and Repentance before they venture to the University and become too bâ—sie Disputers about the Doctrine of Predestination which is the Top of the Ladder We may know our Election by our Vocation can we but make this latter sure the Apostle doth assure us 2 Pet. 1.10 thereby we make the former sure also None are effectually Called but those that are eternally Elected The Called are the Chosen God elects to the Means as well as to the End and none but Libertines say otherwise Eph. 1.4 God hath chosen us that we may be holy As they Acts 27.31 could not come safe to Land if they left the Ship so neither can Men come to Heaven but by Holiness Heb. 12.14 Oh fear to forsake the Ship the Church as the manner of some is for extra Ecclesiam nulla est salus except ye tarry in the Ship ye will not be saved The fifth sense among the godly Learned of this Ladder is It resembles a Religious Life and a Christian Conversation Thus Bernardus saith in his Sermons upon Mat. 19.27 We have left all and followed thee and this Sense Basil and others after him put upon it making Holy Exercises to be the many steps and Faith and Obedience to be the two sides of the Ladder whereby the true Christians Conversation is in Heaven Phil. 3.20 while his Commoration is on Earth Though he be in the VVorld yet he is not of the VVorld John 17.11 14. Though he Trade in the things that are below yet he seeks the things that are above Col. 3.1 2. He is Heaven-born so must be mounting upward thither as to his Centre holding his Heart as well as Hand upon Gods VVord and Sacraments as upon so some sense it the two sides of this Evangelical Ladder others would have those two grand Principles of Moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine Abstine Sustain Suffering Abstain Sinning to signifie the two sides of this Ladder because these two significant words wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much sense in a short sentence do hold forth the strongest Guards both against the evil of Sinning and the evil of Suffering for Sinning This cum grano salis with a little allowance may pass for current Coin in the Court of the Gospel and that by the Ballance of the Sanctuary if we take those Moral Vertues for Theological Graces as the Apostle Peter doth 2 Pet. 1.4 6 7. where he links them Hand in Hand like Virgins in a Dance as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifies and placing those Divine Vertues so as to make one Grace strengthen another as Stones do in an Arch For what else is the whole of Christianity but an adding one Grace to another and a continued Exercise of those Graces one to another whereof Faith is the Foundation of all that follow being all Radically in it and indeed every other true Grace is but Faith exercised which while the Heathen Philosophers wanted their best Moralists notwithstanding their choicest Moral Vertues call'd by Augustine splendida peccata but shining Sins did miss of the right way of Salvation John 14.6 Acts 4.12 There is no way to Salvation but by Faith in Christ growing in Grace 2 Pet. 3.18 from one kind to another from one Exercise of those various kinds of Graces to another and from one Degree of those Exercises from weaker to stronger to another is the right climbing of this Ladder of Christianity From hence come the several Forms the lower the middle and the higher Forms of Christians which the Antients call the Catechumeni the Competentes and the Adulti and the Romanists style Incipientes Proficientes and Perfecti but best of all the Apostle nameth them Children Young-men and Fathers 1 John 2.12 13 14. Intimating thereby that a Christian hath his degrees of Growth as Mankind hath 1. He is a Child and must be fed with Milk 1 Cor. 3.1 2. and not with strong Meat Heb. 5.11 12 13. 2. He becomes a Youth in Christs School Acts 4.13 They had been with Jesus for Learning better taught and past the Spoon such as need not have their Nurses to masticate their Moat for them but grow strong to resist the Tempter 1 John 2.13 and by Victory put the Devil to a flight 3. Then he grows up to be a Father or she to be a Mother in Israel Judg. 5.7 2 Sam. 20.19 Thus Mnason is call'd an old Disciple Acts 21.16 that is a Gray-headed well-experienced Christian such a one as brought forth Fruit in his old Age Psal 92.12 13 14. in his full-grown state Eph. 4.13 Besides and before these three Degrees the Scripture mentions the first Being and Beginning of a Christian As 1. His Conception Gal. 4.19 the first Forming of Christs Image in the Soul Alas there be too many such as the Prophets unwise Son Hos 12.13 who stay too long in the place of the breaking forth of Children proceed no farther than to conviction for Sin which is there stifled And 2. His Birth 1 Pet. 1.23 which is a blessed Birth that brings him into a new World Some as Job have cursed the day of their first Birth but never any cursed the day of their new Birth yet too many there be who deal with their Convictions or inward Workings for Sin as Harlots do with their Conceptions they destroy them that they may not bear the pangs of Child-birth in bringing forth We should make a serious search and scrutiny after all these five steps of this Christian Ladder to wit 1. Conception 2. Birth 3. Childhood 4. Youth 5. The full grown Age in the good ways of God Searching what or what manner of time the Spirit of Christ hath signified these things to us 1 Pet. 1.11 and whereabout of this Jacob's Ladder we are whether at the bottom about the middle or near the top but more of this upon the last sense of this Ladder adding now this word only that the most ascending Christian is the most assured Christian and most abounding with good works actuosus fructuosus the most active is the most fruitful and best confirmed Eph. 5.9 2 Pet. 1.8 growing as Saul did higher by the Head and Shoulders than others until we come to the fulness of the measure of the stature of Christ Eph. 4.13 till we can do singular things for God who doth singular things for us Mat. 5.47 having our Feet upon this Ladder where other Mens Heads are Prov. 15.24 having our Senses exercised to discern from a considerable advance upon this Ladder betwixt Good and Evil Heb. 5.14 Hereby a more abundant entrance is ministred to us into the Kingdom of Christ 2 Pet. 1.11 As we pass along in climbing this Ladder we shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinking or purblind not so weak-sighted but we may both ken our Interest in the Kingdom Luke 12.32 and go gallantly into Heaven not with hard shift and with much ado thither as many Ships into the
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
is love not said so of any other Attributes Christ is the Burning-glass that contracts the Beams of Gods Love diffused to all the World on the Saints Elected and Accepted in him hence have they the same Love Christ hath John 17.23 Having spoke thus much to the Covenant of Redemption made 'twixt the Father and the Son before Time I come now to Treat upon the Covenant of Reconciliation tendred by the Most Holy God to faln and sinful Man having many Periods or Terms of publication as is abovesaid 1. To Adam immediately after his Fall 2. To Noah after the Deluge 3. To Abraham having Circumcision as its Seal c. 4. To Moses and by him as by a Mediator to Israel as above To all which may be added 5. The same was Renewed to David Psal 89.3 God swore his Covenant unto his Servant David which is called the sure Mercies-of David Isa 55.3 and Acts 13.34 By vertue of this Covenant Christ is call'd the Son of David often and David Gods Servant Ezek. 37.24 25. who in the form of a Servant Phil. 2.7 and Isa 42.1 came to do his Fathers will Heb. 10.7 8 9. and therefore this good Servant John 4.34 shall be promoted from his state of Humiliation to be King over my people in his state of Exaltation Hos 3.5 And 't is this Covenant which promiseth that the Tabernacle of this David Mystical which hath been faln down shall be raised up Amos 9.11 This was done in the days of the Gospel when Christ the Branch sprang out of the dry Root of Jesse and when that Noble Family was sunk so low as from David the King to Joseph the Carpenter Christ then gave a lift to his faln Tabernacle the Church This was done in the Primitive Times by him and his Apostles but this Everlasting Covenant Ezek. 37.26 doth assure us that not only the Tabernacle but also the Throne of David in process of time shall be raised up and established for ever 2 Sam. 7.13 16. Dan. 7.14 Revel 11.15 17. All the Kingdoms of the World are Christs by Inheritance Donation c. as he is now the King of Nations more rightly than Tidal was Gen. 14.1 because his Army consisted of sundry Gojim or Nations but all these Kingdoms shall be his also as King of Saints Revel 15.3 There shall be but one Lord and his Name one Zech. 14.9 when he shall be King over all the Earth at the sounding of the seventh Angel then Jehovah who is but one Deut. 6.4 shall have but one way of Worship all false Worships being abolished The Father will give the Son not only the Tabernacle but also the Throne or Kingdom of his Father David Luke 1.31 32. This was begun in Christs state of Humiliation and it shall certainly be accomplished in his state of Exaltation Heb. 10.12 13. therefore the sixth Epocha or Period of this Covenants publication is lodged in Christ the grand Prophet of the Church the Covenant of Reconciliation comes at last to be made known by the Reconciler himself our blessed Redeemer Heb. 1.1 2. whereas God who in divers manners spake to our Fathers hath in these last days spoke to us by his Son 'T was but darkly deliver'd to Adam more plainly to Abraham clearer to David now it coming to Christs the Son of David turn he lying in the Bosom of God the Father hath most clearly declared it giving us a Transcript of those Eternal Transactions betwixt him and his Father in the Bosom of Eternity John 1.18 Yea Christ himself is call'd the Covenant it self Isa 42.6 I have given thee for a Covenant of the people to wit Jews and for a light to the Gentiles 't is not said a Covenant but a light to them because the Covenant of Grace in the New Testament Times when the Gentiles were called was not a new or another Covenant specifically diffâ—â—ing from that of the Old Testament Times to the Jews but was the same in substance as before and the same Christ was exhibited in both and unto both only in various Administrations Rebâ—kah Veiled and Unveiled Gen. 24.65 was the same in Person though not the same in Habit and Attire The same Covenant was Veiled in Moses 2 Cor. 3.13 but it was Unveiled in the Messias ver 18. Mat. 13.16 17. Now the Gentiles wanted only New Light not a New Covenant to enlighten them in the knowledge of the Old yet same Covenant whereunto through Ignorance they had before been strangers Eph. 2.12 therefore Christ came as the light of the World John 8.12 enlightning every Man both Jews and Gentiles that come into the World John 1.9 And as it is in respect of the Sun of the Firmament the further it is from Rising the less light it giveth and the nearer to its Rising the more So it is with the Sun of Righteousness Mal. 4.2 The further that the Times were from Christs coming the less light they had and the nearer to Christ the more light sprung up Therefore the Covenant of Promise was more dark to Adam more clear to Abraham and to David but most clear in Gospel Times this Glory was reserved for Christ the Churches Sun and Prophet This Covenant of Grace and Reconciliation falls under a Threefold Consideration 1. In its Name 2. In its Nature 3. In its Attributes and Excellencies First Of its Name 1. In Hebrew is Berith which admits of various Etymologies or Derivations As 1. Berith is derived of Barah elegit chosen because persons are chosen into it this is wonderful condescension that the most high God who is no way obliged but became many ways disobliged should vouchsafe to chuse poor sorry Man into Covenant with himself This is below that Monstrous creature Leviathan the VVhale to make a Covenant with Man Job 41.4 as before yet is it not below the most Infinitely Great Creator oh how doth Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to man Tit. 3.4 out shine his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Angels in chusing faln Man and his nature cathing hold of it when falling into the Bottomless Pit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and not faln Angels or their nature Heb. 2.16 2. 'T is derived of Barah as it signifies Comedit or Feasting together because it was the custom of Oriental Countroys to establish Covenants by Feasting together Gen. 26.30 and 't is yet the custom of our own as well as other Countreys that when the Bridegroom and Bride have enter'd into the Covenant of God as Marriage is call'd Prov. 2.17 this is confirmed by a Marriage Feast Dinner or Supper they Eat and Drink or Board together before they Bed together Thus also they that Feast with Christ in his holy Mountain of Ordinances or at his holy Supper have a confirmation of his Covenant and can say This is our Lord Isa 25.6 9. thus the Elders of Israel saw God and did Eat and Drink Exod. 24.11 when God made his
hand and so escape the Snare and the Sin No that I dare not do for she hath already threatned to accuse me to my Master whereby I shall be endanger'd to lose my life as well as liberty and good name for my Garment left in her hands will be brought in as an Evidence against me Oh what shall I do Yea his strait was the greater if as some say she held him with such strong hands and struggled with him for so long a time till some of the Servants she complained to v. 14. were returned from the Feast of Triumph Oh what Man what Good-Man nay what of the best of Men would not have been bewitched with the Charms of this Flesh-pleasing Temptation under all these aforesaid Circumstances Yet Joseph's Bow abode in strength being strengthened by God his Chastity cannot be conquered though in a strait not betwixt two but three or four great Evils Behold here how this Goodly Person so call'd Gen. 39.6 was entangled in Satan's snare wherein he had been hurry'd head-long to Hell had he not been more goodly on the inside than he was on the outside Gratior est Pulchro veniens è corpore Virtus Vertue has a better Grace that shineth from a comely Face His Brethren had rob'd him of his Garment but not of his Grace which enabled him here to abide the shock of this Temptation and fortify'd his Soul so in this desperate Conflict that he comes off Conqueror If ever any one Mortal man were famous for having all the four Cardinal Vertues at once surely it must be this Joseph at that Juncture where we may behold as in a Mirrour 1. His Temperance in his not being inticed to folly no not by his own over-kind Mistriss or Lady inticing him she the Tempter knock'd at the Door of his pure Heart and chast Soul with the Hammer of Temptation but found none to open the Door and to give either Entrance or Entertainment to so great a wickedness 2. His Justice in his not being perswaded to do his own very kind Master such a manifest Injury as treacherously to defile his Marriage-Bed 3. His Fortitude in his not being overcome by so many and daily renew'd Assaults yea and Violence at last but persevering to the End in his Holy purpose 4. His Prudence in his nor being altogether at a loss when surrounded with all those straits aforesaid but prudently Answers the Dilemma or rather Trilemma the Two-horned or rather Three-horned Argument aforementioned Shall I yield or shall I fly or shall I leave my Garment He at length in profound Wisdom answereth E duobus malis minus è Tribus minimum est eligendum of two Evils the lesser of Three the least of all ought to be chosen Though this Philosophical Maxim hold not true as to Moral Evils none of which are matter of choice the least no more than the greatest none of which must be chosen for God never necessitates any Soul to sin yet stands it good as to Inconveniencies either when opposite one to another or when an Inconvenience is opposed to something that is morally Evil as all Sin is and this was Joseph's Case to yield unto his Mistriss was a plain and palpable Sin to leave his Garment in her hand and so to flee from her and from sinning with her had no Sin or moral Evil in it 't was at worst but an Inconvenience and might produce bad effects as it did afterward yet Joseph's Prudence suggested to his Soul that the least sinning was far worse than the greatest suffering how much more this Sin which he call'd a great wickedness and whatever were the evil Consequences he might suffer by leaving his Garment behind him yet therein he did not Sin Hereupon he resolves with himself to break from this brazen-faced Curtizan and to flee away without his Garment trusting Providence with the Issue of Life Liberty and good Name rather than he would offend his God his Conscience and his kind Master by committing such a filthy Iniquity Thus he being as it were environ'd round about as with manifold Temptations from Hell so with those four Theological Vertues or Graces from Heaven did stoutly Resist the Devil Despise the World and Subdue the Flesh his Bow abode in strength being strengthened c. This is the second time that poor Joseph was strip'd of his Garment before by his Brethren and now by his Mistriss before by the Canker of Envy and now by the Violence of Lust before through Necessity but now out of Choice before to deceive his Father but now to incense his Master Joseph stays not to parley with her he had done that before to no purpose and now the Temptation was got too high for either Pleading against it or pushing at it 't was safer to flee from it than to fight with it and though he was strong enough to rescue his Coat out of her hands he runs from her These Premises produce the third Archer that shot sore at Joseph also to wit Potiphar his Master whom his Mistriss basely perverted from a kind Friend to Joseph to become his cruel Enemy because she could not pervert Joseph from his Chastity to commit Adultery with her And his overmuch Credulity to his wanton fallacious wife was the cause of his overmuch Cruelty to his chast and innocent Servant This wicked Woman shoots two Arrows at Joseph 1. At his Soul in foully tempting him to Sin 2. At his Body in falsly accusing him for Sin This succeeded casting him into Prison that though he could not be cast into Sinning yet is into Suffering The History hereof consists of four Parts all relating to Joseph's Malady after which follows the mitigation of that Malady in the close of all First His Malady or Misery l. Began in her clamorous Exclamation against Joseph Gen. 39.13 14. upon Joseph's Escape she crys out to those few that went not to the Feast and call'd Whore first as the common Saying is causing them to become her prepared pick'd Witnesses against poor Innocent Joseph where her Incontinency brought forth still more and more Impudency to cry out and say to those few about the House See he hath brought in an Hebrew to Mock us c. v. 14 15. in which filthy Calumny many Remarks are before the Eyes of an intelligent Mind She belches up and blusters forth out of her black Mouth it being as black as her Body her self being a black Gypsie or Egyptian a whose bundle of Rage Revenge and Lies all at once As 1. She dissembles high Displeasure against her Husband for bringing this Hebrew into the House calling him He by way of Scorn and contemning to call him by his Proper or Common Name 2. She calls her faithful Servant an Hebrew in the way of contempt also for the Hebrews were abhorred of the Egyptians Gen. 43.32 3. She wishes her Husband Hang'd as it were for buying and bringing this Hebrew into her House 4. She aggravates her pretended
of the Walls of the House till utterly demolished Lev. 14.41 to 46. still stupidity and diffidence broke forth again in the Disciples saying Whence shall we have so much bread c. Mat. 15.33 and Mark 8.4 They forgot the former Miracle of the five Loaves but waving their own Experience of Christ's Power they consult Appearances of Reason about furniture of Means so cannot see through a seeming difficulty The 5th Remark is This Apparent Impossibility of feeding four thousand with seven Loaves and a few small Fishes as before five Thousand with five Loaves and two Fishes was only to give the greater lustre unto Christ's Miracle who never works any but when need is and means fail yet did he not despise the Disciples Loaves in either Miracle but drove them so far as they would serve though he could have wanted them Eeking out what was wanting for such a multitude with his effectual blessing without which never so many Loaves could not feed or fill Lev. 26.26 Mat. 4.4 c. The 6th Remark is The Congruity and Disparity of this and the former Miracle of feeding with a few Loaves a great Multitude First The Congruity In both they were but ordinary People not Great Men for whom Christ did thus John 7.48 49. no Rulers not many Mighty c. though some there be 1 Cor. 1.26 Little Fishes bite more at the bait of the Gospel Mat. 11.5 than great ones and those meaner People were many of them first cured and then catered for Mat. 14.14 15.30 yea their Merit was not the cause but their misery was the occasion of drawing forth his mercy and tender compassions Mat. 14.14 15.32 with Mark 6.34 8.2 Secondly The Disparity 1st In the former the People had only fasted one day from Morning past Dinner time to Evening Mat. 14.15 Luke 9.12 Mat. 6.35 but in the latter they had been two nights and three days with Christ in that Desart therefore their necessities now must needs be greater and accordingly was Christ's Commiseration towards them who were so Intent upon their Attending his Doctrine and Miracles as to forget both themselves and their families all their Provisions brought from home being now spent 2d In the former it was only They need not Depart Mat. 14.16 but in this latter it is I will not send them away fasting Mat. 15.32 when Man desires a matter out of the reach of his power He only saith I would it were so but Christ here to shew his Omnipotency saith I will have it so 3d In the former the People sat down upon the Grass Mat. 14.19 Green Grass Mark 6.39 John 6.10 but in this latter they sat down upon the bare ground Mat. 15.35 Mark 8.6 The Popish Postillers play with their wanton wits upon this disparity or difference saying Their lying down upon Grass signfies Chastity for all Flesh is Grass Isa 40.6 The Sun rising makes Grass wither Jam. 1.11 now Fleshly Lusts may be trodden underfoot but upon the bare ground here intimates that we must not have an Immoderate love to the things that are on the Earth but to mortifie our Earthly Members Col. 3.2 5. whereas more solid Judgments dare not squeeze Scripture thus where no more was meant save only there was much Green Grass upon the ground at that time of the year about the Passover when the first Miracle was and 't was all gone at the second Lastly Though in both their was Christ's Craving a blessing N.B. Note well To shew we must not feed like Beasts that look not up to God the giver c. his breaking and giving to his Disciples to shame them out of their Unbelief by making them Actors in that very work which they could not believe they should possibly behold they had experience before of the like Miracle in the very like case As likewise to intimate to them that they should be his Stewards of the Mysteries of God 1 Cor. 4.1 and Fellow-workers with Christ 2 Cor. 6.1 yet in this latter there be more Loaves than in the former fewer feaders and fewer fragments unless the latter Baskets were bigger than the former as the two Greek words may intimate however one Basket only had proved the Miracle as well as an hundred N. B. Note well Divine Wisdom glorifies it self as it pleaseth yet ever in a way sufficient to manifest Divine Power which hath the greater lustre in the fewer means and to teach us 't is not the measure or muchness of Meat but 't is God's Blessing that feeds and satisfies c. The Antient Fathers do abound with Allegories upon the difference of those two feeding Miracles saying 1. The five thousand answered the five Senses and the four thousand the four Evangelists the number of four being the square or perfect number as as quadrangular Stone lyes most firm hence Homo Quadratus a Man stable in his purpose and practice c. so Hieronimus 2. The Company fed with the five loaves set forth the Church of the Jews so this that of the Gentiles which was as four thousand because gathered out of the four quarters of the World they fasted three days to signifie their sympathizing with their Saviour who lay three days in the Grave v. Thus Hillary 3. Others with the Gloss say as the five thousand answers the five Senses so the four thousand the four Cardinal Vertues Temperance Prudence Fortitude and Justice and in both neither Women for their Levity nor Children for their Infirmity are numbred for none are admitted to the Lord either in Old or New-Testament but such as grow up to a perfect man Eph. 4.13 and both Companies are fed upon a Mountain to shew that both Testaments contain High and Heavenly things and the Apostles gather the seven Basketsful here to set forth the seven Graces of the Spirit c. These and the like Allegories I insist not upon because though a good use may be made of some yet others are but vain speculations and too nice curiosities which can render no solid fruit to the serious Reader c. I shall and only that of Chrystostom who saith the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be larger Vessels than the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so large a Basket as could contain the body of Paul Acts 9.25 or it was to shew the pleasure of Divine Power causing the Meat so to abound as that sometimes there remained more and sometimes less that those two Miracles might not be confounded However seeing the People whose bellies Christ had filled with the first Miracle to the five loaves were so far transported as to take and make him King by Force John 6.15 therefore immediately after this second Miracle of feeding them Christ withdraws from them into the Coasts of Magdala which was supposed to be Mary Magdalen's Country Mat. 15.39 called also the parts of Dalmanutha Mark 8.10 which place might have two names as the Gadarens and