.22 23 24. when God the Father gives to his Son Christ the Heathen for his Inheritance and the utmost part of the Earth for his possession Psal 2.8 and when all the Kingdoms of the VVorld shall be the Kingdoms of the Lord c. Rev. 11.15 16. Then the Elder is subjected to the Younger 3. More Narrowly Rebekahs VVomb represents the VVomb of Christendom commonly so called which is only a part of the World and that part thereof wherein the Christian Religion is professed and in this Womb there is an Esau as well as a Jacob to wit a Malignant as well as a Militant Church yea and this Esau or Malignant Church is in respect of the Apostacy only elder than the Militant the false Church since the General Falling away foretold 1 Tim. 4.1 from the Primitive Faith to the Doctrines of Devils is indeed Elder than the True the Romish than the Reformed Religion for there must be a Deformation before there can be a Reformation but non erat sic ab initio The Romish Religion was not so from the Beginning 't is so far from being Apostolical that 't is become Anti-apostolical so far from being Christian that 't is now an Antichristian Religion and the work of the Reformed is only to reduce their novel Tradition and Upstart Inventions of Men to the pure appointments and primitive institutions of God yet as to us the Romish Church is the Elder though the true Christian Church was before their Antichristian as Esau was and full as Hairy like a Beast as Savage and Bloody as he Yet this Infallible Oracle of God doth foretel here that this Elder the Romish shall serve this Younger the Reformed Church yea though the first be greater it shall be brought down into subjection unto the latter though lesser and the weaker shall overcome the stronger not so much by humane help as by a Divine hand that is by the VVord and Spirit of God Christ will Destroy Antichrist by the Breath of his Mouth and by the Brightness of his coming 2 Thes 2.8 then Edom Dumab or as the Rabbins read it Roma shall be subdued before Jacob or the Israel of God and there is nothing more certain the Prophecy of this Oracle shall be most fully fufilled under Christ to whom the Necks of all Nations and Princes of the Earth must be made subject every knee must bow to him Phil. 2.9 yea that of the never so great Roman Empire which the Jewish Doctors do say is signified by Esau and Edom. All these three Mysteries or Mystical senses are no novel notions but reverend Antiquity doth hold them forth As First The Hebrew Rabbi's as David Kimchi 〈◊〉 Solomon c. all apply this very Oracle to the Roman Empire which is call'd all the World Luk. 2.1 Rom. 1.8 saying that Aeneas came out of Idumea into Egypt from thence into Lybia thence to Carthage and thence to Italy where he Built Alba out of which sprang Rome yea they further affirm that Julius Caesar the first Roman Emperour was an Idumean of Esaus Posterity and some others if not all that succeeded him in the Empire were Edomites and for Duma the Daleth or D little varying from Resh or R of their Alphabet they do frequently in Scripture read it Roma calling the Romans the new Idumeans and the Popes Kingdom Roma Reshigna the wicked Kingdom of Edom which hath been Red-Red as the Hebrew Edom signifies with as many Murders and Massacres as ever Edom Literal was Obad. ver 10 12 14 and 21. Mal. 1.4 Isa 34.5 Psal 52.5 Isa 21.11 Ezek. 25.13 14. and 35.3 7 15 c. 2. The Antient Fathers as Augustine Interprets this Oracle Mystically as well as Literally saying By the striving of Esau and Jacob in their Mothers Womb is signified the continual conflict in the Womb of the Church between the Carnal and Spiritual Professors in it and the former are said to be the greater because they are more in number and the latter the lesser yet as the greater is said to serve the lesser so the Carnal Professors while they persecute the Spiritual quibus necere volunt plurimùm prosunt sibi autem ipsi maximè nocent while they go about to hurt they do but help them to Heaven which is the best Service in the World but hurt themselves most of all August Serm. de Tempor 78. and the same excellent Father saith also that those two Nations in Rebekah's Womb do signifie the Carnal Jews Subdued by the Spiritual Christians Augustin de Civit. Dei lib. 16. cap. 25. And as to the third Mystical Sense named here the first yet as the narrowest sense of all the three I shall speak of it again in the third place Origen gives the third Testimony though he be sometimes vain and too luxuriant in his Allegories yet here he is solid holding Consonancy with the Analogy of Faith and Scripture of Truth saying Jacob and Esau represent the Combat of Flesh and Spirit in us Origen Homil. 12. in Geâ—esin Many more Remarkable Glosses upon this Oracle might be added here I shall superadd one only of this Mystical Sense and Signification a fourth in the Womb of Divine Counsel or Decree which seems to carry a most Sublime Notion of a very great and Self-evident Truth to wit that the elder or first Adam must give way and be subject to the younger or second Adam The first or old Creation must yield to the second or new which is a far better Creation the first or old Covenant must serve or be subservient to as before the new a better Covenant and this holds universally true concerning all
'twixt Devilish and Divine Dreams 1. Dreams from the Devil have a tendency to discover some future and secret things which belong not to us Deut. 29.29 but are left lock'd up in Gods Closet whereof he alone not the Devil hath the Key and 't is always in his keeping whereas the whole Duty we owe to God and Man is revealed in Gods Word To study this and to practise it the Devil despites and despises and he therefore gives us an Avocation from it by suggesting his Dreams concerning a Curious and Vain Knowledg of things not meet to be known that we may presumptuously pry into Gods Ark of secret matters and pretendedly boast thereof though no way profitable either to our selves or others This is a Science falsely so called 1 Tim. 6.20 which indeed is Ignorance and not only puffeth up question-sick Souls but always produceth Evil effects and we must therefore pray against such Dreams that God lead us not into Temptation c. 2. Dreams from the Devil do inflame the minds of Men to Lust and Revenge c. always tending to some sin or other as Nocturnal Pollution c. By this means the Bodies as well as Minds of Carnal Sinners are frequently defiled and sometimes Holy Saints may be likewise polluted by impure Dreams for the Devil of whose Devices we are not Ignorant 2 Cor. 2.11 may at some time take an advantage of a pretious Saint to fasten that sin upon him while asleep as he did upon Righteous Lot to commit Incest with his own Daughters which he cannot prevail with them to commit when awake A Notable Example hereof also we have in Cassianus Collat. 22. Cap. 6. Who tells of a certain Brother keeping his Body in subjection and duly preserving his Chastity by daily Temperance and Circumspection in all humbleness of Soul yet was he upon a time so deluded by the Devils Wiles in his Sleep when he had been solemnly preparing his Soul for Communion with his God he found his Body defiled while he was asleep with an Impure Flux This calls loud on us for Prayer and Watching 3. Dreams from the Devil draw off Mens minds from the pure Worship of God to Idolatry Heresie and all Abominations Therefore such Dreamers are expresly forbid by God in Deut. 13.1 A Dreamer of Dreams publickly obtruding his damnable Errors for Divine Truths to draw Men from God though he give a sign which by Gods permission may come to pass as Jannes and Jambres seem'd to turn Water into Blood Exod 7.22 or as the Jesuit to persuade the Indians to embrace Popery should commend it to them by a sign of assurance foretelling that the Sun shall be Eclipsed at such a time to confirm his Doctrine though they being ignorant of the constant causes hereof in the common course of the Heavens and how Eclipses continually occur in the two Nodes of the Dragons Head and Tail may by this Jesuitical Trick be deceived yet both these signs though they come to pass of Jannes and of the Jesuit are no better than cheats the latter being a Natural and the former a Diabolical work before both which the Divine Word whereby we must try the truth of all signs seeing some are fallacious 2 Thes 2.9 ought always to be preferred Such Deceivers and Dreamers God hath Doomed and Damned to die Deut 13.5 and chap. 18.20 Jer. 14.15 and Zech. 13 3. c. Add a Fourth Character to all the aforesaid three differences to wit Diabolical Dreams may be known as Diabolical Tentations are when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or of the Devil If Dreams be First Transcendently gross in themselves as High Atheism that there is no God Psal 14.1 or that God is such an one as our selves Psal 50.21 Psal 58.1 or for sorry Man to affect a Deity as Gen. 3.5 All which are against the common dictates of Natures light and therefore must be Satans injections and not Gods 2. Irksom and execrable to the Soul which trembles at them when suggested as Blasphemy and Cursing God Job 1.11 So Sodomy Buggery c. which ought not to be named among Saints without utmost abhorrency and likewise Self-Murder or the Murdering of Innocent persons 1 Sam. 16.15 and 18.10 c. The thoughts only thereof should make our Hairs start up and our Hearts fall down yea and our whole Flesh to shrink and shrivel The light of Nature condemns such Monstrous Sins and the Life or Law of Nature helps the very Gentiles to do those things contained in Gods Law Rom. 2.14 c. 3. Violent as well as Sudden like a Flash of Lightning giving the Tempted no time to consider or the Temptation and the Tendency of it the Tempters Fiery Darts Eph. 6.16 sometimes hurry away the Soul into Sin ere ever it be aware therefore our gaining time against them and not closing too soon with them to the Burning of our Hands and Hearts as half a Victory over them Gods way is to lead gently Isa 40.11 well knowing Jacob's tender Flock cannot march Lord Esau's hasty pace Gen. 33.13 making many stops as the Star did that guided the Wisemen Mat. 2.2 7.9 But the Devils way is to hurry headlong by Violence he did thus with Christs Body by Divine permission from place to place Mar. 4.5 8. And thus with the possessed Man Luk. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was driven of the Devil as the Horse is with the Rider so the Greek signifies and thus he did with the Herd of Swine Mat 8.32 making them run violently down a steep place Thus also he doth with the Souls of Men 2 Pet. 2.17 which are driven by the Devils Tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so dreadful a Storm as made Christs Disciples though Seamen cry out when raised by the Prince of the Air Mat. 8.25 4. Furious as Saul was to kill every one in his way when this Evil Spirit was upon him 1 Sam. 19.9 10. 5. Pertinacious that cannot be shaked off as Paul did the Viper Act. 28.5 That which Satan put into Judas's Heart was an obstinate Evil done deliberately and out-faceing the All-seeing Eye of his own Master saying Is it 1 c. 6. Insulting thus the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffeted or Boxed Paul 2 Cor. 12.7 and so shamefully scoffed him that he prayed he might depart from him Piscator says it may be taken properly not figuratively Indeed the precise Indivisible point of the difference betwixt the Scum of our own depraved Spirits which naturally boyls up of it self in us and the suggestions of Satan either in our Dreams while asleep or in Tentations when awake is hard to Assign but Satan's in a word are usually as above and against the Inclination of our own Natures and against the Light of our own Consciences c. The Third sort of Dreams are the Divine and purely Spiritual call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitus Immissa sent of God to Men to good Men
who condemn'd the observation of Dreams which are those Imaginations that the Mind of Man maketh or conceiveth in his Sleep Cato could say Somnia nè cures nam Mens Humana quod optat c. And Cicero censures it in his Books of Divination lib. 1. saying Somniorum observationem vanam esse c. rendring sundry Reasons and suppose saith he some Dream prove true why should we not rather mistrust that one out of many than trust the truth of many because of that one Dreams we see are common to Dogs as well as to Men which will Bark in their Sleep as if pursuing their Game though this may have respect to things past as the Poet says Omnia quae sensu volvuntur vota Diurno Tempore nocturno reddit Amica quies As Man so the Beast may Dream of what he was much affected with the day before yet this cannot be any Prognostick of what shall be the day after or have any relation to future things which Cicero confesses none but the Deity whereby 'tis it self known can make known lib. 2. de naturá Deorum Though the Delphick Devil did foretel some future things 'T is most certain he cannot foretel all nor any thing Infallibly and of himself but either as it is Revealed unto him by God as was Ahab's Fall at Ramoth Gilead or as he fore-feeth it in the Causes Signs or Prophecies of Sacred Scripture wherein he bath undoubtedly a vast and prodigious skill otherwise he could not have quoted it so aptly to Christ Mat. 4.6 Still this Argument must be insisted upon as God doth oft by his Prophets to shew the Vanity of all Idols that God alone can predict and foretel future things according to that of Tertullian in his Apol. cap. 20. Testimonium Divinitatis est veritas Divinationis true Divination is the most clear Evidence of the true Deity and Divinity These sew Remarks about Dreams shall shut up this point for further and fuller Consideration The first is We must not judge all Dreams vain with Epicurus neither may we think that no Dreams are vain with the Superstitious as those in Tertullian qui nulla somnia evacuabant lib. de Animâ cap. 46. both these are the two Extreams there is a Golden Mean betwixt both which requires a Spirit of Discerning and godly Wisdom to distinguish betwixt Natural Diabolical and Divine c. 2. Some good use may be made of some Dreams no wise Man doubteth Aristotle in his Ethicks could say Justum ab injusto non semno sed somnio discerni a good Man may be distinguish'd from a bad though not by his Sleep yet by his Dreams in his Sleep And other Philosophers which godly Mr. Greenham mentioneth say That the Vertuous do differ nothing from the Vitious about half part of their Lives that is their sleeping times save only in their good Dreams as the other have their bad ones for both are much affected in the Night according to their Actions in the Day How much more should Saints employ their Thoughts Words and Actions upon good in the Day and then their Fancies and Affections will Dream of that which is good in the Night But they that make no Conscience to Sin Waking will not at all scruple to Sin Sleeping The Third Remark is Dreams saith Reverend Mr. Baxter are neither good nor evil or sinful simply in themselves because they are not rational and voluntary nor in our power being more properly the products of the Fancy alone than of the understanding or will yet may be made sinful by participation through some other voluntary Acts attending them either Before or After 1. Before as either Commission of Villany which by a strong Impression disposeth the Fancy to Dream thereof or Omission of Duty either in not Mortifying a wicked Heart which is the source and fountain of wicked Dreams or not obliging God by Prayer to lock up our Fancies which is beyond our own power to do 2. After As when Men voluntarily put more stress upon their Dreams than is meet and take the measure of their Actions afterwards from them and so make them as Divine Revelations either trusting in them or affrighted by them whereas the Heathen Diogenes could say 'T is folly to prefer our sleeping before our waking Thoughts and to Prognosticate our Misery or Felicity by Dreams seeing both of them depend more upon what we do when awake than upon what we suffer in our sleep The Fourth Remark is we may not expect that God will inform us in our Dreams about any divine Truths yet about some Humane Events pertaining to this life God may sometimes admonish his Servants as Ecclesiastical History assures us hath been done Holy Mr. Byfield saith That certainly God still doth Treat with his People by Dreams and 't is our Duty to bless God for Holy Dreams See more of this in my Signs of the Times pag. 24 25. Dr. Sibbs in his Evangelical Sacrifice saith That God by Dreams may foreshew some sin to come which we are like to fall into and yet not afraid of or may discover thereby what present Sin prevails in the Heart This God doth rarely and for weighty Reasons mostly to Holy Persons bringing with them their own Evidence which always prove True This makes nothing to heed all Dreams because some hold true for saith Mr. Gattaker of Lotts we mind only what proves true but miss the many thousand that prove false The Fourth and last Circumstance is the Matter what which is most Remarkable attended with Three Beholds 1. Behold a Ladder c. 2. Behold Angels c. 3. Behold God at the top of it Besides the excellency of the Matter is the more apparent insomuch as it was deliver'd both in a Dream and in a Vision too The former being distinctly promis'd to old Men They shall dream Dreams and the latter to young Men They shall see Visions Joel 2.28 which was the first Text that the Apostles Preach'd upon Act. 2.17 to the Conversion of 3000 Souls at one Sermon and then was fulfilled as Christ had told them Joh. 7.37 for the New Testament is but the unfolding and fulfilling of the Old Jacob had here this double Privilege both of a young Man as yet a Batchellor and unmarried and of an old Man being 77 years old at this time bestowed upon him for he had both a Dream and a Vision and both were Divine also and whereas to see Visions is judg'd a greater Honour than to dream Dreams even that Honour as well as this is Jacob dignified with here yea having not only Similitudes and Resemblances of some things to signifie Important Matters as Pharaoh and Nebuchadnezzar had but also the other which is a more excellent way wherein God himself spake audibly and intelligibly to him from the top of the Ladder as Abimelech had Gen. 20.3 and as Joseph had the Angel of God speaking twice to him expresly and without a figure Matth. 1.20 and
that the good Will of God and a Flame of Fire from Man may consist together Yea Gods Visitation may have in it Mans Salvation Job 10.12 Psal 106.4 'T is of great use to understand this we pore too much in beholding the Flames of Fire in our Tryals and Troubles and ponder too little in believing the Good will of our God therein this makes us Harbour hard Thoughts of God with Job as if he dealt cruelly with us and was become our Enemy Job 16.9 and 30.21 with 13.24 and 19.11 we look on our Troubles as mere Streams of fiery wrath whereas indeed they are Messengers of Love and Fatherly Affection Whom God loves he chastens though he do not love to chasten Heb. 12.6 Lam. 3.33 Isa 28.21 calls it his strange Work yet out of faithfulness Psal 119.75 'T is Medicinal as well us Penal The Third Reason is from the Nature of those Troubles befalling God's Church and Children God never stirs up all his wrath therein Psal 78.38 He corrects them only with the Rod of Men Enoshim Shebet the Rod of weak Men 2 Sam. 7.14 that cannot give such a blow as the Rod of God When God comes to take Vengeance upon Babylon he proclaims this thundring Threatning I will not meet thee as a man Isa 47.3 But as a God who is consuming fire Hebr. 12.29 then Babylon which is no better than Briars and Thorns Isa 9.18 the very Curse of the Earth Gen. 3.18 cannot stand before Devouring fire nor dwell with everlasting Burnings Isa 33.14 God goes through those Briars and Thorns and burns them together Isa 27.4 but when God comes to chastize the Children of Sion He smiteth them not as he smiteth those that smote them Isa 27.7 but doth it in measure Hebr. Peck by Peck not whole Bushels at once ver 8. and Jerem. 30.11 for he comes not to them as a Judge with Severity but as a Father with Pity being himself afflicted with their Afflictions Isa 63.9 so he takes not up the Sword to them but only the Rod and that only the Rod of weak men The Rod of God that is Destruction but the Rod of men that is only Correction and 't is such a Rod as Christ hath suck'd out its Curse and Bitterness yea hath made it like Jonathan's Rod which dropped Honey taking from it the Nature of a Curse and giving to it the Nature of a Cure Though the Devil's Temptations have a tendency to Perdition yet God's are for Probation only Gen. 22.1 Deus â—a Vulnerat ut vulnerando Medetur the Chirurgeon launces his own dear Child with all tenderness cuts and weeps weeps and cuts again The wise Physician 's Rule in Pleurisies c. is Sparing then is spilling yet always maintain Nature that it may be able to grapple with the Disease c. This Vision of the burning Bush affords strong Consolation Though the Church Militant and its Members be oft in the fire for the ruling Brambles do not only scratch them but out of those Brambles cometh out a fire to scorch them also Judg. 9.15 and oft in the Water of Affliction yet the Church is preserved The Devil doth with her just as he did with the Daemoniack whom he cast sometimes into the fire and sometimes into the water to destroy him Mar. 9.22 the same Power that preserv'd him from his being destroyed by those two merciless Elements even ever after his Childhood to that Day did cast out that cruel Devil and doth as miraculously preserve the Church in the like cases of Danger neither Fire nor Water hath any Power to destroy her Isa 43.2 Suppose her in the Water then is she as was Noah's Ark in that Universal Deluge which the higher that the Waters rose was thereby the nigher lift up to Heaven And as the Ship wherein were Imbarked Christ's Disciples the only Church then in the World Matth. 14.24 c. No Winds no Waves can beat her down into the Deep Though she be afflicted tossed with Tempests and not comforted yet retains she her sure foundation and her fair colours c. Isa 54.10 11 12. The very Gates of Hell in which all Diabolical fraud and force is seated cannot prevail against her Matth. 16.18 Suppose the Church to be in the Fire as well as in the Water there also the good Will of God goes along with her into the flames as here into the burnings of this bush thus the Son of God went with Shadrach Meshek and Abeduego not only to but into the fiery furnace Dan 3.24 25 c. Here the Fire consumes not the Bush as there the flame consumed only their Bonds c. No Natural Agents can act without the Concurrence of Supernatural Providence For l. Here is a suspensive Divine Act where the concourse of God's Providence is suspended there Natures must be is God's may not be The suspension and cessation of the Divine concourse is the Dissolution of the whole Universe 2. Here might be likewise a transmutative Divine Act whereby the Bush was consolidated into such a solid Substance as not to be Combustible The Boughs and Leaves say the Jewish Rabbies were made harder above the solidity of Gold so that they still retained their native greenness being fortified with a quality the flame cannot penetrate 3. Or here might be also a restraining Divine Act whereby the Fire was chained up from its Activity and Violence which it naturally hath in burning up combustible Matter into Ashes This is more than a bare Cessation of the Divine Concourse as was in the Case of the three Nobles of Caldea Dan. 3.27 'T is indeed a great truth If the first wheel in a Clock amp c. stands all the other wheels must stand with it Now God is the Primus Motor and his Providence is the Primum Mobile Hereby All live and move Act 17.28 without God's concourse neither Meat can nourish nor Clothes warm our Bodies for we live not by bread alone c. Matth. 4.4 without this the Heavens could not move nor the Sun shine nor the Earth bear fruit nor the Fire burn c. but in this Case of the Bush as it might be done by a suspensive Act or by a transmtative Act as when Christ enabled Peter to walk upon the Waters which are a fluent Element giving way to a solid Body this was done either by qualifying Peter's Body with levity or by freezing the Waters into a Pavement so more probably by a Restraining Act the God of Nature chains up Nature in its Actings God ties up the Sea in swadling bands so that it cannot overflow the Earth Job 38.8 9 10 11. God shut up the mouths of the Lions so that they could not devour Daniel in the Den Dan. 6.22 The Voice of the Lord divides the flames of fire Psal 29.7 so that they could not consume this Bush c. All this may be for Comfort to God's Church and Children thus 1. That all created Powers are annihilated by a
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
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
such thing upon her self but did mightily bewail that ensnaring Bondage 1 Cor. 7.25 35 37. which Verdict Paul gives as peculiar to those Primitive Persecutions of the Church under Bloody Nero for the better bearing of Distractions in those dismal Days Answer 4. is Nor doth all this give any Countenance much less any Confirmation to the Romish Nunneries in Popish Countries for as Capellus argues excellently we read of no Nunneries or Cloysters that were erected in the Jewish Church And beside what hath been said upon the case of Jephtah's Vow and upon the Apostle's Advice to the Virgins c. N. B. Though it was lawful for a Virgin under her Father's Power to Vow a Vow for the Afflicting of her Soul c. Yet must it be First With her Father's Consent Numb 30.4.13 Secondly Of things Lawful only as in denying her self in some things that Nature desired and may warrantably be received Thus the Rechabites Vowed against Wine Strong Drink c. Jerem. 35.8 9 10. And thus the Virgin might Vow to afflict her Soul which is one of the Instances of what she might Vow namely such Acts of Self-denial in abstaining from some Creature-Comforts such as otherwise she might lawfully live upon whereas to Vow Unlawful things and what are not warranted by God's Word a Vowing to do evil is an utter Abomination as Deut 23.18 Act. 23.14 c. And Thirdly She might Vow only such things as were possible as well as lawful and in her power either by the Constitution of her Natural Temper or by the Assistance of God's Grace promis'd to her And thus thinks Judicious Junius That Jephtah's Daughter did consent to her Father's Vow being content Se in perpetuùm quasi Nazaraeum futuram Domino to be separated as a perpetual Nazaritess unto the Lord and his Service c. N. B. But the Popish Vows of Virginity are Diametrically contrary to those Divine Truths and therefore their Vows of Continency hath this Curse of God upon them to breed all manner of Incontinency in both Sexes as our own Chronicles concerning Abbies and Monasteries do abundantly confirm To say nothing of their Clergy who are all under the same Vow of Continency yet is it too notoriously known that they turn all Towns and Cities into so many Sodom's where they dwell c. The Third Objection is If Jephtah 's Daughter was not Dead but only Devoted Why did the Daughters of Israel go yearly four Days every Year to lament her by a Custom or Ordinance ver 40. Answer 1. The Hebrew word Lethannoth is variously rendred either to lament and in this first sense they might take a just occasion of lamenting her perpetual Virginity as well as her Death for the former bare an Analogy and proportion to the latter it being a Civil Death as before is shewed and therefore to be lamented Answer 2. Worthy and weighty Weems saith Though the Septuagint render Lethannoth by reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lament but the reason was saith he because they mistook its Derivation deriving it from Tanin a Dragon which makes a moanful mourning Mich. 1.8 Job 30.28 29 whereas the word Letannoth comes from Tanah narrare to Rehearse So Judg. 5.11 it should therefore be Translated ad colloquendum Pagnin and Arias Montanus do Translate it ad confabulandum cum câ So Kimchi which Junius followeth namely to talk with her that they might comfort her in her Solitary Life for which these Daughters of Israel might both lament her case and chear up her Spirit with the remembrance of that Glorious Victory which they celebrated with Triumphant Songs four times every Year with her to allay her Sorrows Objection the Fourth It was the Belief of the Ancients of that very Age that Jephtah did really slay and Sacrifice his Daughter for it is probably conceived that the Ancient Greek Poets used to steal Sacred Histories and turn them into their Poetical Fables and accordingly they framed from this very Scripture-Record their Story of Agamemnon 's Sacrificing his Daughter Iphigenia to pacifie the Gods N. B. Answer 1. It is granted That it was the practice of both the Greek and Latine Pagan Poets to steal their Stories out of the Scripture of truth as Homer his Description of Alcinous's Garden from Moses's Sacred Description of Paradise and Ovid likewise stole his lame description of Deucalion's Floud from Moses's Description of Noah's Deluge and sundry other such like N. B. Answer 2. It is granted also that there is some Congruity and seeming Parity betwixt the Name of Agamemnon's Daughter Iphigenia and Jephtah's Daughters Name especialy had the Sacred Scriptures given her that supposed Name of Jephtigenia which it doth not and therefore that Hypothesis or Supposition wants a firmer foundation to stand upon We have this Rule in Philosophy Strato Superstruitur and Vitruvius saith In solido extruendum est Vpon firm ground found the Building and our Lord better bids us build upon the Rock Now a Poetical Fiction seems too Sandy a Foundation to bottom a Theological Assertion upon N. B. Answer 3. Though it be granted that in many Circumstances there be a Congruity As First In Time they were Contemporary Secondly In Name they not absurdly Symbolize Thirdly In Personal Figure both were the only Daughters of two Chieftains and both were Virgins And Fourthly In their Fate both were Objects of a Paternal Vow And Fifthly In the Occasion thereof both were Vowed to a Deity when their Fathers went forth to wage War against their Enemies Thus far the Congruity may hold N. B. Yet the Disparity in the Issue of the Poetical Fiction spoils all as Argumentative to prove the point in hand that Jephtah did certainly Sacrifice his own only dear Daughter because Agamemnon did so to his Iphigenia For First It is denied that Agamemnon did so by Authors of unquestionable Honour and Credit who thus relate this Story Agamemnon having by chance slain a Stagg that belong'd to Diana she in Revenge rais'd a Dreadful Tempest upon the Grecian Ships that were at the Besieging and Blocking up of Troy The Devil's Oracle told them That Diana would not be appeas'd unless some of Agamemnon's Blood were Sacrificed to her In order hereunto crafty Vlysses got the Virgin away from her Mother by a Wile but when she was about to be Sacrificed Diana was moved with compassion sent her away privily into Taurica there to be one of her Priestess's and kindly sent them an Hind to be offered up in her stead with Acceptance so that the Storm ceased N. B. This is the Relation of the most Classick and Authentick Historians and in particular briefly Sir Walter Rawleigh one of great Reputation relateth it thus Calchas that Pagan Priest would indeed have had Agamemnon's Daughter Sacrificed to pacifie Diana but some think that the Goddess was pleased with an Hind c. N. B. But Secondly Suppose she were really Sacrificed which is improbable What Inference can be drawn from
from Rehoboam and 2. gave him up to his young Counsellors Folly 3. alienating the hearts of his People from him 4 This God did moreover to shew his Divine Truth in his Threatnings to punish Solomon's Idolatry Chap. 11.11 God brings to pass what he had thre â—â—ed 1 Sam. 15.29 by the Insolency of his Son 5. And to vindicate likewise the Honour of his Prophet by whom he had foretold this sad Rent that Ahijah might not be found a false Witness as 2 Kings 9.36 and 10.10 and in other cases 6. There is no evil in the City which the Lord hath not done Am. 3.6 as an Act of Justice in God to punish sin with sin in the unjust actions of Men. N. B. God is the supream and most righteous Judge and ordered all those disorders of Rehoboam's roughness of the People's petulancy of Jeroboam's Plot and of the young Councellor's rash Councel to his own glorious ends and purposes by his over-ruling Providence in all these Occurrences As sin is a punishment of sin so 't is an act of Justice in God to make use of it All those aforesaid sinners acted freely according to the choice of their own depraved wills yet all their sins do unwittingly meet together to accomplish the just Decrees of God N B. Dr. Hall saith Excellently here all these aforesaid Sinners might have done otherwise for any force that was offered to their wills yet they all would no more do otherwise as they did than if there had been no praedetermination in Heaven concerning it that God may be magnified in his Wisdom and Justice while Man wittingly perisheth in his own folly Hos 13.9 Secondly The Remarks upon Jeroboam as First Now Jeroboam strikes while the Iron was hot and blows up the People now under a general disrelish of Rehoboam's roughness into a general defection from him and as general a Rebellion against him crying out What portion have we in David c. v. 16. N. B. 'T is a wonder those seditious mouths durst mention David in such defiance one would have thought that the very name of David whom God raised up to do so much good for Israel might have been able enough to Conjure down that Devil of Phrenzy and Fury which now had taken possession of them and to contain them within the due bounds of Loyal obedience but alas all those good turns that David had done for them and for their Fathers before them were so soon forgotten as that twice here they named David in contempt and add that absurd title to it the Son of Jess an opprobrious Language which they had learnt from Saul the Cast-away 1 Sam. 22.7 and from Sheba that Arch-Rebell 2 Sam. 20.1 tho' the Holy Ghost maketh an honourable mention of this Title 2 Sam. 23.1 Psal 72.20 Acts 13.22 and Isa 11.1 10. the Root of Jess out of which Christ sprouted Tho' David had done them no wrong yet thus venomously they spit out their malice against David and against his House saying See to thy own House David and we will see to ours c. N. B. Then the Ten Tribes went away to their Tents and to their Idols too as Mr. Broughton upon Daniel observeth from the words Ohalchem and Elohehem that so signifie And some suppose this mutiny was managed by the rude multitude at Jeroboam's instigation wholly resolving to assume the Crown to himself The Second Remark is Jeroboam having thus politickly gained the Ten Tribes to himself v. 16.19 the Tribe of Judah only stuck cordially to Rehoboam and with them that part of the Tribe of Simeon that were mingled with them and part of Benjamin whose dwellings were within the confines of Judah yea and the Levites and others of the other Tribes who set their hearts to seek the Lord in his holy Temple 2 Chron. 11 1â—.16 and 15.9 but Rehoboam could not content himself with these few he therefore sends his Tribute-Master Adoram to promise them ease of their Taxes when it was too late after himself had threatned to make them ten fold more heavy v. 18 Herein also Rehoboam was ill-advised seeing the sight of such an Officer he might well think would the rather enrage the rude rabble the mutinous multitude were guided more by rage than by right who having rejected Rehoboam's Person and Majesty did with greater disdain renounce his message and Messenger When Adoram all too late would coax the People with good words they answered him with stones wherewith they stoned him to death and had Rehoboam been in Adoram's cloaths he himself had fared no better for those stones were thrown at him in his Officer the Messenger suffers for his Master and the Master suffers in his Messenger as 2 Sam. 10.3 4 5 6. 'T was now high time for Rehoboam to betake himself to his Chariot and make Jerusalem his Sanctuary against this Conspiracy at Shechem and well it was he got so well away thither Remark the Third Rehoboam having recovered a refuge by an hasty flight in Jerusalem takes a new step of over-hasty Advice to reduce the Rebells into Allegiance by force of Arms c. v. 19 20 21. but was Countermanded by the Lord who sent his Prophet to prohibit him c. v. 22 23 24. Mark 1. This was Rebellion and no better in Israel tho' Rehoboam had acted like a fool towards them and tho' it was according to the determined Counsel of God and what God had foretold yet because Israel acted not here with any design of fulfilling God's Will but only to gratifie their own Rebellious dispositions therefore is it most justly stiled a Rebellion v. 19 20. Mark 2. Judah and Benjamin still stick fast to their Loyalty the Example of a general Rebellion cannot make them Disloyal to the House of David God will reserve a Remnant free from and uncorrupted with the common Contagion An hundred and fourscore thousand of them are ready to force Israel to their due Fidelity and to their denyed Subjection v. 21. Mark 3. God suddenly sends his Prophet Shemaiah to forbid the Battel v. 22 23.24 saying this thing is from me c. As this Rebellion was an Act of Sin so it was from those Rebels but as it was a punishment for Solomon's Apostasy Chap. 11.11 so it was from God who challenges it here for his own work so Rehoboam desists c. not doring to fight against God his Maker tho' he durst against the Multitude c. Remark the Fourth is When Jeroboam had craftily contrived to get himself made King over Israel by the Election of the People v. 20. then he fortified Shechem the City of his Conspiracy and Built Penuel beyond Jordan to be a Bulwark there v. 25. For this fault God blames them They have set up Kings but not by me c. Hâ—s 8.4 Israel there is worthily reproved for setting up this Vsurper tho' they follow'd the will of God's Decree yet did they not do it in obedience to God's Precept but as hurried
is no less a wonder that good Jehosaphat should stand by and both hear and see all those insolent Tricks and Transactions in abusing God's Prophet whom he had caused to be sent for yet becomes a mere mute as too loth to displease Ahab whose crafty Insinuations had too great Influence upon him so that this good King had not one word to speak in the behalf of that good Prophet which shews saith Peter Martyr N. B. That ill Company many times marrs good men and is as an infectious Air too familiarly to breath in bad Society doth deaden or at least damps true Sanctity in the best Souls c. Mark 4. Bold Micaiah cannot be conquer'd with all Ahab's Threats ver 28. but casts the credit of his Calling upon the Issue as Moses did Numb 16.29 Deut. 18.21 22. He was assured from Heaven of the Event on Earth and that God would deliver him out of the mouth of this Lion as 2 Tim. 4.17 18. therefore he with the greatest Confidence and ministerial Authority denounceth Ahab's Doom That he should never return in peace as he had promised to himself his Hope shall perish Prov. 11.7 and prove no better than a giving up the Ghost which is but cold comfort Job 11.20 and the Prophet calls all the People to be Witnesses of the truth of his Prophecy by the event of it N. B. That when they saw those things he had foretold come to pass saith Vatablus they might all then understand that he had delivered his Message by divine Inspiration and that he though but one and all alone was in the Truth and that the four hundred Prophets of Baal notwithstanding their noise multitude and uniformity were in the Error and acted by that lying Spirit the Devil as in ver 21 22. Now come we to the Concomitants which is the second Part after the Antecedents the first Part Here be two Particulars First the Expedition undertaken and Secondly the Fatal Conflict Remarks upon the Expedition are First Jehosaphat joins with Ahab in undertaking the War N. B. 'T is strange a man in whom good things were found 2 Chron. 19.8 durst do so having such fair forewarning from God's Prophet yet adventures ver 29. We are told in 2 Chron. 18 ver 1 2 c. where this History is not Abridged as is usual with that Author in other cases but related at large as being exceeding excellent in the whole of it how Jehosaphat having abundance of Wealth made him too much fond of his new Affinity with Ahab matching his eldest Son with Ahab's Daughter 2 Kings 8.18 and now was he and his Retinue royally Feasted by Ahab and he being of too facile a Disposition enters into a League with him for waging this War before he had consulted God by his Prophet whether he might engage himself in it or no After his Vows of Engagement it was then his snare to make enquiry Prov. 20 25. At this Consultation it was that sawcy Zedekiah smote Micaiah in the open Court and in such a Presence as is before related which was the greatest Impudency and because he had no better Arguments to confute Micaiah's dissuasives from this War he answers him in the Figures and Moods of Barbara and Ferio terms in Logick which signifie a barbarous smiting him N. B. Had Micaiah so smitten Zedekiah what a noise had been made of it by that bad King and his corrupt Courtiers Jehosaphat saw all this foul play heard the Prophet's Prophesie yet as loth to break his tash League goes along with Ahab to the hazard of his own Life Remark the Second Ahab durst not trust his Baal's Prophets so far as to trust himself in his own Royal Robes but disguises himself and makes Jehosaphat Generalissimo of both the Armies saith Osiander pretending hereby to Honour the King of Judah but indeed intending to save himself and to elude Micaiah's Predictions ver 30. This he did saith Grotius because he understood the Syrians chief aim would be to cut off Ahab the only Author of the War and so in truth Benhadad had commanded his Captains ver 31. As this was sublime Ingratitude in Benhadad principally to seek the Life of him who so lately gave him his Life Chap. 20.33 34. N.B. Ill was that Snake saved saith Dr. Hall that requites the favour of his Life with a Sting and our English Proverb Save a Thief from the Gallows and he will be the first to harm you was herein verified So it was a sordid Treachery in Ahab saith Peter Martyr to secure himself from harm as he thought and expose good Jehosaphat knowingly to the utmost Peril This is the right Character saith he of a wicked Man so he may but save himself he matters not what mischief befals his Friends and Relations Remark the First upon the fatal Conflict The Battle begins and Jehosaphat is mistaken for Ahab ver 32 33. he is furiously assaulted and now sees to his sorrow what an evil it was to be in bad Company yea almost too late had he not cried to God for help 2 Chron. 18.31 and the Lord helped him N. B. which precious Passage is not here but is added by the Penman of the Chronicles who relateth former Histories Recorded but oft with advantage the Syrians perceiving it was not Ahab perhaps by his calling upon Jehovah only and not upon Ahab's Idols or however by a sweet Providence of God in whose sight the life of his Saints is precious Psal 116.15 they turned away from him Oh how good was God here Remark the Second upon the Conflict is The apparent Evidence of God's All-ordering Providence even in things merely casual and contingent Deut. 19.4 A man draws his bow at a venture ver 34. neither knowing Ahab's Person nor that God had doom'd him to Death yet the Hand of Heaven carries the Arrow between the Joints of Ahab's Harness to his Heart 2 Chron. 18.33 and surely his Sin now found him out Numb 32.23 this Shaft was God's swift Messenger to convey Death to a disguised Debtor c. The last Parts are the Consequents of this Conflict Remark First Ahab now lays bleeding in his Chariot ver 35. N. B. Well might he now wish he were Micaiah in the Jayle What Joy could he now have of his white Ivory Palace ver 39. built for pomp and pleasure while his black Soul was bleeding it self out of his Body The wicked have the advantage of the way saith Dr. Hall but the godly of the end his blood is running out to pay Naboth his Arrearages and at Evening he dyed Josephus saith without Book that only Ahab was slain all the Army escaped Remark the Second Ahab's Death dissolves the Army ver 36 37. A Proclamation is made to scatter the Sheep when the Shepherd was smitten according to Micaiah's Prophecy ver 17. What God speaks with his mouth he will fulfil with his hand 1 Kings 8.15 nor suffer his faithfulness to fail Psal 89.33 Micaiah had pawned
flee God striking them with a Panick fear they fled every Man to his Tent ver 12. being both discourag'd with their King 's foolish Idolatry and unsatisfied with the grounds of the Quarrel So the King forsaken by his Men was taken by the Enemy ver 13. Remark the Fifth Jehoash takes Amaziah left to shift for himself saith Sir Walter Rawleigh Prisoner at Bethshemesh carries him to Jerusalem and in the way threatens him with Death if he did not cause the Citizens to set ope the Gates and leave all to his Mercy He commands entrance in Amaziah's Name which they durst not deny the Gates were presently opened to Jehoash which held out two Years against Nebuchadnezzar Then he ransack'd the Temple and Palace of their Treasury breaks down four hundred Cubits of the Wall that the City might rebel no more took Hostages that the War might not be renew'd and returns to Samaria ver 14. Remark the Sixth Jehoash took not the Crown nor united the Kingdom of Judah thus subdued and their King his Captive to his Kingdom of Israel as he might have done had not God over-ruled him that his promise to David of a Lamp in Jerusalem might still be performed and he knew all Judah had great Love to David's House therefore returns he home to Samaria when he had dismiss'd the King Amaziah upon Conditions imposed by Covenant c. N.B. In the same Year of this Victory over Judah God smote Jehoash with Sickness and Death for his Sacrilege saith Sir Walter Rawleigh in Robbing God's Temple however it was surely for his forementioned Pride God punishing the King of Judah with the loss of his Treasure and Honour and this King of Israel with the loss of his Life ver 16. both of them for Pride Remark the Seventh Though Amaziah lived after this Jehoash fifteen Years ver 17. and 2 Chron. 25.25 yet was it but a lifeless Life being exposed to the hatred of his Subjects both for his Idolatry and Misgovernment which had brought so many Mischiefs upon them At last they made a Conspiracy against him ver 17 18. and 2 Chron. 25.27 for his turning from the true God to the Idols of Edom those Conspirators forced him to flee from Jerusalem to Lachish where he could find no Security for though he might live some time there as an Exile so contemptible was he become to his own People yet when they saw good they sent their Executioners thither and there flew him and brought him in a Chariot with Horses to Jerusalem ver 18 19 20. and 2 Chron. 25.28 N.B. The Rabbins say because he had brought the Idols of Edom to Jerusalem upon Horses therefore was his Corps brought thither upon Horses likewise and not upon Mens Shoulders Remark the Eighth All this befel Amaziah according to the Prophecy of the Man of God sent to bring him to Repentance This History is Recorded in 2 Chron. 25.15 16. but not in 2 Kings 14. The Story in short is this Amaziah serves the Idols of Edom as before God is angry at it yet in Wrath remembers Mercy so as to send him a Prophet to reclaim him when he might justly have at the same Time hurl'd him into Hell for disowning his Deliverer and for worshipping Idols that could not deliver either themselves or their Worshippers N.B. The King Threatens the Prophet to slay him for his Sawciness When the Prophet found him indocible he forbare to cast Pearls before an Hog but reads him his Doom God hath determined to destroy thee Vncounsellable Wretches are in the Way of Destruction Prov. 29.1 and this Judgment aforesaid befel Amaziah as was foretold him The Second Part of this fourteenth Chapter of the second of Kings relates to Jeroboam the second Successor to Jehoash ver 23 to ver 29. as to Vzziah and Azariah the Successor of Amaziah ver 21 22. that story belongs to the next Chapter Remarks upon Jeroboam the second First He was a Valiant and Victorious Prince who somewhat refreshed the low State of Israel reigning forty and one Years ver 23. which was the longest Reign of any King of Israel after the Division and before the Captivity though he walked in the Idolatrous way of Jeroboam the first ver 24. yet the Lord having Compassion upon his afflicted Israel made use of him to restore their lost Lands upon both sides of Jordan their Northern and Southern Borders ver 25 26 27. Remark the Second As Divine Goodness appear'd here in not determining as yet to write Lo-Ammi upon Israel which afterward he both said it Hos 1.6 9. and did it Chap. 17.18 So Divine Truth shines forth in fulfilling the Prophecie of Jonah ver 25. by which saith Grotius we learn when that Prophet lived supposed to be sent to Comfort Jehoahaz when humbled Chap. 13.3 4. Remark the Third After this Jeroboam's prosperous Reign forty one Years for reviving the almost decay'd Condition of Israel he dies and his Son Zachariah succeeds him ver 28 29. who was the fourth by lineal Descent from Jehu in whom God's Promise made to Jehu Chap. 10.30 was faithfully accomplished Here ver 25. Jonah the Son of Amittai is named as Jonah 1.1 whence some say that this Jonah was the first of all the Prophets next Elisha whose Prophecies are extant upon Record c. but more of this after the sixth Remark upon 2 Kings 15. where others Learned make Jonah the fourth Prophet of Israel and of all Jonah's Prophecies 2 Kings CHAP. XV. THIS 2 Kings Chapter the 15th treats both of the Affairs of Judah and of Israel too but the 2 Chron. 26. Chap. of Judah only The first part in both those Books and Chapters concerns the Kingdom of Judah namely of Vzziah Successor to Amaziah Remarks upon him are First This King had two Names of much Affinity saith Vatablus he is call'd Azariah Chap 14.21 and 15.1 and Uzziah ver 13 30. 2 Chron. 26.1 both names signifying the same thing for substance Azariah God's help and Vzziah God's strength Upon his Father Amaziah's Murder all the people of Judah took this Vzziah his Son when but sixteen years old and made him King Chap. 14.21 which they did either in opposition to the Conspirators or to shew their Affection to the House of David and that their quarrel was only personal against Amaziah whom they look'd upon as the Author of all their late Calamities Remark the Second The Character of this King ver 3. He did right as his Father had done this was no very laudable Character as Tilinus observes for as the Father began his Reign fairly but ended it foully so did the Son in the same manner without sincerity and only for a season neither of them did so well at last as at first whereas their last Works should have have been better than their first had they been of that golden Temper of Thratira Revel 2.19 but both of them waxed worse and worse 2 Tim. 3.13 They both basely
God ver 26 and Ezra blesses God for it ver 27 28. looking beyond Man at God himself who had put these things into the King's Heart thus to beautifie God's Temple which now was built without but a due observance of those Services and Sacrifices which the King had granted would conduce much to the beautifying of it within and Ezra blesses God also for using his Service to promote his own This he owned as high Honour to be God's Instrument and this encourag'd him to proceed in his Work and to muster the Jews in order to a March c. Ezra CHAP. VIII THIS Chapter relateth in particular Ezra's Journey to Jerusalem whereof we had only some hints in the General in the seventh Chapter where was his appointment for it by a Royal Commission but here is its Accomplishment Remark the First No sooner had thankful Ezra praised his God for this Letter of License from the King but he immediately Musters up all his Forces for a March away and his Muster is made from ver 1 to ver 15. the whole Company consisting of one thousand four hundred ninety and six Males This was a good Addition to those that went up before with Zerubbabel with whom many more then returned Ezra 2.64 65. yet nothing so many as might have returned now with Ezra but that they wanted Hearts for the History of Nehemiah doth farther declare that there were many left in sundry Places among the Pagan Provinces even after Ezra's return Remark the Second Ezra having his Rendezvouz at Ahava a River that runs into Euphrates and taking a view of his Muster-Rolls findeth none of the Sons of Levi there ver 15. Wolphius wonders that Ezra should have some Priests with him ver 2. yet have no Levites that were only so and not Priests 'T was lamentable that the Levites whose Lips should have preserved Knowledge above and for the People as well as the Priests Deut. 33.8 9. Mal. 2.7 should not be the Ring-leaders of the Voluntiers but now become so backward to so sacred a business here was nomen inane crimen immane the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect Therefore those Levites mentioned by Anticipation Chap. 7.7 were not come to him here until he sent for them afterwards ver 15 16 c. Remark the Third At this Rendezvouz at Ahava Ezra sends his Messengers Men of Vnderstanding named ver 16. who went at his Command to the College where he knew a considerable Company of Levites were together over whom Iddo sate President saith Masius and who was to command the Levites under him to dispatch away to Ezra ver 17. which was accordingly done ver 18. and they brought him the Nethinims also who were now become Men of Mark in God's Service ver 19 20. Ezra again praiseth the Lord for this good Success N.B. 'T is much that this Man of Vnderstanding whom Ezra's Messengers brought to him and in whom Ezra blessed God for bringing him to his Company ver 18. had no more Vnderstanding in the Times with the Men of Issachar 1 Chron. 12.32 as not to know his own Duty but must be haled out to it by Ezra's Messengers Though he had heard the Prophet Zechary proclaim from the Lord Ho ho come forth and flee from the Land of the North Zech. 2.6 7. yet he lay lurking still in the Land of his Captivity chusing to continue there notwithstanding both God's and the two Kings Cyrus's before and now Darius's Proclamations This seems to say to us that what ever Measure of Knowledge he had we know not save by this High Character given him equal with those in ver 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship which at that Time God had confined to Jerusalem c. Remark the Fourth Ezra's Prayer for a prosperous Passage for himself and his People to Jerusalem ver 21 22 23. Mark 1. Ezra as he now was become a Colonel and Captain General as Grotius calls him of this new Colony by the King's Commission proclaims a Fast c. Mark 2. The Place where this Day of Prayer or more Days as Menochius saith it lasted for eight Days was kept was by a River's side a place not unusual for such Work both in Old and New Testament Psalm 137. 1 2. Acts 16.13 here as Travellers they had abode in Tents three Days ver 15. Mark 3. Ezra to Edge their Prayers the better and to give wings to them enjoins a restraint from Food from fine Cloaths and from other Delights of Life for afflicting themselves and though this weaken'd their Bodies yet it strengthen'd their Souls and made them more Vigorous and Victoriouâ— Mark 4. They therein sought a right way for their little ones as well as for themselves because they could not seek God themselves while little N.B. And to shew it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones that when they themselves are gone off the Stage of the World their Children may stand up in their stead and continue to do so in their Generation even for their Children also Psalm 102.18 and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God from one Generation to another Besides little ones are liable to a thousand Deaths and Dangers and therefore they have the more need of their Parents Prayers Mark 5. 'T is lawful to seek by Prayer God's Blessing upon our Temporal Estate and to commend all our Stock and our Store of Creature-Comforts committed to our keeping unto the Providence and Protection of God for so Ezra doth here For all their Substance ver 21. which comprehended all their Goods both Animate and Inanimate all their Gold Garments and Food as well as all their Cattel c. Mark 6. When we undertake any Voyage by Sea or any Journey by Land 't is not only lawful but also necessary to seek Divine Direction for a right way wherein we may find both Safety and Success both for us and for all ours If this be but solemnly done by Fasting and Prayer which two Duties for the most part go coupled together Luke 2.37 Matth. 17.21 1 Cor. 7.5 c. we shall surely speed of God's Direction and of his Protection too to make us prosper as here Mark 7. Choice and excellent Spirits are ashamed that God should be by any means dishonoured and his Divine Attributes of Wisdom Power Truth and Goodness should be call'd into Question as excellent Ezra here ver 22. He blush'd to crave a Convoy of the King though it might have been of great use to them because their Enemies did way-lay them ver 31. lest the King being but little acquainted with God said Grotius might misinterpret it as Ezra's distrust in God's Providence saith Menochius which he had with so much Freedom Preached to him and therefore zealous Ezra will
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theâ—â— might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâ—ning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâ—dah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
many Vndertook to write it Luke 1.1 yet was it fit work for none but for the Four Evangelists who were all extraordinarily qualified by Divine Inspiration for that High Enterprize and were Eye-witnesses of those great Truths which They do distinctly yet coherently Record concerning Christ Hereupon though others Attempted yet none Effected it save these Four who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took it in hand Matthew wrote his Gospel Eight years after Christ Mark Ten Luke Fifteen and John forty two According to the common opinion from the most Antient Copies Whoever writes the Life of our Lord Jesus must light their Lamp at this Golden Candlestick having these four flaming Candles all lighted by Fire from Heaven To fetch any feigned Stories of Christ not founded upon Gospel-Evidence from other fabulous Authors is but a speaking wickedly for God and talking deceitfully for Him Job 13.7 As my Design is to Avoid this latter so my Desire is to Observe the former In this Essay I shall shift off and shun the cunningly Devised Fables Artificially compiled and composed not without some shew of Wisdom and Truth such as the Romanists lying Legends abound withal It being but a laborious loss of Time to search into such Things whereof we can have neither Proof nor Profit the Gains will not pay for the Pains And the Task about Toys can never be worthy the Toil 1 Tim. 4.7 2 Tim. 4.4 Tit. 1.14 and 2 Pet. 1.16 I shall therefore keep close to the more sure word ver 19. Scripture Authority N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18 above the best Lives of the choicest and chiefest of all mortal men in many respects As First The Life which Christ lived upon Earth was not only a Godly Life but it was a Life without the least praevarication from the Rule This Immaculate Lamb did lead such an Immaculate Life that he challeng'd his most Critical Adversaries to convince him of any one sin John 8.46 c. Secondly The Life of Christ was not only a Godly Life in compleat Universal Obedience to the Commands of God but it was the very Life of God 'T is said of some men that they are Alienated from the Life of God Eph. 4.18 that is They cannot live a Godly Life because they do not partake of the Divine Nature 2 Pet. 1.4 not having the Image of God Imprinted on them nor the Life of God Imparted to them But 't is said expresly that Christ's Life was God manifested in the Flesh 1 Tim. 3.16 and that Christ is the express Image of God's Person and the Brightness of His Glory Heb. 1.3 The Father and the Son are called Equals in the Greek Plural Phil. 2.6 that is every way Equal in Being Life and Operation Christ is Alius from the Father not aliud yet Co-essential and Co-equal not a secondary Inferior God as Arrius saith Thirdly That Christ led not only the Godly Life of a mere Man but also the Godly Life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So he had a Duplication of a Godly-Life both that of an Holy God and that also of an Holy Man and both in purity and perfection Fourthly Christ lived in his Humane Nature not only a single Temporal Godly Life upon Earth like that of a Godly Man to wit from his Birth to his Burial but even a Double one also to wit from his Resurrection to his Ascension beside that of Eternal Life in the same Nature in Heaven Fifthly Over and Above all These may be added That the Godly Life which Christ led upon Earth as the Son of Man was the light of Men John 1.4 His Life was a Lovely and Lively Looking Glass for all men to Dress themselves by in their Generation-Work both of Doing God's Work and of suffering God's Will The Life of Christ is the most perfect pattern of all True Piety for our Practice and Imitation We must all learn of him Mat. 11.29 and we should walk as he walked 1 John 2.6 From hence naturally ariseth this great Fundamental and most Evangelical Divine Truth That The most Sanctimonious Life of our Lord Jesus Christ is the light the Lanthorn and Law whereby all Men Women and Children ought to be Directed in all parts both of Active and Passive obedience while they live in this lower World They must all live as their Lord lived For the further and fuller Illustration of the light Hereof let me call in besides those two Texts aforementioned to wit Mat. 11.29 and 1 John 2.6 Hereafter Amplified other corroborating Scriptures As First It is expresly asserted by the Apostle Peter that the life of Christ was the leaving us an Example 1 Pet. 2.21 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Copy to write after A Samplar to work by and the most perfect pattern to Regulate our steps in walking the good ways of God Secondly The Apostle Paul affirmeth that whom God doth foreknow them he doth Praedestinate to be conformed to the Image of his Son c. Rom. 8.29 Now this Conformity to Christ is extensive 1. To his Holiness and Diligence in Doing his Father's work He must be about it Luke 2.49 and it was Meat and Drink to Him to be so employed John 4.34 2. To his Humility and Patience in suffering his Father's Will Mat. 26.39 and thus the same Apostle was Ambitious to become conformable to Christ's Death as well as to his Life Phil. 3.10 And 3. To his Happiness and Glory in Heaven as the Wages of that Double work on Earth which also was the Top-branch of the same Apostle's Ambition That His Body might be fashioned like the glorious body of Christ which is the principal Standard of Glory Phil. 3.21 1 Cor. 15.20 49 c. Thirdly Our Lord Jesus himself saith That He hath given us an Example for doing as he hath done c. John 13.15 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pointing out our way to us and therefore are we so oft bid to Follow Him and if we be Right Followers of Christ we must Tread in the same Foot-steps of Christ In so Doing we shall find that his footsteps drop fatness for us to gather up for the fatning of our Souls Psal 65.11 And if we be Disciples of Christ we must learn of Him to be lowly and Meek c. Mat. 11.29 we must learn to be Holy as He was 1 Pet. 1.15 and pâ—re as He 1 John 3.3 and the same mind must be in us that was in Christ Phil. 2.5 act as a Picture resembles a Man in outward Lineaments only but as a Child his Father in Inward Dispositions also for Christ is our Father Isa 9.6 And thus are we bid to Preach forth the Praises Vertues and Graces of Christ as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.9 Our Lives should be as so many Sermons upon Christ's Life while we strive to express Him to the World
touching Dan. 10.9 10 16 18. N.B. Note well We need frequent touches from the hand of Christ to cure our crooked paths and spirits even every Lord's day c. The Fifth Remark is 'T is a comfort in suffering that though it may be long even twelve years Mat. 9.20 or eighteen years Luke 13.11 or thirty eight years John 5.5 6. yet our compassionate Saviour doth Judge that the Sons and Daughters of Abraham ought at length to be loosed from their long lasting sufferings Luke 13.16 N. B. Note well Oh that every Sabbath some Soul may be loosed from Satan to heal them of the Dropsie or drought after worldly Vanities and Villanies with a draught of the Water of Life Luke 14.2 4. and oh that the Church may be loosed to go forth Mal. 4.2 then shall all Adversaries of Christ and his Church be silenced and be ashamed Luke 13.4 4.4 CHAP. XIV Christ's Sermon on the Mount THE next mighty works of Christ to be discoursed of fall out in order of time after he had Preached his most famous Sermon upon the Mount of Capernaum such as were his healing the Centurion's Servant the raising up to Life the Widows Son at Naim c. 'T is said the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen Luke 19.37 and Christ's own countrymen wondred whence he had all that wisdom and those mighty works Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts yea they said he works his wonders by the Black-Art surely he never came to all this honour honestly and in God's Name N.B. Note well We Ministers must not think much to be miscensured and misconstrued seeing Christ himself was so c. but Herod's perplexed Conscience hamper'd him into a better frame to wit into a tho' a faint and fruitless desire to see Jesus Luke 9.9 because he heard of many mighty works were wrought by his hands Mat. 14.2 yet would never stir out of Doors to see Christ perhaps he only desired to see whether he were John Baptist raised from the Dead yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works as neither they nor their forefathers had ever seen the like never since they had been the People of God Mark 2.12 and never since the World began were ever the like done John 9.32 Therefore saith he Christ must be God because he had given sight to him that was born blind against the course of nature beyond all the power of art v. 33. Thus the works which Christ wrought bore testimony of him John 5.36 10.25 13.8 14.11 Christ wrought such works as never any man did John 15.24 Christ's works were more stupendous for the manner because wrought by his own power and all for Peoples profit N. B. Note well Though greater works he promis'd to be done by his Apostles for the matter John 14.12 as converting 3000 Souls at one Sermon reducing a great part of the World to the Obedience of Christ c. yet were their works less than those Christ did in two respects 1. They wrought not their works in their own names but in the name of Christ 2. Nor Did any of the Apostles Preach up himself to be God as Christ did but they Preached Christ the only Lord and themselves the Churches Servants for Jesus sake So that Christ was the only Thaumaturgus or Wonder-worker this is attested by Josephus the Jew and confessed by Mahomet himself Hereupon it was disputed in the Roman Senate using to Delfie Great men whether Christ should be received among the number of their Gods for his having done so many wonderful works but the debate ended in the negative because Christ Preach'd up Poverty and lived in the practice of it for which the World hated him and they said Poverty can never have many Proselytes to it for all do decline it When Christ had Preached any Sermons to the People he customarily back'd and confirm'd them with his Miracles which some compute to the number of thirty four corresponding with the years of his Natural Life others do reckon them to be fifty seven something suitable to his supposed Age John 8.57 He had so macerated his Body with pains and fastings that the Pharisees did suppose him to be much elder than he was when he was not much more than thirty Luke 3.23 they judg'd him by his grave countenance to be about fifty But omitting the number of his Miracles let us proceed to discourse upon the Nature of them beside those aforementioned that Christ wrought to back his Sermon upon the Mount where a Mountain was his Pulpit and the whole Law was his Text. As Moses went up to the Mount to receive 〈◊〉 Law so did the Messias to explain it and only such Hearts as are mounted Heavâ— ward have an Universal respect to it Psal â—9 6 Sursum corda up with yeâ— Hearts c. This Mount-Sermon is call'd Catechistical Mat. chapters 5 6 7. declareâ— the qualifications of those that aim at Blessedness and the Means that lead up to it the Blessings were to be pronounced upon Mount Gerizzim Deut. 27.12 and the Curses upon Mount-Ebal ver 13. yet the Blessings are not mentioned as the Curses are In that Chapter because we must look for the Blessings from the Messias not from Mâ—ses for Christ was sent to bless both Jew and Gentile Acts 3.26 The Curse come by the Law Gal. 3.10 but the Blessing of Grace came by the Gospel John 1.17 Therefore Christ stands here as upon Mount-Gerizzim on this Mount of Capernaum to pronounâ—e those eight beatitudes sweetly Harmonizing with that of Deuteronomy here and Lâ—â—â— also addeth that Christ also Denounced Woes as if he had stood upon Mount-Bâ—â— also Luke 6.20 25 to v. 30. Blessed be the Poor the Hungry c. but Woe to the Rich the Full c. Christ proceeds to lay forth the latitude of the Law shewing its Extent to Thoughts as well as Deeds c. contrary to the corrupt Glosses of Jewish Traditions whereby they had made the Law of no effect whereupon he Divinely Damneth their cursed constructions and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon as was his last when he left the World John Câ—â—â—ters 14 15 16 17. but he confirms his Oracles with some Miracles as with healing â—â—e Centurion's Servant and raising to Life the Dead Son of a Widow at Naim 〈◊〉 above hinted c. This the Evangelist Luke clearly demonstrates giving an account of the Heads of this Mount-Sermon Luke 6.20 c. and then makes this transition When he had ended all his Sayings or Oracles then did he back his Doctrines immediately with these two Miracles Luke 7.1 the former is related from ver 1
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bâ—rnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â— to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâ—ving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
this would not do for he still stuck fast in the Mud as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Luke 9.7 and his Horrour did devour his Principles of Sadduceism and made him think that John in Jesus and his Apostles Miracles was again Risen from the dead This Third Passover was ushered in with two mighty Miracles the first was Christ's feeding five thousand and upward with five Loaves and two Fishes the second was his walking upon the Sea and rebuking the Storm c. Mat. 14.13 to the end Mark 6.30 to the end Luke 9.10 to 18. and John 6.1 to 22. All the four Evangelists relate the same stories briefly indeed by Matthew but largely by the rest especially by Mark and by John These Remarks are found in the first Miracle 1. Dangers must be declined when they may be so with a safe Conscience Jesus's Disciples came from Preaching abroad and John's Disciples with tydings of their Masters death came all in to Christ about the same time upon this Christ withdraws into a Desart knowing that Herod desired to see him Lake 9.9 that he might dispatch him also as he had done the Baptist but saith Christ Gotell that Fox mine hour is not yet come In the mean time that he might declare himself a real man who might be taken and murdered and to teach us by his Example not to tempt God by a wilful exposing our selves to the rage of man but to decline unnecessary dangers according to his own counsel when persecuted in one City sâ—â—â— to another Mat. 10.23 The 2d Remark is Such as are sensible of their need of Christ will follow him in his with drawments and find him out even in a Desart Though he be a God that sometimes hides himself Isa 8.17 yet cannot he be hid Mark 7.24 from sensible Souls that seek him seriously and must fetch him out of his Retiring Room by their fervent prayers The people saw him departing though privately therefore they ran on foot after him Mark 6.32 33. They neglecting all necessary provision had hard toil and travel yet we will scarce stir out of our own doors to seek a withdrawing Christ The 3d Remark is Christ is compassionate towards such as seek him He will not only iâ— no wise cast them out John 6.37 but he will both head their bodies who took all this pains notwithstanding their Diseases to follow him so far and their souls too by Preaching to them concerning the Kingdom of God Mat. 14.14 Mark 6.34 and Luke 9.11 Here was the dispensation of Divine Wisdom he likewise first refreshed their souls by teaching them many heavenly Truths before he refreshed their bodies which is of less worth Mat. 6.25 He taught them that he was the King promised of God the Messiah see Deut. 33.3 Res pro personâ The Kingdom of God pro Rege misso aeque ac promisso for the King sent as well as promised of God The 4th Remark is Preachers of God's Kingdom must shew much Tenderness towards the Infirmities of their Auditors and not hold them too long but give them a timely Dismission This People the hearers of our Lord came out of their several Cities where they had fulness of all things into the Desart where nothing could be had They forgat their bodily necessities to attend upon this blessed Teacher and to hang their Ears upon his Honey-lips Cant. 5.13 16 preferring his holy and sweet-smelling word before their necessary food Job 23.12 Though few now will take so many weary steps as those good souls did Psal 84.7 and these here be at any pains and cost for Heaven neglecting and hazarding their bodies for the good of their souls Yet the best have but a measure of Affection and when that is spent a good soul may be weary in an Ordinance that is not weary of an Ordinance This Christ's Disciple knew well therefore when the day was far spent they will not have the People kept too long in Attendance of Divine Worship but takes care for their timely and necessary Refreshment The 5th Remark is When God calls to any extraordinary duty then doth he furnish with suitable Ability and makes extraordinary provision for those that prefer providing for their Souls before their Bodies as Mat. 6.33 provided always they tempt not God by a wilful neglect of ordinary means Therefore saith Christ They need not depart Christ knew better than his Disciples what kind of place this Desort wâ—â— and what he had to do John 6.6 yet they look'd upon his Motion Give ye them to eat as absurd and not only improbable but impossible saying Shall we go and buy c Mark 6.37 This is they think a very unlikely matter 'T is a question saith Beza not without a scoff as if they had said where 's your money Sir have we 200 pence to cater for so great a company Christ only tryed them not as Silver Isa 48.10 we must believe against sense in things invisible and against reason in things incredible when Christ calls The 6th Remark is Where Christ giveth a Call to his Ministers for feeding his People there they must not be discouraged at the smalness of their Provisions so it be the best and most they can get but bring them to Christ and believe in him for a blessing The Disciples here had but five Loaves and two Fishes and now in a Desart where no more could now be procured this made them despair of doing what their Lord bid them do yet Christ was content with what they had though but barley Bread for quality and but small and few for quantity and said Bring them hither to me teaching us to bring all we have and are though never so little so it be the best of the best Gen. 43.11 or the best we are able to get Levit. 14.21 22. unto Christ that he may take off the first Adam's Curse and superadd the second Adam's blessing Man lives not on bread alone Mat. 4.4 Christ's command exerciseth his Disciples Faith Obedience and Liberality to those in want here The 7th Remark is Our wants and weaknesses must first be discovered before Christ will declare his Omnipotency in our Relief This is manifest here it must be long past Dinner-time well towards Evening when healthful stomachs would be craving for food it must be in a Wilderness where unbelief had said Can God prepare a Table here Psal 78.19 far from any Town so no more store could be possibly procured and secretly handed in for feeding this multitude the fewness of the Fishes and Loaves not enough for twelve mens Dinners must also be made known before Christ will work his work of wonder in feeding of 5000 and upward therewith that the Miracle may be more manifest The 8th Remark is The Lord so disposeth of all the Circumstances of this Miracle as might be most for his Father's Glory and for the Peoples profit For 1. Christ consults with Philip saith John 6.5 not with
Peter as Prince of the Apostles to detect the folly of Rome in her fictitious Primacy but with him for this was in the Desart of Bethsaida which was Philip's City John 1.44 and he consulted with all his Disciples say Mat. 14.15 16 17. Mark 6.35 36 37. and Luke 9.12 thus what is omitted by one Evangelist is commonly supplied by another both was done successively one after another Christ did this to discover the Diffidence of his Disciples as well as to commend to them the use of ordinary means under an ordinary Call having as yet more Dross than good Oar in them speaking here like meer carnal men though Christ was resolved in himself notwithstanding this Consult to work this Miracle which teacheth Though we be oft at a Non-plus under the failure of means yet Christ is never Non-plust but knows what he hath to do John 6.6 The 2d Circumstance is Christ commanded the multitude to sit down upon the Grass which now at the Passover was well grown by fifties and by hundreds Mark 6.39 40. and Luke 9.14 that is Rank by Rank that the number of them might be more manifest and that an orderly Distribution might be the better manag'd Christ will have all matters in his Church manag'd in Decency and Order 1 Cor. 14.40 The 3d Circumstance is He took the five Loaves and the two Fishes because he took care to feed the multitude not by creating new Loaves which he could have done to confute Arrians but by multiplying the few Loaves which was equivalent for his giving them Bread and Fish did declare him to be Lord of Sea and Land and to make much of a little required no less than Omnipotency The 4th Circumstance is He looked up to Heaven which he did not when he was doing greater works than this as in Raising the dead casting out Devils and subduing the stormy Sea c. yet lifts he up his Eyes in this lesser work not because he could not otherwise do it but as in the case of Lazarus John 11.41 in healing the Deaf and Dumb Mark 7.34 to shew that he came from the Father and acted all by him and nothing contrary to him Sometimes he looked not up in his acting as one equal with the Father and sometimes he doth look up acknowledging his Father greater than he as Man John 14.28 but especially it was to teach us not to cat Meat before we look up to God for his blessing 'T is said Rom. 14.6 He that giveth God thanks eateth to the Lord then he that gives not thanks at eating eateth to the Devil The 5th Circumstance is He blessed and brake c He did not only give thanks to God for what was present John 6.11 but also but his blessing upon the Bread c. to make it abundant provision Psal 132.15 as well as implored the Father's Blessing upon it Had not the Bread been broken as well as blest it had not been multiplied Fragments succeed fragments both in the hands of the Servitors and in the mouths of the Eaters Christ opened his hand and filled them all Psal 104.28 and 145.15 The five Loaves by a strange kind of Arithmetick were multiplied by division and their augmenting Addition was made by a singular Substraction so that there was enough for 5000 men by his Divine operation The 6th Circumstance is When Christ had broken the Bread he gave it to his Disciples c. both that a Decorum's and due order may be duly observed in the Church by the Ministry and that they might be more certain Witnesses of the Truth of this Miracle as also that by them as Ministers this Miracle might be wrought whereby he after a sort transferred the Glory of it from himself to them they fed five thousand and upward to the full c. The 9th Remark is Christ's Ministers shall lose nothing by distributing their little in feeding the People The Disciples here grudged not of their own little to give others some therefore did it grow in their hands as the Widows Oil did in her Cruise as it did in the hands of the Eaters also who could not but expect a Miracle otherwise they would not have sit down so silently at Christ's command and the Disciples here after above five thousand had been fed with their five Loaves do take up twelve Baskets full which was a great deal more than they had laid down nothing was ever lost by liberality especially of this nature Christ bid his Disciples Take up the fragments that nothing may be lost John 6.12 He would have us Thrifty but not Niggardly wilful waste bring woful want The Disciples do so and have one Basket full for each of them If we consider how few were the Loaves and how many were they that fed upon them we may wonder they left any thing and if we consider how there were twelve Baskets full of fragments left we may wonder also that they are any thing Christ taketh care to fill his Ministers Baskets that they may feed others if not with Temporals yet with Spirituals Baskets be but base things yet God uses them to confound the World The Remainder here was more than Moses's Manna Exod. 16.18 or Elias's Meal 1 King 17.16 or that of Elisha 2 Kings 4.44 and signified the Doctrine of the Twelve Apostles being the Remainder of Christ's should feed and fill all Lands Now follows the second grand Miracle of Christ's walking upon the Waters c. which was thus occasioned This five thousand whom he had fed with five Loaves c. had so much Devotion to Christ for so feeding them that they unanimously concluded to cry him up for their King c. John 6.14.15 They could not imagine him the Messias that had not an earthly Kingdom therefore would they force this honour upon him Thus Superstition doth to Christ at this day it will needs obtrude seeming honours upon him whether he will or no though the Word call it no better than Will-worship But this Tumultuous Acting Christ knowing their thoughts did prevent by conveying his Disciples into a Ship and himself into that Mountain where he had been before John 6.3 Matth. 14.23 that he might decline the Tumult for he saith My Kingdom is not of this World John 18.36 N. B. Note well Christ is received in a Regal capacity where the everlasting Doors of the Soul are set open to receive this King of Glory Psal 24.7 that he may Rule in the heart by Faith Eph. 3.17 c. This multitude minded not his Spiritual Kingdom was all for a Carnal Kingdom wherein they might eat and drink with their King c. as they had done in the Miracle and after followed him for Loaves more than for Love Hereupon he avoids them departing all alone into that Mountain where his Disciples had been with him before and had not Christ commanded them to take Ship they had much fail'd of their duty to leave their Lord alone behind them He
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiâ—â— a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitâ—â—h Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâ—â—rews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
with greediness Eph. 4.19 Micah 7.3 the Carnal mind is Enmity against God for it is not subject to the Law of God nor indeed can be Rom. 8.7 to dwell in Jerusalem where God is Worshipped is a burden to such a mind as saith what is the Almighty that we should serve him and what profit should me have if we pray unto him Job 21.15 yea it would be burdensom to an unregenerate person to dwell in that Jerusalem which is above where there is nothing but praising the most Holy God by the glorified Saints and by the Glorious Angels such would wish themselves out again c. disliking both their Work and their Company c. N. B. Note Well 5. The Backsliding Sinner may more especially be said to Travel from Jerusalem where he seems to Sojourn for a while in a bare profession and then backslides to Jericho from whence by common Grace he seemed to be Rescued and Redeemed such a one falls among Thieves indeed for some unmortified Lust lies lurking in his Heart which being ripened by Satans warm Suggestions becomes like the worm at the heart of an Apple which makes it drop down from the Tree of Profession into the dirt and puddle of Profaneness Thus it is said of such That after they have escaped the pollutions of the World by the Knowledg of Jesus Christ they are again entangled therein and overcome their latter End is worse than their Beginning for it had been better for them not to have known the way of Righteousness than after they have known it to turn from the Holy Commandment delivered to them but it is happened to them according to the true Proverb the Dog is turned to his own Vomit again and the Sow that was washed to her wallowing in the Mire 2 Pet. 2.20 21 22 or as the Phrase is here they are gone back from Jerusalem down to Jericho whereby they put a gross disgrace upon Christ's Plentiful House-Keeping Ps 65.4 as if they had not found that Satisfaction which they looked for in that Holy City Jerusalem and as if Cursed Jericho could convey to them far better Content Such as these do make that grand Thief Satan to Rejoice over our Blessed Saviour when the Devils Toyes take with them more than Christs precious promises do just as the Harlot Lais did Rejoyce over famous Socrates because she could coy away and gain over some of the Philosophers Followers from him to her but he with all his Philosophy could not conquer any one of her Gallants to come and follow him Alas all such Backsliders God will surely fill with the Evil of their own ways Prov. 14.14 as they have loved to depart so they shall have enough of it when Christ saith to them Depart from me ye Cursed c. Math. 7.22 23. 25.41 It is observed that such as have been with Christ in his Banquetting-House Cant. 2.4 5. and have tasted the Sweetness of the good word of God when such fall away t is next to an Impossibility to Renew them again unto Repentance Hebr. 6.5 6. There remaineth no more Sacrifice for such wilfull Sinners c. Hebr. 10.26 27 28 29 30 31. and this is Gods Vengeance on them oftentimes that the great Thief the Tempter is let loose upon them who causeth them to begin first in Apostacy to proceed forward in persecution and at last to end in Blasphemy all which is a Righteous Recompence for their forgetting and forsaking their former Enjoyments The 3. Malady of this certain Man Remark the 3d. The Damage that he Sustained by his wandring the wrong way and by his falling among Thieves his Damage was Threefold First he was stopped in his way Secondly he was stripped of his Clothes and Thirdly he was striped with so many sore Stripes as thereby he was left half Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig. he must Perish if not seasonably Succoured vers 30. This Threefold Malady befalls all the Theefold Sinners aforesaid N.B. Note well 1. The first sinner Adam was stopped in his Progress of his State of Innocency that grand Thief Satan disguised himself to Adam as he did after to Saul when he wrapped himself up in Samuels Mantle 1 Sam. 28.14 c. and thus the Tempting Thief Disguised himself to the Second Adam our Blessed Redeemer unto whom Satan came first in the Form of a loving Friend that would help him to Bread when he was very Hungry Mat. 4. ver 3. and when he was foyled in this his first Assault then he Transforms himself into the Form of a Grave Divine taking upon him to direct Our Dear Lord by quoting of Scripture for his Director how he might give an undeniable Specimen of his Deity that he was the Son of God in Truth if he cast himself down from the Temple Pinacle and be Saved from Harm by the help of an Angel then all the World and the Devil himself would believe on him This was Satans-Subtil Sophistry to Seduce the first Adam in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast thy self down out of the Garden of Eden thy pompous Paradise the place of Happiness so the same Sophistical Logick he useth against the Second Adam that he might cast himself down from the Top of the Temple which was called the place of Holiness Mat. 4.6 and when the Tempter was taken Tardy and Defeated in his second Temptation also he then puts upon himself Royal Robes being restless and yet unwilling to give over the conflict and comes to Christ like a Mighty Monarch not to Petition only but to Promise also yea such things he promised as were seemingly splendid and exceedingly desirable to Flesh and Sense even the glittering Glories of all the World Mat. 4.8 9. We are told that this World which Satan offered to our Saviour is made up of the Lust of the Flesh the Lust of the Eyes and the Pride of Life 1 John 2.16 As the First Adam was tempted with all these three Tempting Tools c. As 1st With Lust of the Flesh a Carnal Appetite to Forbidden Fruit. And 2d With Lust of the Eyes The Forbidden Fruit was a most lovely Object to look upon hereby the subtle Servant made Adam's Eyes as a Burning Glass to set his Heart on Fire after it Yea and 3d With the Pride of Life in Satan's suggesting to him that his eating it would make him Wise as God himself Gen. 3.5 6. So the second Adam was Tempted with the same three tools As 1st With an Appetite after Bread of the Devil 's procuring 2d With beholding a Guard of Angels on each hand of him to secure him in his Fall And 3d With Pride in offering to make him the great Monarch of the whole World whereas what Satan shewed our Saviour was but a mere shew and shadow a mere Map and Resemblance of the World the Pomp whereof is express'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mere Fancy Acts 25.23 tho' this cunning Thief could conquer and stop the
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
of Widdows Houses Matth. 23.24 could not bear him saying Ye cannot serve God and Mammon Matth. 6.14 and here ver 13. These two Masters are Incompatible and the variance between them is Irreconcileable Amity with the World is Enmity with the Lord Jam. 4.4 They vainly thought that the Rich Rulers were only Happy and Blessed but the poor People were only Cursed John 7.48 49. In opposition to whom some Judge that our Lord said Blessed be ye poor Luke 6.20 However he smartly saith to them here ver 15. That all is not Gold by Gods Touch-stone though it glisters much in Mans sight Sordet in Conspect is Judicis quod splendet in conceptu operantis said Bernard which is Englished here What is highly Esteemed among Men that same is no better than a Beautiful Abomination in the sight of God Rotten wood will shine in the Night but this shining proceeds from its own Rottenness Christ tells them here that notwithstanding all their Gawdy shews of Devotion before Men yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts ver 15. and Matth. 23.13 c. Where he Denounceth eight dreadful Woes against those painted Sepulchres and as by so many Links of an Adamantine Chain he draws these Hypocrites down to Hell their proper place Matth. 24.51 and there leaveth them to be reserved unto Judgment 2 Pet 2.4 and 3.7 Now after Christ had glanced upon some false Glosses of the Pharisees ver 16 17 18. He then begins this Parable of the Rich Man c. ver 19. to the end That he might drive the Nail of his former Discourse down lower to the Head Teaching here the right using of Riches as before of having them seeing there is a double Danger either of too much profuseness upon himself or of too much Uncharitableness towards others who be Right Objects of Charity both those Evils were most Apparent in this Rich Glutton who is one Subject described here and poor Lazarus is the other Sucject Here is a Threefold Description of both those Subjects 1. Their Life 2. Their Death and 3. Their Burial then the Consequents be largely Described c. N. B. Note well Some Learned Men say this portion of Scripture is an History because the proper Name of Lazarus is inserted here which Parables have not and by this Argument the Book of Job is proved to be an History and not a Parable for many proper Names are mentioned in the Book of Job but 't is Answered that only one proper Name is found here Namely Lazarus which may Represent any Pious Beggar saith Tertullian for Lazarus being the Contract of Eleazar doth signifie God is my Help when no Man will help me 'T is objected also that Parables are usually drawn from things present in this life and not from future in the World to come Therefore the best Opinion is 't is partly an History ver 19 20 21 22. and partly a Parable from ver 23. to the end for Souls Departed have neither Fingers nor Eyes nor Tongues nor have the Damned any Conference with the Glorified as is said here Father Augustine's Defcant upon this Parable as Beza reads it in an Old Copy I cannot omit who Interprets the Rich Man to be the Jews that were great Justiciaries as that Pharisee was Luke 18.12 c. proud Boasters and grand Feasters strutting about the Streets in a Ruffling grandeur of long silken Gowns and fine Linnen as this Dives did and that had not so much as one Crum of Charity to bestow upon poor Lazarus whom he Interprets to be the Gentiles who were then very Poor Blind Naked Wrete hed and Miserable as is ex presse Rev. 3.17 and full of Sores as here ver 20. They were then Accounted Dots by the Jews Matth. 15.26 Not worthy to Eat up crâ—ms that fell from their Table though themselves were a Company of wanton and â—â—ll fed Children ver 27. Matth. 15. as this Glutton had no Offall nor the Dogs part for Lazarus c. Indeed Christs last words in this Parable Luke 16.31 Seem to intimate that the Jews are one part of it who then would not â—ear Moses and the Prophets c. N. B. Note well The principal point of Divine Truth which this portion of Scripture holds forth to us is the different Estate of the wicked and of the godly both in this World and in the World to come their portion is contrary c. ver 25. which is a Text that Augustine once did Tremble to Read and Meditate upon it The Difference betwixt these two here who Represent both Evil and Good Persons is Related in this Parable to be â—â—â—â—fold First In Name 2. In Life 3. In Death and 4. In that Staâ—â— which is after Death First of their Difference in Name this wicked Glutton by a vulgar Errour is commonly called Dives as if it had been his proper Name but waving this Mistake the word must he taken Appellatively for a Rich Man which Dives signifies as it is rightly Translated and so he is not so much as named who he was as the poor Man is named Lazarus because there be too many such Rich Misers among us not worth naming whose Names are written in the Earth soon Cancelled Jer. 17.13 The Name of the wicked shall Rot Prov. 10.7 God puts out their Name for ever and ever Ps 9.5 And such Wretches David accounted unworthy that he should take up their Names into his Lips Ps 16.4 and he saith Let his Posterity he cut off and in the Generation following let their Names be blotted out Ps 109.13 Yea such is Gods Abhorrency of those Mammonists that Worship their Golden Calf insomuch that God will take away their Names and they shall no more be remembred by Name Hos 2.17 and what ever Name this Rich Man had He left it behind him for a Reproach and for a Curse to Posterity Isa 65.15 Whereas this godly poor Man who made God his help as the Hebrew signifies hath his Name Recorded both in the Book of Truth the Bible here and likewise in the Lambs Book of Life Luke 10.20 Phil. 4.3 Rev. 13.8 and 17.8 Though this poor Beggar was disregarded of Men yet found he favour in the Eyes of God so that God knew him by Name as he did Moses Exod. 33.12 and left this Lazarus's Name upon Scripture-Roll and Record as a Cordial to comfort the godly poor in all Ages and places The Second Difference betwixt these two is in Relation to life in this lower World the one and former was a Man made up of Worldly Wealth Pleasure and Honour Those three Earthly Idols make up the Worldlings Trinity which he Worships for his God His Avarice was his Idolatry Col. 3.5 though he even wallowed in Wealth yet had he nothing to spare for this poor Beggar who lay at his Gates so he could not plead Ignorance or Want of an Object of his Charity c. As his Wealth and Profit
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
Tomb not only for its Situation in a Garden inclosed so not exposed to Annoyances by Hogs Dogs c. but also for its own Honourable Excellencies in Sundry particulars as 1. For its Newness all New things are commonly Honoured and accounted excellent things Isa 48.6 Hence New Wine the New Song the New Spirit and the New Jerusalem are all in Scripture Phrase Deemed desirable and Delectable things 2. For its firmness it was hewn out of a Rock so not easily obvious to any kind of Annuisances Here is a Rock within a Rock which is called a Munition of Rocks for defence Isa 33.16 This Rock buried in a Rocky Tomb was Christ 1 Cor. 10.4 who is called the Rock of Ages Isa 26.4 yet lay but a little time within this Rock the Rock-Creator could not be long contained in this Rock Created 3. For it is Virginity it was a Virgin-Tomb never had any Man laid in it Divine Wisdom ordered it thus that Humane Folly should have no occasion to imagine any Cheat in our Lords Resurrection Christ's Grave was not like the Grave of Elisha wherein another Man was buried beside his Body 2 Kin. 13.20 For in this never any Man before was laid Luke 23.50.53 John 19.41 Hereupon Theophylact Noteth no Momus might cavil at Christ's Resurrection as though some other body that had been buried therein had risen out of it but now no other body could rise out of this Virgin-Tomb As our Lord before his Birth lay in a Virgin Womb so after his Death he lay in a Virgin-Tomb and he is accordingly found formed and liveth in a Virgin-Heart Paul saith he Travell'd in Birth till Christ were formed in the Hearts of the Galatians Gal. 4.19 And he tells them it was not he that lived but Christ lived in him Gal. 2.20 and such as have Christ Formed and living in them are called Virgins Cant. 1.3 Revel 14.4 Such Souls as love Christ with a Pure Chast Virgin-Love are the right lovers and True followers of the Lamb. 4. The manner of his Burial was Honourable also It was not a Clandestine private Interrment done by stealth but managed with Solemnity both by Famous Men and by Famous Women whose praise is in the Gospel Here was the pompa Mortis the Honourable Attendence of Mourners these good Women named by the Evangelist manifested their love to our Lord in their last Office of Love by looking on to behold where he was laid because they could do no more in Assisting the Burial Matth. 27.55 61. Luke 23.55 c. Love to Christ fears no colours no inconveniencies as the Men were not ashamed of this Service to Christ in taking care of Christ's Crucified Body so nor did these Women think it a shame to lend their last look of love to their Crucified Lord for which Fervent and Zealous Affections they are accordingly Dignified by God with a Divine Record thereof in the Gospel As our Lord hath many Witnesses of his Death Pilate himself was satisfied therein by the Centurion insomuch that no Room was left for doubting the Reality of his Death So had he some so many as were sufficient Witnesses of the Truth of his Burial and 't is a wonder that while Christ was Warring with the Devil who had the power of Death here Hebr. 2.14 and with Death which had now brought our Redeemer into its own Den even weak Women are called forth to be Witnesses and are indeed Marshal'd in the Forefront of this Testimony Christ Testifying hereby that he was minded to confound his strongest Enemies by the weakest means and that himself would shortly make a glorious Triumph over both Death and the Devil in Rising again Thus where True love to Christ is whether in Men or in Women such will not shrink from Christ no not when he is Crucified these True lovers of him stick close to him even when he is Dead â—ove will creep to Christ when it cannot go Though these weak Women could not roll the great Stone to the Door of the Sepulchre which was the work of a strong Man Matth. 27.60 no more than they could roll it away from the Sepulchers Mouth which was likewise the work of a strong Angel Matth. 28.2 These Women said among themselves who shall roll us away the stone from the Door of the Sepulchre Mar. 16.3 This Obstruction of their Imbalming his Body they found removed by an higher Hand ver 4. Though I say they could not do either the one or the other yet do they sit by and look on as Witnesses that our Redeemer was now shut up in the very Den of Death and that if he Rose again he must conquer Death in his own Den our Lord is content to lie in this Den till the third Day Yet will not this Lord of Life lie under the power of Death beyond thirty six Hours and so long was the day wherein the Sun stood still in the days of Joshuah Josh 10. As that Joshuah had that one long day so this Joshua or Jesus had this one long Night it was onely one Night lengthened out to the length of that longest Day though it be called by Christ himself the space of three Days and three Nights Matth. 12.40 whereas it was but two Nights and one whole Day and two small parts of two more therefore the words of Christ in comparing his time of being Buried to the time of Jonah's lying in the Whales Belly must be taken Synecdochically the part for the whole according to the known Dialect of the Jewish Nation in both their Talmuds wherein any part of the Day is Reckoned for the whole thereof But here the Malice of the Kill-Christ's is highly Remarkable for they club'd their Wits not only one with another but even with the Devil himself how to protract those Thirty six Hours to last so long as the World lasted even until the General Resurrection in pursuance of which Project they did not think the Sepulchre sure enough with the great Stone that Joseph had out of upright loving kindness Rolled to the Mouth of it But still they are Disquieted with him as while living all along so now when dead also They can never secure themselves from the Torturing Fears of their own Guilty Consciences the chief Priests and Pharisees are yet afraid that a Crucified Christ would prove a Conquerour over them and therefore do they Assemble together and make an Humble Address to Pilate that he might command a Guard to watch the Sepulchre and to set his Imperial Seal upon the great Stone Matth. 27.62 63 c. least the Disciples of that deceiver as they Blasphemously call'd him should come by Night and steal him away c. Thus with that utmost craft which the Devil their Master could teach them they indeavour as carefully as they could to obscure the glory of Christ by securing the Sepulchre and thereby thinking to secure Christ and keep him fast in the Grave Venerable Bede de locis
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton
where he had appeared already once to Mary Magdalen at the Sepulchre and again to the other Women with that Mary in the Way to the City These two Travellers staid not there waiting with the Holy Women but as void of all Hope ver 21. notwithstanding the Rumour of Christ's Resurrection they had heard ver 22 23. they turn their backs of him yet he will not do so of them but pursues them and fetches them back to their Fellow-Disciples May not they and we say with David the Lord's Mercy and Goodness follows us even when and while we run from it Psal 23.6 The Sun of Righteousness doth here as the Sun of the Firmament doth follow the Traveller that turns his back of it with his Light Heat and Refreshing Beams 'T is an high favour that Christ will be found of those that seek him but â—â—is a most stupendious condescension that He will be found of those that seek him not Isa 65.1 as he was of those two who went from him and thought not at all to find hâ—â— Christ is better to us than our Thoughts and Fears but infinitely than our Deseâ—â—â— as here Alas how oft do we forsake our own Mercy by following lying vanities Jâ—â— 2.8 as Jonah did c. The 2d Circumstance is Though they were walking from Christ yet were they Talking of him as they walked by the way they talked together of all the things that were done Luke 24.14 Would to God that in our walkings abroad either in the Fields or in Journeyings to Fairs and Markets c. we could carry on such talkings together about the things that concern Christ and not about worldly Matters or News as most men do concerning State Affairs c. would we but turn our talk more into Holy Conference such as Elijah and Elisha had when the Heavenly Chariot came to sunder them 2 Kin. 2.11 Christ would sooner appear to us c. The 4th Remark is Christ's manifesting himself to those two as they walked and talked ver 15 c. though their walk was the wrong way to wit from Jerusalem to Emmaus yet their talk was the right way for they talked of Christ and therefore he whom they talked of came in and made the third Man The Man in the Parable walk'd the wrong way too even from Jerusalem to Jericho and he falls into the Company of Theives that wounded him and left him half dead Luke 10.30 it may be supposed as he could not have any Holy Conference for want of Company with him so walking alone he had no good Meditation by himself But here though their walk was wrong yet their Talk was right and therefore they fall into the happy company of Christ himself Oh what a shame it is that men of all callings and occupations can so freely and unweariedly Discourse together of their own concerns as the Seamen of their Sea-affairs the Souldiers of their Combats and Victories Husbandmen of their Husbandry Merchants of their Merchandizings c. yet Christians who are of the Highest Calling cannot so willingly without weariness confer also of Christ The 5th Remark is the manner how Christ manifested himself to them The Evangelist Mark saith it was in another Form Mar. 16.12 no doubt but Christ retained his Native Form Figure and Effigies only his Countenance might be fairer and more glorious as it was in his Transfiguration otherwise what need was there that the Eyes of those two Men should be held to wit by a Divine Power Luke 24.16 Thus Mark and Luke may be well Reconciled some say he only appeared in another Habit than he had appeared in to Mary who mistook him for the Gardner because he appeared to her in such an Habit And the Truth is Mary's mistake was not so much though then she understood it not for Christ is the best and most Blessed Gardner in the World who not only makes all kind of Plants to grow out of the Ground which is their Sanctuary rather than their Sepulchre during the cold Winter every Spring-time but also made his own buried Body to Spring up as an Herb out of the Earth Isa 26.19 c. and more especially doth this Omnipotent Gardner cause quickning and saving Grace to Spring up as green Grass in our Hearts Thus Christ appeared to these two Men in the Habit of a Traveller yet not of the common sort but more like a grave Doctor whom though they looked upon him as a Stranger Luke 24. ver 18. Yet Honoured him with this precedency of craving a Blessing for them when they all sat down to Meat ver 30. or our Lord might appear to them in another manner than he had used to appear in while he lived among them in his State of Humiliation now his Body was glorified by his Resurrection Thus also our Lord appeared another time in the Habit as it is supposed of a Merchant or of some House-keeper that wanted to buy of the Fishermen a parcel of Fish John 21.2 3. However they had Christ in their Company yet knew him not for their Eyes were dazled by a Divine Hand some say this dazling was from the Devil Thus Christ is oft with us and we know it not when our Lord appeareth not to us in that Form wherein we do expect him He sometimes comes to us as it were in an Habit to humble us when we look for his coming to comfort us the fault lies not in our Lord but in our own Eyes that may sometimes be dazled by the Devil and sometimes may be held and with held yet for gracious ends by a Divine Hand Therefore have we need to pray with David Lord open my Eyes that I may see the wondrous things of thy Law Psal 119.18 Give Lord the Spirit of Discerning whereby I may Discern my Lords Face and Voice in his various Appearances to me that I may say 'T is the Voice of my Beloved c. Cant 2.8 5 2. The 6th Remark is the matter of the Discourse betwixt Christ and the two Disciples which is manifold as 1. His question he asks them what is this talk ye toss as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies like a Tennis Ball betwixt you two Luke 24. ver 17. what conference saith he is this you hold with so much Fervency and Earnestness And why are ye so sad When 1. should Christ come into our Company and ask us what kind of Communication do ye carry on among you as he did here should we not sometimes at least be ashamed c. The Lord hearkens and hears when we speak not right Jer. 8.6 and he books all our Conferences in his Book of Remembrance Mal. 3.16 He saith to us what are ye Discoursing of If it be of Soul Affairs I have a Blessing for you but if it be only of Money-matters though lawful in its Season or of Trifles Jarrs c. then have I no Blessing for you May it not be justly feared that most of
abundance Matth. 13.12 They shall know that follow on to know the Lord Hos 6.3 God will rather work a Miracle than that they who thus seek should not find Matth. 7.7 Such as seek God sincerely and endeavour to know him and his Will faithfully and more fully shall not be disappointed N.B. Here God makes Philip miraculously to meet this Eunuch who was inquiring after Godliness c. N.B. Then 5 His Occupation he was Lord Treasurer to this Queen Candace which is one of the principal of Court-Offices yet while this Eunuch was occupied in his Charge over the Queen's Treasure he still neglected not the True Treasure for saving his own Soul wherein that precious Promise and Prophecy Isa 56.4 5. was graciously fulfilled Let not the Eunuch say I am a dry Tree verse 3. I will give to them a Place and a Name in my House both the Credit and the Comfort of being the Sons of God c. N.B. And this honour the Lord conferred upon this Eunuch to make him the first we find who carried the Profession of Christ into Africa and tho' the Ethiopians were a People most despicable in the Eyes of the Jews and of the Greeks likewise for their famous Greek Poet Homer calls those Sun-burnt People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest of Mankind yet the Lord did demonstrate hereby that there is no respect of Persons or of Nations with him but whoever fears God and works Righteousness is accepted of him Acts 10.34 Gal. 3.28 c. N.B. 3. The Manner of his Conversion is described by the Eunuch's Reading and by Philip's Running to hear what he Read both were done by the direction of the Spirit as the one is expressed so the other is undoubtedly implied As the Spirit by the Ministry of an Angel moved Philip verse 26 27. and made him able to Run as swiftly as this great Man's Chariot Ran so that not only he could come up to the Eunuch but keep pace with him to hold a conference also The Scripture he was Reading was that in Isa 53.7 c. He was led as a Sheep to the Slaughter c. Philip asks him Understandest thou what thou Readest The Eunuch modestly and humbly answered How can I except some man guide me verse 29 30 31 33 34 c. Is qui nil dubitat nil capit inde boni Ask learn This Proselyte might by conversing with both the dispersed Jews in his own Countrey and those at Jerusalem at his keeping the Festivals there be acquainted with the Lives of the Prophets and might find there Recorded how much Isaiah suffered under Manasseh this might well raise a doubt in him whether the Prophet spake of himself or some other Man and that he might be resolved of his doubts such was his modesty and humility that this great Man takes up his Inferiour into his Chariot as Jehu did Jehonadab 2 Kings 10.15 and asks him this Question in answer whereunto Philip Preach'd a powerful Sermon of Christ to him shewing that Prophecy could be meant of none but our dear Redeemer and not of Isaiah Jeremy or any other And by that pregnant and pathetical discourse the Lord blessing the Ordinance of Hearing the Word Saving Faith was effectually wrought in this Eunuch's Soul N.B. The Remarks upon this are these 1. This Ethiopian may teach us Christians to spend our time profitably not vainly we do not so much want time as waste time whereof we are but Tenants at will and must as Stewards give an account for that Talent 2. Of all other Books to Read the Scriptures most as he did that we may by digging in that golden Mine find Eternal Life John 5.39 3. That Masters ought to instruct their Servants out of the Scriptures Thus 't is supposed this man was doing though he had but small knowledge 4. That such as are throughly humble are also truly docile willing to learn knowledge from any hand and to acknowledge their own ignorance 5. That Superiors must not disdain to be instructed by their Inferiors as he here and great Naaman by a Captive Girl 2 Kings 5.2 13. How would our great Treasurers and Chamberlains huff at such an Affront 6. That bare Reading the Scripture without understanding it is no better than the tinkling of a Cymbal They are blessed that Read it with Knowledge Attention Affection and Application in their Lives Rev. 1.3 7. Divine Commands must not be grudgingly disputed but speedily dispatched as Philip did here in hastening through a Desart of Difficulties without cavilling at the uncouth way to save a Soul 8. Divine Providence doth wonderfully work in a concurring tendency towards this Ethiopian's Conversion God both orders him to be Reading such a portion of Scripture as he had need to be informed of concerning Christ and also Philip to be so ready at that juncture to inform him there in a most Fundamental Truth N.B. 4. The wonderful Effect of this holy Conference follows not only the Conversion but also the Baptism of this New Convert Incredible gain is got by mutual Conference in all Arts and Sciences especially in the knowledge of Divine Truths N.B. The Mathematicks are so call'd because they cannot be learned without a Teacher No Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-Teacher in Divine Literature It were to be wished that illiterate Mechanicks and ignorant Women would say with this great Officer How can I understand the Scripture except some Interpreters help me Acts 8.31 The Priests of the Lord should preserve knowledge on their Lips and the People should seek the Law at their Mouths Mal. 2.17 Deut. 33.10 and Jer. 3.15 N.B. He that in heavenly things dare become a Scholar only to himself hath no better than a Fool to his Master None can know the things of God by the reach of their own carnal Reason c. but only by the Spirit of God 1 Cor. 2.10 11 14. Thus God's Spirit who had directed Philip hither did also in lighten the Eunuch's understanding in the Divine Mysteries of Man's Salvation and this Questionist becoming a Christian desires the Seal of Christianity in Baptism which upon the Profession of his Faith was done according to God's appointment verse 36 37 38. by Dipping in those hot Countreys but now God will have mercy c. in our cold Countreys for Sprinkling is as significative and effectual answering the Type Exod. 12.3 and Heb. 10.22 5thly And lastly The Event of all to wit the departure of both each from other N.B. 1st Philip was suddenly taken up out of the Eunuch's sight and was miraculously caught and carried away out of this great Man's company by the Spirit of God in the Ministry of an Angel as the Apocryphal Daniel affirms of Habakkuk and this Rapture and Transportation was in a rapid and swift motion The like we read of 1 Kings 18. v. 12. and 2 Kings 2.16 and Ezek. 3.12 14. 'T is said The Eunuch saw Philip no more Acts 8.39 for he
his Actions to the Judgment of the Church at Jerusalem giving them an Account of the whole Transactions and the Reasons which moved him to do what he had done The Vision of the Sheet c. are twice at large Recorded in the 10th and 11th chapters that the tendency of it namely to put no difference now betwixt Jew and Gentile seeing the partition-wall was broke down now by Christ might become the more unquestionable a Truth both to Peter who was most especially concerned in it and to others also who now doubted of it and disputed against it In this Defence or Apology there be these Remarks 1. In the general Peter affirmeth that he had done nothing upon his own head but all according to Divine Direction therein 2. More particularly he is his own Compurgator That he had lived hitherto in a strict observation of their Ceremonial Righteousness verse 8. Though he thought himself far from being justified thereby abstaining from all appearances of evil to them 3. That he had not been too facil or easily reclaimed from their Legal Rites therefore the Vision was repeated three several times c. verse 9 10. before his full Regulation herein 4. The Voice of Divine Providence in sending the three Messengers that gave him his Call verse 11. and the Voice of God's Spirit to clear up his Call with a Divine as well as Humane Warrant c. verse 12 13 14. are asserted for their satisfaction 5. He gives an Account how in his Preaching those Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews Acts 2. v. 4. upon Pentecost-Day 6. Then he urgeth the Promise of Christ which he then call'd to mind of baptizing Believers with the Holy Ghost first mentioned by the Baptist Matth. 3 11 Mark 1.8 but after approved of by Christ Matth. 11.9 as by the people John 10.41 and expresly spoken also by him Acts 1.5 7. The Conclusion Peter drew from the Premisses seeing God hath made the Gentiles equal in Grace with the Believing Jews what was I to withstand God verse 17. It was God that call'd them to Life and Salvation and not I saith he therefore it was not in my power to deny them Church-Priviledges and Church Communion Here Peter's Argument is very cogent to such a Conclusion N.B. They that have the thing signified which is the greater have right to the Seal signifying which is the lesser And seeing the sanctifying Graces of the Spirit were given by God to those Gentiles he infers hence had he denied them Baptism he would therein have been a Resister of God and a wronger of them in with holding that token from them which God had sent to them 8. This Defence of Peter's was so pungent and convincing that it conquered the Cavillers they were not only silenc'd from gain-saying but satisfied fully that it was of Divine Dispensation to give the Gentiles Repentance unto life verse 18. which can come from no hand but from the Almighty 2 Tim. 2.25 The Objectors hereupon let fall their Monopoly they dreamt of concerning Christ and Grace and being good men they acquiesced as those that contended more for Truth than for Victory Now follows the second Topick for adjusting and justifying the Gentile's Reception into Gospel-Communion This is drawn from the wonderful success of God's Word among the Gentiles at Antioch called Grecians as contra-distinct from the Jews aforementioned v. 19 20. This is more manifest in the following Remarks First The 120 Ministers mentioned Acts 1.15 who were scattered upon Stephen's stoning Acts 8.1 went Preaching up and down first as far as the bounds of Judea extended then some of them stepped farther as far as Phoenice Cyprui and Syria but all this time dealing with the Jews only not being yet perswaded of the Calling of the Gentiles But Peter having now broke the Ice for a freer passage to them at last some of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch Thus all things do work together though not asunder for good Rom. 8.28 even the Persecution that arose about Stephen did the more disseminate the Gospel c. The second Remark is Divine Light must not be let in all at once but by degrees Thus it was not only with those Banished Ministers who for some time confined themselves to teach the Jews only in strange Countreys yet when more Light was let in they venture among the Gentiles as here at Antioch But it was thus also with the Apostolical Church at Jerusalem who made at the first all this great Ruffle afore-mentioned against Peter's conversing with the Gentiles yet now perceiving many Gentiles were converted at Antioch they now send Barnabas that Son of Consolation to confirm and comfort them in Church-Communion verse 21 22 Thirdly The God of all grace makes even a Gentile-City to cry grace grace Zech. 4.7 Manifested in their Professions and in their Practices also with correspondent conversations All this the good man Barnabas saw and rejoyced at it upon Earth as the Angels also rejoyced at it in Heaven Luke 15.7 and no less did all other Believers who are but learning that Angelical Lesson when they heard hereof in Jerusalem and in other places as Caesarea c. Hereupon Barnabas exhorted this great number of Believing Gentiles verse 21. and this much people which were added to the Lord v. 24. that with purpose of heart they would cleave unto the Lord verse 23. as Deut. 10.20 and 30.20 that is cleave close to the Profession of the Truth of Christ with their whole heart tide life tide death whatever it cost them and not foil or slubber their Religion with the slur of a rotten unsound and insincere heart The sound heart is neither ashamed of the Gospel nor a shame to the Gospel Psal 119.80 Fourthly The greatest honour in the Kingdom of God and of the Gospel was conferred upon this Gentile-City Antioch now made even above Jerusalem it self Insomuch that Christ's Disciples were first call'd Christians in this City verse 26. to shew that Christ from thence spread forth his Banner which he had first set up as his Standard therein by a people that had his own name put upon them and who would apparently own and follow him in his good ways maugre the malice of Men and Devâ—ls and in despite of all the designs of a beholding and contradicting World against them as is intimated before N. B. As Caesarea the Seat of the Roman Governour of Indea first seeth the Door of Faith opened to the Gentiles in the conversion of Cornelius and his Friends and Family so Antioch the Seat of the Roman Governour of Syria first heareth and beareth the honour of the honourable name of Christian which therefore will be a Renowned City so long as the World lasteth and the Church in the World N.B. This Antioch of old had been call'd Hamath Ezek.
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
and Dead at the last day v. 24 25 26 27 28 29 30 31. This last was his Epilogue Thirdly The Issue and Effects of his Sermon upon his Auditory consisting both of Jews and Gentiles and those learned and unlearned Some were effectually called but others were hardned And tho' there was a Synagogue of the Jews in this City yea and Great Heathen Scholars in that Vniversity both which never had heard any thing preached concerning Christ Crucified c. though probably those learned Gentiles might have heard from those Devout Jews there some report of the True God yet Paul the Preacher after he had done this Sermon is permitted to go out in peace without punishment tho' he had loudly Declaimed against the Idolatry of the place verse 32 33 34. But more of this last in the Remarks which follow The first Remark is Humane learning alone cannot learn any place or people the Divine Truths of Christ and his Gospel N.B. This Athens which Paul came to that he might be out of the reach of his Adversaries was the most Soveraign City in all Greece and had in it the most famous University so that it was most higly honoured with that Eminent Title of being called the Greece of Greece and the very eye of Greece as Greece was accounted the eye of the world which was all reputed blind in comparison of it yet notwithstanding all their Scholarship all their learning could not teach them to attain any saving knowledge until Paul came and preached it to them but on the contrary that City and University too was wholly given to Idolatry verse 16. Insomuch that Pausanias reckons up more Idols almost in Athens than in all Greece besides And Xenophon telleth us that the Athenians did keep double their Superstitious Holy days and Festivals to what other Grecian Cities did And Josephus in his 2d book to Appion saith that those Athenians exceeded all other Cities in their Idol worship worshipping Shame Fame Desire c. in their peculiar Temples as Cicero and other Authors among the wiser Heathens do acknowledge Yea to Sum up all in one word one of themselves do confess that our Region is so full of Idols that it is easier to find a God among us than a man their Idols and Images being as numerous as their Inhabitants N.B. All which teacheth us not only how defective humane learning is alone in the knowledge of Divine Mysteries though it be call'd a good Handmaid yet it is always but a bad mistress where it is not subservient to Grace but also that Corruptio optimi est pessima Tho' learning be a good thing in it self yet when it is corrupted by a busy Devil and a base heart it degenerates into the worst instrument in the world as it did here We read how the Angel spake by an Ass Num. 22.28 yet the Devil spake by a Serpent more subtle than all the beasts of the Field Gen. 3.1 The second Remark is All known and notorious Acts of sin especially that God provoking and Land destroying sin of Idolatry are unbearable to behold by any gracious Spirit Thus it was unto blessed Paul here his Spirit was stirred up in him c. verse 16. The Idolatry that was practiced by the people of this place before his eyes did plainly put him into a Paroxysm as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Acts 15.39 He was almost besides himself being in a transport by beholding their abominate Idolatry This drove him into a strange Concussion of contrary passions Paul here was highly affected with divers affections and passions of Mind As 1. With Grief for so learned and yet so blind a City and University so miserably dovoted to such Sottish and Simple Superstition 2. With Anger and Indignation against the Superabounding Idolatry of that people who should have made a better improvement of their Learning 3. With Zeal and Ardent Desire to undeceive them and better inform them with his Evangelical Instructions And therefore wherever any persons whether in the Synagogue or in any other part of the City would but lend him a little Audience such were his transports of Zeal that he would preach to them verse 17. practising that in his own person what he exhorted Timothy and all Ministers to do namely to preach in Season and out of Season 2 Tim. 4.2 Giving still to the Jews the priority and to those Proselytes of the Gentiles who were come over from Paganism to the Jewish worship He throws the net of the Gospel still where the most Fish were stirring The third Remark is Christ and his Doctrine of the Gospel is the Grand stumbling-block to the blind World both Jews and Gentiles Learned and Vnlearned 1 Cor. 1. ver 18 19 20 21 22 23. The Jews would not believe in a Christ whom they had Crucified not giving Credit to Christ's word without signs and wonders tho' they wanted them not Matth. 12.38 John 4.48 the Greeks or most learned of the Gentiles looked upon it as an Idle Story that he who is and was God blessed for ever should be Crucified because this could not be demonstrated to them by natural causes and Rational Arguments which they only depended upon knowing nothing of any Divine Revelation Their deep Theorems of Philosophy as King James the first said made them not better but worse men even mere Atheists especially those Epicurians and Stoicks verse 18. who held nothing to be desirable but what delighted their senses this made them more Swine than men and to Ridicule the Doctrine of Paul as a new Doctrine and himself a babler introducing Anastasis or the Resurrection he so often named as a new Goddess to their more than a good many Goddesses which they adored already N.B. While Paul told them of the true God in opposition to their Idols they cry not out so much against him for they could not but hear something hereof from the Jews and Proselytes that lived among them but when he preached to them a Christ Crucified Risen and Glorified this was a novelty tho' truth is elder than the oldest errour which startl'd them they draw him to their most cruel Court consisting of their most learned men v. 19 yet not so much to condemn him for it as to be informed better by him of it c. The fourth Remark is Behold here the wonderful work of the over-ruling Providence of God over the Acting of all evil men Tho' those vain Philosophers apprehended Paul as a babler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such a contemptible person that had nothing to live upon but upon the off falls of Corn which in measuring falleth off the Bushell when stricken and was used to be picked up by the poorest of the People as the Greek word signifies or as a setter forth of strange Gods out of his own private opinion which they only allowed to be done by publick Authority even as many as they pleased Or as some interpret
10.10 so they did farther Demonstrate the truth of their Faith and Repentance by their works James 2.24 26. for as an evidence of the detestation of their former faults and follies they make an open Bone-fire of all their wicked Books burning so many of them as at the lowest estimation of the learned amounted at the least to eight hundred pound N.B. The Ephesians were much addicted to the Black Art from thence the Antient Proverb calleth Necromancy Ephesian Learning and the Syriack expresseth those Curions Arts to be all Divinations by Judiciary Astrology such as Calculating Nativities telling of Fortunes and of things lost c. All which are curiositys not necessary for us to know and which are no better than Diabolical Arts or rather Divelish cheats Imposed upon Credulous Fools N.B. If any ask Why were not those Books sold for this fifty thousand pieces of Silver and the price of them brought unto the Apostles as Acts 4.36 37 c The Answer is Because it was looked upon like the price of a Whore which was abomination to the Lord and therefore it might not be offered up to him Deut. 23. v. 17. how much more abominable were these books which had the Devil as it were bound up in them as some write of Cornelius Agrippa that his Dog had a Devil tyed to his Collar and Parcelsus also If Erastus bely him not had a Devil as his familiar confined within the pummel of his Sword N.B. Not a stone of the Whore of Babylon must be taken wherewith to build Zion No it is devoted to the fire However this did declare those Quondam Conjurers to be now become true Converts that they thus willingly pluck out their right eye c. and will not retain any thing that might Decoy them back to the Devil So mightily grew God's word v. 20. Isa 55.11 and his Church hereby The ninth Remark is The Halcyon-days of peace and tranquillity are but of a short date to the Church and Children of God there is no Permanency thereof no long abiding N.B. This plainly appears from verse 23. and the same time there arose no small stir about that way namely the Doctrine of the Gospel which had even now so powerfully prevailed with a mighty and irresistible torrent over all oppositions both of Men and Devils the word had such a free course all obstructions and Remoras were removed out of its way that it was glorified of all 2 Thess 3.2 and it became such a succesful seed in this Soile of Ephesus that it had a mighty Increase ver 20. Casting down the Kingdom of Sin and Satan and causing those Conjurers not only to devote their Conjuring books and Scrpits of Curiosity to the fire but also their own Souls and bodies to the Service of Christ and his Gospel so they became renewed Monuments of the All-conquering Vertue and Victory of the Divine Truth N.B. Now when the Devil saw all these Gospel Magnifying effects and how himself had been over-power'd by the great God in helping to pull down his own strong holds when he was made to leap upon his own Vassal-Conjurers to tear their clothes and to wound their bodies so putting them to the flight which affrighted all his whole Colledge and Company of Diabolical Conjurers verse 16 17 18 19. and made them willing to part with their Dilecta Delicta their best beloved most gainful and long accustomed Sins So that many such sincere Converts were daily added to the Church verse 20. All this Inraged him much more so that he comes again with great wrath as Rev. 12.12 makes a fresh and furious assault and battery even then when all matters and concerns of the Church there did seem to be most quiet and best composed even then did the Devil in Demetrius the Silver-smith raise a dreadful Hubbub and persecution against Paul and his prevalent and powerful Doctrine So uncertain are the Servants of God and the Ministers of the Gospel to have any long continuing Tranquilliry here below N.B. Now it was as some suppose that Paul fought with Beasts at Ephesus 1 Cor. 15.32 after the manner of Men that is the Men of Ephesus those beastly Siver-Smiths fought with him after the manner of beasts or he fought with those beastly men there after the manner that men fight with beasts when exposed to the rage and fury of their hungry Appetites For this was common in the primitive persecutions to have Christians damnatos ad bestias cast to wild beasts And the usual Speech in Tertullian's time was Christianos ad Leones throw them to the Lions But those were Beasts in Mens shapes who possibly made him despair of life as he saith 2 Cor. 1.8 9. The tenth Remark is Gain-getting and maintaining of Mens liveli-hood are shrewd Temptations in Superstitious minds to use Impious means for the supporting their Superstition and Idolatry N.B. This is manifest in those opposers of Paul v. 24 25 26 c Paul tells us He was determined to tarry at Ephesus till Pentecost because he had a great Door opened in that great City yet had he many adversaries 1 Cor. 16.8.9 Acts 19.21 22. But before this determined time of his departure thence came the Devil raises up Demetrius and he his Fellow Silver-Smiths to raise up a fresh and fierce persecution against Paul as one that impair'd their profit and spoil'd their Trade of Making Silver-Shrines for Diana's Temple by his crying down the worship of Idols N.B. This Temple of Diana was one of the seven wondrous Structures of the whole world Those Silver-Smiths made Medals or Pourtraitures of it in Silver wherein their Idol Diana was expressed according to her Image mentioned verse 35. These Shrines the Superstitious people carry'd home to their houses and friends not only to demonstrate to them what a Pilgrimage they had performed but also by these small portable Temples to stir up the more their own devotions towards this Idol as the Papists do for the like end carry about their Agnus Dei's at this day N.B. Now that this Shrine-making was a mighty gainful Trade appeareth more than probable seeing that this wonderful Fabrick was an hundred years in building and at the charge of all Asia before it came to its full perfection And the Confluxe of all Asia did contribute to the building of it so hither was the conflux of all Asia's Superstition Therefore all the Cost of the whole Countrey of Asia must be Universally the Traffickers in this Trade of Shrines which must needs produce a most prodigious profit unto those Medal-Makers N.B. Demetrius did being sharp-sighted-enough in things wherein self was concerned Readily observe how horrid a detriment was like to accrew to himself and his Fellow-Crafts Men by the Gospel's destroying that Idolatry as daily it had done He calls all those Artificers together makes a pestilent Speech to them concerning the deadness of their Trade since Paul preached in that place and so blew them up into a
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
is like that of Jerm 49. ver 14 c. and the same may be said of Psalm 60. because it is in a great part the same with Psal 108 and so is Psal 14. with Psal 53. But tho' many passages in this Epistle do agree with that of Peter's yet is there so much difference in the whole as makes it manifest that it was not Transcribed thence and yet the Spirit might dictate the same truths to several Pen-men especially when the evil of these times required it that the same truths might be confirmed by the more witnesses N.B. 'T is probable this Jude stood up in his Brother James his charge among the Circumcision of Judea so he directs his Epistle to all those that were preserved in those Apostatizing times and not to any one particular Church as Paul's were like as his Brother James's had done to the twelve Tribes in general Jude exhorts those Christian Jews to maintain the truth with holiness of life least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation But to amplifie a little longer upon the Life of this Jude who wrote that Epistle General and Catholical placed next before the Revelation of John the Divine he was one of the twelve Apostles called Judas as above but he was not that stigmatized Judas Iscariot the Apostate that hanged himself c. The occasion of this Apostle's writing that Epistle was this He survived almost all the Apostles Paul Peter and James were now dead and John only was now alive Eusebius saith This Apostle Jude lived till the time of Domitian the Emperor about fifty years after Christ's death However he lived to behold a most deplorable decay among the Churches of Christ He saw in his day how many professors of the Gospel did then deny the power of godliness and degenerated into gross and open prophaneness and to use his own phrase they turned the grace of God into wantonness v. 4. Namely the Nicolaitans Rev. 2.6.14 15. The Gnosticks and other loose Hereticks of that age who had learnt the Devil's Logick of arguing from Mercy to Liberty and unlearnt that sacred Lesson taught in Christ's School to wit Mercy most strongly obligeth to duty The more merciful God is to man the more dutiful must man be to God least God say do ye thus requite the Lord returning your wicked Liberty for my holy Mercy O! ye foolish people and unwise Deut. 32.6 and as it was said to Hushai is this thy kindness to thy friend 2 Sam. 16.17 This sad sight and observation stirred up the Spirit of this holy Apostle to write this Epistle wherein he admonisheth all true Saints to contend earnestly for the Faith c. and to beware of being polluted with the Apostates sins after he had discovered the black Aggravations of those heinous sinners and denounced the certainty of God's Judgments against them for their notorious provocations at the appointed time assuring them that the day was approaching wherein the Lord will Judge all wicked men for all their ungodly words and works c. In order hereunto this Apostle giveth three famous instances of Apostates The first is Those degenerate Israelites are brought in for an Example who murmured in the wilderness and lusted after the Flesh-pots of Aegypt after they had been so miraculously delivered out of that long and grievous house of Bondage Yet God destroyed all them that believed not v. 5. which shews that their past preservation from that Fiery Furnace as it is called Deut. 4.20 was but a Reservation for a future punishment by fiery Serpents c. for God threatened to destroy them after he had done them good Josh 24 20 even so close Hypocrites and loose professors who seem to be redeemed from the Bondage of sin yet dare return with the Dog to his Vomit and with the Sow to its wallowing in the mire c. The latter end is worse with them than the beginning c. 2 Pet. 2.18 19 20 21 22. The second Instance this Apostle Jude introduceth is that of the Apostate Angels verse 6. who notwithstanding the higher dignity of their nature above that of Man's Psal 8.5 yet upon their Rebellious disobedience they were left to a most dreadful doom c. Their voluntary ambition changed those glorious Angels into damned Devils This argument is not a part ad par from one equal case to another as in the first instance verse 5. but a Majori ad Minus from the greater to the lesser arguing if God spared not such more noble Creatures the Angels who by the grace of Creation were advanced to the highest excellency of all Created beings then assuredly God will not spare men whatever Gospel-priviledges they have and whatever glorious professions they make when the wicked practices of their lives do give the lye unto all their holy professions such Backsliders as begin in the Spirit but end in the flesh Gal. 3.3 that seem Sancti Juvenes young Saints but prove Satanici Senes old Devils not only God's Soul can have no pleasure in them yea rather loaths them but also there is a deep pit behind all such as draw back which they see not even the bottomless pit of endless perdition Heb. 10.37 38. Apostates do hasten into Hells mouth 'T is most true the Lord loveth a returning Prodigal above an Apostate Angel The third Instance is That of Sodom c. ver 7. Which Example is most fitly adapted to the former two The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostacy The Israelites had the priveledges of the Church in the wilderness so called Acts 7.38 but by their murmurings they lost not only all those but they also fell short of Canaan c. Now come in those Sodomites c. Who had been blest with a most pleasant Land called the Garden of the Lord Gen. 13.10 like another paradice yea and they had been blest also with a marvelous deliverance from Captivity by the prowess of Abraham Gen. 14.11 15. Thus had those five Citys the great blessings of this lower world as the Angels had of Heaven and the Israelites had of the Church yet these also made a forfeiture of their mercies as well as the two former namely by giving themselves up unto filthy Leudness God wrote their sin upon their punishment as they had burned actively with the fire of Hell in their unlawful Lusts so they were burned passively with fire from Heaven The Lord rained down as it were Hell out of Heaven upon them Genesis 19.24.25 yea and above all this we are told here that they are suffering the vengeance of eternal fire and so shall all carnal professors having only a form without the power 2 Tim. 3.5 We may live by a form but we cannot dye by a form and if we live and dye after the flesh we are damned to all Eternity Rom. 8.7 A form of piety and
Or 3. The three Stories resemble the three great Graces in a Believers Soul to wit Faith Hope and Love 4. They represent also the three Rooms where the Spirit of Sanctification spreadeth as blessed Leaven particularly Understanding VVill and Memory or more generally the Body Soul and Spirit 1 Thes 5.23 Or lastly The three growths of a Christian the thirty sixty and an hundred fold higher and higher Children Young-men and Fathers The 6. Remark of the Ark is Its usefulness for preservation of Noah c. wherein it is a Type of the Church according to Austin's saying Extra Ecclesiam nulla est salus As all out of the Ark were drowned so all out of the Church are damned According to this Fathers notion 't is the undoubted duty of all Professors to joyn themselves as the phrase is Acts 5.13 to some Church of Christ or other and not live loose and at liberty without the Pale of the Church as a straying Sheep got out of the Sheep-fold or a wandring Bird got out of the Cage Snares and Temptations cannot but attend them Hence the Spouse sadly complaineth Tell me oh thou whom my Soul leveth where thou fâ—â—â—est c. for why should I be as a wanderer so the words may be read Cant. 1.7 8. This is certain that as in Moses Law the Mercy-Seat was no larger than the Ark so in the Messiah's Gospel Grace is no larger than the Covenant laid up in the Ark as is aforesaid Yea and it was strong consolation to a late Dying Martyr who said Seeing I may no longer live Gods Servant I am content to Die his Sacrifice and 't is my comfort that I die in my Bed Isa 57.2 as I die in Church-Fellowship Alas those that were saved in the Ark were but few in comparison of those that perished out of it by the Deluge Few there be that find the Narrow way of being confined within the narrow compass of the Ark as the Dove desired to be for Diet and Lodging but the unclean Ravens that feed upon stinking Carcasses are many that love to flutter abroad and like not any confinements in Church-Fellowship but would live as they list and after their lust finding the Broad way wherein they have Elbow-room enough for Licentiousness Mat. 7.13 14 Luke 13.24 Though there be much more Congruity betwixt the Ark and the Church whether Domestical as Rom. 16.5 1 Cor. 16.19 c. or Congregational as at Corinth Ephesus c. or Catholick it must 1. Be made of Gopher-wood which will not rot of Incorruptible Seed 1 Pet. 1.23 Gen. 6.14 2. Of Hewed Timber Hos 6.5 such as have the knots of corrupt Nature hewed off by â—he Ax of the Spirit of Mortification 3. Well plained by being renewed in the spirit of their minds Ephes 4.22 23. 4. VVell seamed to lye close together and keep tight together in the Unity of the Spirit which is the Bond of Peace Psal 133. 1. Eph. 4.3 13. 5. Well Plaistered as well as well Plained and well Seamed the Curtains of the Tabernacle were coupled close together with Golden Taches Exod. 26.6 c. so the Boards of the Ark were clinch'd close together yet must be plaister'd over too to make it more tight against the Deluge thus the Church and Children of God must be Plaister'd over with the Righteousness of Christ to secure them both against the scalding Inundations of Gods Indignation and against the scorching Fiery Darts of Satans Temptation The imputed Righteousness of Christ in our Justification preserves us from the former Phil. 3.9 and the imparted Righteousness of Christ in our Sanctification saves us safe from the latter Eph. 6.16 6. As the Ark lay flat though floating and steady upon the Waters being well Ballanc'd below yet with a little ridge above â—o shoot off Rain close joined at the Top the two sides of the covering leaned each against other so we should be constant in Christ both in Calms and Storms leaning upon our Beloved as the Spouse did Cant. 8.5 standing in the most advantagious posture both below and above that when we have done all we may still maintain our standing steady in all occurences Eph. 6.13 7. The Window was but a little light compared with that of the next life as above at large yet be sure it be large inward though narrow outward as the light of the Temple was 1 Kin. 6.4 This is the first work of the Spirit to let light into the Soul Acts 26.18 8. The Door as the wound in our Saviours side was large enough for the greatest Elephant in Sin to enter upon Repentance as before 9. As there was a great deal of Stench among all those preserved Creatures because of their Excrements cast out and couped up so long in the Ark So in the Church there cannot chuse but be found much Annoyance because of offences which will come Mat. 18.7 Luk. 17.1 Rom. 16.17 and of Heresies which will arise 1 Cor. 11.19 2 Pet. 2.1 that must needs offend them who have their senses exercised to discern Good and Evil Heb. 5.14 10. As after the long laying of Noahs Family in the Ark the Deluge dryed up the covering was removed after a double pause of sever days-stay Gen. 8.10 12. God let them ouâ— v. 16. and made them to multiply and increase exceedingly So the Church hath her hiding times lyes lurking sometimes in the Cleft of the Rock Cant. 2.14 and sometimes hid in the Wilderness Rev. 12.6 14. but when God saith to her as he said to Noah Go Forth then doth she grow up as Calves in the Stall Mal. 4.2 and inlargeth abundantly Acts 9.31 Thus the Congruity consider next the Disparity As 1. The Ark had neither Anchor to Stay her nor Stern to Steer her nor Mast to Poise her nor Sail to Move her nor Pilot to Guide and Govern her for Noah was an Husbandman and a Preacher so had no skill in the Art of Navigation which was not then found out how soon therefore might the Ark have dashed against the Rocky Mountains or the lofty Castles of the prodigious Giants of those Times had not Gods eye been upon it and the same hand that shut up the door of it had not been as an Helm to it from the beginning of the year to the end thereof Deut. 11.11 The glorious Arm of the Lord led the Ark safe through the Deluge as it did Israel through the Red Sea so that they did not stumble Isa 63.12 13 14. But God hath provided some better things for us Heb. 11.40 some better Tacklings for our Ship the Church as the Anchor of Hope to hold us the Ballast of Humility to Poise us Patience and Perserverance to keep us steady in our motions Christ himself the Master and Pilot of the Ship his Cross is the Mast and the Sails are Divine Inspirations upon our Humane made Divine Affections the Top Flag is Faith with this Motto writ in it premimur non opprimimur
2 Cor. 4.8 the Compass by which her course is steered is the Word and Spirit of Truth The Mariners employ'd in her Tutorage and Tuition are the Angels the Rudder is Love and the fraught of this Ship is the Souls of Just persons c. The 2. Disparity is Tossing in the Waters made the Ark worse and wore it to a shattering when it came to its rest but the Waters of Affliction are so far from making the Church worse that she is made better and whiter thereby Psal 119.71 75. Dan. 11.35 Black Soap maketh White Linnen and that is the choicest Sugar which is most Refined the Church comes always Richer out of Gods Refining Pot than she went into it The 3. Disparity The best resting place that this Ark attained was the Mountains of Ararat one of the highest sort of those high Hills over which the Floud prevailed Gen. 7.19 and 8.4 Ararat was a place Senacheribs two Sons after they had slain their own Father fled to 2 Kin. 19.37 Isa 37.38 in both which places the Hebrew word is Ararat which our Translation reads Armenia and the Prophet speaks of the Kingdom of Ararat Jer. 51.27 Thus bad men those two base Parricides Adrammelech and Sharezzer as well as good men Noah and his Sons could find rest and refuge there but the Church hath a better resting-place after all her Tossings to wit the Everlasting Mountains of Heaven where no dirty Dogs can enter or trample upon that Golden Pavement much less find rest or refuge there Rev. 21.21 and 22.15 4. The last Disparity I shall mention is The Ark was made up of putrifying and perishing materials though this Gopher-Wood lasted long yet could it not last always time which is call'd Edax Rerum a consumer of all corruptible things yea at last of the very Heavens which must wax old and roll away as a Garment Heb. 1.10 11 c. made the very Ark to putrifie and perish at last so that though there were as is aforesaid some relicks of it in Epiphanius's Time none do affirm that any remains thereof are found in our time But the Church abideth for ever and neither the Teeth of Time which gnaws in pieces both Gopher and Cedar nor the Gates or Power of Hell can prevail against her Mat. 16.18 her Motto is Intacta Invicta Immota manet she only is Invincible by her Invincible Captain Heb. 2.10 And though the Church be a rolling tumbling thing like the Ark ever in motion and mutation in respect of her Natural Civil and Spiritual Relations 1. As she consists of particular persons in her Natural respect so Moses dieth and David saw Corruption c. 2. In her Civil respects she floats to and fro sometimes she is in Egypt sometimes in the Wilderness and sometimes in Canaan sometimes in Shiloh sometimes at Salem and Sion and sometimes in Babylon both Literal and Mystiscal sometimes with tho Jews and sometimes with the Gentiles c. Yea 3. In her Spiritual Relations she is sometimes under the Frowns of an offended Father and Husband and sometimes under the smiles of a gracious God reconcil'd to her in Christ As her Land of Promise was a Land of Hills and Valleys Deut. 11.11 so hath she her ups and downs sometimes she is a moving Tabernacle and sometimes a standing Temple Yet in Gospel-Times she is always preserved in her Being though she is sometimes impaired in her well-being she will always remain in a militant posture upon Earth until she come to be translated into her Triumphant state in Heaven and have all her Hosanna's turn'd to Hallalujahs All her Prayers in this lower World shall then be changed into high-praises in a better World The Church here is a mighty Queen a Ship-royal or the Grand Sovereign yet sailing upon a Sea of Glass mingled with Fire Rev. 15.2 That is she subsists not by any worldly strength for the World is as brittle as Glass and cannot sustain her but rather fills her with Fires and Combustions Joh. 16.33 And though she tumble about among various Persons Countreys Kingdoms Common-wealths and under various administrations of Legal both that of the Tabernacle and that of the Temple and Evangelical times yet at last this Royal-Ship comâ— safe to Shore landing safely at the Cape of good hope in mansions of Glory In the mean time she is built up in her most Holy Faith Jude v. 20. As the Temple was rebuilt by Nehemiah with a Sword in one hand and a Trowel in the other Neh. 4.17 Which was to typifie that in the Church militant there must neither be an idle Soldier nor a secure labourer every Christian hath a double work 1. To ward off Temptations with Spiritual weapons And 2. To build up in obedience by Spiritual Instruments and the Spouse is therefore compared to a Company of Horses in Pharaohs Chariots Cant. 1.9 As consisting of such Souls that are Strong Stout Lively and Couragious for God Hence it is observed that the Church never warr'd with the Dragon or Devil but she either won the day by being Victorious or gained ground by being persecuted sanguis martyrum c. the blood of the Saints hath alway been the seed of the Church and after all comes her Sabbath above all motion and mutation In the 2d place I come to the description of the Deluge which was Gods destroying means to the wicked World As the Ark was Gods saving means to Righteous Noah wherein those remarks are very observable As 1. There was a long time between the Decree and the Execution even an 120 years Gen. 6.3 After God had resolved to ruine this wicked World yet such was his long sufferance celebrated by Peter 1 Pet. 3.19 20. Pet. 2.5 That Gods Repentance gave men this time of repentance to see if yet in the space they would look out for the grace of repentance If not he would certainly destroy them Now had he not been God and not Man he could never have held his hands so long Neither indeed did he for so notorious was the provocation that the deluge came upon them twenty years short of this promised space For Noah was then five hundred years old Gen. 5.32 and but six hundred years old when the Floud came Gen. 7.6.11 Increase of sin shortend the indulgence Gen. 6.3 and hastens the Floud twenty years sooner as Christs second is shortned for the Elects sake Mat. 24.22 This is Jeroms and Chrysostoms opinion That all the Earth might know to their woe his breach of promise upon their intolerable provocation Numb 14.34 Yet all this while Gods Spirit was graciously Striving with them giving them not only a long time but also a loud teacher and that a Righteous one who taught with his hand as well as with his Tongue with his works as well as with his words Preaching Real as well as Verbal Sermons the Purport and Import whereof was doubtless like that of the Gospel now a Savour of life or