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
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils â—o raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and
of the Spirit is with him Mal. 2.15 Rev. 3.1 c. The 5th Cause of Christ's Ascension was to send the Comforter to wit the Holy Ghost John 16.7 I will send him unto you This promise our Lord oft repeateth that his Disconsolate Disciples might once be relieved by it Our Saviour sweetly proceeds in his Swan-like Song before he died John 14.1 Saying Let not your hearts be troubled c. Christ was their comforter while he lived with them Therefore when they heard of his departure from them then sorrow filled their hearts Jo. 16.6 So that they became both uncounsellable and uncomfortable Hereupon he makes his last Sermon takes much pains to convince them of the Expediency of his Departure that if he did not go away the Comforter would not come v. 7. And he had told and taught them before that he could not be so unkind to them as not to tell them the truth were it not so I would have told you John 14.2 It consists not with Christ's Candour to feed his Disciples with the false hopes of an Vtopian felicity as the Devil deals with his Drudges whom he deludes by bringing them into a Fools Paradice and as Mohomet doth with his Musulmans to whom he promises all sensual pleasures when they die in his cause c. No our Lord is no such impostor but tells them truly that he would pray to the Father and the Father would give them another Comforter instead of him their Comforter while he conversed with them and was now departing from them who shall abide with the Disciples for ever John 14.16 The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accuser Rev. 12.10 for his accusing the Saints to God as he did Job Chap. 1.9 10. c. the Holy Spirit in direct opposition to the Devil's name is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pleader Advocate or Comforter whose Office is to bring in promises into believers hearts effectually applying them Eph. 1.13 14. to help our infirmities in prayer making Intercession for us Rom. 8.26 27. To discover to us our graces and evidences for Heaven 1 Cor. 2.12 Rom. 8.28 Whereby we know that we are predestinated unto Glory verse 29.30 31 c. So that such as do refuse to read over their evidences and to rest upon them do no better in that refusal than help Satan the Accuser taking his part against themselves and pleading the Devil's cause against the Holy Ghost their Comforter Yea in a word the Office of the Spirit is to be Christ's Vicar general with whom Christ leaves us by whom he abides with us as he promiseth Matth. 28.20 To the end of the World For he dwelleth in all the Saints John 14.17 which we may never wonder at enough for next to that Divine condescension of Christ's the Son of God's dwelleth in our fain humane nature is this wonderful vouchasafement that the Holy Spirit should not being the Third person in the Holy Trinity disdain to dwell in such dark and dirty Dog-holes as our unholy Hearts and defiled Souls 'T is undoubtedly an Inestimable Favour which is promised Joel 2.28 That God will pour out his Spirit upon all flesh What is so vile as flesh Hosea 8.13 'T is there a name of Contempt And what is so precious as Spirit 'T is the Quintessence and Excellency of the best things Extracted from the courser unrefined Sediments The precious graces God gives us are call'd the Spirit Gal. 5.17 and the Fruits of the Spirit verse 22. And when God gives us his Spirit Luke 11.13 He is said to give us all good things in that one gift Matth. 7.11 Hence Christ tells the Disciples he would not leave them Orphans or Darklings John 14.18 But they should have the supplies of his Spirit as Phil. 1.29 phraseth it to be their best teacher of truth teaching nothing but what is consonant to the Holy Scriptures John 14.26 which distinguisheth him from the Spirit of Errour This comforter Christ sendeth as he saith John 15.26 From the Father for Christ hath satisfied the Father's wrath and now the Father and the Son as reconciled join both together in sending the Spirit as the fruit of both their loves and as an earnest which is a part of the total Sum the Spirit is the best guide to godliness John 16.13 and the fruit of the Spirit is in all goodness righteousness and truth Eph. 5.9 Note Though Christ promised to send the Spirit which was performed ten days after his Ascension at Pentecost c. to his Disconsolate Disciples yet may we not think that they had not the Holy Ghost before he Ascended for they could not have the smallest measure of Grace but it must be by the Spirit of Grace No man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12.3 that is with a fiducial assent of the heart none can acknowledge Christ to be Lord the only Lord to be worshipped but by the Revelations and suggestions of the Spirit and this these Disciples had oft done before Beside 't is said Christ breathed upon them saying Receive ye the Holy Ghost John 20.22 whereby they might know that they received of the same Spirit that was in Christ to fit them for the Ministry without which who can be sufficient 2 Cor. 2.16 Seeing 't is a work that will Burden the Back of an Angel and make him tremble saith Chrysostom Yet the full measure of Grace and the great gift of the Holy Ghost was not given till Pentecost when Christ the King of Kings was installed in his Kingdom Acts 2.2 c. These were reserved till that time as 't is said The Holy Ghost was not yet given for Christ was not yet glorified John 7.39 Though before this they had received some Love-tokens from Christ before his departure to live upon as the Dear Wife from the Loving Husband till the grand promised portion of the Father came for which they were to tarry at Jerusalem ten days Luke 24.49 Learn we hence 1. If the Holy Spirit be so good a gift of God yea all good things be contained therein then we should ask this gift of God above all as Elijah before his Ascension bids Elisha ask what he would He answer That thy Spirit may be doubled upon me 2 Kings 2.9 And it was done accordingly so Christ bids us ask what we will John 16.24 We must answer Lord let thy Spirit be doubled upon me that I may receive double Grace to that I now have c. 2. Then we should prepare an honourable Room in our hearts for entertaining such an honourable guest in as the Holy Spirit is Res Delicata est Spiritus Dei so some read Psal 143.10 the Spirit is a cleanly and delicate thing and loves to live in a clean house or heart c. As the Shunamitish Woman said to her Husband Let us make a little Chamber for the man of God when he comes to us c. 2 Kings
upon foot for a long lime in the World God was so Jealous of his Worship that for some considerable space of time he would not suffer that as yet to be corrupted so that Religion is much older than Superstition and therefore we should enquire after the old way which is the best way Jer. 6.16 and 18.15 and the antient paths as the old VVine is better Luke 5.39 so is the old way that is chalked out in the Word and walked in by the Patriarchs and Prophets we should set a jealous Eye upon Novelties and shun untrodden paths as dangerous Beware of new Notions that cannot be proved to be old Truths as 1 John 2.7 Old Truths may have a new Restitution but cannot have a new Institution They are fools that run through all religions to find out the Right till they come to be of no Religion for this is Viam per avia quarere to look for a way to walk in where no way is to be found to the Law and to the Testimony Isa 8.20 The way is Christ in the Word Joh. 14.6 The second Inference is to look for Divine Warrant for every part of Divine Worship Any adding of Humane Inventions unto Divine Institutions is no better than a Plowing with an Oxe or an Ass and a wearing Linsey Woolsey Garments which are of the Houshold Stuff of Antichrist to be cast out Neh. 13.7 8. and ought not to be worn in Christs Temple Deut. 22.10 11. Which Levitical Law hath this precious Gospel in it that God abhors all mixtures in Religion That Primitive simplicity which is in Christ and in his Gospel-Worship ought not to be corrupted 2 Cor. 11.3 All modes and rites of Worship which have not Christs stamp upon them are no better than Will-Worship Hereupon Augustin would have all Churches content themselves with those few Ceremonies that are contain'd in the Canonical Scriptures so Gallasius upon Exod. 22.7 adviseth and so Whittaker and our Protestant Divines do unanimously reject all Popish Ceremonies upon this Ground quia nil tale out factum aut dictum ceu institutum a Christo ergò nè sapientiores nos ipso Apostolis fore arbitremur Because no such thing was either practised or appointed by Christ the Great Prophet of the Church and no men should esteem themselves wiser than either Christ or his Apostles 'T was a brave speech of Luther Quicquid oratur docetur aut vivitur extra Christum est peccatum imò Idololatria coram Deo Whatsoever is either pray'd or preach'd or practis'd out of Christ is not only sin in the general but also that gross sin of Idolatry in particular before the Lord. Yea that word Add not Deut. 4.2 doth forbid not only what is contrary but what is beside the word of God Popish Authors allow the prohibition of what is contrary but not what is beside to which Chamiere learnedly answers Inductio contrarii non solet imò nec quidem potest Additio nominari in Additione enim utrumque manet contrariaâ—se invicem tollunt the inducing of contraries is not wont nor indeed can be call'd an Addition for therein both parts must remain but contraries cannot consist together but expel each other out of the subject that receive them as Heat and Cold do in Water Beside the Apostle saith If I or an Angel from Heaven Preach any other Doctrine Gal. 1.8 If beside though not contrary let him be accursed Yea our Montague could say upon this Worship of Cain 'T is an undeniable rule of Religion that God must be Worshipped as himself prescribeth not contingently but indispensably So Dr. Willets first Doctrine upon Lev. 1. How exact was God in Tabernacle Worship Exod. 39.43 and will he not be so in Gospel-Worship God will say to men in all parts of his Worship who hath required this and that at your hands Isa 1.12 whatever hath not Divine Warrant from Gods Word is but strange fire in Divine Worship Lev. 10.1 Nothing is to be brought into the Worship of God as a part thereof without divine direction all the rites of the Sacrifices and all the parts of the Tabernacle even to a pin were of Gods prescribing all were according to the pattern Heb. 8.5 none were privato Mosis arbitrio excogitata sed Divinitus revelata devised by Moses brain but were all Heaven born God will have modum à se praescriptum the very modes of Worship of his own prescribing saith Chrysostom and 't is not an honour but a dishonour to God to introduce any thing into his Worship either against or beside his command Idem The third propriety in the substance of this service is It was also costly Worship there was cost in both their Sacrifices they put not God off with empty complements and verbal acknowledgments of superficial and perfunctory shews but the one brings his Sheaf and the other his Sheep both these were cost to themselves yet did neither of them account it lost upon God Hence observe that then doth man serve God to purpose when he will not stick to be at some cost in his service All men can willingly give God the Cap and the Knee yea and the Lip too but when it comes to cost then they shuffle off his Service men naturally love a cheap Religion such as costeth them little or nothing whereas all persons should honour God with their substance Prov. 3.9 and what we lay out therein is but lent to the Lord who repays all with double interest Prov. 19.17 2 Cor. 9.6 David could say God forbid I should serve him with that which cost me nothing There was a sweet contention between him and Araunah 2 Sam. 24.22 23 24. Araunah would not have it yet David would give it and will not serve God without some costs Araunah had a princely Spirit though but a Subjects purse I give it all to thee saith he 1 Chron. 21.23 but generous David threaps upon him fifty Skekels as being resolved to honour God with his own cost Thus the good Woman had her Spikenard of great price to bestow upon Christ Joh. 12.3 from whence may be Inferred Oh what a shame it is for Christians to account that Worship best which is most cheap and costs them least either men count not the cost Luke 14.28 Or are not willing to come to the cost of it Oh what an heavy yoke would Moses Law be to such narrow-soul'd men which required the Sacrificing of so many of their Sheep and Oxen as Solomon at one time offer'd 120000 Sheep and 22000 Oxen 1 Kin 8.63 How may wretched Jezabel whose very name is become a Cursed name rise up in judgment against many under that blessed name of Christians In as much as she could be at the charge of maintaining 400 Prophets of the Groves at her own Table 1 Kin. 18.19 yet many seemingly yea really far better do grudge at any cost for maintaining one single Prophet of the Lord her blind zeal for
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
8 9 10. in a word the Spirit comes and convinceth with undeniable Arguments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Man hath Destroyed himself but in Christ is his help Hos 13.9 He Adam or It Adam Sin or one the First Man or somewhat hath marr'd thee the Hebrew word there is capable of all these readings whatever it was saith God it was not I who made Man upright but he Invented many shifts and shirking tricks of sinful device Eccles 7.29 both Angels and Men God made subject to change by the freedom of their own will reserving to himself the incommunicable property of being naturally unchangeable so that many Angels did on their own accord fall from their first estate and became Devils and Satan one of them by the Serpent seduced our First Parents to break the Covenant of VVorks whereby they and all their Posterity being in their Loins as Fruit and Branches are in the Root all under that Covenant became both liable to Eternal Death and unable to recover Life by themselves yea by Nature are at enmity with God and all Spiritual good Rom. 8.7 and inclined to evil only and continually this is our Original Sin that bitter Root of all our Actual Transgressions in thought word and deed This is Mans Malady but his Remedy is in Christ in me saith he is thy help Hos 13.9 When Man is neither able to help himself nor indeed is willing to be helped by God out of this woful Estate but is rather inclined to lye still insensible of it allowing of Sin yea and wallowing in Sin yet the most gracious God even then when Man like a Child had easily broke the Glass which all the Men in the World could not piece up again reveals a way in his Word to save Sinners in this desperate condition for the Glory of his Free Grace by vertue of another Covenant of Redemption made betwixt the Father and the Son before the World began Tit. 1.2 and 2 Tim. 1.9 as the second Adam and Mans Surety The fourth Objection If there be another Covenant besides that of VVorks and of Grace this makes three Covenants Answer the first There be but two Covenants betwixt God and Man the Covenant of Friendship and Favour before the Fall and the Covenant of Mercy and Peace after the Fall of the first Adam as is aforesaid yet may there be and is another Covenant betwixt God the Father and God the Son betwixt Jehovah and Jesus and that from all Eternity before the VVorld began this was not a Covenant ad idem between the same parties therefore not a third Answer the second The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son transacting the whole matter of Mans Salvation therein in which they two 1. Were the Parties both free who Contracted this Covenant 2. There were Articles or Terms thereof propounded on each Hand 3. There is also mentioned a mutual free and full consent on both sides yea and 4. This mutual compact and stipulation doth oblige them each to other in their parts of the Covenant 1. The Parties the Father who had the first Hand in this deep design of Grace was free and being the first cause and last end of all things Rom. 11.36 could not be a Debtor to any yet himself loved John 16.27 and so loved Man John 3.16 while Man was only in Gods Eternal Thoughts as to become a Debtor to him in entring into this Covenant for his Salvation and the Son as God John 1.2 and equal with God Phil. 2.6 7. was as free as the Father and not bound to any Duty but by his own consent yet made himself a Debtor 2. The Terms or Articles of this Covenant were 1. On the Fathers parts 1. Something the Father did require of the Son to wit both to take upon him the form of a Servant yea of an evil Servant that might be beaten and bruised Phil. 2.7 Heb. 2.14 and in that form to perform whatever was necessary for Gods Satisfaction and for Mans Salvation 2. And something the Father did promise to the Son as Assistance Isa 42.1 6. Acceptance Revel 8.4 and a blessed Success in having a chosen Seed to serve him and to be saved by him Isa 53.10 11 12. and Psal 2.8 c. 2. The Articles of Agreement on the Sons part were 1. His voluntary undertaking Isa 38.14 to become his Fathers Servant Isa 42.1 saying Behold I come to do thy will O God as 't is written in the Volume of thy Decrees so some do sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.6 7 8. and thus Christ saith He laid down his life according to his Fathers Commandment John 10.18 and took it again by the same compact also And 2. Christ by this Covenant acknowledgeth himself bound to his Father as Jacob was to Laban by some foregoing Contract between them Gen. 31.39 40. to keep all given to him that none of the Elest might be lost John 17.2 12. and 6.37 39. he will be answerable and accountable for both dead and living Inference Oh what strong Consolation doth this afford That the Father hath given me to his Son and that his Son hath undertaken for me to the last and that I be not lost John 6.39 40 c. Oh my Happiness that I am not my own Undertaker but that both the Father who gave me and the Son who keeps me have jointly given me a Bond under their own Hand of the truth hereof Woe to those Arminian and Socinian Opinionists who make themselves their own Keepers as well as Givers undertaking all for themselves 3. To those Articles both Parties freely agreed for Christ as God and Coequal with God could have no command impos'd upon him without his own free and voluntary consent having no Bond before on him 4. By this Agreement both the Father and the Son bound themselves to all the Articles of this Covenant the Father to Elect and to give the Elected to the Son the Son to Redeem and to keep the Redeemed for the Father Inferences 1. How should we love God the Father who himself loved us John 16.27 and so loved us as cannot be express'd how John 3.16 that his Heart was so Engaged in his good will to Man Luke 2.14 that long before Man was Man much less a sick Man yet he provides both Physick and a Physician for him by an Eternal designation 1 Pet. 1.20 wherein he had also an Eternal Delectation Prov. 8.22 30 31. There was a Coexistency of the two Persons the Son was with the Father in the beginning of his way and the Father delighted in the Son as he was the Fore-ordained Surety and Mediator for Man In this Delight was spent all that vast space of Eternity by themselves in a bare expectation of its Actual Application as if he had long'd as it were for the Marriage-day of Man and his Mediator such prodigious Glory was wrapt up
and a 1000 more for Temporal Spiritual and Eternal Blessings both privative for removing Evil and positive for receiving Good whether the good things of the Throne or of the Footstool They are all the Branches of this blessed Tree of Life they do all happily Centre as so many circumferences or parallel lines in this gracious Covenant it being nothing else but a Confluence and Collection or compound of all the Promises as the Sea is of all the Rivers the Firmament of all the Stars they do all meet together in them as the Beams do in the Sun or Lines in the Center Thus it may be said also that the Covenant is not a single strong hold or Tower but even a whole City of refuge into which the Righteous run and are safe Prov. 18.10 yea when the proud Waves of Temptation and Bâ—isterous Billows of Tribulation have beat upon them here have they cast the Anchor of their Hope succesfully and rode out the Storm safely for Rocks and Mountains may depart but this Covenant cannot fail Isa 54.10 11. Thus the Nature of the Covenant may be most seen in the Promises what is said of Godliness 1 Tim. 4.8 that it hath the Promises of the Life that now is and of that which is to come may more abundantly be said of the Covenant from whence Godliness cometh it being the Grand Charter the Magna Charta of a Christians Hope for both Worlds both for Safety here and for Salvation hereafter The Covenant is indeed a Promise but every individual Promise is not the Covenant they are not convertible Terms neither is it yet a bare Promise but 't is also confirmed by an Oath Heb. 6.17 not because God the Covenant maker is unfaithful and needing such a Sacred Bond but because Man is incredulous and will not believe God upon his bare word There be two things that make any matter more credible 1st The Quality of the Person 2dly The manner of the Speech The 1st 'T is the God of Truth who cannot Lie that speaks in the Covenant I will be a God to them and they shall be to me a people Heb. 8.10 c. Here the Quality of the Person speaking is enough to beget Belief if the word of a King be look'd upon so Sacred a matter as to be held as inviolable as the Laws of Medes and Persians how much more the Word of the most High God King of Kings and Lord of Lords Revel 19.16 a God of Truth Deut. 32.4 who cannot Lie Tit. 1.2 as Gods Children are Children that will not Lie Isa 63.8 nay 't is impossible for God to Lie Heb. 6.18 for that would not imply potency but impotency and infirmity which cannot consist with Omnipotency and so would if so Ungod God himself as his Love moved him to make the Promise so his Truth binds him to perform it The 2dly Is the manner of the Speech if the Word seriously spoken be also confirmed with an Oath which sometimes helpeth Truth in necessity and cleareth Mens Innocency betwixt Man and Man Exod. 22.11 this maketh a Promise more credible 'T is a vulgar saying An Honest Mans word is as good as a Bond how much more is the word of the most True God whose word is sufficient of it self to render it credible Yet God tendering Mans Infirmity though his word cannot be made more true than it is in it self because it may be made more credible in respect of us therefore hath he bound it with an Oath yea and set to his Seal too how then should we rest assured concerning the Truth and Faithfulness of the Covenant God hath not barely spoke it but he hath solemnly Swore it both which are two Immutable things Heb. 6.17 18. yea and Sealed it to us also with a double Seal 1. With the Broad Seal of his Sacraments 2. With the Privy Seal of his Spirit The Sacraments are Gods Visible Oaths as it were to us he taketh the Body and Blood of his Son into his hand and solemnly sweareth to bestow upon us all the purchases of Christs passion they are Gods Broad Seal and his Spirit is the Privy Seal whereby after our believing we are assured of Gods Love Eph. 1.13 after Faith of Adherence comes in the Faith of Evidence Recumbency on Christ brings Assurance from him and Assurance is Gods Seal as Faith is our Seal He that believeth sets to his Seal that God is true John 3.33 We yield first our Assent and Consent of Faith leaning upon the Lord Christ and laying the whole stress of our Salvation upon him hereby the Contract is made and then God puts his Seal to the Contract God honours our Sealing to his Truth by his Sealing with his Spirit which is not only Gods Seal but also his Earnest not a Pawn which must be return'd again but an Earnest which is part of payment and assures or binds the Bargain Should not therefore the joy of the Lord be our strength Neh. 8.10 And the Covenant conveys to us most strong Consolation far better than the Comforts of Philosophy which Plato calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toys and Trifles and Socrates did find them no better when he came to Die Yea and Cicero when he applyed his Philosophical Cordials as Anodynes and Antidotes to some Disconsolate pangs that were upon him cryed out upon this Experiment of their being ineffectual Nescio quo modo Imbecillior Mediana quà m Morbus I know not what is the matter that my Disease or Malady is too hard for my Medicine or Remedy But the Consolations of Gods Covenant are strong in themselves and therefore should not be small to us Job 15.11 We should cast our Anchor of Hope which is a sure and stedfast Anchor always upward and fasten it not in the depths of the Sea but in the height of Heaven whereof it gets firm hold and sure possession Heb. 6.19 Inferences hence are 1. 'T is the Blood of this Covenant that must raise up Mankind out of the Pit into which they are faln by the first Sin Zech. 9.11 All Mankind to wit both Jews and Gentiles are faln into a Pit wherein there is no Water of Comfort for them in themselves and herein they are detained as so many Prisoners in the Prison of this waterless or comfortless Pit As first The Jews who for contempt of Christ and his Gospel John 1.11 Acts 13.46 with chap. 3.14 and 7.51 have rejection for rejection they are trodden under foot as Prisoners in the Pit Isa 51.23 who were once the highest of Nations Deut. 4.7 8. and 26.19 and 33.29 and whose Land was the glory of all Lands Ezek. 20.6 now wrath is come upon them to the utmost 1 Thes 2.16 let all places and people beware of rejecting Christ and his Gospel Heb. 2.3 and 10.29 c. and John 15.22 Mat. 11.21 22 23 24. This Sin makes Grace it self to become our Enemy 1 Sam. 2.25 Mercy Triumphs over Justice Jam. 2.13 before Grace be
He did his Judg. 16.9 Hereby sore Bruises and sad Breaches are made upon the Consciences of Men such as nothing can heal but the Blood of that great Votary that Blessed Nazarite and All-Heal the Lord Jesus Vows are most solemn and sacred Services and they have much to Answer for who neither mind the making nor the Keeping of them but do no better than Dally with them as Children do with their slips wherewith they play at fast or loose at their pleasure and as Monkeys do with their Collars who slip them on at their Master's Will but slip them off at their own but God is the Avenger of all such 1 Thess 4.6 Though haply they remain out of the reach of Humane Justice as not coming under Man's Cognizance If God will be avenged upon Defrauders but of Men how much more will he be of those that would defraud himself but be not deceived God will not be mocked Gal. 6.7 nor can be deceived they shall hear from him sooner or later even all that break Covenant with him They shall find to their cost their breach of Promise on their part Numb 14.34 God never breaking on his part unless the failure of the other party promising for their part do set him free As bad Zedekiah found it by smarting Experience though his was but a Vow or Oath to Man only which he brake 't is said of him Shall he escape that doth such things or shall he break Covenant and be delivered Ezek. 17.13 15 16. and this Interrogation is answered v. 18. No he shall not escape And farther v. 19 20. Suitable to this saith David Shall they escape by Iniquity No God will cast them down in his Anger Psal 56.7 Let them never think to escape Their Sin shall surely find them out Numb 32.23 though they be never so cunning to cover it Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works let them look to be blown up and they shall have the Psalmists Prayer to promote it And 't is not thus only with such bad Men as Zedekiah but with far better Men Good Jacob here escapes not but is sharply chastised for his slackness to pay his Vows sad Disasters befall him in his Family as the Rape done to his only Daughter the Massacre committed by his Sons c. God overtook him with these severe Scourges when he found him so slack to perform his Promise to him and to Purge his Family from Idols 'T is Ten to one if any Leper returns to give Praise to God for Mercies received Luk. 17.15 Many mâ—ke Prayer their Refuge few make Praise their Recompence Hezekiah himself did not perform his Returns proportionable to his Receipts 2 Chron. 32.25 Neither did good Jacob here give such quick Returns as God required like Rain that comes down from Heaven in thick Showers but goes up again only in thin Mists so Jacob had received whole Showers of God's Blessing but he returned God's Praise for them slowly and slenderly Therefore for quickening Jacob's dull Motion God deals out to him some sour Dispensations He is troubled not only through his Daughters Curiosity by his Sons Cruelty but also because the whole Country of the Curs'd Canaanites were ready to rise upon him and root him and all his out of the Land of the Living If any thing will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy it must be the smarting sense of some present Misery as here when Jacob was in a Desperate Streight and in a Dreadful Fright then was it high time for him both to Purge his House and to Pay his Vows both which he had so long neglected NB. B hold here Gods Tenderness towards distressed Jacob for though God was justly and highly displeased with him for both those neglects aforemention'd yet he chides him not cuttingly now that he was in Heaviness but takes this opportunity for we are best when at the worst and rubs him gently reminding him candidly both of his present duty and future safety the God of Bethel so call'd Gen. 31.13 kindly calls him to Bethel which before he dare essay to go to he first reforms his own Family as behoves the Head to take care for the Bodies purity that he might come clean to God and his Worship at Bethel 'T is a strange thing that any strange Gods should be suffer'd at all in such a Family That censure of Calvin seems too severe saying that Jacob connived at Rachels Mawmets from a blind love to her as Solomon gratified his Mistresses of Moab 'T is more probable they were such as the Shechemite Captives brought with them Gen. 34.29 whatever these Idols were or whence ever they came Jacob demands them all he will not tolerate any one House cannot hold the Ark and Dagon both Domesticks and Proselites will do any thing give up all their Images to Jacob now they are in danger to be destroyed by an insurrection of the Country Jacob Burys them because he durst not stay to Burn them or to Beat them to Powder Gen. 35.2 3 4. where Dr. Lightfoot hath an excellent Note that those Proselytes of Shechem and Syria that is the Captive Shechemites and those that came along with him from Laban the Syrian which I suppose must be the Doctor 's meaning were all admitted into Jacob's Religion by Baptism This Remark of his is probable enough insomuch as they were all commanded to be cleansed v. 2. or purified which was done according to the Law by washing in Water Lev. 15.13 Numb 31.23 as well as to change their Garments as Exod. 19.10 14. where washing their Cloaths was a token of washing their Hearts Jer. 4.14 and cleansing themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 yea and the very Gentiles as Plautus saith used to wash themselves before their Sacrifices that they might come clean to them Tertullian tells us also that the Primitive Christians used to wash themselves before they went to Divine Worship To say no more about the Antiquity of Baptism referring the Reader only to Dr. Lightfoot's Learned Discourse upon this Subject both in his second part of his Harmony on the four Evangelists upon John 1.25 and in his Harmony on the New Testament thin Folio pag. 10. However Jacob's thus purging of his House before he went to pay his Vows teacheth us this plain and great Truth that men must come before God with the best preparation they can get as well as with the best performance Lev. 5.7 11. 14.22 30 31. for God will be sanctified of all them that draw nigh to him Lev. 10.3 This the Blind Heathens saw and therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship not God by the By as a by work but with all possible preparation Plutarch If those poor Infidels would not serve God Hand over Head as we say but duly prepare themselves at home first for it how may they rise up in Judgment against
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
his firm fast hand-hold and heart-hold of Faith he had of Heaven its Antitype at his Death 〈◊〉 This faithfulness of Moses and Israel in fulfilling the Promise their Fore-fathers had sworn to Joseph Gen. 50.24 25. bolds forth to us this great truth That the will of the Dead must faithfully be performed so the Apostle saith The Testament it confirmed when the Testator is dead Hebr. 9.17 God will surely revenge their quarrel whose Souls he hath received into his Heavenly protection whose godly Legacies and Bequeathings are reversed and their Last Will and Testament not rightly fulfilled for as God professeth himself the special Protector of the Fatherless and Widow so he will maintain the cause of the Dead that are Fatherless as to the World and their Souls are as it were Widows for a time while they are absent from their Bodies Woe to them that are unfaithful to the Dead who will assuredly be much more so to the living This is also considerable that whereas the Patriarchs sold Joseph into Egypt they did not only sell him thither but their Children carry'd his Bones thence and not his Bones only but of those Patriarchs also Acts 7.16 who had equal Title to that Land of Promise with Joseph so would not be left in the Land of Bondage Now the carrying of the Bones of all the Twelve Patriarchs along with them out of Egypt could not but be a continual corroboration of Israel's Faith in the Wilderness and encourage them to expect with patience the accomplishment of Gods Promise c. But Israel's carrying dead mens Bones in their Company was nothing comparable such an encouragement to them and a Corroboration of their Faith as was that of having the living Lord not only for their Companion but also for their Captain Conduct and Convoy from Rameses through the Wilderness all their two and forty Journeys coming to them in their Removal from Rameses though not mentioned till their third station at Aetham for they had then a need of Gods guidance to direct them the right way as well as afterwards and the Lord their Guide never left Israel till they came to pass over Jordan where they were commanded to follow the Ark not the Cloud The Remarks upon this are many and eminent as follow The first Remark is The Lord could by many other means have manifested the presence of his Majesty in his guiding Israel but here for their greater comfort he doth shew himself by some visible signs of his presence 'T is said The Lord went before them in the Cloudy Pillar by Day and in the Pillar of Fire by Night c. Exod. 13.21 Divine condescention is marvellous here now was the Church but a Child Israel is so call'd when call'd out of Egypt Hos 11.1 God puts her not off with naked Signs or verbal Promises barely but give her a most lively Representation of his presence in this Cloud not as if the great Jehovah could be included in a Cloud for his Immensity is incomprehensible and he fills both Heaven and Earth with his Omnipresence the very Light of Nature in the Sage Heathens could say Jovis omnia plena and praesentem monstrat quaelibet herba Deum God is every where Ubiquity is his Attribute and therefore this Cloud could not include or conclude the Omnipresent God but he only condescended here to the Childish capacity of his Infant-Church by letting forth one single Ray of his Invisible Majesty in this glorious manner for his Churches Encouragement and Direction in a wayless Wilderness And indeed this is the glory of the Old Testament that it had so many glorious Appearances of the great God in such a familiar way c. The second Remark is who this Person is that thus gloriously manifested himself in this Cloudy Pillar He is call'd Jehovah here Exod. 13.21 and the Angel of God Exod 14.19 and such an Angel as was both of Gods Name and Nature Exod. 23.20 23. the Angel of Gods presence Isa 63.9 who was indeed the Lord of Angels even the Son of God whom Paul plainly calls Christ and whom the Israelites tempted by their Disobedience in the Wilderness 1 Cor. 10.4 9. and who is Typified by this Cloud Isa 4.6 leading his people c. for Christ protects and directs yea every way is a congruous Salvo to the wants and weaknesses of his Church and Children in the Wilderness of this lower World as this Cloudy Pillar was here which various ways represented our Redeemer 1. As Christ is the Pillar and Supporter of his Church in the World as upon a Sea of Glass mingled with Fire Rev. 15.4 where her standing would be both too hot and too slippery were it not that Christs Left Hand is both under and over her Head and his Right Hand doth embrace her Cant. 2.6 as her Upholder 2. As Christ sheweth us the way to Eternal Life This Cloudy Pillar did direct Israel through the Wilderness to the Earthly Canaan but Christ leads his Redeemed to the Heavenly Countrey Heb. 11.14 through this present evil World so call'd Gal. 1.4 taking them by the Arms and teaching them to go Hos 11.3 4. yea himself saith I am the way the truth and the life John 14.6 He is the way to walk in the truth to walk by and the life to walk with c. 3. As Christ openeth to us an open passage through the Red Sea of our severest Afflictions which even threaten to swallow us up but indeed by his Grace doth preserve us He led Israel by the Head as well as by the Hand down the Deep as the Rider doth his Horse down the Hill and made their way so firm and plain that there was nec lutum nec lapis in semitâ suâ neither Quagmire nor Mud to stick fast in nor any Stones to stumble upon He led them gently and leisurely with his glorious Arm till he brought them to rest in the Land of Promise Isa 63.11 12 13 14. so he will do so to us may but our Souls and Sufferings he Dyed Red with his Blood Heb. 9.12 13 14. 4. As this Pillar was call'd a Pillar of Fire and of a Cloud Exod. 14.24 for it was but one in Substance though divers in Offices 'T is call'd one in the singular number Exod. 40.38 Numb 9.15 16 21. 1 Cor. 10.3 Psal 105.39 c. yet the same Cloud covered the whole Camp from the heat of the Sun in those not Countreys very injurious to Travellers especially in that Sandy Defart of Arabia directing them all the day in their Journeyings but was as Fire to give them light in the Night whether they rested or travelled So Christ consists of two Natures the Fire represented his Divine Nature and the Cloud his Humane both handing us to Heaven Thus there is much congruity more in the Sequel but some disparity The third Remark is The excellent properties of this Cloud far exceeding and excelling all other common and ordinary Clouds shewing
out the Sacrilegious Person ver 13 14. and 2. The punishment to be inflicted upon him ver 15. behold how God aggravates Achan's Sin by the several Circumstances of it ver 11. this Achan should have done and thus we should do Levit. 16.21 and so prevent the Lord 1 Cor. 11.31 behold God's mercy at one time that he was but six days in making the World yet took six days to destroy Jericho giving them that time wherein to Repent and lastly behold God's Justice at another time that he who would for the sake of Ten Righteous Men have spared five wicked Cities Gen. 18.32 yet will not be content here to drown in Oblivion this one Sin of Achan notwithstanding the many Righteous ones that made up the Church of God in Joshua's Day The Third Remark from the second Part is The manner how Aehan was found out as by an ordinary Process at Law to be the grand Sinner In this Judiciary proceeding observe First The Inquest enquiry is made after the sinner by casting Lots as by an Hue and Cry ver 16 17 18. Though the Lord had said I will be with you no more ver 12. yet when they had sanctified themselves both legally and spiritually for he will be Sanctified of all them that draw nigh to him Levit. 10.3 the Lord returns now and draweth nigh to them in this his Ordinance of casting Lots which is wholly at God's disposal Prov. 16.33 whereas the Lord could at the first have pointed out this sinner by Name yet was it his pleasure to proceed in this method that by this gradual proceeding he might convince Achan of his sin and bring him to a timely Repentance and Confession of it or at least leave him the more inexcusable Nor doth the Lord usually in the passages of his Providence act immediately by himself but useth Men and Means as Instruments to serve his Providence and to joyn Humane Endeavours for the effecting of his Divine Works as he doth here and Joshua here calling all the Tribes of Israel together for the finding out of one Man is a Type of our blessed Joshua or Jesus who at the last day will call all the Families of the Earth together out of them a small number shall be deducted that have heard of Christ out of them those that have professed Christ and out of them those that have professed him in sincerity having not only the form of Godliness but the power also 2 Tim. 3.5 which Christ calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little Flock Luke 12.32 a very small few doubtless As no Saint shall be lost by him Joh. 6.39 and 17.12 so no sinner can possibly lurch him who knoweth all things Joh. 21.17 c. every individual Sinner shall then be found out by his own Sin Numb 32.23 much more by the searcher of all hearts Act. 1.24 at the day of Judgment as Achan was fâ—â—â—d out here by Lot Secondly observe here The Examination of the sinner when the Inquest had found him out ver 19. wherein Joshua the Judge 1. Useth a candid Compellation to him calling him my Son to shew respect to his Person and that he was not giving judgment against him out of any Rage or Revenge But 2. his aim was only God's Glory and Israel's Peace And 3. says Hide not thy Fact from me thou canst not hide it as thou seest from an All seeing God who hath discover'd thee to be the sinner by his lot To confess sin is the way to find mercy Prov. 28.13 1 John 1.9 c. Thirdly observe here Achan's Confession 1. In its form which is either General ver 20. or special and particular ver 21. And 2. The Adjunct thereof the truth of what Achan confess'd was really confirmed ver 22 23. least any of his Friends should imagine his Confession was forced from him Hence Note the First is See how Satan had Gagg'd Achan and had hardned his heart by that deceitful sin of cursed Covetousness the poisonful property whereof is to change Mens Hearts into Earth and Mud and afterward to congeal and freeze them into an Icy Flint and Adamant for though the Lord in disposing of the Lots to discover the Sacrilege came nearer and nearer Achan at every step 1. The Lord by Lot took his Tribe of Judah 2. His Family of the Zarhites And 3. his Houshold of Zabdi before that Houshold were call'd forth Man by Man to take himself ver 16 17 18. Yet all this while Achan's Conscience awaketh not he Repenteth not he Confesseth not his fault Satan knoweth that the Sin-sick Soul hath no way to purge or exonerate it self but upwards Confession being its Spiritual Vomit He therefore holdeth the Lips close so long as he can that the Heart may have no vent to disburden it self The Second Note hence is No Person should dare to sin in hope of Secresie for no sin can be secret to an Omniscient God 2 Chron. 16.9 Psal 139. 2 3 4 c. to 14. Heb. 4.13 c. As the Guilt of Sin will haunt the most secret Sinner like a Bloud-hound at his Heels and the punishment thereof will pursue and overtake him Numb 32.23 So 't is God's great work to bring to light the most hidden things of Darkness 1 Cor. 4.5 our secret Sins are in the light of God's Countenance Psal 90.8 therefore did David defire to be purged from them Psal 19.12 Nothing is so secret but it shall be made manifest c. Luke 8.17 Some Mens sins are open beforehand going before to Judgment and others do follow after 1 Tim. 5.24 Whoso hideth his sin shall not prosper Prov. 28.13 Achan hides his Sin so long as he could with his stolen stuff in his Tent but at last all comes to light nor did he prosper because he put God to the proof of it as those Miscreants did Jer. 2.35 The Third Note is 'T is the Opinion of some Learned Authors that Achan Dyed a true Penitent and so escaped eternal Damnation because he seems to make a Sincere and Ingenuous Confession and loads his sin with all loathsome yet just Aggravations ver 19 20. wherein he judgeth himself to have sinned against the Glorious Attributes and express Commands of that God who had chosen him and all Israel to be the peculiar People of his Care and Love so was not to be judged unto Condemnation 1 Cor. 11.31 32. this is the judgment of the Jewish Rabbins that he both by his Confession and by his Death whereby he satisfied the Law obtained mercy from the Lord but the Scripture being silent in this point and joyns forsaking with Confessing for finding favour Prov. 28.13 He must stand or fall to his own Master Rom. 14.4 this may probably be said of him that he had an hope his Soul might live after his Body was dead for by what other hope could this Man be brought to confess such a Capital Crime as this for which he was sure to die If
that Pabulum Fidei the Heavenly-Honey-Comb and Manna of the pretious Promises until we come to our Father who is in Heaven and he gave thereof to them and they did eat ver 9. still Samson keeps silent not telling his Parents either how he had killed the Lyon or how he came by the Honey out of the Carcase of the Lyon which he had slain his Taciturnity in this case was his deep Policy and his Sublime Prudence for had his Parents reported it at the following Marriage-Feast as many Parents love to tell of the Exploits of their Children it had quite spoil'd the Mystery of his Riddle c. The Second Remark upon the Concomitants of Samson's Marriage is Samson made a Marriage-Feast according to the Custome of the Countrey ver 10. and such a Custome is the more laudable considering that Feasting can never be more seasonable than when Man recovers his lost Rib. N. B. At which Feast the Philistines observing Samson's Stature and Strength his Countenance and Carriage under pretence of gracing him in his Feast brought Thirty Companions to be as Bride-men as Matth. 9.13 Mark 2.19 John 3.29 but in truth those Companions were not set there so much for Samson's Honour as for their own Security for these Men they appointed as a Guard to watch his Motions and to bind him to good behaviour ver 11. N. B. For had these Men been Friends they should have been chosen by himself and not by Enemies And that which might be the ground of their Fears was what they had heard of his Heroick Actions in the Camp of Dan Judg. 13.25 though they had heard nothing of his Mastering a Lyon hand to hand c. yet the Feats he play'd there might fill them with jealousies and cause them to suspect him The Third Remark upon this second part is Samson from the Magnanimous Temper of his mind takes no notice of the Philistins Jealousies nor of the Guard set over himself But. N. B. As one altogether unconcerned he gives his Guests a pleasant Diversion at his Feast he squibs forth an Aenigmatical Sentence an obscure Riddle for them to resolve and Explain promising them Thirty Sheets and Thirty Cloaks or Gowns if they could Interpret it which was this out of the Eater came forth Meat and out of the Strong came forth Sweetness and gave them all the Seven Days that the Feast lasted to untye the Knot and to unfold the Mystery but they could not find it out ver 12 13 14. For the first three Days they were at a Non-plus though they had beaten their Brains and well-nigh crack'd their Skulls yet could not Vnriddle it seeing the same sense was delivered to them in two Branches on purpose to distract their Fancies while they imagined several Senses lay couched up therein Three Days they presumed upon their own Wit and when that fail'd them they make Application to Samson's Wife upon the fourth Day N. B. Whom as some say they found alone because it being the Sabbath-day Samson was taken up in the Worship of God with his Father and Mother which shews she was but a sorry Convert as Rabbins call her so had a fair opportunity to work Wilely upon his Wife with Enticing Promises till the Seventh Day came for so long Marriage-Feasts lasted Gen. 29.22 27. N. B. And being loth to lose their Wager though it was but little in it self and thirty times less than Samson's was like to be should he prove the loser and therefore was it a great unkindness in this new Bride to have any hand in promoting so great a loss to her New Bridegroom But they not prevailing with her as Charity would free her from the Churlishness aforesaid till the last pinch or rather it may be said she not prevailing with her Husband all the last four Days to tell it her then they press upon her with frightful Threatnings to burn her ver 15. Telling her that her pretended kindness of Inviting them to the Feast would prove Injurious Unkindness whereby they were like to be undone c. whereas one Shirt and Cloak a-piece was far from undoing them N. B. However the Timerous Woman was frighted with those big words of being Burnt though Burning was her end at last Judg. 15.6 and hereupon the useth the Womens Weapon of Weeping to her Husband hoping her Tears might prevail more with him than her Words had done N. B. This Weeping was no less absurd and unseasonable ata Mirthful Marriage than is Musick at a Mournful Funeral then Samson had not still lost his Vertue of Taciturnity but repulseth her once and again with this Argument Shall I reveal it to thee what I have conceal'd from my Parents ver 15 16. as if he had said to her thus N. B. I have had long Experience of my Parents Piety and Fidelity yet told I them nothing of my Matters ver 6 9. and shall I tell thee my Misteries though a Wife yet of short Acquaintance and small knowledge of thy Secresie and Faithfulness to me At this she weeps louder taking so sore on for this renewed Repulse as to become troublesome to him so the Hebr. word Hetsikathedu signifies hanging about his Neck c. N. B. Yea and probably she not only promised him but also bound her Promise with a Solemn Oath that she would not declare his Secret to any Mortal Man insomuch in fine such was her Invincible Importunity that at last it overcame Samson who was otherwise Invincible himself by any other means ver 17. N. B. When Satan the grand Tempter is at a loss at any time he setteth a Woman at work whereby he drives his Nail of Temptation to the head he hath broke many a Man's Head by his own Rib as he did Adam's by his Wife Eve who was made of a Rib out of his side and this Bait he hath found to take so well that he never hath changed it since he crept into Paradise N. B. As he found this Ingine successful against the Innocentest Man Adam and against the Wisest Man Solomon so here against the Strongest Man Samson insomuch as he who was able by his Valour to Vanquish a fierce Lyon and to destroy Thousands of his Enemies Men of War afterwards was himself here Vanquished by a weak weeping Woman N. B. Which sheweth That the most Martial Men may be Venereous and Vxorious Samson never bewray'd much Infirmity but in case of his Vxoriousness both now and afterwards better had it been for him had he been as prudent to beware the Wiles of a Woman as he was Valiant to strangle a furious and assaulting Lyon Though the lusty Lyon could not over-power Samson yet this Wilely Woman did over wit him for she betrayed her Trust and told the meaning of his Mystical Riddle to the Fore-Man of his Thirty Companions who were Bride-Men N. B. When Samson in a pang of passion had withdrawn himself from her his Chief Bride-man Marry'd her as afterwards with whom
in the best p 370 392. Servants ought not to slander their Masters p. 390 407. But be faithful to them p. 540. Sin hath many degrees from bad to worse p. 369. It may lye long before reckon'd for p. 414. How it is from God p. 472 473. Sincerity is best known by Secresie p. 558. Sodomites suppress'd by Josiah p. 618. Solomon's Sapience in all his Structures both for Sacred and Civil Services p. 442 to 458. Souls have no Sexes in Point of Prophecy p. 616. Strive who can get the greatest Interest in Christ as they did in David p. 409. Sun standing and going backward p. 609. Horses of the Sun p. 619. Supper of the Lord is the best Feast that ever was p. 664. T. Temple the best of Buildings p. 444 445 c. Set contrary to Romish Churches p. 449. How it was a Type p. 450 to 452. It and the City were Burned p 628. And Built again p. 691. The many Sentiments upon Ezekiel's Temple c. Appendix p. 754. The Literal and Mystical Sence thereof p. 755. Reasons why 't is Mystical Ibid. Tempt Satan doth us to Sin that he may accuse us for Sin p. 402. Testament the Old Testament closeth up with a sweet Sentence p. 733 734. Thanksgiving Days for Deliverance ought to be observed p. 689 718 719. Topheth what it signifies p. 588. and p. 619. Truth not always known by the Major Vote p. 515. U. Valour is vain when God is against the valourous p. 566. Virgin forced may be vexed but not violated p. 377. Unbelief hinders good Men of God's Blessings as well as the bad p. 547. The three grand Doubts of it answered p. 569. W. War of Sennacherib against Hezekiah is related like a Comedy p. 601. Wealth lurches the Worldling as the Ass his Rider p. 401. And as Servants did Shimei p. 434. There is no Content in the Confluence of it p. 509. Weary Men sooner are for good than for Evil p. 473. Wicked Manasseh yet repented p. 612. Widows of Ministers ought to be cared for p. 553. Will the Determination of Man's Will by God's Decree is consistent c. p. 423. Wit of a Woman is quick at a pinch p. 641. Wives faults are fixed on their Husbands not hindring them p. 511. Must have Husbands Consent in matters of Moment p. 535. Wizards suppress'd by Josiah p. 621. Word of God which is certain must not be forsaken for uncertain Worâ—â— Vol. 3. p. 477. X. Y. Youth is full of Vanity p. 615. Z. Zeal of Elijah p. 500 c. Zephany when he Prophesi'd c. p. 624. FINIS THE FOURTH VOLUME Of the SACRED History and Mystery OF The New-Testament Logically Discust and Theologically Improved Beginning at The Birth of Christ and ending at the last of the Revelations Wherein is held forth the Life of Christ and the Lives of all the Apostles Tora oar Hebr. Prov. 6.23 Lex lux the Law is light If the Law of Moses be the Light of Men tho' it be Vailed how much more is the Gospel of the Messiah who was the true Light which lighteth every man that cometh into the World John 1.9 Seeing it is so clearly Revealed and so plainly Explained here The Preacher sought to find out words of delight even words of Truth Eccles 12.10 Philip said to the Eunuch Understandest thou what thou readest he answered how can I except some man guide me Acts 8.30 31. By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1696. To the truly Noble Lord Judge Rookesby My Lord ANtiquity of Pedigree may most truly be stiled the worthless Moss of Antient Times and is too often found to be only a Nobility by Parchment The Etymologist doth define Nobilis quasi prae aliis Virtute Notabilis intimating that the more Noble in Title a Man is the more Notable in Virtue he ought to be 'T is the saying of one of the Heathen Sages Nobilitas sola est atque Unica Virtus signifying that Titles of Honour should be the shadows of Virtue hereupon a morose Philosopher affirmed that Honours without Virtues are but the Mask of Vices A Noble Genealogy from Antient Times is but the matter of true Nobility 't is Virtue only that is the form and soul of it which doth animate and quicken it and without which it is no better than a dead carcass that soon putrifieth into stench and dwindles away into nothing when Honour is not found growing upon the back of Virtue and is not born up by it as by iâ—s supporting Pillar Hereupon it was once a most tart Sarcasm of one who rose to Honour by Virtue to one who ended his Honour by Vice Meum genus à me incipit Tuum verò in te desinit and the witty Poet singeth Quae nos non fecimus ipsi vix ea nostra voco The Platonick Definition of Nobility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English its sense is that the best Gentility is a virtuous exercise of generous Manners Upon this account the Men of Berea were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is better Gentlemen or more Noble than those of Thessalonica Acts 17.11 Assuredly that Nobility is the best and most truly Divine where God is the Top of the Kin and Religion the Root of it c. Now My Lord those happy Conjunctions I speak without vanity are most happily found in your Lordships both Parentage and Person in whom Honour and Holiness had their mutual and reciprocal Splendour For first I had the happiness to have a personal and particular knowledge of your Honourable Descent from a truly honourable and holy Father Coll. Rookesby who was pleased to dignifie me with a Call of being his Chaplain and whom I thereby became acquainted with c. to be a truly Noble and Religious Patriot of the late designed and so much desired Reformation c. as also from a godly Mother and Grandmother both which I very well knew to be grave Matrons and Mothers in Israel and cordial well-wishers in their capacities to the power of Godliness And secondly as to your own Person I have known your Lordship long to be an unfeigned Friend of our Lord the Bridegroom and of his Royal Bride the Church Tantus quisque est quantus ille est apud Deum All Honours are well measured by the nearest approach to the King of Kings who is the best Fountain of the truest Honour therefore the right valuation of every Man amongst Men must be according to the valuation which that Man hath with the great God This or that Man becomes not to be honourable because he commendeth himself or is commended by his fellow-creatures but 't is he whom the Lord commendeth 2 Cor. 10.18 The Custom among the Jews and Persians was to call their most honourable Courtiers Men of the King's presence Thus haughty Haman was so characteriz'd and after him Modest Mordecai had the same Character How much
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
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
Money-Merchants being angry at his Interrupting their Gain urge him to work some Miracle that they might divert him from his enterprize of their Ejection This bastardly brood as Christ calls them for their degenerating from their forefathers Faith and Holiness Mat. 12.39 Seek after a Sign whereas they might have seen Sign enough in his so powerful ejecting of them as above in their Irresistible Expulsion Thus they maliciously pressed for a Miracle while they were under one yet Christ answere them obscurely because they were unworthy of plainness as Mat. 12.40 The Second Remark is Christ's answer here Destroy this Temple c. is the same in effect with that sign of the Prophet Jonas though that was a little more manifest for in the History of Jonas's lying three days in the Whale's Belly they might have found the Mystery of Christ's Death Burial and Resurrection But here Christ spoke darkly of the Temple of his Body John 2.21 which the Disciples themselves understood not till it was accomplished ver 22 and therefore these Cavillers through their Infidelity much less would believe him The Third Remark is Christ doth congruously call his Body the Temple because the Godhead dwelt bodily in it Col. 2.9 God dwelt personally in his body as he did Sacramentally in the Material Temple and as he doth Spiritually dwell in our hearts Eph. 3.17 The Tabernacle of Christ's Body was not made with hands Heb. 9.2 nor built by the power of Nature The Fourth Remark is Every man's Body is call'd a Tabernacle 2 Cor. 5.1 wherein the Soul dwelleth and the Temple wherein the Holy Spirit dwelleth 1 Cor. 6.19 and therefore we may not Harbour Lusts that defile God's Temple Money-Merchants c least Christ come in Anger and Scourge us with Scorpions c. The Third Passage of Christ's Publick Life which began at this first Passeover Reforming his Temple was the calling of Nicodemus John 3.1 2 3 c. The First Remark is This Nicodemus was one of the Judges of the Great Sanhedrim call'd a Master in Israel ver 10. This Chieftain of the Pharisees comes to Christ before his Departure from Jerusalem to become Christ's Disciple We read that many did Believe on Christ there when they say his Miracles John 2.23 though we find none he did then in Jerusalem save the Whipping out of those Money Merchants c. unless some were done which are not related Those Believers Christ Believed not for he knew the Inconstancy of their Hearts better than the Gardiner knows what Flowers he shall have at Spring because he knows the Roots Christ knew that their Faith was Fickle and Unfaithful as flowing only from a sight of his Miracles Therefore Christ would not Believe them though they pretended to believe in him ver 24 25. Yet Nicodemus the sincerity of whose Soul Christ saw was admitted to his Discipline The Second Remark is Though he was sincere yet this Master of Israel was notoriously Ignorant Especially in the Doctrine of Regeneration and of the Kingdom of Heaven These two points did perplex his mind John 3.4 9 10. The Pharisees and Philosophers are call'd Princes of this World for their Learning 1 Cor. 2.8 yet their Learning hung in their Light and Gospel Truths were Gibrish to them and puts Nicodemus upon his How can this be twice ver 4 9. Yet Christ insults not over his Ignorance but deals tenderly with him in his convincing instructions and not to disgust him he saith not Thou but a Man must be Born again thou or any other c. The Third Remark is Yet such a Proficient did this Nicodemus prove notwithstanding He was but a Night-Bird coming to Christ by Night for fear of the Jews John 3.2 7.50 and notwithstanding He was thus Ignorant believing no more as yet touching the Messiah but that he was a Prophet come from God that afterward he shews himself for Christ openly in the Sanedrim at the Council-Table saying doth our Law condemn any man before he be heard John 7.51 and again his Faith broke forth at Christ's Death as the Sun from under a Cloud bringing Spices about an hundred weight c. to embalm Christ's Crucified Body in Testimony of his Hope of a Resurrection John 19.39 40. As Nicodemus had broke up the Council with one word seasonably put in and prevented them for that time from attempting any thing against Christ John 7.50 51 52 53. where we find him so well resolved to own Christ that all the Seniors in the Sanhedrim could not Jeer him out of his Religion as the Devil doth too many at this Day So he is found publickly couragious in owning Christ at his Burial Joining therein with Joseph of Arimathea a Chieftain in the Civil State as he was in the Ecclesiastick yet both of them before were but secret Servants of Christ and jointly manifesting their love to Christ who had been so cruelly handled Now that blessed Seed which had so long lain under the Clods was sprung up above Ground The Fourth Remark is Here we have a clear comment upon that dark Text The first shall be last and the last first in comparing Judas with this Nicodemus Who was only a Night Professor and came to Jesus but by Stealth and in the Dark as if ashamed any should see him do so when at the same time Judas boldly owned his owning Jesus in the sight of the Sun c. Nicodemus was but a dull Disciple and a slow learning Schollar marvelling at those Mysteries of Godliness which Christ taught him in his School John 3.4 7 9 10. When Judas soon learnt his lesson became a forward Preacher and a famous Miracle-Worker with his fellow Disciples Mat. 10.1 2 3 4. Luke 9.1 2 6. c. though thus far Judas out stripped Nicodemus Riding upon the Fore-horse all this while yet at the long run when they both came to the upshot and toward the Race-end at the last Judas lags and betrays Christ in the Night when Nicodemus did faithfully profess Him in the Day c. both in John 7.50 and in John 19.39 He having good Blood could not long belye himself his sincere love to Christ was as fire that could not long lie hid no more than that of the true Mother to her Child when it was to be cut in pieces 1 Kin. 3.25 26. This Dastard Disciple did briskly bear up when bold Judas's false-fire dwindled into Hell-fire So that four properties in Nicodemus are very conspicuous though Learned yet was he 1. Sincere But 2. Ignorant And 3. Timorous Yet 4. Constant because Sincere c. The Fourth Passage of Christ's Publick Life after this transaction with Nicodemus hath relation to John Baptist's Imprisonment Jesus leaving Nicodemus departeth from Jerusalem into Judea where he setteth his Disciples to Baptize in his name whom those John Baptized as yet knew not John was Baptizing still in Aenon of Galilee John 3.23 and there presently having traversed Judea all along Jordan his Sun
to God for the precious Fruit of the Earth Jam. 5.7 The Second Remark is This Sheaf-shaking Day was the Morrow after the Paschal Sabbath Lev. 23.11 which plainly Prefigured our Christian-Sabbath or Lords-Day upon which day Christ Rose as the First Fruits from the Dead and in the Earthquake was waved before the Lord. 'T is therefore Prescribed and Instituted of God The Third Remark is The very next Sabbath after this Shake-Sheaf-Day the Disciples Pluck'd the Ears of Corn for which the Jews did severely censure them and their Master as if they knew better than He how the Sabbath was to be Sanctified Here the Sow would Teach Minerva as the Proverb is The Blind Pharisees Christ The Fourth Remark is Christ's Disciples must not only meet with Hard-fare on the Sabbath-Day but as if that were not enough they meet with hard censures too and that from those who had fared far better that day It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals and that of the best upon that day alledging Isa 58.13 to make their Sabbath a delight and to honour it as the Queen of Days Spending much of it save some little in slight Synagogue-Prayers and Divinity-Lectures in Eating and Drinking while the poor Disciples of Christ who were Jews too were hungry and had no better Provision for a Sabbath-day dinner but a few Barley Corn Ears which they must pluck rub and eat yet must be censured for so doing c. may not we be glad of mean fare any day when our Betters fared so hardly on an High-day The Fifth Remark is Christ confutes their malicious cavils with clear Syllogismâ— one upon the Neck of another Though Christ commanded the Cripple to bear thâ— burthen of his Bed which was servile work for a Sabbath-day John 5.8 yet Christ commends it not or commands it as a Servile work but as it was a convinciâ—â—â—â—â—dence to demonstrate the truth of the Cure like as at another time he comâ—◠〈◊〉 them to give Meat to the Damosel whom he raised to life Mark 5.43 noâ—â—â— any necessity the Damosel had of Meat but to Insure to them her miraculous Curâ— So here He defendeth by both Arguments and Instances that works of necessity of Mercy and of Piety are all equally proper works for the Sabbath-day Our Saviour grants indeed that it had been unlawful but only in case of hard hunger and those Cavillers who made their Bellies their Gods Phil. 3.19 as is abovesaid were not competent Judges of his Disciples necessitating Hunger nor was it David's Dignity but his Necessity that excused him from Sin which no man can do by humane Authority God regards it not in point of Sin yet in cases of necessity God will have Mercy and not Sacrifice the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first Beside the Sabbath was made for Man's safety in danger whereof it is not to be observed But above all I am the Lord of it Mat. 12 1â— so can dispense with it May not I do what I will with my own c. Mat. 20.15 The Sixth Remark is Then Christ went into the Pharisees Synagogue upon the Sabbath-Day taking all occasions of doing good Those Jewish Synagogues were Chappels of Ease to the Temple as the Cathedrals of Antient use Acts 15.21 and it seems of Divine Authority Psal 74.8 Where they are call'd the Synagogues of God the Hebrew word is Kol Mognedim which Mountanus reads all the Conventicles This is call'd the Pharisee's Synagogue because they did Dominari in concionibus Domineer as Doctors Dictators and Infallible Oracles out of Moses Chair's where the Priests and Levites should by the Law have sat and taught whose bare word the People must take without further proof or pawn Rom. 2.19 20. Mat. 23.2 6 8 c. Christ was not so morose but he would occasionally go into these Pharisees Synagogues and he cautions the People that though they should decline their Traditions Superstitions and Corrupt Glosses upon the Law yet not to despise such Doctrines as were sound sincere without Leaver and Agreeable to the Truth saying so long as they sit close to Moses Chair and keep it warm as it were so far ye may hearken and hear them Mat. 23.3 The Seventh Remark is In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand This man standing before Christ was a fit object for his Compassion this was sufficient to move him to Mercy who himself by Sympathy took upon him our Infirmities and bare our Sicknesses Mat. 8.17 especially being a Mason who could not work in his Calling as Jerom saith this Lame Mason pray'd Christ to heal him that he might work on his Trade for his Living and not be forced to live by begging Thus when right and fit objects of pity are before us this should be enough to excite exert and elicit or draw forth our bowels of bounty toward them where God sets up an Altar we should be ready with our Sacrifice for with such Sacrifices God is well pleased Heb. 13.16 Drawing out thy Soul to them Isa 58.7 10. The Eighth Remark is How many covetous caitiffs may Christ find in our Congregations such as have in the midst of all their hoards no currant Coin no Quick-Silver to run out for relieving the necessities of others No they have withered Hands and worse withered Hearts alas they come not to Christ that he might say to them as he said to this man stretch forth â—oâ— thy hand therefore are they holdfasts and will as easily part with their Blood as with their Goods to the Poor All their strife is who like the Toad shall fall asleep with most Earth in his Paw The Ninth Remark is They question'd Christ before his healing this man whether it was lawful to Heal on the Sabbath Day whereas their own Decretal allow'd it in some cases saying The Danger of Life Dispenseth with the Sabbath and Christ argues It is not only lawful but needful to do well on that day seeing not to do well is to do ill and not to save life is to destroy it Not to do good when there is an opportunity is to do evil Mark 3.4 There is a Passive as well as an Active wickedness not Robbing only but not Relieving the Poor was the Rich Glutton's Ruine Luke 16.19 20. c. If a Sheep flip into a Slough ye pull it out c. The Tenth Remark is They watched him that they might have whereof they might accuse him thinking this Miracle might as well be wrought upon any other Day Christ had run them down with dint of Arguments which they could neither Answer nor Abide therefore they sought to destroy him Mat. 12.24 This question had anger'd them Have ye never read c. yes many and many a time but so stupify'd and
the various flowing forth of Free-Grace N.B. Note well As all God's People have not the like measure of true faith so nor are the greatest Schollars ever the most shining Saints seeing the Centurion a Roman Souldier had a stronger Faith than Jairus who was a Learned Jew c. The Fifth Remark is Where Christ finds Faith though weak so true He both Accepts and Answers it as here our Lord tender'd this Ruler's weakness of Faith in his thus laying laws and limits upon him prescribing him what he must do as above Christ takes no advantage at this presumption but He arose and followed him in a kind condescension though interrupted in the way The Sixth Remark is Christ reserves his Holy Hand for a dead lift commonly as here The Ruler falls at Christ's Feet told him his Daughter was Sick c. Mark 5.22 23. Luke 8.41 42. Though Matthew mentions only his saying My Daughter is now dead minding for brevities sake the main thing of the relation intended which was the Raising her up from death to Life not regarding the other Circumstances but the other two Evangelists relate how the Father came before his Daughter was dead though left in a dying posture and while Christ was hindred from hastning to heal the dying Daughter by healing the Hemorroisse or Woman with a bloody Issue aforesaid in his way thither she dies outright whereof the Ruler had notice and was forbid to trouble the Master further Mark 5.35 Luke 8.49 Christ did not here foreslow his Time as the Ruler might imagine but waited to be Gracious in the best season Isa 30.18 It was of greater Power and Glory to raise the Dead than to heal the Sick to limit him to time is to set the Sun by our Dial. Julius Caesar said it was sauciness in his Souldiers to prescribe to him we must leave our Lord to his own hour which is not yet come John 2.4 till all our Wine be spent and a death on all our Helps The Seventh Remark is Such as be deriders of Christ's Truth shall not be dignified to behold his Power and his Miracle of Mercy When Christ came to the House the Minstrels after the Jewish Manner Jer. 9.17 18. 48.36 37. were making the Mournful Tones and Doleful Ditties signifying that she was really and truly Dead when Christ did but tell them Though she be Dead to you yet she is but Asleep to me then they changed their Note and laughed him to scorn for which he turn'd them all out of doors as he did the Money-Merchants out of the Temple not suffering them to see the Miracle so will Christ deal with the Mad World who daily deride the Truth which they Hear and Jear when they sould Fear and Follow The Eight Remark is Still a sweet Saviour picks no quarrels pleads no excuses either from that Heathenish Custom of Minstrel Mourners crept in among the Jews and now disordering Jairus's Family or from the small Measure of the Ruler's Faith who still prescribes him to lay his Hands on her though dead though Christ could have recovered her to Life without coming down to the House or laying on of his Hands yet did he not deny the Ruler's desire but took his dead Daughter by the hand to awaken her as it were out of her sleep doing all just as Jairus desired who now shall dare to despise a day of small things Zech. 4.10 The Ninth Remark is Christ's Voice makes the dead live here He plays not the part of a muttering Exorcist who mumbles over his Conjuring words with a slow voice which no body can hear but Christ speaks out Audibly Talitha Kumi signifying in the Syriack language which then was best known to the Jews Damosel Arise Mark 5.41 and straightway she Arose and Walked ver 42. In the presence of her Father and Mother and of Peter James and John who were the only Witnesses of the Miracle N. B. Note well Thus when Christ saith Kumi Arise to any Soul that is Dead in Sin taking them by the hand as here or rather by the Heart then the dead hear his voice Job 5.25 When he speaks with a strong hand Isa 8.11 Then they stand up and live Eph. 5.14 Isa 55.3 The Tenth Remark is Christ shuts up this Miracle with a double charge 1. The scoffing Citizens of Capernaum against which Christ had denounced a direful wo for no better improving their many means of Grace Mat. 11.23 must not have the Damosels Parents to Preach the Vertues of Christ to them for that City had forfeited foully all such priviledges as to the Generality of them 2. He charged that Meat should be given to the revived ver 43. not so much because she now needed it but both to shew that she was really recovered and that spiritual Life as well as natural must by a Divine Appointment be sustained with daily food N. B. Note well Oh that all Parents could learn from those Gospel Examples to go to Christ for their Children A Ruler before came from Capernaum to Cana for cure of his Sons Fever John 4.46 to 53. and this Ruler also came to Christ for reviving his Dead Daughter c. Alas we see our own Souls and the Souls of our Children labouring under the cold fit of Unbelief and under the hot-fit of Self-love yet sit we still at home yea though we have more dead Persons in our Families than was in Egypt at the Destruction of their first born and look not for a Saviour CHAP. XX. THE next couple of Coincident Miracles are Christ's curing two Blind-men and a Possessed Dumb-Man Mat. 9.27 to 35. Concerning the first take these Remarks First As Jesus departed from Jairus's House and returned to his own home ver 27 28. The two Blind Men follow him and come up to him These two could the better agree to go together because their cases were alike Misery makes Unity they that cannot concur in a time of Liberty may be reconciled in a time of Bondage We must agree both to follow and to overtake Christ now The Second Remark is They cry as they follow'd Christ Thou Son of David have mercy on us intimating that seeing he also was a Man and had the Bowels of a Man they begg'd his Humane compassion towards them How much more boldly may we beg of Christ our near Kinsman who is not ashamed to call us Brethren Heb. 2.11 The Third Remark is They did not beg of Christ their Eye-sight in particular but His Mercy in General which included all good things both to their Souls and to their Bodies in it He knew their Minds in their begging of Mercy few such blind Beggars now without knowledge they generally are and more blind in Mind than in Body yea too many are loose and lawless vagrants not knowing nor acknowledging Christ to be the true Messiah and such as are neither of any Church nor Common-wealth these made Mercy their best plea not merit c.
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
those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
Hope which have a purifying property Acts 15.9 1 John 3.3 N. B. Note well 1. The Gospel of grace is Congruous to a Besom made up of many Wands or Rods as it is a Complication of many Golden Truths and when it was first preached and applyed as a Besom to the Old Jerusalem it found that place far unlike the New Jerusalem which is paved with pure Gold Revel 21.21 but was more filthy than Samaria and Sodom it self Ezek. 16.47 yet then many Thousands of lost Groats were found out in it Acts 2.41 and 4 4. and 5.14 This New Besom swept clean indeed as the hot Sunshine in the Spring time sweeps clean the Streets so did the hotter Sunshine of the Gospel from the Sun of Righteousness Mal. 4.2 at this time and in this place So in Samaria many Silver pieces were sound which had been lost in the Dirt of Simon Magus's Sorcery and Atheism Acts 8.10 to 25. Oh! Bless God this Besom still lasts and Oh that it may sweep London for lost Groats N. B. Note well 2. More especially this Besom here is that grace of the Gospel to wit Repentance and so t is explained ver 10. a Sinner that Repented 't is a Christ-finding and a Soul-finding grace there is a time for all things a time for losing while in the Wilderness of sin and a time of finding as in Jer. 2.14 In her Month they shall find her when her time of Love from Christ cometh Ezek. 16.8 Now the Soul awakes out of the Sleep of sin in Christ's Image Ps 17.15 Eph. 5.14 The old House is made new in all parts 2 Cor. 5.17 1 Pet. 2.24 Eph. 2.1 2 3. This grace of Repentance sweeps sin out of all Members of the Body and faculties of the Soul c. N. B. Note well 3. This House that is swept is either 1. The great World 2 Tim. 2.20 whereof God is the bullder Hebr. 3.4 an House made up of manifold Materials and consists of upper and lower Rooms and Christ will sweep all the Dirt of Antichrist out of this World Zech. 13.2 when his own time comes he will take to himself his great power Rev. 11.15 17. God will do it in his time Isa 60.22 N. B. Note well 4. This House is 2. Meant Man the little World who is as an House made of many Materials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all differing Members and Faculties Doors of the Ears and Windows of the Eyes differing Rooms the Heart is the inner Room which should be the Guest Chamber for the Passover Luke 22.12 the large upper Room Mark 14 15. and for Christ's Dwelling-House Eph. 3.17 This House needs Repairing Christ is the Repairer of Breaches Isa 58.12 His Father did work he wrought in the first Creation called Creatio transiens but the Son works in the New Creation which is called Creatio continuans a continual and daily work John 5.17 This House in the fallen Estate is as Babylon Revel 18.2 an Habitation of Devils till Christ come to sweep them out Luke 11.21 22. There remains still the unrenewed part Some Blood to be cleansed away which is not yet cleansed Joel 3.21 2 Cor. 7.1 Therefore must we use this Besom of Repentance every Sabbath every Sermon especially at every Sacrament where not one crum of Leaven should be left Exod. 12.15 cleanse this House as Hezekiah did the House of God 2 Chron. 29.16 18. and Nehemiah did after Nehem. 13.7 8. and Christ also John 2.15 Matth. 21.12 N. B. Note well Take heed we sin not away God and his Gospel woe to us if God go from us Hos 9.12 we may embrace the Gospel for a while and then kick it out of doors as Amnon did Tamar 2 Sam. 13.14 15 17. the like is said John 5.35 Gal. 4.15 They then would have pulled the Preachers Eyes out 't is sad when God forsook Shiloh Jer. 7.12 having lost the Ark of Gods presence 't is sad when Gods House is left Desolate Matth. 23.38 'T is sad to live in a Land of Darkness without Gospel Light Matth. 4.16 't is sad when God saith they that are filthy let them be filthy still 1 Cor. 14.38 Revel 22.11 They shall have no more of my Candle light and See John 12.35 Oh blessed be God who now feeds us as Lambs in a large place Hos 4.16 and after the manner of Lambs Isa 5.17 even in a Fathers Bosom Isa 40.11 yea with clean Provender Isa 30.23 but 't is sad when God saith Ephraim is joyned to Idols let him alone Hos 4.17 I cast him out of my care I will not feed you Zech. 11.9 't is sad when God saith so and that the Kingdom of God shall be taken from us Matth. 21.43 even that which we have and what we seem to have Matth. 25.29 Luke 8.18 't is a great loss to lose the Gospel Job preferred it above his food Job 23.12 and Luther cryed Mallem in inferno c. I had rather live in Hell with the Gospel than in Heaven without it and it was our Fathers saying brown Bread and the Gospel was good cheat Oh how may our Sun set at Noon Amos 8.9 Caution Nonpayment of Rent Dues and Customs makes a forfeiture then pay the Custom of Prayer and Praises that as we have received the Candle and Besom of this blessed Gospel from our Fore-fathers so we may continue it with us while we live and transmit it to our Posterities when we dye but if our superfluity of sin be not seen by the Candle and swept out by the Besom Jam. 1.21 if we thus improve not the Gospel of peace how may the woe of War Blood Fire and Smoak come upon us Acts 2.19 Matth. 21.41 Evertit swept was turned into Evertit swept away as the Old World by Water and shall again be by fire at last c. The 3d Parable is That of the lost Son Luke 15.12 to the end take a short prospect and paraphrase upon this Parable Remark 1. The first Mystery of it is the Man here is God who hath two Sons the Jews and the Gentiles The Elder Son the Jews do envy that God magnifies his Mercy more to the younger Brother those Sinners of the Gentiles so called Gal. 2.15 than to them which Christ reproves Matth. 20.15 Remark 2. The Second Mystery of it is to Demonstrate how God doth delight in Mercy Mic. 7.18 which is seen in his readiness to receive the worst of sinners when they return to him by Repentance even a Manasseh and a Mary Magdalen c. those two None-such sinners and so this penitent Prodigal here set forth by many seemingly mis-becoming passions and postures of a Father to such a Son ver 20. Remark 3. The main purport of this Parable is also to view the Threefold State of Man in general 1. His Righteous State in his first Generation God made Man upright Eccles 7.29 Man was then an happy Child or Son in his Fathers Family but having got
or matter of it and Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale or Form of it both those must be well minded N. B. Note well 1. The Material part may not be wrested as if it justified griping Usury or that it proved any Austerity in God unbecoming to God c. This were no better than to squeeze Blood in stead of Milk out of this Sacred Scripture which indeed is as it is called a Breast of Consolation Isa 66.11 N. B. Note well 2. Therefore the Formal part of this Parable must mostly be minded take these Similes for its Illustration as 1. Though it be the Plough-share only that plows up the Ground in order to Sow Seed upon the Soil yet all the other parts of the Plough are needful Contributors to that plowing-work and 2. Though it be the strings of a Musical Instrument only that make the sweet Melody to our Ears yet the Back the Belly the Bridge and the Handle especially the Bow c. are all necessary parts for Accomplishing the Musick even so in some Parables some passages are Annexed which do signifie nothing sometimes saith Augustin concerning the Main Scope of it yet are added for the sake of those passages which do signifie something yea the chief thing designed by it c. N. B. Note well 3. Therefore as we may not abuse those passages aforesaid either for Mans Usury or for Gods Austerity so nor any of the other superadded sayings as to think that the Saints shall be made Rulers over Cities or that there shall be any Expostulatings of Man with God in the last Day or that the Gifts of God given to one shall be taken from him and given to another or that there shall be any sending of Mens Messages after Christ c. Multa Talia in parabold sunt quae Vexari possunt saith Austin there be many such passages in some Parables which may be Misimproved 'T is a true Maxim in Moral Philosophy Omnit similitudo non currit cum quatuor pedibus every Similitude or Parable doth not run upon four equal feet c. In this Parable Mat 25. There be four principal parts to be considered The First two are the Lords Traveling and the Servants Trading contained in ver 14 to the end of ver 18. And the Second two are the Lords Returning and the Servants Reckoning contained in ver 19. to the end of ver 30. First of the first of those four to wit of this Lords Traveling The first Enquiry is who is this Traveller c Answer The Evangelist Luke calls him a Nobleman Luke 19.12 By whom is meant our Blessed Messiah who is truly Noble every way as 1. By his Birth Nobly Descended as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie for he was by Birth the Son of God 2. By his Beauty which was Noble indeed the Spouse beheld him as White and Ruddy of a most lovely Complexion above all Cant. 5.10 to ver 16. And the Disciples saw his Glory the Glory as of the only begotten of the Father John 1.14 3. He is Noble for his Wealth too as full of Grace and Truth John 1.14 It pleased the Father that in him should all fullness â—â—â—ell not the fullness of a Vessel only but also the fullness of a Fountain never to be drawn dry Col. â— 19 No Nobleman hath any such fullness the fullness of the Firmament of the Earth and of the Sea are all his All Treasures are â—id in 〈…〉 Col. 2 3.14 He is Noble also in his Candid and Kind Disposition this is his True Generosity to Give Gifts even to the Rebellious c. Ps 68.18 Pâ—ssâ— Nolle est 〈◊〉 Nobile to bâ—â—ble to take Revenge upon Rebels and not to be willing to do it is the Character of 〈◊〉 truly Noble Mind Naturalestis say the Lion is so Noble an Animal that Satis â—â—t prostrasse Lâ—oâ—â— 't is enough for the Lamb to fall down at the Foot of the Lion than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey Sure I am it holds most true concerning this Lion of the Tribe of Judah Rev. 5. â— Who most freely Pardons Truly Penitent Persons such as Humble themselves at his Feet Where he seeth a casting down he then gives a lifting up and saves the Humble Person Job 22.29 He Remembers and forgets not the Cry of the Humble Ps 9.12 Especially such as Cry God be Merciful to me a Sinner as Luke 18.13 The Second Enquiry is What is that far Country into which this Noble-Man Traveleth Answer It is Heaven it self into which our Lord passed at his Ascension and then sat down at the Right Hand of God the Father God the Son went up with a merry Noise Ps 45 5. And we ought to look up after him as his Disciples did at his Ascension Acts. 1.9 We need not say Who will go up into Heaven for us Rom. 10.6 And as David said Who will bring him into the strong City Ps 80.9 For our Blessed Mediator hath Insisted upon this point That his Departure out of this World was as needful and expedient for us at that time as was his first coming into the World John 16.7 He went up into this far Countrey as our Embassadour of Peace who hath his Residence in the Court of that King of Kings to Negotiate all the Affairs of all his Redeemed and this Great King the Father did bid his Son welcome home to that Glory which he had with him before the World was John 17.5 And which he had out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Mankind Tit. 3 4. left for a while during his State of Humiliation And the Father provided for his Returning Son a most easie and glorious Seat at his Right Hand to Rest in after all his Sore Travels here below and to Intercede merein continually for his Church and Children upon Earth c. N. B. Note well For our Comfort our Advocate in Heaven will not excuse himself from pleading for us as too many Lawyer-Advocates do in Inferior Courts among us saying they cannot stand in the Crowd 't is either too Hot or too Cold c. so will be absent and wanting to us when our Cause comes to be Tryed c. But our Blessed Saviour is a surer Friend in this Superiour Court having all Accommodations of Ease and Satisfaction he sits always at Gods Right Hand and there appears as the Rainbow Gen. 9.12 to 15. To be an Everlasting Remembrancer unto God concerning his Covenant with Man Nor will he nor can he forget any of his Redeemed as the Chief Butler forgot Joseph and Remembred him not Gen. 40.23 He is our High Priest who beareth all our Names upon his Heart or Breast place for a Memorial before the Lord continually as Aaron did for his Israel Exod. 28. ver 29 30. The Third Enquiry What is this Nobleman's Errand c. Answer We are told Luke 19.12 That it was to
against him N. B. Note well The Lord will Judge his Saints at that time in such a manner as to make them Admire and Adore him the more as the King reckoned with that Servant Mat. 18.24 c. saying Thou owest me Ten Thousand Talents for thy many breaking of my Ten Commandments but upon thy Acknowledging the Debt and thy Insufficiency to solve it but tendring satisfaction by thy All-sufficient surety Hebr. 7.22 I freely Cancel out that Hand writing against thee Col. 2.14 Though thou hast omitted many Duties and committed many sins naming the time and place of both yet I have dyed for thee thou shalt not dye saith the Judge c. N. B. N. Note well A word of Caution is needful for the Conclusion of this point seeing this Opinion seems to be over-soothing to the Saints insomuch that if so they need not Tremble to sin against Christ because they shall not be Judged for their sins c. I do from the Lord Admonish all Saints to live such Lives as they may be approved to Christ 2 Cor. 10.18 as well as to have their Character of being approved in Christ Rom. 16.10 Let every one that Nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 To have Holiness writ upon their Hearts and Lives as Vessels of Honour Zech. 14.20 That they may have the Lords Euge well done thou good and faithfull Servant thou hast been Faithfull over a few things of my Gifts and Grace I will make thee Ruler over many things in glory enter thou into the Joy of thy Lord Mat. 25.21 23. and Luke 19.17 19. Christs word must be the Rule of our Life as it shall be the Judge after Death John 12.48 All shall be Judged by the Gospel 't is Judgment according to Truth Rom. 2.2 5 6 16. Enquiry the Third Shall Rewards be equal in Heaven Answer This question is canvased pro and con by Divines both for it and against it Such as are for the Negative and for Inequality do Argue both from Scripture and from Reason First from Scripture as 1. Isa 56.4 5. I will give them within my Walls a Name better than of Sons and Daughters 2. Cant. 8.12 Thou O Solomon shall have a Thousand and those that keep the Fruit thereof two Hundred 3. Dan 12.3 They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever 4. Matth. 5.19 The same shall be least or greatest in the Kingdom of Heaven c. 5. Mat. 13.8 23. Some thirty some sixty and some an hundred Fold and Mat. 10.41 42. a Disciple's and a Prophet's Reward 6. Matth. 19.28 29. The twelve Apostles shall sit upon twelve Thrones when others are said only to Inherit Eternal Life 7. Matth. 22.30 Luke 20.36 Saints shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Angels now seeing there be Degrees and Orders of Angels Col. 1.16 c. So there must be of Saints 8. Matth. 18.4 Whoso humbleth himself as this Child he shall be greatest in the Kingdom of Heaven 9. John 14.2 In my Fathers House are many Mansions which may be supposed to differ one from another in Glory as is seen in this great City higher and lower Houses c. 10. Rom. 2.6 and 2 Cor. 5.10 Every Man shall be Rewarded according to his Works that is the greater Grace the greater Glory 11. 1 Cor. 15.41 There is one glory of the Sun another of the Moon and another of the Stars so of the Saints c. 12. 2 Cor. 9.6 He that Sows sparingly shall Reap sparingly but he that Sows bountifully shall Reap bountifully 13. Revel 14. ver 2 3 4. The followers of the Lamb with chast Virgins Hearts have a priviledge beyond others c. 14. Matth. 25.20 23. and Luke 19.16 18. Those two Parables do declare if not both differing Gifts yet differing Gains c. Unto all those Scriptures Those Reasons are secondly added as 1. As there be Degrees of punishments in Hell for it shall be more tolerable for some than for others Matth. 11.21 22 23.24 even so there may be Degrees of Joys in Heaven 2. As there is inequality of grace some weak and some strong c. So proportionably an Inequality of glory 3. Some do more and suffer more than others as Martyrs c. therefore Wages are as Work hath been 4. If equality then no Distinction this seems Confusion which cannot be in Heaven 5. There be Degrees in glory whereby God is known from Angels and Angels from Saints and the Man Christ Jesus from all yea Patriarchs Prophets and Apostles above all Saints and 6. This is a Spiritual Spur in running to grow in grace which is in Christ a purchasing as the Phrase is 1 Tim. 3.13 a greater Degree of glory c. But such as are for the Affirmative to wit for Equality of glory as Hierome Spanhemius c. do Answer all those Scriptures and Reasons aforesaid too long here to insert I Refer the Reader to those two Authors upon Mat. 25.20 c. as he that had much Manna had no overplus and he that gathered little had no lack Exod. 16.18 So here c. all Saints shall partake alike of the Substance of glory not so haply of the degrees thereof all enough c. N. B. Note well 't is Encouragement enough for us to know that PINTS as well as QVARTS shall be filled full of glory Enquiry the Fourth How shall the Judge reckon with and Reward the wicked Answer Mat. 25.24 25 to 30. and Luke 19.20 c. Shew us 1. How God must bear the blame of Mans unfaithfulness I was afraid of thy Austerity c. whereas the good Servants gave all the glory to God saying Lord it was thy Pound not my Pains that gained ten Pounds 2. How God puts no difference betwixt Nequam and Nequaquam an Evil and an Idle Servant this is not enough that he spent not his Masters Talent but hid it in Sudario in that Handkerchief wherewith he should have wiped of his Sweat by labouring hard to improve it c. 3. How the useless as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Enemies shall be cast into Hell Mat. 25.30 Luke 19.22 27. The Judge will Judge them out of their own Months c. then shall they bewail their pain of loss as well as of sense crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for ever Lord c. CHAP. XXIX CHrist did not back this Exhortation to work and watch with three Parables for any Difficulty in understanding the Duty but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming the manner whereof is set down from Mat. 25. ver 31. to the end Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension Oh! what an abundance of his business
and Intention being resolved before hand to have Christ's Life yet will they proceed against him in a Judicial manner and in a Form of Justice under colour of Law pretending to Act. Impartially in this Process though intending nothing less for under this plausible pretence they Condemn the Innocent proceeding upon these three points 1. They Examine Christ 2. They produce Witnesses against him 3. They Adjure him to tell them who he was Of these in order 1. Whereas some Plaintiff should have stood up as the Accuser or Solicitor for Justice but none appearing the Judges themselves began to examine him of his Disciples and Doctrine thinking thereby that seeing they had no Just Crime to six upon him before they had apprehended him they might now pick out some seeming matter out of his Answer to their Interrogatories At the least to have proved him a False Prophet for contradicting Moses and the Prophets with his New Doctrine But he who was the Wisdom of God answers so Wisely as quite cut off all occasion of Advantage from his words for as to his Disciples he discovereth them not though he might have said one of them through your Means hath betraid me and fled but because he could say no more good of them he chuses rather to say nothing at all N. B. Note well would to God we could learn from him to deal thus with our Followers c. But as to his Doctrine he defends it by Appealing to his Common Auditors who heard him Preach publickly in the Temple and Synagogues John 18.19 20 21. N. B. Note well Thus Truth is bold and barefaced He mattered not if they asked his Adversaries while Heresie whereof they sought to accuse him hides it self and loaths the Light and hereby he kept the Bandogs off at staves end N. B. Note well This may teach us that though we should be ready to give an account of the hope that is in us 1 Pet. 3.15 Yet when called to it before catching and cavilling Adversaries we need say nothing of our Doctrine in particular but answer in general Terms as our Lord did here and as Paul did notably after Acts 23.6 Least we intangle our selves thereby and give any advantage to the Adversary for new Accusations out of our Answers c. 2. They Suborned false Witnesses against Christ Matth. 26.59 60 c. When he was thus Convented and Indited in this Spiritual Court with all Injustice Imaginable yet so shameful in it self is an unjust Process that these Monsters of Malice must pretend a Form of Justice and produce their Witnesses c. and though they were notoriously guilty of Injustice yet did they shun the seeming guilt thereof by Rejecting their Witnesses when they heard them disagree in their false Testimonies and like the Babel-Builders whose Language God confounded those must be laid aside and others are sought that were better Instructed Those Remarks arise here 1. They sought those Witnesses not as if these Judges of the Court had leisure to rise from off the Bench at that time to seek them but the Priests had so prepared their matters that something might be picked up out of the Mouth of their Witnesses which might do the Job for Condemning Jesus These mercenary Men would Swear what their Masters would impose upon them being meerly moved by the Favour and Authority of their Imposers 2. 'T is not mentioned in Scripture what those Knights of the Post Swore against this Innocent Lamb probably it was that he destroyed the Law had prophaned the Sabbath pardoned Sin forbid Fasting was an Enemy to the Tradition of the Elders c. 3. This corrupt Court Suborned their Witnesses as was done by them afterwards against the Protomartyr Stephen Acts 6.11 Not only hireing them to Swear but also putting words into their Mouths as well as Money into their pockets what they should say in their swearing work they taught their Tongues to speak lyes Jerem. 9.5 This they had learned from the old Manslayer the first Lyar and the Father of Lyes John 8.44 Though the Devil did but Equivocate to our first Parents yet is he called a downright Lyar there and no better than a Cozener 2 Cor. 11.3 4. Those Ecclesiasticks did lavish Gold out of their Baggs in hireing not one Witness only but many some at one time and some at another that by the Multitude of such kind of Cattel they might seem under a fairer gloss to find out the Truth with much pains and care of Inquiry 5. Yet whatever all those Suborn'd Wretches did Witness against Christ out of his Oracles and Miracles is called a false Testimony though they seemed to seek and say the Truth Their Tongues were so divided by the over-ruling Hand of God that one Swore black another white their Testimonies did trip up the Heels one of another Mar. 14.56 And they confuted themselves with their own Contradictions seeing that which is false may contradict that which is false on the other hand as well as that which is true However they none of them Swore home to the Point in the Judgment of the Court to make Christ guilty of any capital Crime insomuch that the Suborners were ashamed of their own Suborned Creatures and Christs Innocency appeared as bright as a Sum beam 6. When the Adversaries best projects do fail as they oft have done heretofore and will do so for the future they are forced to shift their Sails and take new Measures N. B. Note well Queen Elizabeth wrote in a Window at Woodstock while a Prisoner there much alledged against me nothing proved can be Had this been a Court of Justice indeed they would have punished those False Witnesses according to the Law of Moses Deut. 19.16 19 c. 7. When all their many false Witnesses were foundred and confounded with their own Mutual Contradictions so that the Sanhedrim could find no fault still to fix upon Innocent Jesus out of any of their false Testimonies at the last the Devil did help them at this dead lift they found out by their Divelish Agents two Witnesses that must drive the Nail to the Head by a specious Calumniating of Christ about destroying and repairing the Temple which they knew the People so much Adored as none were allowed to speak against it and for this supposed Crime Stephen was stoned afterward Acts 6.13 14. and 7.58 59. These two Witnesses the other many disagreeing Witnesses being all Rejected they hoped would better hang their matters together agreeing in one story and thereby seem to have some more Evidence of Truth Hereupon when the worst of Christs Adversaries could find no other fault in him then were they forced to make that a fault which indeed was none to wit His foretelling of his own death and Resurrection which in Truth was the Evidence of his Deity and the ground of our Comfort These two as well as all the other foregoing are all equally styled by the Spirit of God to be false
Witnesses also N. B. Note well for so are all such as do not only feign against another something he never spake but also that wrest the words spoken to a differing or contrary Sense Psal 56.5 Thus those two are Detected likewise of a double falshood 1. They being examined probably apart according to the custom of Courts their Testimonies as related by the two Evangelists did notoriously disagree for in Matth. 26.61 The one saith this Fellow said I am able to destroy this Temple and to Build it in three days but the other in Mar. 14.58 saith We heard him say I will Destroy this Temple made with Hands and within three Days I will Build another made without Hands These two Testimonies did grosly differ each from other the one was a posse that he could or can do it the other a velle that he will or would do it The former relates to Christs power the latter to his Will or Act Whereas no Man is Judged guilty in any Court for having a power to do an Evil without some over Act in doing something tending towards it then 2. Both their Testimonies Deposed do most Sordidly deprave both the words and the sense of Christs saying For 1. Their Depositions ran thus I can or I will Destroy whereas Christ said neither of these words For he said ye Jews destroy c. John 2.19.21 So that they both basely belyed him who was Truth it self John 14.6 2. They Deposed that he spake this The Temple of God or this Temple made with Hands both which were false for he said Destroy this Temple pointing at not the Temple of Solomon Repaired by Herod but the Temple of his own Body wherein the Godhead dwelt bodily Col. 2.9 And whereof both the Tabernacle and Temple wherein God dwelt were but Types and Figures The third Lye in the words I will Build another made without Hands this Christ said not but I will Raise it up to wit from the Dead Thus ill minded Men do Mutando vel Mutilando by chopping or changing frequently deprave and wrest to a wrong meaning the most Innocent passages and practices of those that are good for though Christ spake some such words yet were they as we see of a quite differing Tenure and Meaning N. B. Note well such false Witnesses against Christ are the Romanists who Interpret his words This is my Body literally as if the Sacramental Bread became by their Consecrating or rather conjuring words the Real Body of Christ that was born of the Virgin Mary whereas our Lord meaneth it Spiritually as a sign of his Body c Thus also the Arrians are false witnesses against Christ in their wresting his words My Father is greater than I to a wrong sense of Inequality c. Whereas he spake there in Respect of his Humane Nature Alas there be many more false witnesses in the World that do Violence to the Law Zeph. 3.4 Straining Gods word to their own Sense and squeezing out blood and is not Milk c. who all dread not at all that Divine Threatning The false Witness shall not pass unpunished Prov. 19.9 And tho' those here carryed the matter most craftily yet Gods Spirit Saw their Subornations and set this black Brand upon them of being false witnesses like the other Yea they stand Stigmatized upon Record to their Everlasting shame for their want of Concord as well as Truth Mar. 14.57 59. besides how improbable it was that Christ speaking of his living and breathing Temple not of that made of Stone should say I will Destroy it as if it had been lawful for him to lay violent hands upon himself nor could his Speech of Raising up his own Body noteing his Resurrection be properly construed of Rearing or Building again the Temple of Stone But suppose this sense in his saying this could not amount to any Capital Crime worthy of Death but only a Vain Empty and harmless Ostentation at the worst for what harm had he done to their Temple had he pulled it down and built it up again far better than before in three days time c. Moreover what if Christ had said as and all that they say he did Could not he as easily have Reared the Temple as Raised the Dead Restored the Blind Lame Deaf and Dumb c. which their own Eyes had beheld him do only with his word how then could they Rationally accuse him of Lyes and Impossibilities seeing he might do this as well as the other by a Miracle this was a less work than his making the World John 1.3 Col. 1.10 Heb. 1.2 3. But the truth is he never said so his sense and saying to them was do your worst against me destroy my Body yet will I Raise it up the third Day which words those false witnessesmis-report and basely Represent as above c. The Third point of Christs Inditement in the Spiritual Court is their adjureing him to tell them who he was Hitherto the false witnesses now comes in Caiphas the Judge of the Court to play his part against Christ He seeing our Saviour silent at those rotten Reproaches upon him by the Suborn'd Witnesses all unworthy of any Answer this Inraged the High Priest and his Rage Rouzeth him up out of his Throne Transporteth him to put off the person of a Judge and standeth out as a new Accuser Now Demonstrating the Madness of his Mind because no fault could yet be found in or fixed on the Prisoner at the Bar by the Mad Motion of his Body He falls foul upon Christ for his silence as if it gave consent to all alledged against him as if the Allegations were unanswerable and that the Conscience of Christ the Accused was so convinced by the undeniable Testimonies of those Witnesses the Accusers that he had nothing to say for himself Matth. 26.62 Thus this Diabolical Hypocrite Insults over this Innocent Lamb of God not at all urging him to Answer for Asserting his Innocency but this he doth that Christ might be seen to betray his own Crime by his silence c. Notwithstanding all Cajaphas's Aggravations of Christ's Inditement and his Vehement urgency for an Answer still he held his peace ver 63. Both to the Witnesses false Testimony and to Caiphas's Furious Importunity As to the 1. Christ could have Answered this Speech was Metaphorical meaning not the Temple of Herod but of his own Body c. but Tenue Mendacium pellucet saith Seneca some lyes are so thin they may be seen through others are so gross they need no Refutation which is done by their bare Relation and to Palpable Slanders which plainly appears to have no consistency in themselves silence is the most effectual Confutation As to the 2. Christ is silent to Caiphas as well as to the Witnesses 1. Because he knew his Argument was not before a Just Judge but before an Implacable Hypocrite who had Suborned Witnesses against him and who would admit of not Apology or Answer from
despised his very Miracles now as nothing though clear demonstrations of his Deity because of his present Sufferings Mark Their Fifth Taunt or Mocking is If he be the King of Israel let him now come down from the Cross and we will believe him And say you so Sir yea but when Sir will you do it suppose Christ should exert his Almighty power for his own deliverance which he could do if he would might this gratifying your curiosity have made you to Believe Nay certainly you would not do so but rather have said that he had delivered himself by the Devil's help It was a more mighty evidence of his Divine power to raise himself from the Dead Acts 2.24 Rom. 1.4 than had been his coming down from the Cross for the power of the Grave is stronger than that of the Cross Hos 13 14. yet could it not possibly hold him but by his Resurrection he was declared with Power to be the Son of God yet when this was done you Sir Priests would not believe nor would you do so now should he come down c. Mark The Sixth Satanical Sarcalm or Sacerdotal Scoff was He trusted in God let him deliver him if he will have him This wickedly imptoved Shaft shot here at the Lord Jesus was borrowed out of Holy David's Quiver Psal 22.6 7 8. what was there done to David the Type was much more done to Christ the Antitype of whom David was both Father and Figure The Title of that Psalm is Aijleth-Shahar the Morning Stag such an one was David hunted upon the Mountains by the Devil's Blood-hounds And so was Christ David's Son upon the Cross here Behold the Man even he who was more than a mere Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man N. B. Note well Oh what a wonderful Divine condescension and care over us is there that the Lord of Angels those highest of created Beings should stood so low as to become a Worm the lowest of Creatures yea that the Creator Christ should become a Creature and the most contemptible Creature even a Worm to be trampled upon and troden under foot that he might raise us up when fallen under the forbidden Fruit-Tree Cant. 8.5 and thereby made worse than sinless Worms and place us into an equality with Angels Mat. 22.30 As they shoot out the Lip and shake the Head at and Derided David there saying He trusted in God that he would deliver him let him deliver him seeing he delighted in him All which was Prophecied and more fully Accomplished in this Mystical David here who Trusted in or rolled himself up on God Hebr. and who delighted in God and God in him Mat. 3.17 17.5 and not only would have delivered him above all according to his Promise call upon me in time of trouble and I will deliver thee Psal 50.15 If God will do this for his Servants in General how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom N. B. Note well but did also indeed deliver him when he had paid the Decreed Ransom at his Resurrection which was a greater Deliverance than that from the Cross could have been notwithstanding all that you Sir Priests did to Secure him c. Mark The Seventh Sacerdotal Scoff was For he said I am the Son of God this gall'd those wicked ones most of all for the Doctrine of the Godhead of Christ is the very Rock and Foundation whereupon all Believers are builded therefore the Devil and Reprobate ones do Rage against it Those Wicked Wretches do offer to believe this great Truth indeed but it is upon condition they may have such proofs as themselves prescribed to wit of coming down from the Cross c. N. B. Note well But such as will not believe upon such ground of Faith as God had given shall not have such grounds as they require All his matchless Miracles such as never any Man did John 9.32 were now nothing to them if the would not gratifie their present demands and except he would save himself at their Directions they will look upon his saving others to be no better than a Cheat N. B. Note well Whereas the truth was his not saving himself was the appointed expedient for his saving of others nor will they look upon his Faith in God no better than a fancy of Man if this prosperity lasted not so long as his Life and if God did not now deliver him from Death as if his trust were vain if he were suffered to die upon the Cross Not knowing that the Way to the Crown was by the Cross Mark The Last of those Mookings was from the Malefactors that were Crucified with him Mat. 27.44 They cast the same in his Teeth and Mark 15.32 They also Reviled him both these Evangelists do intimate that at the first both these Thieves were Mockers of Christ and therein they were more to blame than the People because they were Fellow Sufferers with him and so should have had some more commiseration of him from the sense of their own Misery N. B. Note well But this reviling is fixed upon one of the Thieves only Luke 23.39 who railed on him saying Save thy self and us from this Death inflicted upon us by the Roman Power if thou be the King of the Jews or the Son of God 'T is probable this was the Speech of the bad Thief and the good Thief being silent a while seemed to give consent by his silence to his Fellows Railing but when he heard Christ's Prayer for his Enemies notwithstanding their outrage against him especially seeing that three hours Darkness a Miracle and of those seven Miracles wherewith our Lord honoured the Ignominy of his own Death both these in Conjunction with his own present Affliction which God was pleased so far to sanctifie to him as to make his Heart mallable and tender c. did cause him to break out into that brave Confession worthy to be Written in Letters of Gold Luke 23.40 41 42 43. N. B. Note well Or the Speech They Railed on him might be Synecdochical the Plural for the Singular it being usual in Scripture to speak Plurally in instancing of something done by one of that sort So this is said to be done by both which was by one only N. B. Note well The Thief that Railed had an hard Impenitent Heart and his Misery upon the Cross c. took no more Impression upon him than doth the Smiths Hammer upon cold Iron No torment will tame a Reprobate neither Ministry nor Misery nor Miracle nor Mercy will mollifie him here but when at the very Mouth of Hell and just stepping over the Threshold thereof he dares blaspheme God and Mock him who is the Saviour of Mankind and that without the least Provocation offered to him on Christ's part he was justly condemned for Robbery yet had a Scoff to cast at Innocent Jesus who was unjustly Crucified N. B.
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â— even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâ—mum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
Mary the Mother of our Lord all this time Answ 1. Some indeed do suppose that the Mary called the Mother of James c. Luke 24.10 must be the Mother of our Lord seeing that James is called the Lord's Brother Gal. 1.19 not as if Born to her who lived and dyed a Virgin but as born to Joseph her Espoused Husband by a former Venter as all the Greek Interpreters Affirm These Sons James Joses c. when their own Father Joseph was Dead still follow the Mother of the Family to wit the Virgin Mary their Natural Father 's Espoused Wife Answ 2. But it appears evidently that James and Joses c. were only Cousins to Christ though called his Brethren Matth. 12.46 Gal. 1.19 as born of his Mother's Sister Mary the Wife of Cleophas Matth. 27.56 Mar. 15.40 and such Cousin-Germans are called Brethren Gen. 13.8 29.15 So that it could not be the Blessed Virgin Mary to whom Christ appeared here but it was her Sister Answ 3. 1. Christ on the Cross committed his Mother to John with whom she was now and it is supposed doubted not of Christ's Resurrection 2. Christ's Work was not now to know any after the Flesh 2. Cor. 5.16 Deut. 33.9 3. Had he first appeared to her none would have believed her Hence we have not we hear not one word from any of the four Evangelist's of our Lord appearing at all to his Mother Mary much less first as the Jesuit Maldonate Asserteth for if the Disciples looked upon those Tidings which the two other Maries c. told them as Idle Tales Luke 24.11 how much more would they have Judged them as the Doting Dreams of a Fond Mother concerning her only Darling Son had she been the only or the first Messenger thereof A manifold Mystery may be learned from this History of our Lord's second Appearance As 1. Such is the power of Divine Love to Christ in the Soul that it is made thereby Restless in it's Inquiries after him when first they have found Peace and Satisfaction in an Injoyment of him The Center of the Soul is Union and Communion with a Sweet Saviour Matth. 11.29 and all Created Beings are Restless out of their Center Omne leve tendit sursum omne grave deorsum Fire and Smoak press upward Stones and ponderous pieces downward because there is their Center Thus was it with those Holy Women they had lost their Lord with whom they had found their best Felicity now they cannot brook any Distance or Estrangement from him and therefore do they diligently seek here after a lost Saviour 2. The stronger our Affections to Christ are the greater shall be our Honour and the quicker shall be our returns of Relief Thus the Lord dealt with these Holy Women who have here not only an Honourable Room in the Divine Records of the Gospel for their excelling others even the Disciples themselves in their love to the Lord but also they are the soonest Relieved with comfort from their Fears even by the same means wherewith the Adversaries were Terrified for the same Angel who frighted the wicked Watch away and leaving them to lie still under their Horrour and Affrightment yet he comforts those good Women with fear not ye as those that are fled do Nor was this all but their seeking after Jesus was Honoured with an happy finding of him before they were aware and much sooner than they expected Which therefore was the more Joyful a meeting to them 3. Such Souls as seek a lost Christ sincerely in the way of Obedience and in due use of God's Ordinances shall assuredly find him to their Satisfactson in due time The Lord meeteth those that do walk cheerfully in the way of Righteousness Isa 64.5 If we call he saith I will Answer and shew us Great and Mighty Things such as we knew not Jerem. 33.3 Such as draw nigh to God in Duty he will draw nigh to them in Mercy Jam. 4.8 Thus those VVomen were obeying the command of God's Angel and running to tell Tidings of Christ's Rising to his Disciples and Christ meets them in the way and both confirms and comforts them 4thly A new found Christ after some sad time of losing him must be held fast with both hands earnestly Thus these Good Women did who first fall down at Christ's Feet when they had newly found him and then they hold him fast by the Feet as resolving to lose him no more The former of those two postures declared their Humility and the latter their Love The Saints do the same still by clasping about him with the Arms of Faith cleaving close to him as if it were done by a corporal contact Thus the Shunamite clung close to the Feet of Elisha 2 Kin. 4.25 27 30. Thus also did the Shulamite with him whom her Soul loved She saith I held him when I had found my lost beloved and would not let him go c. Cant. 3 2 3 4. and again upon a second loss she charges the Daughters of Jerusalem if they found him to tell him that she was Sick of Love and nothing could cure her but his Presence and Imbracements Cant. 5.6 7 8. and when she found him she held him fast in the Galleries Cant. 7.5 There she gave him her loves ver 12. while his left hand was under her Head and his Right Hand Imbraced her Cant. 8.3 with Cant. 2.6 And thus are we commanded to cleave fast to our Lord for he is our Life Deut. 30.20 And thus that Good Man Barnabas who was full of Faith and of the Holy Ghost exhorted the Primo Primitive Christians at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11.22 23 24. We need not fear that our Lord will rebuke us as he did Mary Magdalen John 20.17 saying Touch me not for then he was not to stay with her nor she with him As he now appeared in his glorified Body above the capacity of only Mortal to converse constantly with him and therefore must appear sometimes only till the Great Truth of his Resurrection was sufficiently confirmed and then disappear again So he had other work for her to do at this Juncture than to linger there in holding of him Because his Bowels now yerned for though he was now above all Passion Natural and Humane Passion yet not void of Spiritual and Divine Compassion towards his poor almost heart broken Disciples who were now crept out of their lurking holes and were now got together Mourning and Weeping for the loss of their Lord Mark 16.10 as she had been doing at the Sepulchre and therefore she must run quickly to relieve those Mourners with the same comfort where with both the Angels and Christ concurring with and confirming it bad comforted her self This was of more Importance and required more expedition than her Inconsiderate Zeal in desiring to hold him longer seeing he was not now at that point of time going to Ascend to his Father but
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels â—iâ— them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâ—evity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ— beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
Disciples to comfort them which they could never have done without the Light of that Fire which still continued burning in their Hearts Teaching us hereby 1. That all Self-interest Night-rest and Private concerns must give place to God's Glory and our Neighbour's good And 2. The Blessed Truths revealed unto us we should hasten to reveal them to our Relations As the Dam or Old Bird getting a worm flyeth quickly home with it to feed her young And as Ruth carried her Gleanings home to her Mother Naomi so should we do to ours c. CHAP. XXXVIII Of Christ's Fourth Appearance THE Fourth Appearance of Christ after his Resurrection was to Simon Peter which the foregoing discourse doth Introduce the discovery of Luke 24.34 The Lord is risen indeed and hath appeared unto Simon That it was so done is plain from a double Testimony not only from this place of the Evangelist Luke but also from the Testimony of Blessed Paul 1 Cor. 15.5 He was seen of Cephas which was the honourable name Christ honoured him with when he first looked upon him with his Omniscient Eye of Favour knowing not only his other names though no body had told him them but also his inside as well as outside John 1.42 N.B. His first name was Simon which signifies an Hearkener and is the first Step or degree of those that desire to learn the best things Now he was one of those that waited for the Consolation and Redemption of Israel by the blessed Messias as Luke 2.25 38. Mark 15.43 So no better news could come to him than this we have found the Messias John 1. verse 41. His second name was Bar-Jonah which as it is the contract of Jochanab it signifies a Son of Grace This was his second degree as he now was become of an Hearkener a true believer not doubting but he who call'd him and knew his names untold by others must be no other than God-man the Messiah then came this Additional name Cephas which signifies a Stone to denote the third degree of such proficients in believing as to cleave close to Christ with an unshaken Faith which this Simon did by the force of Christ's Prayer for him Luke 22.31 32. Though this Stone did foully faulter and stumble at the Cross in denying his Master yet did not his Faith fail nor was he called a Stone as if he were to be the foundation of the Church as the Romanists report for 1. In making Peter the foundation Rome pitcheth upon that Apostle of whom most infirmities are Recorded in Scripture for beside his Abjuring his Lord c. blessed Paul withstood him to his face c. Gal. 2.11 12 13 14. c. 2. Peter himself calls all Christians lively Stones 1 Pet. 2.5 Soif that Denomination of a Stone made him the Church's foundation then all Christians are no less by vertue of that same name that he himself honours them with Adding a more honourable Adiunct or Adiective to wit lively which was not given to him 3. The same honourable name of being foundations of the Church is given to all the Apostles as well as to him yea and to the Prophets also Eph. 2.20 Rev. 21.14 Rom. 15.20 1 Cor. 3.10 11. 4. Though Christ tell Peter why he gave him that name Matthew 16.18 19. yet the words spoken to Cephas there are explained to be meant unto all the Apostles John 20.22 23. Thus it appears that Paul's Cephas was Luk's Simon call'd Peter a Synonymon with Cephas both signifying a Rock or Stone but though this double Testimony doth confirm this Truth that Christ appeared indeed to Simon Peter yet the great Question is what time it was when this was done The Romanists must by any means have it Christ's first appearance to any man next to his appearances to the holy Women that Peter might be honoured above all men to be the foundation of the Church but this is like their presumptuous Assertion before mentioned that is was but good manners for Christ to appear first to his own Holy Mother And 't is a wonder they do not likewise assert that his second appearance must be next to that of the Blessed Virgin unto Peter for the honour of Peter's patrimony as they are pleased to style the Romish Church looking upon it as a Dishonour to them That their Mary whom they blasphemously Deify and their Peter to whom they unwarrantably ascribe a Supremacy over all the other Apostles should be so slighted by Christ's Appearing first of all to so great a Sinner as Mary Magdalen was though the Scripture of Truth do peremptorily assert it Mark 16.9 and to the other Holy Women far inferiour to the Virgin Mary in the next place as if the Son had forgot his natural affections to his dear Mother yea and that two of the 70. Disciples should be honoured with the honour of our Lord's appearance to them before Peter or any of the other Apostles who were of a far higher order N.B. Thus humane folly most daringly takes upon it to correct Divine Wisdom and insolently presumes to be God's counsellour though no man either in the Romish or Christian Church ought to do so Rom. 11.33 for as was said before God loves to go a way of his own and by himself His thoughts are not as our thoughts neither are our ways his ways saith the Lord But as the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55.8 9. The thoughts and ways of God are unconceivably and incomprehensibly above those of Men N.B. I know the Popish Postillers do affirm that those Matrons did merit the first appearance of the raised Messiah because of their Zealous Devotion in going on Pilgrimage to visit the Lord's Sepulchre a piece of devotion still meritoriously practiced in the Church of Rome to this day but if Christ dealt out his appearances in a method of Merit Sure I am his Mother Mary who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breeder and bearer of God the greatest of Saints must needs merit more priviledge than Mary Magdalen one of the greatest of Sinners or any other of those Women who went to visit Christ's Sepulchre and who found only an empty Cask the Treasure being gone before they got thither which had they known 't is likely they had not so done Nor am I ignorant how that Iudicious Acute Accurate Chronologer Dr. Lightfoot reckoning but seven appearances of our Saviour suitable in number to his seven last words and wonders and signs of his Triumph as above putteth that to Mary Magdalen and that to the other Holy Women into one to wit the first and this to Peter he placeth the Second reckoning him to be one of those travellers to Emmaus but Salva canti viri pace I shall ask leave of that very learned man to offer some objections to his opinion though backed well with the Authority of the Ancients especially of Origen modestly
from whence it is manifest that the dedication of this day had not its Original from the Apostles as if they had power to appoint it of themselves but from their Lord who having breath'd his Spirit upon them whereby they had such Divine Illumination as to know the mind of Christ by his holy pattern that the first day should be consecrated for the Christian Sabbath c. But of this point see more both before and after adding only this here that seeing this Sabbath is from Christ let us beware we be not worse than Judas condemned of all who Stole yea from Christ yet only his Money Alas 't is far worse to Steal Time Service and Duty from him and our own Souls also c. The Fifth Appearance of Christ was to the Ten Disciples Peter being present but Thomas absent Luke 24.36 to 49. John 20.19 to 26. Mark 16.14 Simon Peter after his former Foul fall yet rising again by Repentance and running with John to make a fuller inquiry after the Truth of his Lord's Resurrection was well Rewarded for this his forwardness for first an Angel Animates him and frees him from his Anxiety Mark 16.7 and then Secondly he received farther Confirmation and comfort from Christ himself appearing to him Luke 24.34 1 Cor. 15.5 now his disjoined Soul being thus happily put into Joint again he hereupon joins himself de novo with the Chorus or Colledg of Apostles and there waits with them that were now newly crept out of their secure lurking holes Though these fresh Tidings and Reports of their Lord's Resurrection for farther manifestation and whom he bad now put into a full perswasion that the Lord was risen indeed and in that transport they all Unanimously tell those two Travelling Disciples to Emmaus that he had appeared unto Simon as above Then Christ came and made his appearance Object How can this be call'd the Fifth when John expresly calls the next but one of Christ's Appearances but the Third John 21.14 and Mark makes this appearance to the Apostles the last of all Mark 16.14 Answ 1st John's Phrase the Third time must be meant in Relation to Days or to the Disciples If to Days then it holds true that the Appearance John speaks of there was the the Third day for on the First day the day of his Resurrection he appeared Five several times to several Persons this Fifth being the last of that day Then the next first day Seven night he Appeared again which made the Second day of his Appearance and then his appearing again at the Sea of Tiberias which John there speaks of makes the Third day or time and so it was likewise as respecting the Disciples for the First time of Christ's Appearing to them was on the very day he Rose up from the Dead His Second time was that day Seven night when Thomas was present and that at Tiberias Sea made the Third time of his Appearing to his Disciples together though he had to others c. Answ 2d As to Mark 's making this Appearance the last his account of them is short as in many other Historical passages He therefore Sums up all Christ's Appearances in this one and makes it the last because it lasted all the time from Christ's Resurrection to the very time of his Ascension thus both those Objections as remora's are removed out of our way The general account of this Fifth Appearance of Christ in short is this the Disciples were now newly as it were conjured out of their lurking holes of concealment by those Rumors and Reports flying abroad of their Lord's Resurrection and convening to consult about this Matter Ten of them were gotten together Thomas only being absent yet very privately in a Secret place having the Doors fast lockt to them for fear of the Kil-Christ's though this closeness might conceal them from the Jews yet could it not from Jesus for he by his Divine power conveyed himself suddenly and marvellously in among them no man unlocking the door for his enterance and stood in the midst of them This unexpected Apparition did at first affright them suspecting it to be some Spectrum c. But to take off their consternation he first comforts them and then confirms them in a belief of the Truth of his Resurrection by convincing Demonstration both in beholding with their Eyes and in handling with their hands his solid Body retaining still the Skars of his Crucifixion in the several parts of it After this he breathed upon them the Holy Spirit and committs to them their Apostolical Offices Luke relates this History briefly Luke 24.36 but John more largely John 20.19 c. But more particularly we have herein a plain prospect of these several famous remarks The First is the time when which was in the Evening of the very same day that he Rose upon John saith the same day at Evening being the first day of the week c. John 20.19 And Luke saith as the Ten Disciples were talking together with the Two Travellers at Emmaus Luke 24.33 34 35 36. But Mark adds As they sat at Meat He Appeared to them Mark 16.14 Thus have we here Christ's Exemplary Establishment of the first day of the week for the Christian Sabbath that we might learn of him to do as he did in spending the whole day morning middle and the Evening at which time this last of the Five Appearances or this one and the same day of his Resurrection was even the whole day in Divine Devotion and Duties And thus Those scattered Sheep did on that day Assemble together those faln Disciples rose up from their foul falls on that day which their Lord rose upon and did Undoubtedly spend at least the Evening of it in Divine Discourses c. Then comes our Lord into the midst of them and so will he do to us if we do so c. as they did c. The time of this Appearance must not only be night time but late at night also for the two Disciples had sat down to Supper that Evening and had after that to Travel Seven Miles and an Half from Emmaus to Jerusalem where they found the Eleven together and as Mark saith sitting at Supper 't is not improbable they had spent some considerable time in praying weeping and comforting one another before they took any refreshment And some say Thomas was with them at the first but went out before Christ came because he would not believe the Relations either of the Holy Women or of his fellow Apostles or of the two Disciples that were now returned thither from Emmaus However this Teacheth us 1. That the Saints when they meet together ought to hold Holy Conference one with another concerning Christ and matters tending to Edification c. As those Apostles of the Lord did here 2. When the Saints cannot hold their sacred Assemblies and Godly Conferences by day they may lawfully do it by night notwithstanding all the base slanders that
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
Ceremonious and External Rites of the Nazarites Vow He only yielded thereto as yet indifferent Nor is it any other than Ridiculous for the Romanists to make this the Ground of their Religious Vows and for their shaven Crowns which is now so bald a Ceremony in France that some be ashamed of the Mark. CHAP. XIX Paul at Ephesus NOW come we to Paul's sixth and last Station before his return to Jerusalem in his Journey to which City he did visit many places as he returned thither as the sequel will show which was at Ephesus Acts 19.1 The Metropolis of the Lesser Asia where he made a long stay about the space of three years verse 10. and verse 22. in Asia that is in Ephesus he stayed still after the former two years which commendeth Paul's great diligence for the planting of the Gospel 'T is expresly said by the space of three years Acts 20.31 Here was that admirable door which he saith was opened for him 1 Cor. 16.9 and here it was that the famous Church which he wrote his Epistles to afterwards was gathered and likewise John wrote another to it from the mouth of Christ Rev. 2.1 2 c. and here Paul fought with Beasts after the manner of men 1 Cor. 15.32 N.B. Paul's Station at Ephesus presents to our prospect two principal parts First What he did there And secondly What he suffered there As to the first namely his Doings these may be considered either in a private or in a publick respect His Private actings there were twofold 1. His examining the believers he found in that place about the gifts of the Holy Ghost c. ver 2 3 4 with 5 6 and 7. 2. His determining with himself to return unto Jerusalem verse 21. giving notice of this his purpose to the Neighbouring Churches verse 22. by Timothy c. N.B. Then his Publick Actings there were twofold 1. His Preaching the Gospel And 2. His working Miracles there 1. He preached which is expressed in the Circumstances 1. Of place this is twofold 1. In the Jews Synagogue verse 8. Then 2. In the School of Tyrannus a Teacher of the Law Reading Law-Lectures there verse 9. And 2. Of time which was about the space of two years verse 10. And 2. His working-miracles this is amplified and Illustrated by a distribution of the whole into parts verse 11.12 that the power of Christ might be more clearly manifested in him N.B. Then Paul's sufferings for such good doings in this place are next specified and reducible to two heads 1. What opposition the Jewish Jugglers made against Paul's Ministry and Miracles verse 13. but the Devil in the possessed prevailed against the Devil in them v. 14 15 16. and when it was observed how God over-shot the Devil in his own bow this produced the wonderful effects 1. Of Confession of Sins Verse 17 18. And 2. Of Amendment of Manners and Reformation of life verse 19. in burning their books which taught Magick Astrology and charming of love c. Then 2. What from the Silver-Smiths of the City who made Shrines for Diana whose Captain in that uproar against Paul was Demetrius verse 24. who by a Starched Oration stirred up all the Rabble into Sedition and to the apprehending of Paul's Parteners and puting the whole City in to a Confusion verse 25 26 27 28 29. with 32 34. yet was all this Stir hushed by the wisdom of the Town-Clark which was indeavoured by Paul himself but was hindered by his Friends verse 30 31. at last effectually v. 35 to the end Those many heads of Resolves afford many famous Remarks The first Remark is 'T is a Transcendent Mercy of God to any Church of Christ that in the absence of one powerful Preacher they are well provided with another N.B. This was God's mercy to the Church of Corinth that when Paul had planted a famous Church there and was called away by the Spirit of God to go into Ephesus he left behind him such an able instrument as Apollos was to water his new plantation Acts 19.1 The Ability of Apollos whom some think to be the same with Apelles Rom. 16.10 is expressed Acts 18.24 where he is described 1. By his Name and Nation he was an Alexandrian-Jew by his Eloquence he was a Rational Prudent and Learned man and by his profound knowledge in the Sacred Scriptures he was a mighty Scripture-man both apt to teach the truth and able to maintain it 2. He is described by his Teachers Aquila and Priscilla who in private discourse contributed much to Apollos's further and fuller Instruction for tho' he was a man fervent in Spirit Improving to the utmost all those aforesaid Qualifications and taught diligently the things of the Lord in the Jews Synagogue yet knew he only the baptism of John who Baptized with water only but could not Baptize with the Holy Ghost Matth 3.11 N.B. Or the Doctrine of John who was a Preacher of Repentance and of Faith in Christ the Lamb of God he pointed at whose Baptism and Belief was the same with the Apostles afterwards for he baptized them and their Master too only after Christ's Ascension they received extraordinary Gifts Acts 2.4 and knew many truths more fully which had not been Revealed in the baptist's times N.B. And herein those two Tent-makers instructed Apollos not that they turned publick preachers for Paul saith 'T is not lawful for a woman to Teach that is Publickly 1 Tim. 2. v. 11 12. but Aquila and Priscilla having had so much Converse with Paul they were the more able in private conference to inform Apollos better than yet he knew with that knowledge they had learned from the Apostle N.B. And tho' Apollos was very skilful in the words of Scripture to expound them and had an excellent Elocution wherewith to express well his Exposition yet was he not puffed up herewith but condescends to be Catechized by these tent-makers an humble man can be content to learn from the meanest even a little Child shall lead him Isa 11.6 now he who had taught diligently according to the best skill he had attained before became far more accomplished to convince the Jews that the Messiah who was sent from God was the Saviour of the World and this he did both in Corinth which was in Achaia supplying Paul's absense and in Ephesus also Acts 18.25 26 27 28. Confuting gain-sayers and Confirming such as believed through grace The second Remark is The foundation of this Church at Ephesus was laid and those twelve members ver 7. were admitted into Church-Order by examination Paul asks them have ye received the Holy Ghost Acts 19.1 2. This Question was de primor diis Ecclesiae concerning its first Constitution for as yet these Disciples were not come up into any Ecclesiastick form or Discipline So that the Apostle asks them how they were grounded c. that it might appear they were Divinely called to become the foundation of that Church They Answer we
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed vers◠29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of their
here verse 13 c. For 1. They were Numerous they were more than forty who had made this Conspiracy which shews that the Devil needs never starve his designs for want of instruments he hath ever a party ready to oppose the Gospel while the whole world lyeth in wickedness 1 John 5.19.2 They were unanimous they could combine together in one cursed Bond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a Combination verse 12. This was not Vnity in the truth but a Conspiracy against it no better a Factious Conspiracy and Agreement against Christ like that of Herod and Pilate above mentioned N.B. This shews not only the possibility but also the proneness of wicked men to a Voluntary Concord they Concur well enough in pursuit of the poor Hare 3. They were resolute daring desperado's having seared Souls and Consciences that stirs not starts not nor is at all strained at the Swallowing of a whole Camel this great Curse as themselves call it verse 14. neither before nor in nor after this execrable Vow N.B. Not unlike those desperate Monsters rather than men among the Mahometants called Assasines who being strongly deluded with the blind Zeal of their blockish Superstition and accounting it meritorious to kill by any means any man or great Enemy of their Religion and for accomplishing hereof as men most prodigal of their lives they do desperately adventure themselves into all kinds of danger And 4. They were confident of their killing Paul Indeed above forty to one was great odds They were mad and swore against him as Psalms 102.8 and thought themselves sure to succeed but Paul's times were in God's hands not in theirs Psalms 31.15 Pilate must have leave from above John 19.11 The fourth Remark is The Proverb is here verified like Priest like People and like People like Priest verse 14.15 N. B. This people that were so peevish against Paul did not only put themselves under a direful Curse in private c. but also make a publick address to the chief Priests for their compliance with them in their damnable Plot Assuredly they had confidence of the Priests assistance otherwise they might have expected a most severe reproof from them yea and a timely discovery of the designed murder to the party concerned had the Priests lips preserved knowledge Mal. 2. v. 7. as they should have done but they like blood-hounds having drunk already both our Saviour's and Stephen's blood c. does still thirst for Paul's also and therefore stick not to become Accessorys to assist if not the principals in the intended murder N.B. This gives us a clear Specimen how sadly the Jewish Religion was now degenerated when the chief Priests themselves were thus ready to comply with and contritribute their best assistance to those Assassinates and cruel crew of Cut throats Oh! how did this hasten their final destruction which now near approached The fifth Remark is Craft and Cruelty Fraud and Force are ever combined together in the Church's Enemies So here ver 15. N.B. Let the Captain be courted by the Council that he bring down his prisoner to you again as though ye would inquire something more perfectly concerning him c. Thus the Plot against Paul's life was laid low and very deep so as not easily to be discovered the chief Priests must joyn with the Council to request this of the chief Captain for they had no Authority to command him it being a common custom to send for prisoners for re-examining them especially when Religion and the publick peace was concerned as was pretended in this present case and the distance betwixt the Castle and the place where this Council met being considerable gave an advantage to those Plotters Thus their Craft and Cruelty like the Asp never wander alone without his companion with him and like those birds of prey mentioned Isa 34.16 whereof none wanteth their mate in mischief The sixth Remark is God will be seen in the mount Gen. 22.14 even when the Knife is come nigh to Isaac's Throat So here verse 16. N.B. Paul's Sisters Son heard of their lying in wait c. It was a marvellous sweet providence that this Boy should be by when they prompted one another to push on their Plot. So transported they were with a furious frenzy that they were not curious in heeding who heard their design which by this boy was detected and defeated verse 17 18 c. God suffers Plotters often to go to the very far end of their tedder and then plucks them back with shame and grief Esther 9.1 c. Acts 12.6 1 Sam. 20.35 and 23.38 Pro. 21.30 Now come we to the third day's Transactions together with occurencies in tendency toward them consisting upon two general heads The first is Paul's removal from Jerusalem out of the reach of those bloody Jews And secondly his entertainment at Caesarca Whence we have these Remarks The first is God hath the hearts of all men in his own hand and turneth them as it pleaseth him Prov. 21.1 N.B. This appeareth in the humanity of these Heathen Officers toward Paul and his Nephew while no better than Bestiality was practised by the Jews c. for in both the Colonel and in one of his ten under Captains we have an evident example of humility and courteous humanity in the latter readily bringing the Boy to be heard and in the former taking such an inferior youth by the hand and as readily giving him audience and dispatch v. 17 18 19 20 21 22. This Affability and tender pity in both those Superior Souldiers was a clear Specimen of God's good providence in thus inclining their hearts to preserve the Apostle Herein is God remembring Paul in his bonds God lets his enemies have the ball upon their foot and carry it away till they come to the very Goal yet even then and there makes them miss of winning the Game N.B. The Barrels of Gun-powder are conveniently laid to blow up Paul and the match is lighted and burning towards the powder then was nothing now wanting to his destruction save the chief Captain 's consent which those Jews did not doubt of seeing the request seem'd so rational and what was no more than usual in the Jews Court under the Roman power Now cometh God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine defeats this Plot against Paul by bowing the heart of this Colonel to commiserate his case c. He prudently providing for the Nephew's safety as well as for the Uncle 's from the Jews The second Remark is The Good providence of God worketh wonderfully for the preservation of his Servants making many times use of their hands therein who only intend their own ends and not at all intending any good will to those persons that are preserved by their means as here God over-rules Lysias this Colonel to let Paul have a strong guard for his safe conduct to Cesarea with an amicable letter in favour of him to Faelix the Governour
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't
the 4th Tho' some of the Antients did Question this Epistle c. yet more of them do confirm its Authority not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others There is in this Epistle the same Majesty Purity Efficacy Spirituality and power upon mens Consciences all which do demonstrate its Divine impression Moreover the Rabbins say that Enoch instituted that great excommunication of MARAN-ATHA 1 Cor. Chap. 16.22 What became of Jude at last the Scripture mentions not but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted according to the letter our Lord returned in Answer to the King 's first letter sent to him and there he lyes interred but other Ecclesiastical writers say that he went with his Brother Simon into Persia where he was slain by the Pagan Priests c. This is only humane Testimony Now come we through the supplies of the Spirit of Christ Phil. 1.19 to the fourth and last of all the Apostles to wit John having no Scripture-light concerning the History of the rest of the Apostles and therefore are here omitted in this Discourse who as he was the best Beloved Disciple so was honoured above the other by his Loving Lord both in writing Scripture being made an Evangelist in his Gospel an Apostle in his Epistles and a Prophet in his Revelation and also in prolonging his Life the longest of all for he survived all his Collegues and died last of all the Apostles as is supposed about an hundred years after the birth of Christ and is thought to have gone to continued in Asia till the Third of the Ten Persecutions under Trajan The Remarks upon this last living and over-living Apostle John who lived till the Ninety seventh year of his Age and was the only Apostle that saw his Lord's prediction of the Destruction of Jerusalem fulfilled are these The first is as John is frequently called the best Beloved Disciple John 13.23 24. So he had most of his Lord 's personal Favours in being usually present at his chiefest Miracles as at his Transfiguration on Tabor Matth. 17.1 Luke 9.28 in Raising Jairus's Daughter Mark 5.37 c. and so at his Agony in the Garden Luke 22.8 at the Priest's Hall John 18.15 and at his Passion under the Cross John 19.25.26 where Christ commended to him the care of his Mother To which may be added his first Testimony of Christ's Resurrection John 20.2 8. His being an Agent in the first Miraculous Cure after Christ's Ascension Acts 3.3 c. His boldness for Christ Crucified Acts 4.13 and his conferring the Holy Ghost c. at Samaria Acts 8.14 15 17. As also His being call'd by his Lord Boanerges a Sun of Thunder Mark 3.17 and a Pillar of the Church Gal. 2.9 c. The second Remark is This Apostle spent most of his time in Asia which seems to be his Province falling to him as some say by Lot when the Apostles divided their Apostolical work Tho' it should not be granted that the seven famous Churches call'd Golden Candlesticks in the lesser Asia were founded by John who Preached mostly in those parts but that they were founded as others think by Peter and Paul yet this is plainly evident that after the death of Peter and Paul John took upon him the charge of these Churches and was much conversant among them Hereupon some not improbably conjecture N.B. That the Epistle from Laodicea mentioned in Col. 4.16 must be meant the first Epistle of John which was wrote by him while he abode in Laodicea This is safer to say than that it was an Epistle written by Paul from Laodicea which is now lost as the Papists say and therefore they do infer that the Canon of the Holy Scriptures is defective And to affirm that Epistle to be the first Epistle of John is better done than those Quakers do who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea and plead for it However this is certain John wrote an Epistle to Laodicea and to her Six Sister-Churches in Asia wherein he declareth great Declinings in those Divided Apostatizing Times whereof Paul pertinently giveth this intimation saying All they that are in Asia are turned from me 2 Tim. 1.15 No wonder then if John found the Synagogue of Satan Satan's Throne false Apostles working Magical wonders a Jezebel and corrupt Doctrines c. as John's Epistles Rev. 2. and 3. do express among those that were deserters of Paul and had been ashamed of his Bonds And no wonder then if this Apostle observing the notorious decay of Truth Piety and Charity wrote his first General Epistle as a suitable Salve for these sad Sores of the Church wherein throughout he inter-weaveth Purity of Doctrine Piety of Life and Love to the Brethren the better to fortifie them against the Seducers of that day and his other two Epistles are very much of the same Argument in the closure of which he intimates his desire and purpose shortly to come to them and he wrote his Gospel against such as denied the Deity of Christ The third Remark is The powerful providence of God in this Apostle's preservation from the Residue of his perils in those Primitive Pagan Persecutions we find him in the Isle Pathmos Rev. 1.9 Some say he went thither voluntarily to avoid Persecution and to Preach the Word there but this is improbable because those Islands in the Archipelago where Pathmos is have in them few Inhabitants That very Text tells us he was there not to Preach the Word of God but it was for Preaching it in Ephesus and other places for which the persecuting Emperor banished him thither N.B. The Pagan Persecutions were now begun by that Monster Nero out of the mouth of which Ravenous Lion the Lord delivered Paul 2 Tim. 4.17 c so did he deliver John from him for he was not banished till the Reign of Domitian but within Three years time after Nero had begun his Barbarous Cruelties against the Christians that Tyrant died by his own hands to escape publick and a more shameful execution N.B. In him ended the blood and family of the Caesars and then had the Churches of Christ rest as 't is said Acts 9.31 on a like occasion from bloody persecutions for twelve years and upward c. by reason of the short Reigns of Galba Otho and Vitellius God so ordering it for his Church's good that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire but Otho riseth up against him and cuts him off in the 7th Month of his Reign and set up himself but before Otho was well warm in the imperial Chair that Debauchee Vitellius rose up against him put his army to the foil for which Otho slew himself so he rendred his life and his Empire up both together to him When he had Reigned if it
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
only as before Matth. 10.5 6. to the Jews but also to all Gentile Nations now the Partition Wall being broken down Eph. 2.14 not that they were immediately to go forth for they were to stay till the Spirit came N. B. And Mark joins with Matthew in shewing that Faith and Baptism cannot save without Obedience adding only the Apostle's Credential Letters to wit the miracles done by them a necessary fence for the young Plants of the Gospel N.B. But this Evangelist Mark 's Conclusion makes it more plain that he comprehendeth this last Meeting so then after the Lord had spoken to them c. ver 19 that is all the precepts and promises which he had to deliver during that time to his Apostles concerning the Kingdom of God Acts 1.3 he had nothing now to say but to Seal all with sending the Spirit he was lifted up into Heaven a Blessed resting place after he had been tyred out on Earth taking along with him the earnest of our flesh and sending down the earnest of his Spirit which are two sure gages that our Bodies and Spirits shall meet again at the Resurrection The Spirit came and made the Gospel-Ministry successful attending it with signs verse 20. Mark knew it was most needful for us to know that Appearance mostly which Established a Gospel-Ministry The Third Remark upon this last Appearance is from Luke Chap. 24.47 48 49. where Christ gives out his Commission and Institution of a Gospel Ministry again Defining the Office of Teaching what and whom the Apostles ought to Teach and promiseth to send the Spirit but withal commands them to tarry at Jerusalem till the promised Spirit came upon them which precept is a most pregnant proof that the Evangelist speaks here of Christ's last Appearance for before this they were at liberty to go into Galilee and never till now confined to stay in Jerusalem Whereas they went whither they would before this some to Emmaus others to Galilee c. But now they must tarry here Ten Days more till the day of Pentecost came c. St. Luke goes on here giving us an account how Christ led them out of the City to Bethany ver 50. and there the Disciples had the Lord 's both Benedixit and Valedixit c. He both blessed them as Jacob and Moses did the Patriarchs at their departures and bid them farewell Then did the Disciples return to the City and there put themselves into a posture to receive the Comforter ver 51 52 53. preparing themselves Ten Days for the Spirit 's coming and their Reception of it c. The 4th Remark is from John who likewise gives the like account of the Apostle's Mission into the Ministry and Commission that did impower them for the Remission of sins c. But because he placeth it not upon this last Appearance before his Ascension but upon the last of the Five Appearances upon the very First Day of Christ's Resurrection John 20.19 21 22 23. therefore meet we here with the most obscurity which yet may be cleared by considering 1. That John writing the last of the Four Records only what the other had omitted save where the Contexture of the History required hereupon he saith nothing of Christ's Ascension because both Mark and Luke had left it needless as to him they having spoke largely of it already and why Matthew saith nothing of it too 't is supposed because he wrote his Gospel in Judea where none doubted of it seeing 500. Eye-witnesses thereof put it past all doubt in that Countrey but both Mark and Luke writing to those that lived out of Judea it was more necessary for them to Record his Ascension This Specimen is enough to take off Scruples about such Historical passages that are not alike related by all the Evangelists as to circumstances if it be 2. considered that John mentioneth here the substance of a Gospel Ministry's Institution as to both the mission and commission c. though not the same circumstances of time and place with the other Evangelist which yet he abundantly supplies with other new circustances omitted by the rest as the Lord 's Saluting his Apostles twice with Peace be to you the better to make them Preach the Gospel of Peace As my Father sent me so send I you not to destroy but to save Souls and likewise his breathing upon them as God did upon Adam whereby he became a living Soul And saying Receive ye the Hâ—ly Gâ—â—â—â— â—â—â—maâ—â—â— those make but â—â—d 〈◊〉 heâ— that receive him not first c. By the Divine 〈◊〉 tâ—ings of Christ upon their hâ—â—â—s c. But 3. Suppose it be not the same History yet is it at the least a Material Branch of it as to the power of the Keys in remitting or Revenging Sin as Peter did on Ananias and Saphira Acts 5.5 10. It was a pawn and pledge of that promise of the Father afterwards powr'd out at Pentecost for inabling them to speak with Tongues and to work miracles whereof Thomas though absent at that time was made partaker as well as the power of remitting sin c. Without his being breathed upon with the rest and so was Paul also long after though one born out of due time 1 Cor. 15.8 To whom Christ Appeared from Heaven Acts 9.5 as he had done to Stephen in Heaven Acts 7.55 and as he had done all these Ten times to others while he was on Earth Yea and more such Appearances here might probably be which as John intimates Chap. 20.30 are not written yet enough is to make us believe ver 31. So that it is not at all improbable to say that Christ might Celebrate all the Six first Days that were within the Forty Days after his Resurrection for the fuller establishing it as our Christian Sabbath and these last Four Days may seem little enough to settle his Church and to dispatch so much work as is before mentioned though this be not written as all could not be John 21.25 before his final farewel and disappearance at his Ascension which history begins the Acts of the Apostles to which place I adjourn the Discourse thereon The good Lord help us to be duely prepared for his last and great Appearance at the last day We should be both looking for and hastening unto the coming of our Lord 2 Pet. 3.12 It will be sudden therefore be we always ready Matth. 24.44 c. Having our Loins Girt and Lamps Burning Luke 12.35 Like wise Virgins to meet our Blessed Bridegroom Matth. 25.10 Crying Come Lord Jesus come quickly Rev. 22.20 Amen Δάξα Ï„á¾· Θεῷ The end of the first Part. The Second Part of the New Testament CONTAINING Christ's Ascension and the Lives of all the Apostles CHAP. I. Of the Antecedents of Christ's Ascension NEXT to the most Illustrious Life of our Lord Jesus God man whose life is the light of Men John 1.6 the Lives of the Holy Apostles do succeed whose Lives and Actions had greater lustre and
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâ—larimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of