without Man so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 from within Man appertaining to the Election of Grace The Holy Ghost therefore must be given as well as Christ who is one Comforter as another Comforter Joh. 14.16 17. The Father sends the Son and the Son from the Father sends the Spirit Joh. 15.26 Acts 2.2 The Spirit comes both as a VVitness as a Seal and as an Earnest to confirm this Covenant As Faith is Man's Seal so the Spirit is God's Seal Joh. 3.33 Eph. 4.30 not only by confirming the Promises of the Covenant to the Soul but also by engraving the Image of the Covenant in the Soul of Man And he is the Earnest also Eph. 1.14 2 Cor. 1.21 22. not only as binding the bargain but also as part of the payment so call'd the first-fruits thereof therefore Chrysostom saith Should not God give the Inheritance promised he would come to the loss in losing his Earnest How then ought we to love all the Three Persons in the Trinity seeing Opera Trinitatis not only ad extra but also in this respect ad intra too sunt indivisa they did all personally concur in this great work of Man's Redemption in the Eternal External and Internal part thereof 1. The Father first framed the main Model and made the first motion hereof calling things that are not as certain as if they were Rom. 4.17 he fore-ordaining as well as fore-knowing and fore-seeing Man's Fall said then out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love of God to Man Tit. 3.4 Deliver him front going down into the Pit I have found a Ransom Job 33.24 then was the Father gracious to man so as to find out his Son a Ransom an Atonement tor him or a Cover for his sin as a sore is covered with a Plaster or as the cursing Covenant of the Law was covered with the Mercy-seat the guilt and filth of his sin shall be forgiven him Jam. 5.15 and he shall not go down into the Infernal Pit to all this the Son 2. Gave his Hand as is the manner of contracting Covenants Ezek. 17.18 Jer. 50.15 to the Father that he would be the Grand Undertaker herein Isa 38.14 which is understood of the second Person to whom sick Hezekiah turneth from the Father in his Pathetical Prayer Thus Christ was the beginning of Gods way Prov. 8.22 The Fathers Covenant with the Son was the first out-going of God to his Creature Man and this was Christs delight ver 30. and thus he became the Lamb slain from yea before the Foundation of the World in this Eternal Covenant Revel 13.8 And for all this unutterable compliance in the Son to the Father touching this Covenant Christ expresly affirmeth that the Father loved him before the Worlds Foundation John 17.24 And 3. The Holy Spirit was concern'd in managing this Covenant of Redemption As 1. He must overshadow the Virgin Mary Mat. 1.20 Luke 1.35 as he had overshadow'd the confused Chaos in the Creation bringing all into form Gen. 1.3 so curiously framing Christs Body in her Womb she knew not how Eph. 4.9 Psal 139.14 15. 2. He must take up his Temple in all those whom the Father hath given to the Son 1 Cor. 3.16 and 6.17 and Rom. 8.11 14. and 2 Tim. 1.14 that he may preserve them both in Grace and for Glory and were it not for the indwelling of this Holy Spirit in Saints did he turn us over to be secured by Gifts of the Spirit only the Devil would make an hard shift to blast the best Gifts in the VVorld as he blasted those excellent Gifts in Adam at the beginning of the World which far excell'd in degree any Gifts we can receive Christ hath charg'd his Spirit with all his Redeemed in this Dark forlorn World and way-less Wilderness that none of his should be lost therein and this Spirit is a Spirit of Power 2 Tim. 1.7 and greater or stronger is he that is in them than he that is in the VVorld to wit the Devil call'd the God of this VVorld 2 Cor. 4.4 1 John 4.4 so that neither Men nor Devils can draw them away Totally and Finally from God God puts his Spirit into all his and causeth them to walk in his Statutes Ezek. 36.27 and if at any time as indeed many times they be dead this quickening Spirit doth quicken them in their way Psal 119.40 37 25 149. and 143.11 Rom. 8.11 and 1 Cor. 15.45 Christ sendeth the Spirit to dwell with us and to abide in us Joh. 14.16 17. Christ sets the Spirit at work and the Spirit sets Faith at work and by this mighty power of God we are preserved to his Heavenly Kingdom 1 Pet. 1.5 Timothy's transcendent Gifts would soon have evaporated had they not been kept by the Holy Ghost that dwelled in him 2 Tim. 1.14 This abiding Spirit carries on his work to perfection Isa 59.21 and Psal 138.8 and Phil. 1.6 He is a foolish Builder that cannot finish when he begins a Foundation Thus all the three be concern'd I meddle not with the Antelapsarian or Sublapsarian Notion for non datur prius posterius in Deo God beholds all things uno intuitu at one glance altogether NB. 1. The first Sin of Man was indeed primarily against God the Father as it was a Breach of his Command yet was it principally against God the Son as it was a vain Affectation of becoming like God in Knowledge and Wisdom which is only proper and peculiar to Christ in his Hypostatical Union call'd the Wisdom of God In the first Sin of Man was sown the Seed of that only unpardonable Sin against the Holy Ghost under the New Govenant therefore Christ and the Spirit are concern'd 2. Meditate how this Covenant was made 'twixt two Persons that cannot Lie and that before the World began Tit. 1.2 as Christ was God he cannot Lie no more than his Father to pray now for the coming of Christs Kingdom doth as much gratifie the Fathers Bowels as Joab's Requesting for Absalom 2 Sam. 13. last and 14.1 God will make good his Covenant to his Son Christ was Haeres Natus and is Haeres Constitutus a Born Heir and a Made Heir God will not let him want his Lordship of all Acts 10 36. 3. Meditate God loves his Saints from Eternity yea while Children of wrath Eph. 2.3 Amore Benevolentiae though not Complacentiae until called according to his purpose Rom. 8.28 Paul puts Purpose and Grace together 2 Tim. 1.9 Gods Eternal purpose is made to appear in calling to Grace Tit. 1.2 and 3.4 Decretum patriae ceu intentionis finis brings forth Decretum viae medii executionis making us first holy then happy Rom. 5.8 9 10. 4. Meditate Look on your selves in Christ as the Father doth who Elected us with him as well as in him God
is like that of Jerm 49. ver 14 c. and the same may be said of Psalm 60. because it is in a great part the same with Psal 108 and so is Psal 14. with Psal 53. But tho' many passages in this Epistle do agree with that of Peter's yet is there so much difference in the whole as makes it manifest that it was not Transcribed thence and yet the Spirit might dictate the same truths to several Pen-men especially when the evil of these times required it that the same truths might be confirmed by the more witnesses N.B. 'T is probable this Jude stood up in his Brother James his charge among the Circumcision of Judea so he directs his Epistle to all those that were preserved in those Apostatizing times and not to any one particular Church as Paul's were like as his Brother James's had done to the twelve Tribes in general Jude exhorts those Christian Jews to maintain the truth with holiness of life least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation But to amplifie a little longer upon the Life of this Jude who wrote that Epistle General and Catholical placed next before the Revelation of John the Divine he was one of the twelve Apostles called Judas as above but he was not that stigmatized Judas Iscariot the Apostate that hanged himself c. The occasion of this Apostle's writing that Epistle was this He survived almost all the Apostles Paul Peter and James were now dead and John only was now alive Eusebius saith This Apostle Jude lived till the time of Domitian the Emperor about fifty years after Christ's death However he lived to behold a most deplorable decay among the Churches of Christ He saw in his day how many professors of the Gospel did then deny the power of godliness and degenerated into gross and open prophaneness and to use his own phrase they turned the grace of God into wantonness v. 4. Namely the Nicolaitans Rev. 2.6.14 15. The Gnosticks and other loose Hereticks of that age who had learnt the Devil's Logick of arguing from Mercy to Liberty and unlearnt that sacred Lesson taught in Christ's School to wit Mercy most strongly obligeth to duty The more merciful God is to man the more dutiful must man be to God least God say do ye thus requite the Lord returning your wicked Liberty for my holy Mercy O! ye foolish people and unwise Deut. 32.6 and as it was said to Hushai is this thy kindness to thy friend 2 Sam. 16.17 This sad sight and observation stirred up the Spirit of this holy Apostle to write this Epistle wherein he admonisheth all true Saints to contend earnestly for the Faith c. and to beware of being polluted with the Apostates sins after he had discovered the black Aggravations of those heinous sinners and denounced the certainty of God's Judgments against them for their notorious provocations at the appointed time assuring them that the day was approaching wherein the Lord will Judge all wicked men for all their ungodly words and works c. In order hereunto this Apostle giveth three famous instances of Apostates The first is Those degenerate Israelites are brought in for an Example who murmured in the wilderness and lusted after the Flesh-pots of Aegypt after they had been so miraculously delivered out of that long and grievous house of Bondage Yet God destroyed all them that believed not v. 5. which shews that their past preservation from that Fiery Furnace as it is called Deut. 4.20 was but a Reservation for a future punishment by fiery Serpents c. for God threatened to destroy them after he had done them good Josh 24 20 even so close Hypocrites and loose professors who seem to be redeemed from the Bondage of sin yet dare return with the Dog to his Vomit and with the Sow to its wallowing in the mire c. The latter end is worse with them than the beginning c. 2 Pet. 2.18 19 20 21 22. The second Instance this Apostle Jude introduceth is that of the Apostate Angels verse 6. who notwithstanding the higher dignity of their nature above that of Man's Psal 8.5 yet upon their Rebellious disobedience they were left to a most dreadful doom c. Their voluntary ambition changed those glorious Angels into damned Devils This argument is not a part ad par from one equal case to another as in the first instance verse 5. but a Majori ad Minus from the greater to the lesser arguing if God spared not such more noble Creatures the Angels who by the grace of Creation were advanced to the highest excellency of all Created beings then assuredly God will not spare men whatever Gospel-priviledges they have and whatever glorious professions they make when the wicked practices of their lives do give the lye unto all their holy professions such Backsliders as begin in the Spirit but end in the flesh Gal. 3.3 that seem Sancti Juvenes young Saints but prove Satanici Senes old Devils not only God's Soul can have no pleasure in them yea rather loaths them but also there is a deep pit behind all such as draw back which they see not even the bottomless pit of endless perdition Heb. 10.37 38. Apostates do hasten into Hells mouth 'T is most true the Lord loveth a returning Prodigal above an Apostate Angel The third Instance is That of Sodom c. ver 7. Which Example is most fitly adapted to the former two The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostacy The Israelites had the priveledges of the Church in the wilderness so called Acts 7.38 but by their murmurings they lost not only all those but they also fell short of Canaan c. Now come in those Sodomites c. Who had been blest with a most pleasant Land called the Garden of the Lord Gen. 13.10 like another paradice yea and they had been blest also with a marvelous deliverance from Captivity by the prowess of Abraham Gen. 14.11 15. Thus had those five Citys the great blessings of this lower world as the Angels had of Heaven and the Israelites had of the Church yet these also made a forfeiture of their mercies as well as the two former namely by giving themselves up unto filthy Leudness God wrote their sin upon their punishment as they had burned actively with the fire of Hell in their unlawful Lusts so they were burned passively with fire from Heaven The Lord rained down as it were Hell out of Heaven upon them Genesis 19.24.25 yea and above all this we are told here that they are suffering the vengeance of eternal fire and so shall all carnal professors having only a form without the power 2 Tim. 3.5 We may live by a form but we cannot dye by a form and if we live and dye after the flesh we are damned to all Eternity Rom. 8.7 A form of piety and
and my Judgment-Hall which consisted at least of Three So by we is meant in the Hebrew succinct Speech God Three in One and One in Three Opera Trinitatis ad extra sunt indivisa All the Three Persons are undivided all concur in External Actions Hermes that antient Aegyptian who flourished before Pharaoh did acknowledge something of this Great Truth from whence he had his Name of Trismegistus for owning the Three great ones And the Heathen Sages after him had some blind Notions hereof as appeareth by Plutarch who reporteth that in Thebe a Town of Aegypt they worshipped a God whom they acknowledged to be Immortal and painted him in the likeness of a man blowing an Egg out of his mouth to signifie that he made the round World by his Word and Breath of his Mouth But Christian Faith reacheth farther than Heathens Reason for by Faith we understand that the World was made by the Word of God Heb. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christ who is the Essential Word and the flowings forth as the word signifies or lettings out of Divine Wisdâ—â— Power and Goodness for God was as it were contracted and contained all within himself from all Eternity but now in the Creation he becomes Deus expansus explicatus letting out himself to the Creature Thus Christ is called the Manifestation of God and the Declarer of the Father Joh. 1.18 John Baptist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice but Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by which the world was made As Verbum est animi Index the Speech discovers the Spirit so Christ unbosoms the Father and the Creation is nothing else but the Creator unfolding himself and dispersing his Divine Essence into several Veins and Channels of the Creature Mundus Vniversus nihil aliud est quà m Deus Explicatus the world is onely God expressed the Invisible is clearly seen as in a Mirrour or on a Theater in things that are visible Rom. 1.19 20. as the Sun is beheld in the waters so is God in his works either by way of Negation Causality or Eminence per species Creaturea The second Enquiry is What is the Material Cause out of which all things were Created Answ God made something out of nothing and out of that something all things Nothing here is not taken privatively as 1 Cor. 8.4 an Idol is nothing to wit privatively as having nothing of a Divine Essence in it yet positively it is something that is Wood or Stone c. Nor 2. is it taken Comparatively as Isa 40.17 All the world is nothing to wit in comparison of the Great God But 3. 't is taken negatively and simply God having no praeexisting matter to work upon as the word Bara created signifies being a word in its proper sense proper and peculiar to God himself so should not be parasitically Attributed to the mightiest of men as too oft it is in Creating Earls Marquesses Dukes unless the Creators and the Created were both holy as God is and Man was There was nothing from Eternity besides God neither is God the Matter or any part of the Creature therefore the world was made out of nothing This puts the difference betwixt Creation and Generation this latter is a production of something out of something but the former of something out of nothing There be three principal Operators Art Nature and God That worker which needeth the fewest helps is the most perfect worker 1. Art needs many helps 2. Nature needs but few But 3. God needeth none at all God is the first Cause and the World was the first effect 'T is a Rule or Maxime Inter primam Causam primum effectum nil intervenit Nothing can come between the first Cause and the first effect therefore in the Creation there could neither be any praeexisting Matter nor any Coassisting Instruments God himself was both the Father and Mother of all Created Beings God was the Father of the World begetting it by his Word and both bringing it out and bringing it up in six days by the overshadowings of the Spirit Gen. 1.2 All this arises from the Efficiency of God who is a most pure Act and is Omnipotency it self is there any thing too hard for the Lord Gen. 18.14 Job knew that God could do every thing Job 42.2 All things but Lying Dying and denying himself are possible with God Matth. 19.26 his counsel shall stand and he will do all his pleasure Isa 46.10 What God pleaseth to do without all peradventure he is able to do as he is Omnipotent yet may we not argue from his power to his will but from his will to his power Though God be Omniscient Omnipresent and Omnipotent yet is he not Omnivolent he can do more than he will do he can do whatsoever he pleaseth yet he is not pleased to do whatsoever he can God by his Absolute power is able to do all things that are possible though he never do them he can by this unlimited power make a World and unmake it again in a moment he can of stones raise up Children to Abraham Matth. 3.9 c. but by his actual and ordinate power he doth that onely which he willeth to do whatsoever he willeth that he doth both in Heaven and Earth Psal 115.3 135.6 This power God hath limited by his own will wisdom and having freely limited himself according to his own Decree of Secret will and according to his word or revealed will he changeth not because he is unchangeable Jam. 1.17 Some things God can and will not as Matth. 3.9 26.53 Rom. 9.18 c. And some things God neither will nor can to wit such as contradict his Essence and import Impotency 't is safer to say such things cannot be done than that God cannot do them but whatsoever he willeth that he without impediment effecteth as he did the Creation of the world out of nothing Why therefore should it be thought a thing incredible either that God should raise the dead to life Act. 26.8 or that God should make world of nothing 'T is a received rule Quicquid est in Deo est Deus whatsoever is in God is God and so is that Esse posse operari non distinguuntur in Deo Gods Essâ—nce Omnipotency and Efficiency are not to be distinguished in God save only as to our capacity Divine Essence being Almighty and a most pure act doth necessarily infer a Divine Efficiency which made the world of nothing the word of signifying not any Matter but only Order Creation was in Matter but not of Matter not of Matter praeexisting before but of Matter coexisting in the act of Creation The first Matter God made out of nothing was that Rudis indigestáque Moles called the confused Chaos a rude Draught and an undigested lump at the first as the Matter of all things that were afterwards to be Created This first Matter was all things in power yet nothing in act this
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
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
of Faith to believe God what he hath written in the Canonical Scripture upon his bare Word And that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination or Fancy and as Reason corrects the Senses so Faith corrects them both Aufer Argumenta ubi fides quaeritur Verba Philosophorum excludit simplex Veritas Piscatorum saith Ambrose where Faith is required there Arguments of Vain Philosophy Col. 2.8 are to be abandoned and the naked Truth simply Recorded by the Apostles who were Fishermen and the Prophets who were some of them Herdsmen is highly to be preferred above and doth plainly thrust out of Doors all the idle Speculations both of Heathenish Philosophers and Aery Schoolmen call'd a company of Dunghil Divines in Matters of Faith God hath said it therefore I must believe it and I believe it is enough though I cannot prove the Principles of the Proposition or the Fundamentals of Faith And indeed among all the famous Histories of the Old Testament concerning the Holy Patriarchs there is none more Eminent than this which like an Orient and Transparent Gem among all the Heroick Exploits of Jacob gives forth the greatest Splendour There is no such high Remark related by Moses either of Abraham or of Isaac Though God appeared eight times to Jacob's Grandfather Abraham speaking to him every time As 1. Gen. 12.1 in Ur. 2. v. 7. In Shechem 3. In Bethel Gen. 13.14 4. After the Conquest of the Kings Gen. 15.1 5. At the Covenant of Circumcision Gen. 17.1 6. At Mamre before Sodom's Destruction Gen. 18.1 7. At the Ejection of Ishmael Gen. 21.12 8. At the Oblation of Isaac Gen. 22.3.11.16 c. And concerning his Father Isaac we read of God's appearing at the most but three times to him As 1. At the giving out of the Oracle to Rebekah concerning two Nations Gen. 25.23 2. At the Famine in the Land Gen. 26.1 2. 3. At Beershebah vers 23 24. But concerning this Patriarch Jacob we read that God appear'd to him seven times which is a Number of Perfection and much more remarkably than either to his Father or Grandfather As 1. At Bethel where he had his Vision of the Ladder Gen. 28.13 2. In Padan Aram commanding his Return to Canaan Gen. 31.3.11 3. In the way to Mahanaim Gen. 32.1 2. 4. Upon the Bank of the River Jabbok here where God wrestled with him 5. After the Destruction of the Shechemites Gen. 35.1 6. After the Death of his Nurse Deborah vers 9. And 7. at Beersheba in his going down to Egypt Gen. 46.2 As learned Pareus excellently observeth But among all those admirable appearances of God to Man there is none comparable to this wherein God and Man wrestled a Fall together The History whereof hath a greater lustre and splendour upon it than all the other aforesaid It doth outshine them all as the Sun all the lesser Stars Let us therefore say of this Vision as Moses said of the Vision of his burning Bush Exod. 3.2 3. We will turn aside and behold this great wonder yea let us not only see it but hear it also and hearken to those Divine Instructions and Comforts which are contained in it and flow naturally from it This Monomachia Jacobi cum Deo ipso or Jacob's fighting a Duel hand to hand and wrestling a Fall with God himself is a most stupendous and astonishing Story as before and cannot be overmuch no nor enough admired Our Lord saith what went ye out by such Multitudes into the Wilderness to see something of nothing some worthless pithless poiseless thing a reed shaken with the wind Matth. 11.7 But behold Here 's a far greater wonder than John the Baptist though a burning and a shining light Job 5.35 could possibly be He indeed was but as an inconsiderable Reed easily broken at last by the bloody hands of Herod and Herodias as well as easily blown to and fro by the popular breath or wind of the mobile Multitude who cry'd him up one day and cry'd him down another though he was in himself no such light and vain person bending like a Reed this way and that way but was a firm witness of Christ and a faithful constant Servant of God both in his Life and Doctrine to the last moment But here you are call'd upon to come forth and Behold one of the greatest wonders in the Wilderness of this World such a Tryal of Skill wherein God shaketh Man and Man shaketh God in wrestling work This Famous History holdeth forth these following most remarkable Parts and Particulars 1. The Combat or Conflict it self 2. The two Combatants or Conflicters each with other 3. Jacob's Valour 4 His Victory 5. His luxation or lameness caught with his Conquest 6. His Constancy in continuing the Combat notwithstanding his lamed Leg. 7. His having the Honour of Knighthood put upon him in the Imposition of a new Name 8. His Blessing he obtain'd by his Valour and Victory First Of the First The Combat it self 1. In the General 't is one of the most famous Combats Recorded in Scripture we read indeed in that Divine Record of sundry Eminent Conflicts carried on after the manner of a Duel As First Of that Combat betwixt little David and great Goliah 1 Sam. 17.40 c. but in that the Match was only made betwixt Man and Man there was only one Mortal against another though the one was a great Gyant and the other was but in comparison of his Antagonist a little Dwarf Secondly We read also in Divine Writ of a sore Contest betwixt Michael and Lucifer about the Body of Moses Jude vers 9. the former was an Arch-Angel so called and the latter the Arch-Devil This Dispute was daringly carried on indeed yet was it only betwixt two Creatures as some sense it the Good Angel and the Evil one But this Conflict here is not betwixt Man and Man as the first was nor betwixt one Creature and another as the second was but it was a Combat carried on betwixt God and Man a mortal Man was assaulted by the Immortal God in this so it far exceeded the former instance and as it was manag'd betwixt a mere Creature and the great Creator so it much surpasseth the latter instance also Indeed we read of a Third Duel Matth. 4.1 to 10. wherein the Son of God and the Prince of Hell were hand to hand ingaged each against the other where the strong man and the stronger man so called Luk. 11.21 22. enter'd the lists together and encountred each other in three desperate and deadly Passes It must be acknowledg'd That these two Combatants were the sublimest Champions that ever acted as Opposites and then was the most famous Battel fought that ever was acted on the Stage of the World For in that Contest we may behold the very Abstract of Power and Policy the very quintessence of strength and subtilty grappling together on both sides There was the Force
Vermin within Matth. 23.27 Acts 23.3 Art thou not fair but foul let thy Soul be like a Rich Pearl in a rude Shell Some such Advice as this Pythagoras gave to his Scholars and the Apostle James advises all to look often in that Chrystal Looking-glass the Gospel that Perfect Law of Liberty and continue therein Jam. 1.25 and 't is not improbable but John alludes to this Laver saying And before the Throne I saw a Sea of Glass c. Rev. 4.6 7 8. Namely the Word of the Gospel wherein he saw living wights the Ministers of the Gospel who were 1. Full of Eyes for their Vigilancy 2. Furnished with six Wings apiece for their Alacrity and promptitude in God's Service And 3. Qualified with all necessary Endowments for the Discharge of their Duties being bold as Lions painful as Oxen prudent as Men and delighted in high flying as Eagles full of Eyes within to look unto themselves as well as to the Flock Act. 20.28 Lest they prove castaways 1 Cor. 9.27 N. B. Beside this vast Molten Sea there were ten Brazen Lavers more set up in the Priests Court ver 38. whereas Moses made but one and that far lesser than this great one of Solomon 's Exod. 30.17 18 19 20 21. For the Temple was far greater than the Tabernacle The great Laver here had twelve Cocks placed in the Mouths of the twelve Oxen it stood upon for washing the Priests Hands and Feet hence some suppose they worshipp'd God barefoot and the other ten Lavers which contained ten Barrels a piece were for washing the Sacrifices and all to shew the filthiness of Sin Zech 13.1 2 Cor. 7.1 and the necessity of Christ's Blood 1 John 1.7 wherewith the Holy Priesthood of God's chosen must be washed and sanctified both in Action and in Affection before their service can be accepted Eph. 5.26 Joh. 13.6 7 8 9 10. The Feet of the Soul our Affections need daily washings from worldly Defilements N. B. Yea and beside all these Lavers Hiram made many more Vessels of Brass as Pots Chaldrons Kettles Shovels Bases Basons c. That the House of God might be fully furnished with all necessary Utensils of Houshold stuff ver 39 to 45. All which Hiram cast in Clay ver 46. which is tough and tenacious and therefore fittest to make Moulds of all sorts into which the melted Brass was to be poured c. and those Vessels of bright Brass were so many and massy that they were not weighed ver 47. Thirdly After all these Vessels of bright Brass comes the account of the Vessels of pure Gold that Hiram made for God's House also ver 48 49 50 51. As First the Altar of Incense so called 1 Chron. 28.18 but here the Altar of Gold not because it was made wholly of Gold for 't was made of Cedar-wood Chap. 6.20 and covered with Gold This could not be the Altar made by Moses Exod. 27.23 24. and 30. v. 2 3. For that was made of Shittim-wood and of a lesser Dimension and this larger is expresly said to be of Solomon's making by Hiram N. B. Upon this Golden Altar they burnt their sweet perfumes Exod. 37.25 26. to signifie how acceptable to God's Nostrils is Christ's Intercession and our Prayers perfumed thereby Rev. 8.3 4. Christ is our Altar of Incense Contrary to this perfume is Idolatrous Worship Ezek. 8.17 which as Rabbi-Solomon renders it they put a stink to my Nose is abhorred by the Lord This Altar had Horns signifying Strength whence Answers were made to the Prayers of the Saints Rev. 6.10 11. N. B. The Horns at the four Corners over-laid with Gold as is shewn thereby the two Natures of Christ so the extent of his Intercession into the four Corners of the World No strange Incense is offered upon it The Second Golden Vessel was the Table of Shew-Bread under which Word Peter Martyr well observes are Synecdochically comprehended both all the Utensils belonging to it and the other ten Tables which he made together with it 2 Chron. 4.7 8. for that one made by Moses Exod. 25.25 29. To shew the more superabundant Grace under our Saviour whereof Solomon was a Type But that which bare the Shew-Bread was most excellent N. B. It was made of Cedar also and overlaid with Gold to represent the Manhood and Godhead of Christ The shew-Bread was ever upon it whereon the Priests only might eat to shew how Christ the Bread of Life is set before us in his Ordinances whereof none truly partake of but the Royal Priesthood the chosen and called of God Gal. 1.8 and 3.1 1 Cor. 3.2 11. Rev. 17.14 N. B. And the Loaves in number were Twelve representing the Twelve Tribes and every Loaf had a Dish of Frankincense upon it signifying that all Ordinances must be perfumed by Prayer in Christ's Intercession Yea and there lay the Golden Pincers to pinch off the moulded part upon its long standing there in hot seasons which signified the censures of the Church Christian Admonition and casting forth c. The Third was the Golden Candlesticks ver 49. Moses had but one Exod. 25.31 and 37.17 but here are ten because the Temple was much larger than the Tabernacle so required more Lights to hang round about the Middle Court And likewise to shew the progress of the Light of Truth which was less in Moses's Day but more in Solomon's The various Ornaments thereof set forth the manifold Gifts and Graces Christ who feeds and dresses the Lamp gives to his Church and many other Utensils all of Gold ver 50. Mark 3. In the outward Court of the People stood 1. The two Pillars Jachin and Boaz signifying the Stability and Strength of the Church ver 21. which were thirty five Cubits high c. 2 Chron. 3.15 so could stand only in the Porch Happy be they whom God shall stablish with Grace they shall be Pillars in his Temple Rev. 3.12 2. The Corban or Coffer the Chest of Alms given at Entrance c. 3. Treasure-Chambers where Solomon laid up all the overplus not used which David had Dedicated ver 51. Solomon converts not to his own private Use and Moses's Altar and other Utensils that of old served for the Tabernacle when far better were now made for the Temple they being now useless are laid up all together in the Sacred Treasury that if need required in future Times they might be made use of for the use of the Lord's House c. having now enough 1 Kings CHAP. VIII THIS Chapter contains Solomon's Dedication of the Temple wherein the Antecedents Concomitants and Consequents are very observable And First for the Antecedents The Remarks upon it are 1. The Time when the solemn Feast of this Dedication was celebrated Namely when the Temple with all its Vessels and Instruments were perfected v. 1 2. and 2 Chron. 5.1 2. Solomon most prudently pitched upon the seventh Month in the Autumnal Aequinoctial answering to our September for now the People had
we Enquire of Baal according to the common custom of Israel's Apostasy yet come they in the name of the Lord ver 6. and those four hundred Jezebel's Trencher-sâ—es that escaped at Elijah's Sacrifice Chap. 18 19 c. advise according to Ahab's Humour The Devil had deceived them and they must deceive Ahab he had saved their lives from Elijah's hands and now they do betray his life into the Syrian's hands Mark 2. The Oracle like the Devil at Delphos is ambiguous the Particle it not being in the Hebrew so may be understood either Ramoth into the King of Israel's hands or Ahab into the King of Syria's hands this lying Spirit so call'd ver 22. speaks not out which of the two Kings he meant Though Ahab was credulous and paid dear for his Credulity as well as for his Cruelty yet Jehosaphat is jealous both of these Prophets and of their Prophecy so darkly delivered He suspects some Sycophancy and therefore requires they might enquire at a Prophet of a better Stamp ver 7. N. B. This good Man durst not measure Truth by Poll Votes must be ponder'd more than numbred Truth in one Prophet of the Lord weighed more with him than Falshood in 400 Prophets of Baal Mark 3. Ahab to gratifie Jehosaphat sends for Micaiah ver 8. whom as some say he had Imprison'd in Samaria for bringing Ahab that direful Message that he must die for dismissing Benhadad Chap. 20.42 and because of this one supposed Offence saith Peter Martyr the same Micaiah's Predictions of two famous Victories by Ahab over the Syrtans Chap 20.13.22.28 were quite forgotten There were other Phophets of the Lord as Elijah Elisha c. now abroad he knew not where but this Micaiah he had set fast in the Prison of Samaria and therefore doth Abab cry Carry him back into Prison c. ver 26. Here he well knew where to find him but loth he was to send for him because he had been the Messenger of that unwelcome Message Chap. 20.42 Mark 4. After Jehosaphat's over-cold Reproof of Ahab's reviling the Prophet the Messenger hastens to Micaiah counsels him by the way to conform with the 400 Prophets c. ver 9 10 11 12 13. Micaiah comes to the two Kings sitting in Splendor upon two Thrones enough to have daunted a poor Prophet now brought out of Prison but that he had lately beheld a far greater Grandure even the Lord of Hosts sitting upon his Throne with all the Host of Heaven standing round about him ver 19. N. B. This heavenly Vision emboldens God's Prophet so that he dare look two Kings in the Face in the midst of their Majesty which yet were but two Contemptible Creatures in Comparison of the Great Creator with whom he had been conversing in Prison Mark 5. Micaiah comes with this undaunted Resolution that neither Smiles nor Frowns should cause him either to conceal or to alter his Errand he had received from the Lord ver 14. He will tell the naked Truth though it cost him the Stocks for his stiffness He first finds that horned Beast Zedekiah the Provost of all the four hundred Prophets of Baal vaunting and vapouring that Ahab should push down with his Horns of Iron whereas indeed God had appointed that Benhadad's Horns should be deeply goared and gilded with the Blood of Ahab himself and all the Prophets prophesied Prosperity N. B. A fit Lettuce for Ahab's Lips Such hearers as have itching Ears cannot want fawning Tongues and flattering Preachers Mark 6. Micatah begins when commanded by King Ahab to deliver his Oracle Ironically using the same words that the Four hundred false Prophets had used before ver 12 15. though Cajetan conjectures that he had not yet received his Oracle from God therefore his Sentiments were yet the same with others but Lyra Lavater Erpennius Vatablus Grotius P. Martyr c. do all unanimously concurr that he spoke these words after a mimical manner in a way of imitation and derision of the false Prophets and they render these three Reasons for it First He omitted that solemn Preface Thus saith the Lord as God's Prophets usually began with and as himself used it when he came to his serious Answer ver 19. and Secondly Ahab's Reply ver 16. doth plainly imply that his speaking it in a scoffing tone made him suspect the Prophet's seriousness and sincerity They add Thirdly These kind of Ironies or deriding Speeches to discover the Folly of Men are common in Scripture as Chap. 18.27 Gen. 3.22 2 Chron. 25.8 Judges 20.14 Eccles 11.9 Ezek. 20.39 Lam. 4.21 Amos 4.4 5 c. Mark 7. When Ahab perceived by his Gesture and Pronunciation that he collogued only then upon Ahab's double Adjuration c. Micaiah begins to deliver his serious Oracle and Answer in a Parabolical dress ver 16.17 wherein he plainly intimated I saw all Israel scatter'd c. as Sheep without a Shepherd that Ahab should die and his Army be routed Ahab understood it so without a Gloss yet perswades Jebosaphat 't was spoke out of ill will to him ver 18. therefore it was not much to be heeded so ripe he grew for his own Ruin N.B. This Parable might have more affected a good King considering what an helpless Creature a Sheep is that can neither guide nor guard it self saith Dr. Hall without its Keeper but every Cur chases and worries it every Track seduces it such shall Israel soon be if Ahab be ruled by his Prophets Ahab under infatuation in order to his Destruction notwithstanding this plain Dealing believes not but quarrels and makes Jehosaphat believe that himself had foretold more truly concerning the Prophet than the Prophet had foretold any truth concerning him Hereupon bold Micaiah begins a new Oration Mark 8. He tells the two Kings while they sat majestically upon their Earthly Thrones that he saw a more glorious Throne than theirs upon which the King of Kings sat with an infinitely more splendid Attendance about him in comparison of whom their Multitudes of Men about them both Prophets and Soldiers were but as so many Mice and that there the God of Gods had determined Ahab's Doom by Deception ver 19. which he shews was done as after the manner of men saying in Council Who shall deceive Ahab to signifie saith Peter Martyr 1. That the God of Israel deceives none himself with Lyes 2. That God ordained the Devil to do it ver 20. God will have Ahab punished therefore saith Lavater he permitted him to be deceived All this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectum though spoke after the manner of men yet to be understood according to the Majesty of God who needs no help c. Mark 9. Though God need no Council either of Angels Men or Devils Rom. 11. 34. much less saith Lavater did God prefer the Devil's Advice before that of Angels yet this visible Representation of the divine Presence in the Air attended with good and bad
sundry places aforementioned are to be reduced and others will be co-incident as relating to Time here Those Relations forementioned in the order of place do fall in as to order of time under the first of those four Passovers As that Miracle of turning Water into Wine at Cana Christ's Preaching in Nazareth's Synagogue in danger of his Life His being at Capernaum c. His calling Peter and Andrew c. to be Fishers of men His casting out a Devil in the Synagogue there His healing Peter's Wives Mother and many more Diseased c. as are above related distinctly So likewise under this first Passover after Christ's Baptism falleth out first Christ's going up from Galilee to Jerusalem at that Passover where he in the Face of all the People acted in the Evidence of the great Prophet and purgeth his own Temple as was Prophesied of him Mal. 3.1 3. John 2.12 14. c which Story hath these Remarks 1. We must know that in the Temple were offered Innumerable Sacrifices by the Jews who flock'd thither from all parts such as came from far could not bring Sacrifices with them the Priests provided for them and sold to them and such as wanted Money they lent it them with exaction contrary to Moses Law which forbids Usury from Brethren c. The Talmudists tell us it was then grown to a custom to set up Tables in the Temple and Money-Changers sitting at them to change their bigger Money into lesser whole shekels into an half shekel which the poorest Israelite waâ— appointed to pay or to take pledges sometimes their very Coats on their Backs c. forcing all to that payment There also they might buy all sorts of Sacrifices which the covetous Priests oft received and sold them then again to others Now the Lord Christ seeing this couzenage and contumacy The Zeal of God's House as ever so now more especially did Eat Him up and in the Ardency of his Spirit he call'd those Priests a pack of Thieves No better are all such who under colour of Religion hunt after filthy lucre Then Christ marrs their Markets and drives them all out of the Temple with procul O procul este profani Get ye gone Oh Profligate Priests who while ye profess The Temple of the Lord the Temple of the Lord Jer. 7.11 Ye do notoriously profane it Who hath required these things at your hands Isa 1.12 This Gate of the Lord none but the Righteous should enter Psal 118.20 and such only as keep the Truth Isa 26.2 Are Angels of Darkness cast out of Heaven and will ye make this my Holy House a Den of Devils N.B. Notewell Thus Reformation was Christ's chief care then when Religion was corrupted and it will be so to the end of the World The 3d Remark is When Christ comes into his Temple Mal. 3.1.3 He finds in his Temple Money-Merchants c. such Sacrilegious Simonists both of the Clergy and Laity so called making a sale of sacred things which the very Heathens abhorred as the Roman twelve Tables c. and others long since complained N.B. Note well That Church-Benefices were bestowed Non Vbi optimè sed ebi quaestuosissimè non dantur dignioribus c. Not to those that best deserved them but to those that would give the best price and most money for them This is as if a man should bestow so much Bread on his Ass because he is to Ride upon him Some Beneficed Parsons may Preach before their Patrons upon Numb 22.30 Am not I thine Ass upon which thou hast rode ever since I was thine Christ is angry at this in a Reformed Church The 4th Remark is Christ made a scourge for those Money-Merchants c. John 2.14 15. A Whip made of Cords propably of such cords as were scattered by the Drovers that came thither to sell cattel there with this Whip He scoures the Temple of a great Multitude of Sturdy Fellows that lived upon that Temple-Market he having neither Arms himself nor Armed Men to Assist him in this cleansing work Yet he accomplishes it without opposition though there were then a Garrison of Soldiers in Antony's Tower belonging to the Temple on purpose to quell Tumults therein at such times N.B. Note well In this Act Christ put forth doubtless a Beam of his Deity whiles he but one single Man and at that time but contemptible in himself and the Scribes and Pharisees all the while looking on and raging against him for hindring their gainful-Trade like another Samson lays Heaps upon Heaps yet without blood-shed with the Jaw-bone of an Ass with the stripes of a Whip Surely some sparkling Rayes issued out of Christ's Eyes and a dazling splendour and uncontroulable Majesty of his Divine Nature was seen seated and shining in his Countenance that so great a multitude with so many hungry Bellies that have no ears could be cast out nolens volens out of the Temple Jerom extolleth this Miracle above restoring sight to the blind use of Legs to the Lame and Life to dead Lazarus c. And that Antient Father addeth Quotidiè Jesus Ingreditur patris Templum ejicit omnes tam Episcopos quam lâ—â—cos Vendentes pâ—riter ac ementes c. Christ will daily cast out all those Money Merchants both Ministers and others c. The 5th Remark is While Christ's zeal was thus accompanied with revenge as 2 Cor. 7.11 yet doth he not as one transported with passion serve all those Prophaners of his Temple with the same sauce for the Dovesellers had only words from him while all the other had blows 'T is said expresly That Christ only said to the Dove sellers Take these things hence c. John 2 16. The cause of Christ's tenderness toward these above the rest is canvased some say it was because he was minded of the Dove that lighted upon him when the Holy Ghost descended in that form so carried with a Dove-like meekness towards them Others say That these Dove-sellers probably were not so refractory more tractable and as not so gross so nor such obstinate offenders However those Dove-sellers were grown more audacious afterward when Christ came the second time to purge his Temple for then they had got Chairs an argument of dignity to sit in Mat. 21.12 The 6th Remark is Reformation of Religion cannot be expected to be all done at once especially after such an horrible Apostacy under Antichrist until Christ come the second time Here matters were not much amended notwithstanding Christ's first attempt in the entrance into his Ministry John 2.14 So that he comes again to the same work Mat. 21.12 Mark 11.15 at the end of his Ministry Idols and Evils are not easily or at once done way The second passage that falls out under this first Passoever after Christ's Baptism was their asking him a Sign to which he answered Destroy this Temple and I will raise it up in three days c. John 2.18 19 20. Mark here First Those
called Prov. 7.27 into that Dead Sea Death is called the King of Terrours Job 18.14 and is a Terrour to Kings as well as to Subjects until God say to us as he said to Jacob fear not to go down to Egypt or to the Grave for I will be with thee and I will bring thee back again Gen. 36.1 2 3. this makes Death portum bonae spei the Haven of good Hope Though the wicked be driven away in their wcikedness yet the Righteous have hope in their Death Prov. 14.32 Unto all the five aforenamed may be added 6. The Tryal of Cruel Mockings while we suffer any or all the aforesaid all are put together Hebr. 11.35 36 37 38 c. The Second Vse is we must sit down and count all this Cost c. the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza renders Consilium Capiens signifying a serious sitting and consulting such as was that of the Old Romans of whom it was said Sedendo vincebant they Conquered by sitting to wit the Wise Senate sitting in Counsel at home did direct their Generals c. to take Right steps Methods and Measures how to Conquer their Enemies abroad both by Land and Sea the next words then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to Calculate and cast up the Cost as is done in the Art of Arethmetick and again we are commanded to count the Number of the Beast Revel 13.18 This is casting an Account Theologically not Arithmetically the word edifying is oft used in Scripture which signifies Aedem facere to build an House Oh let us learn to count and consider suitable Remedies to those Maladies Gods promises are Antidotes c. The Third Vse is we may not be derided for foolish Builders who begin and finish not we must continue with Christ c. Luke 22.28 29 30. Cleave to the Lord Deut. 30.20 Acts 11.23 'T is the Badge and Ear-mark of a True Disciple John 8.31 God is kind to us in not calling us to a resisting unto Blood Hebr. 12.4 helps against this folly 1. begin betimes to build Prov. 10.5 take the Summer Season Gospel Sun-shine c. and spring-time of youth 2. Build all in Christ without him nothing can be done John 15.5 Work in his Strength Ps 71.16 Phil. 4.13 3. Pray with Christ that thy Faith fail not Luke 22.31 32. that thou be faithful unto Death Revel 2.10 untill the Topstone be laid Crying Grace Grace Zech. 4.7 The Second Parable Luke 14.31 32. Is of the same Import with the former of Building a Tower therefore a short glance upon it may suffice and that only upon the few differences betwixt them as 1. The First hath a Relation betwixt a person and a thing to wit betwixt a Builder and a Building but this Second is betwixt two Persons who wage War the one against the other 2. In the First the Builder might be a Commoner a Subject to a Soveraign c. but in this Second 't is no less no lower than a King the Soveraign himself Warring against another of the same Rank c. 3. In the First there is only a making as good an Estimate as is meet of the Cost and Charges the compleating of the Tower may Require but in this Second a Serious consideration is requisite not only concerning the Charges but also concerning the Strength the King is able to produce for managing his undertaken Warr unto any happy Success c. This Second Parable teacheth those Truths 1. That every Believer is a Royal Person Christ makes them Kings Revel 1.6 and 5.10 2. That every Believer must be a Warriour against Spiritual Enemies Flesh World and Devil We must Warr a good Warfare 1 Tim. 1.18 3. In this Spiritual Fight of the good Fight of Faith so called 2 Tim. 4.7 a Believer must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is here ver 31. sit down as above and consult both with himself and with others whether he be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wage Warr against another King especially that King over the Children of Pride Job 41.34 That Prince of Devils Matth. 9.34 and 12.24 Yea the God of this World 2 Cor. 4.4 We ought with good Advice to make War especially this War Prov. 20 18. 4. A Believer must mind the Weapons of this Warfare that they be not Carnal but mighty through God to the pulling down of strong Holds 2 Cor. 10.4 He must put on the whole Armour of God otherwise those Principalities and Powers that he fights with will prevail over him Eph. 6.12 13 14 15 16 c. 5. A Believer must consult with his grand Confederate Christ who is in Covenant with him as our King doth now with his Allies and Confederates and count what Christ that ucall which signifies I can Prov. 30.1 can do for him and cause him to say I can do all things through Christ that strengthens me Phil. 4 13. Else the strong Man Armed will be too strong for him untill Christ who is stronger than he come and overcome him Luke 11.21 22. 6. A Believer cannot War against Gods Justice with ten Thousand good Works for God will War against him with twenty Thousand bad Works and overcome him Gods Commands are exceeding broad Ps 119.96 But Mans Obedience is exceeding narrow N. B. Note well To this sixfold Congruity Mark this Disparity in this Parable wherein each branch is not Applicable that a Believer must not send any Embassadors of Peace to his Spiritual Adversaries but wage War against them unto Death then vincenti dabo a Crown is given Rev. 2.10 and 3.12 His Embassage is his Prayers and Tears to his God c. saith Cyprian and pleadeth the lawfulness of the Action as he had done before Luke 13.15 16. from their own pitty to their Beasts c. ver 4 5. whereby the Pharisees who had seated themselves in Galilee Luke 5.17 as well as in Jerusalem and Judeah were silenc'd and ashamed c. Then he taught his Auditors the Doctrine of Repentance in many Parables as in that especially of the Guest invited to the Wedding Supper Luke 14 ver 16 c. to ver 26. and in those of the lost Sheep the lost Groat and the lost Son Luke 15.1.8.11 c. then in those of the Vnjust Steward and of the Rich Glutton c. Lake 16.1.19 There be three things in general very observable 1. The Occasion 2. The Manner and 3. The matter of the Sheep lost First The Occasion was the Pharisees Murmuring at Christ's Entertaining the Publicans Christ sheweth them here that his so doing consisted both with Reason and with Righteousness saying in effect there be two sorts of sinners some are sensible and ashamed of their sins c. but others are Righteous in their own Eyes are not sick so think they have no need of the Physician c. N. B. Note well Christs courteous carriage and Affability to the Penitent caused Envy the Devils Disease in the