A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi â—â—ie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
3. If it be appropriated to the Prince of life and glory as Christ is called so the gate of Ezeâ—â—â—ls Temple was for the Prince Ezek. 44.2 3. A mans Mouth is his gate and his tongue in that gate should neither stir nor sit still but at Christs command there is a time to speak and a time to hold ones peace Eccles 3.7 Christs time of speech and silence is a seasonable and profitable golden time such God-praising tongues are indeed as the tongues of Angels 1 Cor. 13.1 whereas God-blaspheming Tongues are no better than the tongues of Devils those Incarnate Devils have their tongues undoubtedly touch'd with fire from Hell To conclude concerning the Body and its Parts in a word all the Members of Mans Body were the weapons of righteousness before the fall but since they are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of unrighteousness Rom. 6.13 which phrase imports the Devil to be a King who hath his strong holds 2 Cor. 10.4 as well as his Kingdom Matth. 12.26 Sin is his Captaâ—n-General commanding the whole Body Rom. 6.12 he hath his fighting Souldiers under him which war against the Soul 2 Pet. 2.11 and every member of the body becomes a weapon of sin in the hands of those Souldiers Rom. 6.13 Now the throat is an open Sepulchre ready to receive a Mort-morsel in its gaping nature Psal 5.9 which sends out much noisome stench and wherein is oft buryed the good name of their betters when their Tongues as a Rapier hath first run them thorough now the feet are swift to shed blood Rom. 3.5 Isa 59.7 as Pauls were till God stopp'd him in his cursed Career or run into all evil trotting apace and taking long strides towards Hell as if fearing Hell should be full and no room to be for them before they get thither Now the hand is an hand of mischief Psal 26.10 Mans right hand is a right hand of falshood instead of a right hand of fellowship Gal. 2.9 of Faith and Love yea the Heart that principal internal member as 't is primum vivens ultimum moriens the first that liveth and the last that dyeth was before the fall as the Throne of Solomon whereon the King sat and as the Sanctum Sanctorum the holiest place of the Temple wherein God dwelt but now 't is become Satans seat Revel 2.13 he hath filled the Heart from corner to corner Act. 5.3 and he hath filled it with Murther Adultery c. Matth. 15.19 yea with all unrighteousness Rom. 1.29 top-full of vanity and villany So that the heart of the wicked is now little worth Prov. 10.20 as little as may be till purchased by the merit and renewed by the Spirit of Christ 'T was a great Curse Elijah denounced against Ahab that his Ivory Pallace should be turned into a stinking Privy 1 Kin. 22.39 with 21.22 and 2 Kin. 10.27 yet far worse is befaln the Heart of Man which was holy and excellent but now is become a receptacle of all uncleanness See my Hearts Treachery at large While Adam was a wise man in his pure estate his heart was at his right hand he managed his matters discreetly and dextrously he was handy and happy at all his concerns but becoming a fool by his disobedience then his heart falls to his left land Eccles 10.2 this made him and his do all things aukwardly as those that are left handed ever after His Eyes were at first in his head Eccles 2.14 but sinking into his heels he ran away from God when his heart was touched with hell-fire in the fiery darts of the tempter Ebur nitidissimum adhibito igne nigrescit the brightest Ivory if smutched with the fire contracteth a filthy blackness then was the Ivory Pallace of innocent Adam sadly soiled CHAP. IV. Of the Soul of MAN HAving discoursed largely of the excellency of the Body which is but the House Scabbard and Cabinet the Soul is the Guest the Sword the Jewel in the Body I now come to speak of the Souls Excellency 1. in general As the greatest thing in the great world is Man so the greatest thing in the little world Man is the Soul which Jacob calls his honour Gen. 49.6 or glory as the word Chabod signifies The Soul is the glory of a Man not onely as it is the Breath of life and of a more noble nature than other Creatures but also as it is a beam of Eternity an abridgment of the invisible as the Body is of the visible world and as it is a Spirit that had its immediate original from the Father of Spirits Hebr. 12.9 Gen. 2.7 Num. 16.22 and seeing the Soul is a nobler part of Man than is the Body therefore 't is frequent in Scripture Synecdochically to put Soul for Man and Souls for Men Gen. 12.5 14.21 Exod. 1.5 c. The very light of nature hath called it Divinoe particula Aurae a Particle of Divine Breath that the Soul is of a noble nature is one of those Natural principles which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common notions of the light of Nature like that the whole is greater than the part and like that one and two make three c. Nature dictates those Truths and so likewise that the Soul of Man is an excellent Creature and made for excellent employment insomuch that the Sage Heathen Seneca could say of his Soul Major sum ad majora natus sum quà m ut Corporis mei sim mancipium My Soul is a greater thing and made for greater ends than that it should be a bond-slave to my Body Hereupon Christ refers that great point that a Soul was better than the whole world Matth. 16.26 to their own though carnal Consciences intimating how it was Truth in it self and that if they had the least spark of natural reason left in them they must judge it to be so the bare recital of it was sufficient demonstration how much more doth the light of Grace far clearer than that dim light of nature discover the excellency of the Soul that it is a pretious Jewel which God himself made up and laid up in the curious Cabinet of the Body that at death is resigned up unto God again All Saints learn this lesson from their dying Saviour saying Father into thy hands I commend my Spirit Luk. 23.46 Our Lord had received his Soul as he was the Son of Man from God and now as a Sacred Depositum or pledge his Father had betrusted him withal he commits and commends it into his Fathers hands again as a most faithful keeper of it who within three days restored it to his Body at his Resurrection The like did David who was Christs Father and figure Psal 31.5 Into thy hands I commit my Spirit And this lesson that blessed Proto-Martyr Stephen learnt of his Saviour Act. 7.59 Lord Jesus receive my Spirit This was one of the seven Sentences which our Saviour spake upon the Cross and though undoubtedly
and of the same nature with Angels 3. The formal cause the Soul was made not after the similitude of any Created thing but after the Image of God himself the Creators both in respect of its substance and qualities 4. The final cause both of the Creation of the Soul and of its redemption also was 1. That it might be the Temple of God and the Habitation of his Holy Spirit in this world 2. That it might Temple with God and sit shining upon a Throne in the world to come This noble end in both worlds together with the other three causes make the Soul like Saul higher by the head and shoulders than all other Created Beings It follows then that it is a most foolish thing to play away such a noble and pretious Soul which God hath given to Man unto Satan for his Toys and Trifles only We do judge the ignorant Indians very injudicious in making away their Gold and Jewels by way of barter and exchange onely for old Mettal and gawdy Pictures and our Courts of Judicature doth judge those Children to be natural Fools by Law that will part with Gold for Counters such a one is deemed not Compos Mentis incapable of inheriting his Parents Estates and so the Judge doth disinherit him But this bartering away of a most pretious Soul for a few toys of worldly Treasure Pleasure and Honour is far worse than either of the former and none but Children and Fools would make such fond Bargains Oh how unfit are such to be betrusted with the true riches Luk. 16.11 12. or with a truly rich Soul so it is in it self and its own nature Yet many such fools and children there are we see in the world so betrusted which sell away their Souls for trash and trumpery pro Thesauro Carbones 't is a sorry exchange of a Pearless Pearl for poor Pebles a gaining of dung and losing a Diamond Oh how unworthy are they of such a pretious Soul that dare sell their own Souls as the false Prophets did the Souls of the people only for handfuls of barley and for a piece of bread Ezek. 13.19 like so many base Gypsies or common beggars a pretious Soul was no more set-by by them Such do little consider 1. The worth of their Souls while they are yet in their hands unsold away If a Jeweller after much pains and skill in polishing his Jewel into a most exquisite piece cannot chuse but be much troubled to see his precious Pearl faln into the hands of such Fools or Children as neither know how to value it nor how to use it So this rare and choice piece wrought by Jehovah the Jeweller so transcendent in its due and true estimate that the Spirit of God seems at a stand to find out any thing to equal the Soul in its value saying What shall he give in exchange for his Soul Mark 8.37 We may say after the manner of Men that God cannot be well pleased to see a precious Soul of his making Isa 57.16 Jerem. 38.16 fall into a fools hand that hath no Head nor Heart to improve it Prov. 17.16 Oh what sublime stupefaction even stuns the minds of most men that they do not consider the worth of the Soul but wilfully cuts the Throat of it and having no Heart to look after Heaven while it may be had do trifle away their precious Souls in their sinful courses and their hard and impenitent Hearts do plainly fool away their own Salvation 2. As they do not consider the worth of the Soul so neither do they consider the loss of it what kind a loss the loss of a precious Soul is they consider not 1. That it is an incomparable matchless loss yea though a Man should gain the whole world by losing the Soul Christ himself declares it a most silly sale and no better than a bruitish Bargain Matth. 16.26 All the world cannot weigh in worth against one Soul This was the Divine Sentence that Francis Xaverius gave John the Third King of Portugal to meditate every day one quarter of an hour on to wit What shall it profit to win the whole world and to lose one Soul Wherein our Saviour deals with the worlds darlings to convince them of their mad folly as Elijah dealt with Baals Priests to convince them of their gross Idolatry 1 Kin. 18.23 24 25 30 33. where Gods Prophet in his Tryal by Sacrifice grants them all the advantages that might be lest it should be pretended that their God was sullain and therefore silent and takes all the disadvantages to himself He gives them dry wood and takes wet wood to himself c. that the Miracle might be more manifest and without exception yet was he too hard for them even so Christ here grants the worldling all the advantages of the world all that the whole world can afford to its darlings to wit pelf pomp and pleasure yet one pretious Soul though never so wet with the water of adversity outweighs all the world there is no Comparison between them the loss of it is an incomparable loss If to lose a mans life for money be look'd on as a madness what is it to lose the Soul which indeed cannot be lost in respect of being and property though it may be in respect of well-being and felicity As there is no comparison betwixt a mans pretious life and his perishing wealth so that skin for skin and all that he hath will he give for his life Job 2.4 that is any skin of Cattle Servants Children to save himself in a whole skin the Traveller parts with his purse to the Robber and the Mariner with his Cargo to the storm that their lives may be spared so there is less comparison 'twixt worldly vanities and a most pretious Soul Seeing 1. the light of nature hath Philosophiz'd that Man is nothing else but a Soul cloathed with a Body and that this noble Guest and Royal Inhabitant dwells in it as in an house of clay or in a bag of dust and therefore persons are usually called Souls the more excellent part denominating the whole yea and that the Soul was made for noble imployment and should not be brought into subjection unto any sordid things below its own excellency as worldly things be 2. The light of grace doth much more Theologize that the Soul is a most precious Jewel which God himself hath laid up for a little time in the curious Cabinet of the Body Psal 139.15 16. and therefore all the Saints in all ages learnt this lesson from their dying Saviour to resign up this Jewel which they had from God at death unto God again Though our dying Redeemer did commit his dear Mother to his beloved Disciples care Joh. 19.27 yet did he commit this precious Jewel his precious Soul to his Heavenly Fathers care Luk. 23.46 3. It was Christs judgment which is certainly Infallible as he is Truth it self and cannot lye that the whole world
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
his workmanship it must needs be a complete piece of work which came out of the skilful hands of the most Wise God as is said before of the Body Their Stature proportion their feature lineaments were all yea altogether lovely Cant. 5.16 Their Voices were sweet and their Countenances were comely Cant. 2.14 seeing since the Fall such a dazling splendour and bewitching Beauty remains still in some of the Sons and Daughters of men Assuredly the Image of God who is Beauty and loveliness it self did shine forth in their Bodies as well as in their Souls and even while they were naked they were Clothed with Majesty and Glory Psal 8.5 6. yea their nakedness made them not ashamed Gen. 2.25 There was then no need of shame for sin and shame came in both together and there was as little need of Cloathing then for their Bodys being then glorious the bravest Apparel would but have been as a cloud that darkens the shining Sun or as a black mask which covers a most beautiful face undoubtedly they had both that goodly Gracefulness presence and personage as to be not onely most delightful companions each to other but also capable of communion with the Holy Angels to whom they were made but a little inferiour Psal 8.5 yea and with the Holy God himself who rejoiced in the habitable part of his Earth and took much complacency in the work of is own hands Prov. 8.30 31. Adam more than Enoch and Abraham c. walked Arm in Arm with God The 2. External endowment God gave them was the place of their Habitation in Paradise Gen. 2.8 15. God did not build them any Marble monument there or an Ivory Pallace to dwell in such as the Luxury of men in the faln estate hath framed for themselves as that none-such Sinner Ahab built for himself 1 Kin. 22.39 but God planted them a Garden or Orchard choicely furnished with all manner of delicate fruits and hedged round about wherein they might have lived in a condition of Dignity and delectation without the least impairing of their Health and strength for a thousand years yet it being but an earthly place or a Terrestrial Paradise thereby they were admonished not onely of frugality and modesty but also that there was a better place even a Caetestial Paradise into which they should have without tasting Death been translated no doubt but the whole Earth was exceeding pleasant and fruitful as a Garden before the Sin of Man brought upon it the Curse of God Gen. 3.17 yet so kind so good was God to Adam that he planted a Paradise for him wherein he had an affluence and confluence of all good things to make him happy hence it is called the Garden of Jehovah Gen. 13.10 and of Eden which in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify Pleasure and this place of pleasure and pleasantness was by was of eminency the Glory of all Lands Ezek. 20 6â— That Paradise was a most pleasant place is demonstrated by those few following Arguments As first from that large description and commendation of it by the Holy Ghost himself in Moses his Pen-man Gen. 2. from v. 8. to v. 16. 2. from its being made a Type of the third Heaven and synonymical with it Luke 23.43 2 Cor. 12.3 4. Revel 2.7 3. from that aggravation of the evil that is put upon their expulsion out of Paradise if it were so great an evil to be banished himself and all his posterity out of this Pleasant place and to have the Garden-door locked against him yea and Guarded also by a Cherubim with a flaming sword Gen. 3.22 23 24. this is a clear evidence that some great good was lost thereby 4. from the restitution of the true Paradise unto faln man by Christ which is a most unspeakable good the first Adam shut Paradise the second Adam opened it by the Key of his Cross or Cross-key and he quenched the flames of that flaming sword which Guarded the Door by powring upon it his meritorious Bloud paving thereby a new and living way to that Paradise which is above Hebr. 10.20 18. herein also the transcendent goodness of God to man is marvelously manifest that God should upon the third day of the Creation when he made the Trees plant a Paradise for mans pleasure before Man was Created which was not until the sixth day Man was made out of paradise on that day and then God took man by the hand and led him into Paradise to take possession of it as the Angel led Lot out of Sodom by the hand for a dispossession Gen. 2.15 19 16. God made not Paradise for the Beasts to spoil but for man to dress which he did as without necessity so without either pains or weariness 't was rather his Recreation than his Occupation his labour was then as an Ordinance but after inflicted as a Punishment Gen. 3.19 This place of delight was prepared for man before it was conferred upon him yea before he was that he might live a life of pleasure there How much greater is Gods goodness unto Adams Posterity who are given to Christ for whom both a life of Grace and a life of Glory is prepared not onely long before they were born but also before the foundation of the World 2 Tim 1.9 Tit. 1.2 c. All those things do teach us these truths 1. That God hath a right Fatherly care of his creatures thus to make provisions for them before they be created 2. that all opinion of merit is hereby overthrown for Adam could not merit this Earthly Paradise before he was made nor we the Heavenly one 3. God led Adam into Paradise that he might know he held it not as Lord of it but as Gods Husband-man and his Tenant at will so long as he behaved himself well which if he forfeited by doing ill he could have no just cause to complain for Gods banishing him out of it who had given it him so freely and so kindly led him into it 4. that Earthly Paradises be not Mans home and Countrey here no abiding City Hebr. 11.10 16. The 3. External favour God gave them was their Dominion over all Creatures Gen. 1.26 28. subdue the Earth and have Dominion c. God made man the supreme Lord of all created things here below all creatures are mans Servants and Houshouldstuffâ—â— God put all things under mans feet as so many stirrops or steps of a Stair-case that Man might raise up himself thereby unto God his Maker David celebrates Gods praise for giving this Dominion over all to Man Psal 8.5 6 20. All things are made for Man and Man is made for God to know and acknowledge him And while Man did so all things also did own and acknowledge Man as their Lord and Soveraign Adam exercised the Centurions Authority Luke 7.8 when all Creatures did come to him for Names and go from him when named Gen. 2.19 All then did reverence Man and were ready to come
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
Divine Manifestations thus Gods people are call'd on to come out of Egypt and Babylon Mystical and there he will give them his loves Cant. 7.12 and there will he speak comfortably to them even to their Hearts Hos 2.14 Israel never wanted the Urim and Thummim for their Direction and Counsel but in the Babylonish Captivity and though these were not recover'd after their Return thence yet had they their Bath-kol the Daughter of a voice Mat. 3.17 and John 12.28 30. and the Angel's moving the Pool of Bethesdah John 5.2 4. as standing Tokens of his presence with them and of Divine Dealings or Negotiations betwixt them In a word Noah was a perfect Man so call'd because he had 1. A Saving Knowledge of God 2. Continual Counsel from God And 3. Constant Communion with God This must we press too Though it be clear in Scripture that God warned Noah and whereof also to wit of the Worlds Destruction by a Floud and of his Salvation by an Ark yet is it not so clear whereby he was warned It may be said 1. Negatively God did not warn him by a Prophet for we read not of any Prophet in those evil days 2. Yet Positively God warn'd him either by the Ministry of some Angel or by immediate Revelation from himself Now instead of the extraordinary Revelations of Old Testament-Times we have perfect Scripture which they wanted able to make wise to Salvation 2 Tim. 3.15 whereas their Revelations were oft personal and private and not tending directly to Salvation but rather relating to private Persons to particular Families or to publick Kingdoms whereas now our Salvation by Christ is more revealed in the Scriptures than private or particular matters we to us therein 'T is true the Arcana Imperii and the Arcana Ecclesiae the grand Concerns of the World and of the Church in the VVorld are contained in Sacred Writ yet the main Scope thereof is to Teach Salvation by a Saviour ☞ NB. Whatever Revelation may now be pretended concerning this or that Nation concerning future Times following Days or the Full and Final Consummation of the World not drawn out of the Sheath or Quiver of the Holy Scriptures are but the wild Fancies and uncertain Conjectures of Men while the Vail is untaken off while the Smoak of the Bottomless Pit doth darken Truth and while we know but in part and see through a Glass darkly So that to give guesses on such Subjects and not from Scripture is to exercise our selves in matters too high for us Psal 131.1 and to Usurp the use of Gods Key which hangs only at Gods Girdle Acts 1.7 Hence many Conjectures become contrary and contradictory one to another because they are not Discoveries drawn out of the Light and Sunshine of the Infallible Spirit Paul saith I speak by permission not by command in some cases 1 Cor. 7.6 c. After Noah had prepared the Ark according to Gods warning and his own fear of Faith three circumstances are to be well considered 1. Ingress 2. Progress 3. Egress 1. His Ingress or entrance into it 2. His Progress or safe entertainment in it 3. His Egress or joyful departure out of it First of the first of these viz. 1. Noahs Ingress or Entrance the day of the Deluge's coming is come all the Guests invited to this Sanctuary or Ark of safety approach and enter three enquiries arise here The 1. Is When The 2. Who And 3. What. 1. When was this done Ans 1. Negatively Not as the Jewish Doctors say when forced by the Floud This is a slandring both the Holy person Noah and the Holy Text too Which saith otherwise Therefore 2. Positively It was when God commanded him Gen. 7.1 Not when the floud forced him he went into the Ark at Gods Command Gen. 7.1.7 And he went out of the Ark at Gods Command also Gen. 8.15 16 17.18 'T is therefore apparent that the Rabbins revile this good old Preacher in saying of him he came not into the Ark out of any good will but when compell'd thereunto by the Flouds coming NB. 'T is the bad portion of good Preachers to be reviled 'T is probable God commanded Noah to enter the Ark a little after Methuselahs Death he dieth as the name signifies and the dart cometh Then was the floud sent for the righteous must be taken away before the evil come Isa 57.1 Lot must be handed out of Sodom into Zoar before Hell be rain'd out of Heaven upon those wicked Cities Gen. 19.6.22 Jeroboams best Son must die before the Downfal of his Fathers Family 1 Kin. 14.12 13. And Josiah must be removed before the Captivity came and the first destruction of Jerusalem 2 Kin. 22.23 As the Apostle James was before its second destruction Acts 12.2 Many more such instances may be given This holy Patriarch Methuselah had been hitherto a Bulwark and Rampart against the Flood for the World Thus it is with all Gods eminent Servants they stand in the Gap and Stop the Breach to prevent an Inundation Oh then how mad is the World to be so mad against their best benefactors as before The 2. Enquiry is Who entred Ans 1. Noah and his houshold eight persons 1 Pet. 3.20 The great God took his Fann into his hand Mat. 3.12 And Fanned or Winnowed eight Grains of Corn from a whole Barn-floor of Chaff yet one of these eight proved but a slain Wheat-grain C ham became an Hypocrite yet was he saved for Noahs sake but never any righteous destroyed for the wickeds sake Many more hands were employed upon the Ark than the hands of Noah and his Sons yet none were saved in the Ark save those four and their four Wives All the other Carpenters that had wrought and it may be very hard upon the Ark for saving those eight Souls perished in the waters This sheweth 1. that works without Faith cannot save 2. Some may be instrumental for the saving of others yet perish themselves Noahs houshold was a compound of four families They four and their four Wives might make four distinct families yet no Servants are mentioned to enter the Ark with any one of them to be saved with them No men-servants belonging to any of these four Masters no Maid-Servants attending any of these four Mistresses as Psal 123.2 Either we must say 1. That the simplicity of that age was such as required no great attendance but Masters and Mistresses were Servants to themselves and did their own drudgery which is not so probable inasmuch as we find Abraham and Lot had abundance of Servants after the Floud Gen. 13.7 8. And Abraham distinct had three hundred and eighteen Servants Gen. 14.14 And Sarah was Mistress to a Maid-Servant Hagar Gen. 16.3 How many more she might have we know not Or 2. Shall we say though many Servants of both Sexes might belong to those sour families yet this debauched and corrupt age had debauched and corrupted all the Servants so that there was not
greater Nation and mightier than they Numb 14.12 But Moses prudently refuseth this mighty though private and personal preferment because he plainly saw God would be a great loser in his Glory by that Bargain had stiff-necked Israel been destroyed to make way for it 'T is an excellent Note of an Eminent Divine As God was highly displeas'd with Balaam for going though he bade him go so assuredly the Lord would not have taken it so kindly of Moses if he had taken him at the offer he made him in a time of holy Heat against his unholy People And 't is worthy of our serious observation how grievously Jacob was gravell'd his Faith was enough faulty even in this his last and best Argument wherein he bringeth forth his strongest Reason his Shed-Anchor to hold fast his floating Ship his wavering Soul he fills his Mouth with it and rouzes up himself to take better hold of God in his wrestling with him yet here was his failure in thinking that God's Glory would be quite lost if he and his two Bands had been destroy'd by Esau whereas he should have thought with himself that though they all had been slain yet God remaineth true Let God be true though every Man be a lyar Rom. 3.4 Thus Jacob's Grandfather Abraham had better thoughts in a case of as great despondency as to himself and his Wife Gen. 17.17 not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised when they were in their own thoughts after the manner of Nature writ down Childless having spent all their youth in the Conjugal Yoke without any Children yet now receiving God's Promise of an offspring even in both their old Age He stagger'd not at it as Jacob doth here but against Hope believed in Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he never thought upon hit own Dead Body he cared not for that at all but gave Glory to God acknowledging him of Almighty Power to overcome all natural Difficulties and to perform whatever he had promised though never so contrary to the course of Nature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was being carried on with full Sail as the word signifies fully perswaded so goes gallantly on in the way of believing and laughed from an Admiration of God's Favour not from any distrust of his Power as his Wife Sarah after did Gen. 18.12 His Hope therefore is said to bear him up against Hope that is his Hope-Spiritual placed in God All-sufficient over-powered his Hope-Natural which herein was at a loss as being unable to argue above apparent Causes in Nature's Course but his other and better Hope did Dictate to him better things Rom. 4.18 19 20 21. that God was able out of very Sâ—ones to raise up Children unto Abraham Matth. 3.9 as well and better as to bring forth Adam and a whole world of Creatures out of Nothing Such a Plerophory or full perswasion was not indeed in Jacob nor in the best of us Oâ—r highest and holiest Expostulations with God though of never so good intentions favour somewhat of Creature-Frailty and weakness of Faith some Gravel goes along with our purest Water as 't was with Jacob here who yet gave a brisk Testimony of a brave Faith in his Appealing to the Promise when run off from all other Refuges in this Time of Temptation Oh that we could cast Anchor there also in the like case Heb. 6.17 18 19. then would God deliver us from our Esau's as he did Jacob from his Lastly This may comfort us That God hath a look of love upon his Servants as upon Jacob here both in their goings out and in their comings in he marketh all their paths Psal 56.8 whether they be at home with their Father or abroad among Strangers they are ever under God's Eye and overshadowed with his wing Psal 57.1 God was with him at Bethel and Syria c. Now come I to Jacob's fourth Wrestling First With Laban already conquered Secondly With Esau but a Conquering for his Conquest over him comes not in compleated until his two last were accomplished Thirdly With God spiritually in the Duty of Prayer as before And Fourthly With Christ corporally as one man wrestles with another putting forth their utmost Strength and Skill to give the Foil and the Fall each to other So does the Son of God the second Person in the Holy Trinity as is made most manifest afterwards and this Holy Patriarch Jacob make a Tryal of Skill and strive with their strength one against another which of the two should win the Prize This fourth Wrestling or Duel 'twixt these two holdeth forth most stupendous and astonishing History so wonderful as it plainly transcendeth worldly Capacities and seems altogether Incredible to Humane Reason For 1. What can be more marvellous than this that God should take upon him the form of a Man and representing an Antagonist or Adversary should wrestle a Fall with Man yea with an Holy Man yet higher and with such an Holy Man to whom he had promis'd his protection in all places whither he went Gen. 28.15 his dealing well with him Gen. 32.9 and his assuredly doing him good v. 12. Oh wonderful was this to defend Jacob to deal well with him and surely to do him good for God to Come forth as an Enemy to him to fight him in a Duel and so put him upon defending himself as well as he could to fence off the Almighty blows or Thrusts of such a Divine Dueller and to secure his standing against those omnipotent Heavings and Listings of such a Divine Wrestler whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth Psal 76.12 yea can heave lift off and remove the massiest Mountain in the World out of its place Turning it upside down Job 9.5 6. and 28.9 Judg. 5.5 Psal 68.8 Nahum 1.5 Hab. 3.6.10 Psal 114. 7. overturning them by prodigious Earthquakes How easily then even with a wet finger as we say could God by his Omnipotency have overturned Jacob who was nothing so mighty in Bulk as a Mountain nor so strongly founded at the Root And 2. What can be more incredible than this that the Immortal God should be overcome by a mortal Man that the borrowing Power should be too hard for the lending Power that the Creature should be too strong for the Creatour and that this worm Jacob so call'd Isa 41.14 should be able to out-wrestle his own Maker yea the Grand-Maker of the great World yet all these both Admirable and Incredible things are most true and sacred Truths truly Recorded in the Scripture of Truth Dan. 10.21 And by Faith we understand not only the great Truth of the Creation in all its particular Circumstances how all things were made out of Nothing Heb. 11.3 but also that this stupendious Story is true in all its parts aforesaid This must be believed by an historical Faith as all other Truths revealed in the Word are 'T is the Nature
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
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
raised up to its Zenith or highest point and pitch yet through Humane Infirmity in the faln Estate is not durable but hath its declensions and as P. Martyr noteth ought not to have any confidence placed in it the Wheel of Providence in ordering worldly affairs when at its highest point of Exaltation then begins to decline downward N.B. The glory of all Kingdoms as in the four grand Monarchies of the World hath its Times and its Turns Solomon here is a clear Specimen hereof whom the Lord exalted to the highest Eminencies and Perfections that this lower World could afford him yet God suffered him to fall so foully that he like another Adam in his Paradise-Happiness might exemplifie this great Truth that there is no constancy in the compleatest worldly Felicity and nothing here below is to be trusted to but all is vanity save only the Kingdom which is not of this World c. N.B. Behold here a Star of the first magnitude fall from Heaven a None-such Saint into scarce None-such Sins another Lucifer c. Isa 14.12 c. The particular Remarks upon the first part namely Solomon's Sins are 1. The Occasion of his foul fall from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest degree of earthly Excellency was his love of Women ver 1 2 3 4. This is one of Satan's Baits which hath put a monstrous But at the Doors of the best of men who were but men at the best as in those famous Examples upon Scripture-Record N. B. 1. In that of Adam the Innocentest Man that ever was in the World yet was he made Nocent and undone by a Woman which was given to him for a Comforter and not for a Counsellor much less for a Controuler Therefore God in his first Sentence against Adam expresseth this as the cause Because thou hast obeyed the Voice of thy Wife c. Gen. 3.17 2. In that of Sampson the strongest Man that ever was in the World who by his prodigious strength slew his Thousands of Men laying them heaps upon heaps yet so weak he became in the hands of a Woman that in fine he lost his Strength his Eyes and his God also And 3. In this of Solomon the wisest Man that ever was in the World yet how foully did he fall by his exorbitant love of fair Ladies c. The 2d Remark is The Time when this lustful Devil took possession of Solomon's Soul and prevailed so far over him that himself after his Repentance calleth it a bitterness beyond that of Death Eccles 7.26 As if he had said I had better have been buried alive than thus to have miscarried to the great dishonour of God and gross detriment of Israel This he did in his old Age c. ver 4. N.B. Solomon having now Reign'd about 36 years as Dr. Lightfoot computeth it and being about 20 years old when he began to Reign when his Son Rehoboam was one year old chap. 14.21 was not now sixty years old So that in truth he did but now begin to be an old Man yet might it have been well expected that the Elder be was the Wiser he should have been Job 32.7 having had so long Communion with God and Experience of his goodness which might have made him Better Beside his body had been long despumed and one would think well-nigh drained dry upon his many Wives and Concubines which he multiplied both for his Lust and for his Pride and Magnificence looking upon it as a point of Honour c. However his Age here is an Aggravation of his sin seeing his lust now was as monstrous as to behold green Apples upon leafless Trees that look gray or white with Snow in Winter Gray Hairs and green Hearts can never have a comely and commendable Agreement Whenever the time was both Piscator and Junius reckon from it to the Ruine of Solomon's Temple of Jerusalem and of the Kingdom of the Jews 390 years according to Ezek. 4.5 Solomon's sin here was the beginning of all the mischiefs that followed after N. B. Note well with P. Martyr here This teacheth that no Age is free from Temptation there is such weakness and wickedness even in the best and wisest of Men that if left to themselves they may foully fall While Solomon was young he was wholly taken up with his framing famous Fabricks with Executing Justice among his Subjects and with writing sundry excellent Books but now beginning to grow old he indulg'd himself in Amorous Imbracements c. therefore should we watch in all Ages old and young The 3d. Remark is Solomon's Sin It was the Sin of Idolatry that Land-desolating Sin into which David never fell tho' he greatly sinned otherwise ver 5 6 7 8. where his sin is marked to be manifold As 1. In Doting upon so many Wives c. His Father contented himself with six Wives 2 Sam. 3.3 4.5 but his Son will have seven hundred Wives and three hundred Concubines ver 3. here 2. His marrying so many Idolatrous Strangers contrary to the Law of God 3. In suffering them to set up their Idolatrous Worship in God's Land and to practise it 4. In appointing Places for their Idols 5. In raising heavy Taxes upon his Subjects whereof Complaint is made by them in the next Chapter to maintain the Idolatrous Priests and Worship of his Wives c. 6. In conforming himself to their Desires in worshiping their Idols Venus Bacchus and other Pagan Idols with them in his own person say Lavater and Serrarius yea and compelling his Hebrews to worship them also And 't is said here ver 4. that his Wives turned away his heart after other Gods For after he had once gratified his Mistresses of Moab the rest of his Idolatrous Women wished him to do the like favour for them and he out of a Complaisant Humour being left of God to himself did unlike himself comply with them unwisely for wise Solomon to do as P. Martyr observeth The Fourth Remark is No wonder if the Lord were Angry v. 9 10 11 12 13. The Effect of his Complicated Sin and so oft twisted Transgression Though Solomon was Jedidiah God's beloved Darling Wherein Mark 1. God's Chastizements of his own Children as the ground is grieved Love so the end is fuller and freer Embracements The Antinomian Notion is here condemned that saith God is never Angry with his People fall they never so foully no not with a Fatherly Anger This is contradicted here and Isa 57.17 and 1 Cor. 11.30 Mark 2. When the Heart is won the whole Man is won in that hidden Man of the Heart 1 Pet. 3.4 When Solomon's Heart was turned aside from God then took he this Liberty to Sin thus grievously 't was a wicked Heart of Vnbelief that was the grand ground of his great Sin and set him upon departing from the Living God to Dead Idols Heb. 3.12 Mark 3. God's great Favour in appearing twice to Solomon after an extraordinary manner was a great Aggravation
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
greater Honour it is to be a Man of God's presence to be one of God's Neighbours as the Hebrew phrase is Lev. 10.3 the Lord is Neighbour to all them that fear him Psal 34.18 God complains of his evil Neighbours that do dishonour him Jer. 12.14 when he had made them as Gods in high places Exod. 22.28 but God promiseth that they which honour him he will honour them but they which despise him shall be lightly esteemed 1 Sam. 2. v. 30. My Lord because your Lordship is one that honours God therefore hath he honoured you and hath lifted up your Head as another Joseph above your Brethren The Judge of all the Earth as God is called Gen. 18. v. 25. and Psal 94.2 hath advanced you to that Honourable Station of a Judge which is the resemblance of his own Infinite Grandeur and Glory As one of the Twelve Famous Patriarchs of Israel was called Dan which signifieth a Judge in Hebrew because he was to Judge the People Gen. 49.16 So your Lordship is raised up at this Day to Judge the Mount of Esaus c. Obad. v. 21. even a company of Incarnate Devils who lately conspired to Assassinate the Sacred Person of our Righteous Soveraign c. the Lord whom you do sincerely serve with the best of your Service hath exalted you to shine among the Stars of the first Magnitude in our English Horizon and to serve your own Generation as David did Acts 13. v. 36. by the will of God in your Generation-work yea and that in such a Day wherein Hell and its Imps have been clubbing their most Sublimated Wits to destroy both our King and our Kingdom yea and to cut off the Locks of our Land wherein our strength doth lie as was done to Samson by Delilah and to steal away our Palladium from us as Ulysses did from Troy namely our Religion which is not only an Ornament but also a Muniment and Safe-guard to us Your Honour 's honourable work now is to bring those Pests to condign Punishment The Moralist saith He that will be truly generous and noble must serve Philosophy how much more to serve Theology and the Call of the Gospel wherein the Creature doth most eminently serve his great Creator Deo servire est Regnare saith the Father And David did account it his greater Honour to be the Servant of the Lord than to be the King of Israel Psal 18. title My Lord I cannot but admire that notwithstanding your providential Lameness which like a dark foil in a well-drawn Picture serveth to set off its Beauty the Lord still enableth you to Ride your Circuit and what he calls you to he qualifies you for it even for that Noble work of Judging the World The Apostle saith Know ye not that the Saints shall judge the World of sinful men yea and the fallen Angels also 1 Cor. 6.2 3. You are not like to those Nobles of the Tekoites who would not put their Necks to the Lord's work Nehem. 3.5 but rather like those Nobles of Israel who digged Wells with their Staves of Honour for the common good Numb 21.18 That the Lord may still be with you as he was with those Judges Judg. 2.18 that you may still walk in the way of that wise Counsel which good Jehosaphat gave to his Judges 2 Chron. 19.6 7. and so be still more signally and singularly significant in your high Station is the cordial prayer of Your sincere Well-wisher in both this World and in that to come Christopher Ness To the truly Elect Lady Madam Rookesby c. Madam THough there be too many Ladies in our Day for which the Land mourneth that are called Ladies of Honour but alas they have been Ladies of Pleasure as well as of Honour But I can call you with confidence not only a Lady of Honour but of Holiness also I know that the holy Education wherewith the Lord did bless you under your very Religious Parents both of them belonging to famous Mr. Bowles his Church at York hath left a Divine Tincture abiding upon your spirit unto this day and I hope it will accompany you into a better World Rev. 14.13 Whereas other Ladies do spend most precious time in beholding their Faces by Reflection and do therein as it were even nail the Eyes of their Heads upon the surface of their Looking-Glases yet all this while they hereby overlook the most important Concerns of their most pretious and immortal Souls quite forgetting what Solomon saith Favour is deceitful and Beauty is vain but the Woman that feareth the Lord she shall be praised Prov. 31.30 But I presume your Ladyship hath learnt better Lessons in Christ's School Eph. 4.20 namely to improve all opportunities in viewing the state of your Soul as the Looking-glass of the Law of Liberty doth represent it to you James 1.25 and nailing as it were the Eyes of your Mind to the substance of the Word of God which you do prefer above all the most costly Chrystal Mirrours in the World as it doth exceed and excel them in many unparallel'd excellenceis As 1st In its Clearness no Dooking-glass that is but of Man's making can be compâ—red to this Mirrour of the Word which is of God's own making 2dly In its Truth making no false Representations of evil for good or of foul for fair as some Artificial Glasses will do 3dly In its Largeness for God's Word sheweth to those that seriously inspect it what they are within as well as without and what they are behind as well as before which the best Glass of Man's making cannot perform 4thly In its Duration one foul fall may break the finest Looking-glass but this of God's Word doth last for ever and not one tittle of it can fail John 10.35 Matth. 5.18 Yea it will serve at laft to break those who endeavour to break the Commands of it by a wilful neglect or a scornful contempt John 12.48 5thly In its singular Efficacy this Divine Glass can smooth those wrinkles wash away those spots and amend those faults which it discovereth when the Spirit doth take Chariot in the Word John 17.17 Luke 5.17 6 thly In its manifold Variety of Images it presents and represents for an holy imitation by all Ladies in all after-Ages yea and all those Images or Objects are to be seen at large and all at once which is both impracticable and impossible in common Looking-glasses by a sincere inspection into it Those holy Images for imitation are threefold The first is of holy Persons the second is of holy Actions and the third is of holy Qualifications all relating to the Female Sex First of the first The Holy Persons or Religious Ladies that the Looking-glass of God's Word doth represent to open view are many both in the Old and in the New Testament all for holy Patterns and Imitation 1st In the Old Testament As 1. Sarah leads the Van like a Royal Lady and is presented as a most eminent Example to
all Ladies for Faith Obedience c. Heb. 11.11 1 Pet. 3.1 2 3 4 5 6. 2. Rebekah Gen. 25.22 and 27.4 6. 3. Rahab Josh 2.11 James 2.25 Heb. 11.31 4. Deborah Judg. 4.4 5.1 c. 5 Naomi and Ruth Ruth 1.16 20 c. 6. Manoah's Wife Judg. 13.3 23 c. 7. Hannah 1 Sam. 1.13.28 2.1 2 c. 8. Abigail 1 Sam. 25.25 26 28 31 c. 9. Bathshebah Prov. 31.1 c. 10. The Queen of Sheba 1 Kings 10.1 8 9. Matth. 12.42 11. The Shunamite 2 Kings 4 8 9 10. 12 The Widow of Zareptah 2 Kings 17.12 15 18 24. 13. Esther chap. 2.20 c 4.16 c. To name no more here for brevity's sake 2dly In the New Testament As 1. The blessed Virgin Mary who found favour with God above all Women c. Luke 1.30.46 c. 2. Elizabeth Luke 1.6 42. 3. Anna Luke 2.36 37. 4. Mary Magdalen and the other Mary Matth. 28. v. 1 c. 5. Joanna the Wife of Chusa and Susanna Luke 8.3 24.10 6. Priscilla Acts 18.18.26 7. Tabitha or Dorcas Acts 9.36 8. Phoebe Rom. 16.1 9. Lois and Eunice 2 Tim. 1.5 Many more might be added seeing some Criticks do observe that the New Testament affords more holy Women upon Record than the Old doth Secondly The Holy Actions of Religious Women that are Recorded for imitation Rom. 15.4 be many more than the Confines of an Epistle can contain Take a few Instances beside that of Sarah whose Name Hebr. signifies a Lady or Princess above-mentioned As 1st 'T is a lasting monument upon the heads of those wise-hearted Women who span with their hands Blue Purple and Scarlet c. for the use of the Tabernacle in Moses's Time Exo. 35.25 I do not at all doubt but your Ladiship hath spun fairer Threads for the Service of the New Jerusalem c. 2 dly 'T is a Memoir of great Honour to those Devout Women who so willingly resigned up their own curious Looking-glasses that a Sacred Laver of Brass for God's Service be made of them Exod. 38.8 Resolving that whereas other Women out of vanity do spend many hours in looking upon their Looking-glasses these zealous Souls will spend their precious Time better in Fasting and Prayer at the Door of the Tabernacle Likewise I dare with confidence affirm Madam that you spend much more precious Time in looking into the Looking-glass of God's Word how you may adorn the hidden Man of your heart 1 Pet. 3.3 4. to render you the more acceptable to your Creator c. than you do to compose your Outward Dress in your common Glass for Acceptance among Fellow-creatures and you could freely sacrifice all your Artificial Looking glasses so the glory of God's service might thereby be promoted 3dly Abigail is famous upon Record for her meek and quiet Temper which is in God's sight of great price 1 Pet. 3.3 who would not cross her Husband while the Spring-tide of his Passion lasted but she prudently waited until it was a low Ebbing-water and then she made an effectual Application 1 Sam. 25.36 37. And 't is a Ruled Case that the Husband and the Wife should never be angry both together c. 4thly Phoebe hath an high Title of Honour given her Rom. 16.2 where she is called not so much an Helper but a Patroness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 5thly Priscilla is called a Co-worker with the Apostle as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rom. 16.3 see verse 6. and 12. There is not Room to add more Instances Thirdly The holy Qualifications summ'd up together 1. Virtuous Ruth 4.11 2. Gracious Prov. 11.16 3. Prudent Prov. 14.1 4. Faithful 1 Tim. 3.11 5. Sober 6. Grave 7. Chast 8. Holy c. Titus 2.5 1 Pet. 3.1 2 3 4 5. If I say these Virtues have an happy conjunction in you I can assure you Madam 't is not the stinking breath of a sordid Sycophant for I must say with Elihu I know not to give flattering Titles to any in so doing my Maker would soon take me away Job 32.21 22. This I must say you affect not the vanity of those foolish fashions drawn up by the Finger of God himself in that Map of one and twenty Ornaments Isa 3. where the Moons there mentioned verse 18. which Women wore upon their heads then seem now grown to the full Moon in our wanton Dames but your Dress is decent rather below than above your Station c. That you may retain your Honour by Humility as the strong Man retaineth Riches by Wisdom and Power Prov. 11.16 That you may still walk humbly with your Maker both in God's Arm and in God's Armour and that all those Sacred Truths contained in this Volume may be writ by the Spirit of God upon the Table of your heart as the Epistle of Christ 1 Cor. 3.3 is the unfeigned prayer of Your Ladiships Servant in the best Bonds Christopher Ness A Brief Account and Recommendation of the Author 's worthy and profitable Labours in these four Books styled The History and Mystery of the Old and New Testament although we judge that they carry a sufficient Testimonial within themselves and that they need no other commendation from or to any man but the serious Reading and purusal of them For we find that by his ingenious Contexture of the History of the Scriptures and opening the Mystery contained therein he hath made the Reading of the Scriptures more pleasant more profitable and more plain to the understanding than what may be found in any Expositour that hath gone before him we cannot but bless God who hath inclined the heart of our worthy Brother to a work of this nature and to publish it in such a season wherein so many Attempts have been made to cast contempt upon the Scriptures and all revealed Religion August 27. 1696. Matthew Barker George Griffith Samuel Slater Many more hands might be procured but the Press will not give time An Alphabetical Table of the Principal Matters contain'd in the Fourth Volume of the New Testament A ABraham's bosom what Vol. 4. Page 155 Accounts to be given by and of all Vol. 4. Page 185 186 Actions of the same godly Man different Vol. 4. Page 298 Evidence of Saintship Vol. 4. Page 451 Adam at his Fall fell among Thieves Vol. 4. Page 111 112 113 More restored by the second than lost by the first Adam Vol. 4. Page 144 Afflictions promote Salvation Vol. 4. Page 427 All must come to Christ Vol. 4. Page 84 Antichrist rising Vol. 4. Page 520 B Backsliding dangerous Vol. 4. Page 112 Bath Coll the Voice from Heaven Vol. 4. Page 169 170 Bethlehem Ephratah signifying the fruitful house of Bread Vol. 4. Page 17 Bethesda its Pool Vol. 4. Page 47 Blasphemy of Papists in imitating Christ Vol. 4. Page 5 Blasphemy against the Holy Ghost Vol. 4. Page 60 Burial-places without the City antient Vol. 4. Page 57 C Christ his
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
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.
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
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
also as before and whom Christ knew would not believe his Word or Works c. N. B. 5. Cursed is that Peace which is made against Christ as that was betwixt Herod and Pilate about their Jurisdictions It was no Concord according to God but a Conspiracy against Him and His Christ 'T was rather a Faction for Mischief than a Friendship in Truth Vices that differ each from other can easily combine together against Vertue N. B. 6. Though Divine Justice hath Leaden Feet and comes slowly yet hath it Iron Hands and strikes fatally when it comes which it ever doth at last Tarditatem Suppâ—icij gravitate compensat Vengeance may sleep but never dies it always awakes at length as it did against Herod for setting Christ at nought for not long after Herod himself was set at nought being degraded of his Royalty driven from his Court Kingdom and Native Country as was proud Nebuchadnezzar Dan. 4.30 33. and Banish'd to Lyons in France where he died of Grief as is abovesaid thus his scoffing of Christ was Revenged by way of Retaliation The Third Politick Way and Means that Pilate Improved for Freeing Christ was His propounding the Release of Him or Barabbas to the choice of those Envious Ones according to the custom of that Court at the yearly Passover Feast to set one Malefactor at Liberty after Sentence was passed on Him Thus Pilate craftily joined Innocent Jesus with that worst of Criminals whose Name signifies His Father's Son or White Boy and whom probably his Father had undone by cockering Indulgence as Adonijah was 1 Kin. 1.6 who therefore became the worst of Miscreants in Insurrection and Murther c. a publick Robber John 18.40 A notable Thief and Murderer Acts 3.14 Mat. 27.16 a Ring-leader of Sedition Luke 23.19 Mar. 15.7 and Abominable to all Men as the greatest Pest of that place and people when Pilate saw that Herod had sent Christ back as one below his Wrath by his Baseness again to him though the Chief Priests pretended an Infallibity as the High Priest of Rome doth in this day in their Definitive Sentence against Christ as a Malefactor c. Yet Pilate hereupon makes a fine Starched Oration to them in Vindication of his Innocency telling them That he upon Examination could find no fault in this man which was a Sacred Truth and the right character of no Man save of him for all Men are Sinners no nor yet Herod for I sent you to him and lo nothing worthy of Death can he find in him Luke 23.13 14 15. Implying if ye will not believe me because I am a Pagan concerning the Innocency of Jesus ye will surely believe Herod who is a Man of your own Religion and who had he found him guilty of any capital crime would never have remitted him to me seeing Christ's principal conversation was in Galilee Herod's Jurisdiction who was well skill'd in the Jewish Law and knew better than himself an Heathen how far Jesus had transgressed their Law But when all this Rational as well as Rhetorical Discourse of Pilate made no Impression upon those Mad Priests so transported with Malice that More Reason and Religion was found in the Mouth of this poor Pagan than in all the Heads and Hearts of those many Church Men then seeing neither of his two former policies would prevail he passeth a complement upon the people about a custom at their Passover for Releasing a Prisoner by the Governour according to their voluntary choice this Pilate generously complies with and prudently proposeth their choice of one out of two matching Christ with Barabbas This crafty contrivance was grounded upon his hoping that the People who were to be gratify'd with this priviledge would never be so notoriously wicked as to prefer such a stigmatized Varlet most unworthy to live any longer in the World before faultless Jusus who had wrought so many mighty Miracles among them for which they had cried to him Hosanna in the Highest but a little while before Notwithstanding all this The Blind Guides and cursed Church-Governors persuaded the People and prevailed also that this Matchless Murderer one like themselves might be saved and Innocent Jesus destroyed N. B. Note well Upon which these few notes do arise First Concerning the People How dangerous it is to dally with Sin in its first approaches May but the subtle Serpent have admission for his Head Intorto capite sequetur corpus He can easily screw in his whole Body Nemo Repentè sit Turpissimus No man is Tempted by the Tempter to the greatest sins at the first A crafty Devil like the Carpenter in cleaving Wood uses lesser Wedges first whereby he makes way for greater and then drives on wider and wider till the Iron enter into the Soul as Psal 105.18 and cleave it asunder in Eternal Damnation These people of the Jews little thought when they cried Hosanna to Christ that they should prefer the worst of Mankind a Murderer before him Am I a Dog saith Hazael that I should ever be so Devilish 2 Kings 8.13 yet proved he no better c. Satan first prevailed with this people to Assist in Apprehending of Christ then carried he them gradually on in Accusing him and so on to a Thirsting after his Blood and to behold more Beauty in that Monster of Men Barabbas the Murderer than in him who was White and Ruddy the chiefest of Ten thousand Cant. 5.10 The Devil dip'd them oft over in his Dye-fat so oft till he made their Sins of a deep Scarlet dye The Second Note respecting the people also is Silly Man once and again will chuse Sin before a Saviour Pilate proposeth this choice twice to the people Mat. 27.17 21. because he sought the favour of two sorts to wit of the Priests as well as of the People the latter through the instigation of the former made choice of the Thief and Murderer which Pilate hoped they would blush to do for such is the hatred of Wicked Men against Christ that they would desire the Release of the Devil in Hell rather than of Holy Jesus Behold the Mad Fury and Frenzy of those Jews that they cried out all unanimously the second time not him but Barabbas John 18.40 as if they had said not him the Innocent but him whom we know to be the Nocent we must kill him who is the Prince of Life and who Raised from the Dead yet save him who hath kill'd the Living that he may live to kill many more Where is the man among Mankind that will not readily condemn this mad choice yet is it daily made while men prefer the Lusts of the flesh before the lives of their Souls and are more prompt in the slavery of Sin than in the Service of a Saviour a Lust shall be owned when the Lord shall be disowned They will honour and obey the former yet dishonour and disobey the latter N. B. Note well Our Casuists say that in every choice men make
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
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
found in so eminent an Apostle's heart as Thomas was may mind us how much more may be found in the hearts of the best of us poor worthless Worms when left to our selves and in the hand of our own Counsels N.B. So the doors giving way and yielding up a free passage for Christ's entrance here should likewise admonish us how the doors of our hearts ought to yield and give way to Christ's entrance into them when he comes and stands knocking there by the Hammer of his Word and by the Hand of his Spirit How can we be so hard hearted as to suffer a sweet Saviour whose only Errand for our entertaining him is to save our Souls to stand out of doors as it were with his Hat in his hand intreating an open Entrance till his Head be filled with Dew and his Locks with the drops of the Night as the unkind Spouse did Cant. 5.2 Her sleepy heart cost her dear verse 6. They that will not when they may when they would they shall have Nay Shall dead Wood yield and not living Hearts See Psal 24.7 The 4th Remark follows here to wit The Manner How our Lord managed this manifestation of himself this sixth time which was principally for curing and confirming unbelieving Thomas Christ appeared here after the same sort as he had done before John 20.19 26. Both times he came in when the Doors were shut and stood in the midst to be seen and viewed from top to toe by all the Eleven c. As this could not but be a farther confirmation of the Ten Disciple's Faith because they had seen him appear to them after the same sort on the first Day before this Thus Christ most graciously condescended to Gideon for confirming his Faith mentioned Heb. 11.32 by granting him a double sign Judg. 6.37 38 39 40. Both he and these Apostles came not up to a firm Faith at first but by degrees Note So it must serve also for a fuller conviction of Thomas's Unbelief concerning the Relation that his Fellow-Disciples had given him of Christ's last Appearance when he saw his Lord appear again in the same sort as â—hey had related Now the particular manner of Christ's manifesting himself to all the Eleven at this time was both by words and by deeds again as he had done before yet in some circumstances differing as there was now a different occasion For 1st Christ saluted them Thomas and all with the same sweet Salutation Peace be unto you as before and as he had taught them to salute those Houses that willingly received the Gospel of Peace Matth. 10.12 13 c. Let us here turn aside a little with Moses Exod. 3.3 and behold this work of wonder That our Lord should proclaim peace to such an obstinate Rebel against that glorious Truth of Christ's Resurrection as Thomas was Though the Renegado-ten Apostles might upon their Rocovery by Repentance be reckoned as worthy of this Salute yet sure I am this stubborn Unbeliever Thomas must needs be look'd upon as most unworthy of any such gracious Congratulation for he had been prescribing a Law of believing to himself and putting on a limiting Condition upon his Soveraign Lord contrary to that command Thou shalt not limit the Holy One of Israel Psal 78.41 too sawcily saying Except I see in his hands c. and thrust my hand into his side I will not believe John 20.25 Notwithstanding all this wicked wilfulness and peevish perverseness in Thomas yet shall he have his particular share in this general peace Who but the Son of Peace the Saviour of Sinners would have so said to and so saluted such an unworthy Sinner This clear Character of Christ's candour and kindness in the case of Thomas may serve to encourage us to put in for our part in Christ's Peace though in rigour of Justice we be altogether unworthy to partake thereof 2dly After our Saviour had Saluted them all in general comprehending Thomas for whose sake peculiarly was the benefit of this 6 Appearance designed he shewed again his wounds for the sake of this one doubting Soul Note Oh marvelous Clemency These were the most indubitable signs of the Reality of his Resurrection whereas had he made his raised Body to pierce the solid Wood and to pass through the shut Doors this Act would have added strength to their Doubtings that it was not Christ himself but some Spectrum or Spirit for it is the property of Spirits and not of true Bodies to penetrate other Bodies Beside 't is against the very scope of this Appearance which plainly was to be touched by Thomas that by touching he might come to know and believe now such a penetration of Diameters or solid Dimensions would have unavoidably rather weakened than strengthened that Faith which he came to confirm as well as recover seeing as no meer Spirit can be touched so no solid Body can enter while doors be shut However was his passage in upon them it was not that of a Spectrum or Phantasm but of the Omnipotent God yet did this God Man shew here the wounds of his Manhood More especially to Thomas for whose sake he came and to whom be said Reach hither thy hands c. John 20.27 Note John mentions both Christ's wounded hands and his wounded side but makes no menâ—ion of his wounded feet yet this is supplied by Luke who relates how Christ said to them Behold my hâ—â—ds and my feet c. Luke 24.39 Oh wonderful Divine condescension not only in his vouchsafing to appear again and shewing his wounds for the fuller removal of that scruple that terrified all the Ten Apostles thinking him to be but a Phantasm verse 37. whereas by this second show of himself and of his wounds the Ten were further confirmed that it was the same Body which was crucified and now raised up alive again But more especially was this gracious vouchsafement made to this unbelieving Thomas c. 3dly Christ gave Thomas not only an â—oular as to the others but also a palpable demonstration saying to him Feel with thy finger those four lesser wounds which the four Nails made in my hands and feet and thrust thy whole hand into that greater wound made by the Souldier's Spear in my side c. And annexing with it a friendly Reproof Be not faithless but believing Note Thus Christ can be content to condescend thus graciously unto the weakness of this Unbeliever who undoubtedly was much to be blamed for his so presumptuously prescribing and laying such unreasonable Laws upon his Lord because Christ saw that the Root of the matter was in him as Job 19.28 the seed of God still remaining 1 John 3 â— The Radical Grace of Faith was yet budding forth some fâ—int desires in him to believe better and to repent â—ore of his 〈◊〉 therefore did Christ out of his matchless candour and compassion condescend to him and to his weakness Thus our Lord did to Jairus Mark 5.23 c. who
is manifest in his works as in a mirrour arguing thus The world must have a beginning nor could it make it self but as God made all things so he orders and disposes of all things our beings dwellings breathings and motions so that an hair cannot fall from off our heads without his providence Matth. 10.30 therefore these things must not be Attributed to chance or to a Fatuitous Concourse of Atoms as they vainly imagined and the more to shame them out of their vain fancy he brings in the Testimony of one of their own Poets to wit Aratus tho' not named an approved Author among them not that Paul would derive any Authority from that Poet but that he might wound their vanity with their own weapons Adding also tho' God winked at the Ignorance of your Auncestors yet now under the Gospel he would not do so ver 24 25 26 27 28 29 and 30. The seventh Remark is The seed of God's word meeteth with several Soils to receive it when it is sown some are High-way-Soil some Stonny and some Thorny as well as some good Matth 13. No sooner had Paul preached the unknown God to them and also pressed upon them that God would Judge the impenitent world and that by the man Christ Jesus whom the Jews had Crucified Then there were found among them three sorts of Hearers some derided some doubted and a few believed 1. The Deriders or Mockers were probably the Epicureans verse 18. who denyed that the world was Created or Governed by God as also that there were any rewards or punishments for men after death therefore they ridiculed Paul's Doctrine of the Resurrection from the Dead and of the Judgment-day to come tho' this great truth made Faelix tremble while Paul Reasoned upon it Acts 24.25 Such was the force of Conscience in him yet had it no such impression on those Epicures who judged of all things by common sense not by Conscience 2. The doubters probably were the Stoicks verse 18. who held as bad opinions as the other did yet did not think the Resurrection to be impossible but did acknowledge rewards and punishments might be in the world to come therefore they most likely might say to Paul pressing the Doctrine of Repentance and of the Resurrection verse 30.31 for obtaining better satisfaction to their doubts we will hear thee again of this Matter verse 32. deferring farther discourse upon those points to another day 3. The Believers whether by Paul's publick or private discourse is not mentioned were indeed but few that are named yet were they so honourable that it could not but become a vast advantage to the Gospel to be owned by such a man as this Dionysius or Dennis and by such a woman as this Damaris verse 33 34. Notwithstanding we do not find any Gospel-Church founded at this Athens by Paul as was in the next City he went from hence to namely to Corinth Acts 18.1 No Reason can be rendred for this besides the unsearchable wisdom and pleasure of God but that these Scholars of the University and Citizens of this accounted wisest City were too wise to go to Heaven and to be saved by the foolishness of Preaching the Gospel and that they for their Idolatry were in a Iudiciary way given up unto strong delusions unto vile affections and unto just Damnation c. CHAP XVIII Paul's Preaching at Corinth NOW come we to Paul's fifth Station which was at Corinth Acts 18. v. 1. The Metropolis of Achaia a Sea-Town situated between the Aegean and the Jonian Seas in the very Islâ—hmus or narrow neck of Land that joyns Peloponesus unto Achaia a very rich City made a Roman Colony where Paul gathered a famous Church If we take a distinct prospect of Paul's Station in Corinth there be three Circumstances do offer themselves principally to our observation The first is His Entertainment The second is His Actions The third is His Passions or Sufferings there These three are but Circumstances so called in the largest sense in respect of his Station in that Populous City under which the place time manner and other Circumstances in the strictest notion are Comprehended First His Entertainment in this place was twofold 1. In the house of Aquila verse 2 3. where Paul's host is described not only by his Name but by his Nation and Countrey by the occasion of his coming to Corinth and his Imploy or Occupation there His 2. was in the House of Justus verse 7. who lived nearer to the Synagogue Secondly His Actions or Doings here are described verse 4 5. He was pressed in Spirit by an extraordinary and Divine Inspiration to dispute in the Synagogue every Sabbath-day persuading as far as he could both the Jews and the Greeks that JESVS was the CHRIST who was promised by the Prophets exceeding all other Anointed ones Thirdly His Passion or Suffering was twofold 1. While he Sojourn'd with his first host namely in Aquila's house and studiously took all opportunities to preach the Doctrine of the Gospel and to convince the gain-sayers yet the obstinate Jews would not be convinced but did oppose themselves and blasphemed verse 6. not only mis-calling Paul while they pertinaciously bad him battle as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which we read opposing but even Paul's Master also the blessed Messiah whose Dishonour grieved him most and thereupon he shook his raiment that none of the dust of that place where such blasphemy was spoken might stick to him and uttered that Hebrew phraise Damo berosho Josh 2.19 your blood be upon your own heads with much vehemency as 2 Sam. 1.16 and Matth. 27.25 intimating you are self destroyers 't is none of my fault if ye perish he had blown the Trumpet and warned them shewing the way of life to them therefore was he free from their blood and loss of their Souls Ezekiel 33.4 N. B. However this opposition moved Paul to change his quarters and to betake himself to a new Lodging verse 7. being put in some small pang of fear which the Lord relieved him off by incouraging him with two Arguments First That Christ's presence should continually keep him from being harmed And Secondly That he had much chosen Wheat in that great heap of Chaff to call out by his Ministry so no need of doubting the success of his Ministry nor his personal safety verse 9 10. Lastly Paul in his new Lodgings whether he was constrained to go by the Jews pertinacy at the house of Justus there he made an hard shift to hold a longer abode tarrying in that Lodging with Silas Timotheus teaching the people for a whole year an half verse 11. This Lodging is commended three ways 1. From the honesty and holiness of his host Justus both in name and nature a worshipper of God whom some suppose to be the same with Titus call'd Justus Titus one who had cast off the Polutheism or many Gods of the Gentiles 2. Form the Commodious Situation
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