Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is ãâã ãâã ãâã ãâã ãâã much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Joâ 2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
grace as well as the Bolts Bonds and Bounds of Nature as Moses that mild-man by nature and that man of God by Grace spake unadvisedly with his tongue Psal 106.33 And as David when he thought his mouth had been fast muzzled up a fire of passion and impatiency burns within him makes him slip his muzzle break his word and belch out a rash request Psal 39.1 2 3 4. Oh then what great need have the best of men to request of God that he would keep the door of his lips Psal 141.3 not only that it creak not in complaints as doth the door upon Rusty Hinges for want of the oyl of joy and gladness but also to open and shut according to its Creators command never to be shut when silence is sinful and never to be open when speaking is not better than silence The door of the Mouth should be like the gate of Ezekiels Temple it must not be for Man but for Immanuel for Messiah the Prince for him who hath the keys of David to open and shut it according to his will Ezek. 44.2 3. In short as the Clapper of a Bell demonstrates not onely the size of the Bell whether Treble Tenor or Base c. but also the soundness or unsoundness of it by the sound thereof so Mans Tongue discovers the sort of the Mettal and the soundness or unsoundness of the Heart If corrupt communication come out of the mouth ãâã ãâã ãâã ãâã ãâã Gr. rotten or putrid speech Eph. 4.29 those sparks of Hell their stinking breath declareth that they are of the wrong Mettal they are stinking Goats not Christs Sheep 't is a certain rule in Physick when the Excrements of a sick man cometh upward and out of his mouth instead of going downward according to the ordinary course of nature and the party be insensible hereof 't is an infallible Prognostick of approaching death so 't is here when obscene Borborology Black Blasphemy and filthy discourse far worsâ than any Excrements inasmuch as moral evil is worse than natural proceedeth out of the mouth and the sinful man is insensible of his sin as is the Swearer who swears he doth not Swear even when big bellyed Oaths are belched out by him this is an undeniable evidence that such a man is then in the state of death and already condemned Joh. 3.18 and as the Physicians write Miserere mei Deus upon that desperate Disease of casting up Excrements as aforesaid against Nature so must we say for such Lord have mercy on them their case is dangerous and desperate if God heal them not sure I am Man cannot but on the contrary if a Mans speech be savory and seasoned with the salt of Grace Col. 4.6 as we salt those Meats which are most apt to putrifie 't is a blessed sign of an Heart-changing and Life-changing work Matth. 12.37 Those two Sons in the story that could shoot at their Father when dead were judged Bastards and the Judge would not give them any of their Fathers Goods but the third Son that could not do so unnaturally he judged Legitimate and right Heir to his Fathers All So such as can shoot through the Tremendous Name of God their Father with execrable Oaths and horrible Blasphemies are undoubtedly Bastards and not Sons Such cannot be so continuing the Children of God nor shall have any of their Fathers Goods reserved in Heaven but are unquestionably the Children of the Devil and shall have their portion with the Devil and his Angels Finally we have a saying a tongue is the best or worst dish in the world sure I am the best thing God sends from Heaven and the worst thing Satan sends from Hell is a tongue The great promise of the old Testament was Christ and the great promise of the new Testament was the Spirit this Spirit God sent down from Heaven in Cloven Tongues Act. 2.3 as the best of Divine Gifts And as the Holy Spirit set the Apostles Tongues on fire with an holy zeal that flame of God Cant. 8.6 so the Devil inflames the tongues of his Vassals with fire from Hell Jam. 3.6 as the worst of his Diabolical plagues because it sets on fire the whole course of nature ãâã ãâã ãâã ãâã ãâã the wheel of our Nativity or the whole course of our lives no Age no Estate no Action is freed from the flames of it either in Anger Lust Pride c. This raging Tongue-fire causeth great confusion and inconveniencies a little fire burns up a whole Wood 't is a good servant but a bad master look well to it our anger is alway sin except when our anger is only against sin As the Asp hath a bladder of poison under her tongue which breaks when he bites so this poison of Asps is under mans tongue Psal 140.3 't is top-full of deadly poison Jam. 3.8 we dare not poison one another yet slander is poison oh for a new heart to cause a new tongue and whereas the tongue which the Devil hath fired with a live-coal from Hells Altar can run all the world over and like a Mad Dog bite at every body oh what need there is that the Seraph who is a burning Angel himself as his name importeth should bring his Retheph or burning Coal to touch our tongues not to burn them but to burn up corruption in them Isa 6.6 7. The Poet saith of his Heathen Jove compescuit ignibus ignes he quenched fire with fire when he slew Phaeton who had set the world on fire with a fiery Thunder-bolt So the true Jehovah quenches the fire of Hell in the tongue which is a world of iniquity and oft sets the world on fire with a live coal from Heaven he plucks it as a brand out of the fire Zech. 3.3 Yea this Spirit of Burning Isa 4.4 doth not onely burn up our combustible Corruptions but also enflameth our hearts and tongues with a zeal for Gods glory as the Apostles were all of a light fire as Chrysostom Characterizeth Paul also when the cloven tongues of fire came upon them Act. 2.3 Faith is the Tongs that fetcheth this burning-coal from Heaven to purifie and qualifie our tongues for God and his service Act. â5 9 then indeed are they made as choice Refined Silver which hath an excellent ring or sound with it Prov. 10.20 If the heart of the wicked be little worth then little worth is their tongue but when the heart of the Godly is renewed their tongues are refined to sing Hallelujahs and to sound out the praises of the God of Israel upon a well-tuned Harp or Hart. Especially 1. If the tongue become a blessed Member of Gods cleaving a cloven tongue Act. 2.4 so cloven and divided as to be able to divide the word aright in a right application 2. If the tongue be touched with a live coal from Gods Altar fetched thence by the Tongs of Faith Isa 6.6 7. this fire from Heaven puts the tongue into tune for God
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey ãâã ãâã ãâã ãâã ãâã is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there ãâã ãâã ãâã ãâã ãâã the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâer World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
them with new Dangers and Distresses to teach them their daily Dependency upon their God and Guide for new Deliverances These were twofold First Their Distress by Thirst And Secondly Their Danger by Amalek In the Description of the First is declared 1. Their Malady 2. Their Murmuring at the Malady 3. The Remedy begg'd of God by Moses and granted by the Lord. 4. The Manner of it's Performance c. ver 1 2 3 4 5 6 7. The Remarks upon the first Distress are as follow First No Distress comes upon God's Church and Children by Chance but by a Dispensation of Divine Providence God leads us out as well as into Trouble They came to Rephidim after they had been at Dophkah and Alush Numb 33 12 14. where nothing notable happened and therefore omitted here by Moses by the conduct and command of Christ in the Cloudy Pillar Exod. 17.1 where they met with this Distress by Thirst yet the same God and Guide that brought them into this Danger did in the Issue deliver them out of it with great Satisfaction and Delight Oh how good it is to follow God blindfold as Abraham did Heb. 11.8 who after he hath nurtered and chastized his Children will certainly do them good at the latter end Deut. 8.2 5 16. If we be good Children we shall be better for being beaten 't is accounted as an high favour Job 7.17.18 and 14.3 Heb. 12.7 8. and Jeremy praies for it Jer. 10.24 and they are pronounced Happy whom the Lord chasteneth Psal 94.12 13. and it will make us gather together under the Wing of a frowning Father who assuredly will set the Flint abroach as he doth here and Rain Corn from Heaven rather than they shall Pine and Perish The Second Remark is The Wilderness of this lower World is full of Woes wants and weaknesses We are ever wanting something or other being made up of wants and peculiar Indigencies as the Church in the Wilderness here one while she wanted Bread and when she had got Bread rain'd down from Heaven then wants she Water to spring up out of the Earth And as Thirst is a more eager Appetite than Hunger so are they more eager and earnest in their murmurings at Moses for want of Water than they had been before for want of Bread ver 2 3. we will ever want something till we come to Heaven c. The Third Remark is To call upon God in a day of Distress is the best and most blessed expedient for deliverance from it Psal 50.15 and 34.6 c. Moses was here in danger of being stoned by the Mutinous Multitude whose Bellies had no Ears to his Words of Wisdom He therefore betakes himself to a Prayer-hearing God who can still the Tumults of the People Psal 65.7 and finds redress here ver 3 4 5. Prayer was Moses's usual Refuge in the like Trouble Exod. 14.15 and 15.25 Numb 11.10 11. and 14 10. c. The Lord at his Prayer Pardons the Peoples murmurings who expected that from Man which only God could give yet testifies his just displeasure by denying them the Priviledge of beholding the Miracle of Broaching the Rock whereof by their distrust and outrage they were unworthy The Fourth Remark is the miraculous Remedy to their murmuring Malady which containeth in it a great bundle of Wonders As 1. This Rock in Horeb which signifieth Dryness was the very Place which God had given to Moses as a second sign for the fuller and further Confirmation of His Faith in God's Promise that of the burning Bush at the present was the first and this of serving God at Horeb whither the Lord had now brought them for the future doubled the Token Exod. 3.1 3 12. 2. To fetch fire out of this Rock in Horeb a dry Substance had not been so miraculous 't is common to fetch Fire out of a Flint c. as to set it abroach and bring Water out of it This was a Work of Omnipotency and oft celebrated in Scripture Psal 78.15 and 114.8 and 105.41 Deut. 8.15 Neh. 9.15 to the Praise or the Omnipotent God 3. This Rock must be smitten with Moses Rod which Organ or Instrument God had no need of but could have broached the Rock without any such means Yet was it his pleasure to use that Rod not only to convince those Israelites who as Rab. Solomon saith thought Moses's Rod had a power to bring in Plagues only as it did upon Egypt but no blessings to Israel whereas dividing the Waters of the Red Sea by this Rod was a great blessing to them and so was this fetching a River of Water by it out of a dry Rock whereby they were cooled and comforted in their weariness and wandrings when they were ready to perish by Thirst but also because of the Mystical signification of this Rod smiting the Rock to be mentioned afterwards 4. The Lord in the Pillar of Glory must stand upon the Rock which if he had not done ver 6. Moses's Rod had smitten it in vain Means must be used but God must be only depended on for success It 's he alone that turned the Flint into a Fountain 5. This is a wonder of wonders that the same person who stood upon the Rock in the Pillar the badge of his presence should be likewise the Rock it self this is expresly asserted by the Apostle that Rock was Christ 1 Cor. 10.4 namely in the same sense That the Bread in the Lord's Supper is the Body of Christ being a sign which by Divine Institution doth signifie Christ as this Rock did prefigure him to be shewn in the sequel 6. That a River should flow out of this Rock to follow them till their fortyeth year through the VVilderness This also the Apostle affirms 1 Cor. 10 4. that is the River out of the Rock went along with them not the Rock it self wherein the New Testament supplies the History of the Old with some circumstances not recorded there by Divine Inspiration as the names of Jannes and Jambres c. This must be supposed otherwise how can we imagine that the Israelites were supplied with VVater all the forty years this at Rephidim being their first year And we read of no fresh supply of VVater they had till they came to Kadesh Barnea Numb 20.7 8. which was about 40 years after this The like Miracle to this was then wrought at which time 't is probable God caused that River to cease running for a new Tryal of them as afterward he caused Manna to cease falling being appointed only a supply to present necessity 7. 'T is a wonderful work of the free Grace and Mercy of God that the Lord should thus wait with supplies of VVater and Manna for forty years when their Impatience under pressures and penury so transported them into such provokings of God by distrusting his Promises by reproaching his Providence and by discontentedly demanding Is the Lord among us ver 7. as if that could not be and they
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's ãâã ãâã ãâã ãâã ãâã or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
35. to shew how this good Samaritan did far excell and exceed both the Priest and the Levite as after appeareth both in Compassion and in Conversation Enquiry the First Who is this good Samaritan Answer 'T is our Blessed Saviour whom the Pharisees called a Samaritan and one that had a Devil John 8.48 and such as looked to sick folk were commonly called Parabolanes or Samaritans saith Turnebus 't is certain Christ above all is kind to his Neighbour and came into the World to seek and save the sick Mat. 9.12 13. he is Jehovah Rophekah Exod. 15.26 which signifies a Gyant like an Almighty Healer and Omnipotenti medico nullus insanabilis ocurrit Morbus to this Almighty Physitian no Disease can be found Incurable never did any sick go away from him unhealed he is held forth here the Salving Samaritan Enquiry the Second How did this certain Samaritan excell and exceed the Priest and Levite Answer He excelled them first in Conversation as 1. both these had their laver to wash themselves in it before they offered any Mans Sacrifice Exod. 30.18 19 20. but this Spotless Lamb had no need of washing for he had neither the Original Blot or any Actual Blemish but was Holy Harmless and Vndefiled Hebr. 7.26.2 Neither Priest nor Levite could enter the Holy of Holies 1 Kin. 8.10 11. the Middle Court was their proper place the High Priest only did enter once in the year into the most Holy Levit. 16.2 34. This was a Type of Christs Priviledge Hebr. 6.19 20.8.9 12 24 25.3 The posture of those under the Law was standing but our High Priest is said to sit down Hebr. 10.11 12. and thus Christ excelled the Priest and Levite in many more Respects as to his Conversation but more especially he exceeded them in his Compassion as here is Demonstrated Enquiry the Third What are those Offices of Love and Pitty Christ shewed to this wounded Man Answer They are manifold as 1. Christs Journying as it were from Jerusalem to Jericho from Heaven and from that Jerusalem which is above Rev. 21.2 down to the Earth which is another Jericho a cursed place Gen. 3.17 Thus Christ in his Incarnation Travelled from his Fathers Throne and from that Glory which he had with God before the World was John 17.5 and his only Errand was to fetch his Redeemed up thither that they might partake with him of the same glory ver 24. this is implyed in that Phrase as he Journyed Luke 10.33 2. The next Phrase is he came ãâã ãâã ãâã ãâã ãâã to him or where he was This our Lord did in his State of Humiliation wherein he made his Approach unto fallen Men in putting upon himself nine several yet sinless Infirmities namely Hungring Thirsting Sleeping Sighing Groaning Weeping Sweating being weary and bleeding for us Thus it behoved him to be made like unto his Brethren c. Hebr. 2.17 He must be touched with the feeling of Mans Infirmities c. Hebr. 4.15 yet were all those Human Frailties in him only purae negationis of a pure Negation Non pravae dispositionis not of any depraved Disposition as the School-Phrase is no sin was found in him 1 Pet. 2.22 3. In the next place it is said when he saw him he had Compassion on him here Christ's Eye affected his Heart as Lam. 3.51 Christ looks upon fallen Man with a look of love as he did upon Peter Luke 22.61 Though then Man lay polluted in his Blood and no Eye pittyed him no not the Eye of either Priest or Levite here yet that time was the time of our Lords Love and then he bid Man live Ezek. 16.4 5 6 8 though he saw nothing in Man at that time but Wounds and Bruises and putrifying Sores from the Crown of his Head to the Soles of the Feet such as had not been bound up or Mollified with Oyntment Isa 1.6 Yet Christ pitties his Fathers Image lost by the Fall c. The Fourth Office of Love was his dressing of the Wounds c. here our Blessed Saviour is Represented as acting the part of a very kind and Skillfull Chirurgion in manual Operations c. The News-Papers sometimes cry up some Famous Operator either for Curing Dark Eyes Deaf Ears or this or that dangerous Distemper but here is a more excellent Operator one that exceeds all others in his Catholicon and Curing all Diseases both of the Soul as well as of the Body He heals all Diseases saith David Ps 103.3 who cries also Lord heal my Soul for I have sinned against thee Ps 41.4 'T is our Saviours Work to Heal broken Hearts and to bind up Wounds c. Ps 147.3 Isa 60.1 Luke 4.18 Matth. 9.12 and as he doth here in Dressing this half dead Mans Wounds by pouring in Wine to search them and Oyl to supple them well knowing that fallen Man hath need both of the sharp Reproof of the Law as well as of the sweet comfort of the Gospel nor is this all he doth but he also makes a Plaister of his own Blood and applies it warm upon the Wounds which immediately healeth them Some tell us strange Cures have been wonderfully wrought by the Weapon Salve c. we can hardly believe the power of this Sword-Salve that a bare anointing of the Weapon Wounding should at a distance heal the Wounds of the Wounded but we are assured by Faith in Gods Word that Sanguis medici factus est Medicina phrenitici the Blood of the Physitian becometh the Sick-Mans Salve as one of the Fathers Phrase it we ought to believe this Mystery that the Wounding of Christ becomes the Healing of Wounded Man for the Scripture of Truth tells us that by his Stripes we are healed Isa 53.5 1 Pet. 2.24 The Fifth Office of Love is when he had thus Searched Suppled and Salved all his Sores he then bound them up with bands of Grace and Love to secure them from all harm Thus our Lord is said to take us by the Arms. and teach us to go drawing us with the Cords of a Man with Bands of Love Hos 11.3.4 and he draws us with everlasting Love Jerem. 31.3 The Sixth Office of Love is he Clothed him also this is necessarily implyed for he found this Wounded Man quite stripped of his Raiment ver 30. and 't is altogether improbable that so Compassionate a Friend should not likewise cover his Nakedness before he set him on Horse-back c. This is Recorded for the Eternal Honour of Shem and Japhet that they took a Garment upon their shoulders and went backward to cover their Fathers Nakedness Gen. 9.23 This was a Famous Fact of Filial Affection yet not comparable to the kindness of Christ who went farther backward even from Glory to Ignominy with his own Robe on his shoulders to cover our Nakedness Our Jesus doth for us what loving Jonathan did for David He stripped himself of his Garment that was upon him and gave it to David c. 1 Sam. 18.4
and my Judgment-Hall which consisted at least of Three So by we is meant in the Hebrew succinct Speech God Three in One and One in Three Opera Trinitatis ad extra sunt indivisa All the Three Persons are undivided all concur in External Actions Hermes that antient Aegyptian who flourished before Pharaoh did acknowledge something of this Great Truth from whence he had his Name of Trismegistus for owning the Three great ones And the Heathen Sages after him had some blind Notions hereof as appeareth by Plutarch who reporteth that in Thebe a Town of Aegypt they worshipped a God whom they acknowledged to be Immortal and painted him in the likeness of a man blowing an Egg out of his mouth to signifie that he made the round World by his Word and Breath of his Mouth But Christian Faith reacheth farther than Heathens Reason for by Faith we understand that the World was made by the Word of God Heb. 11.3 ãâã ãâã ãâã ãâã ãâã by Christ who is the Essential Word and the flowings forth as the word signifies or lettings out of Divine Wisdââ Power and Goodness for God was as it were contracted and contained all within himself from all Eternity but now in the Creation he becomes Deus expansus explicatus letting out himself to the Creature Thus Christ is called the Manifestation of God and the Declarer of the Father Joh. 1.18 John Baptist is called ãâã ãâã ãâã ãâã ãâã a voice but Christ ãâã ãâã ãâã ãâã ãâã the Word by which the world was made As Verbum est animi Index the Speech discovers the Spirit so Christ unbosoms the Father and the Creation is nothing else but the Creator unfolding himself and dispersing his Divine Essence into several Veins and Channels of the Creature Mundus Vniversus nihil aliud est quà m Deus Explicatus the world is onely God expressed the Invisible is clearly seen as in a Mirrour or on a Theater in things that are visible Rom. 1.19 20. as the Sun is beheld in the waters so is God in his works either by way of Negation Causality or Eminence per species Creaturea The second Enquiry is What is the Material Cause out of which all things were Created Answ God made something out of nothing and out of that something all things Nothing here is not taken privatively as 1 Cor. 8.4 an Idol is nothing to wit privatively as having nothing of a Divine Essence in it yet positively it is something that is Wood or Stone c. Nor 2. is it taken Comparatively as Isa 40.17 All the world is nothing to wit in comparison of the Great God But 3. 't is taken negatively and simply God having no praeexisting matter to work upon as the word Bara created signifies being a word in its proper sense proper and peculiar to God himself so should not be parasitically Attributed to the mightiest of men as too oft it is in Creating Earls Marquesses Dukes unless the Creators and the Created were both holy as God is and Man was There was nothing from Eternity besides God neither is God the Matter or any part of the Creature therefore the world was made out of nothing This puts the difference betwixt Creation and Generation this latter is a production of something out of something but the former of something out of nothing There be three principal Operators Art Nature and God That worker which needeth the fewest helps is the most perfect worker 1. Art needs many helps 2. Nature needs but few But 3. God needeth none at all God is the first Cause and the World was the first effect 'T is a Rule or Maxime Inter primam Causam primum effectum nil intervenit Nothing can come between the first Cause and the first effect therefore in the Creation there could neither be any praeexisting Matter nor any Coassisting Instruments God himself was both the Father and Mother of all Created Beings God was the Father of the World begetting it by his Word and both bringing it out and bringing it up in six days by the overshadowings of the Spirit Gen. 1.2 All this arises from the Efficiency of God who is a most pure Act and is Omnipotency it self is there any thing too hard for the Lord Gen. 18.14 Job knew that God could do every thing Job 42.2 All things but Lying Dying and denying himself are possible with God Matth. 19.26 his counsel shall stand and he will do all his pleasure Isa 46.10 What God pleaseth to do without all peradventure he is able to do as he is Omnipotent yet may we not argue from his power to his will but from his will to his power Though God be Omniscient Omnipresent and Omnipotent yet is he not Omnivolent he can do more than he will do he can do whatsoever he pleaseth yet he is not pleased to do whatsoever he can God by his Absolute power is able to do all things that are possible though he never do them he can by this unlimited power make a World and unmake it again in a moment he can of stones raise up Children to Abraham Matth. 3.9 c. but by his actual and ordinate power he doth that onely which he willeth to do whatsoever he willeth that he doth both in Heaven and Earth Psal 115.3 135.6 This power God hath limited by his own will wisdom and having freely limited himself according to his own Decree of Secret will and according to his word or revealed will he changeth not because he is unchangeable Jam. 1.17 Some things God can and will not as Matth. 3.9 26.53 Rom. 9.18 c. And some things God neither will nor can to wit such as contradict his Essence and import Impotency 't is safer to say such things cannot be done than that God cannot do them but whatsoever he willeth that he without impediment effecteth as he did the Creation of the world out of nothing Why therefore should it be thought a thing incredible either that God should raise the dead to life Act. 26.8 or that God should make world of nothing 'T is a received rule Quicquid est in Deo est Deus whatsoever is in God is God and so is that Esse posse operari non distinguuntur in Deo Gods Essânce Omnipotency and Efficiency are not to be distinguished in God save only as to our capacity Divine Essence being Almighty and a most pure act doth necessarily infer a Divine Efficiency which made the world of nothing the word of signifying not any Matter but only Order Creation was in Matter but not of Matter not of Matter praeexisting before but of Matter coexisting in the act of Creation The first Matter God made out of nothing was that Rudis indigestáque Moles called the confused Chaos a rude Draught and an undigested lump at the first as the Matter of all things that were afterwards to be Created This first Matter was all things in power yet nothing in act this
was the common stock out of which the following days works were deduced having its Original from God alone without any concurring power or foregoing Matter as the word God created noteth Whatever is or existeth besides God must proceed from God who is the Original of all All Creatures were in God before the Creation as effects are in the cause as the Rose before the Summer when it is neither spread nor sprung is in the Root the Idaea of all was in his understanding and will Thus David saith Thine Eyes did see my substance yet being imperfect and in thy books all my members were written which in continuance were fashioned when as yet there was none of them Psal 139.15 16. God had all the Names and Number of every part of the Creation as it were writ down in his Common-place-book like a curious workman that works all by the book and by a Model set before him he draws first a rude Draught then polisheth and perfecteth all The Third Enquiry is What is the Form of the Creation Answ God having made this rude Mass or first Matter of nothing by his Almighty Creating power in process of time and by degrees this Tohu Vabohu or Material Mass without form and void hitherto the Lord gave every part a proper and particular Form and perfection both in the higher and lower world beautifying Heaven with two great Lights and bespangling it with a numberless number of Stars so it became a stately Star-chamber for glorious Angels and glorified Saints to dwell in though that stupendious Arch-work of Heaven be not born up by props and pillars yet falls not upon our heads to the earth and clothing the earth with grass garnishing it with Flowers and furnishing it with Fruits This is called Creation-Mediate because her Matter praeexisted as Plants and Animals were Created out of the earth and out of the waters Gen. 1.20 24 25. but the production of that Matter out of which they were Created is called Creation-Immediate as it was made of nothing simply yet inasmuch as this Matter was a subject that had no Hability in it self to produce any thing the earth a dead lump had no power of it self to produce Plants or living Creatures no more than the Rock in the Wilderness had power to produce Water Exod. 17.6 Hence Gods producing all sorts of Creatures out of the first Matter is call'd Creatio Mediata as Gods making the first Matter out of nothing is call'd Creatio Immediata These two are call'd the primary and secundary Creation The form of the Creation is twofold 1. That which is common to all Created things was the Existency of all things which Existed not before that God gave to them in one moment by his Almighty Word and All-working command yea a most perfect Existency all his Creatures were very good Dei dicere est efficere God spake the Word and it was done so that Creation was no Motion but a simple and bare Emanation which is when without any Repugnancy of the Patient or toilsome labour of the Agent the work doth freely flow from the action of the Working Cause as the shadow doth from the Body This wonderful work of the great World made by Gods Irresistible Word is the shadow and obscure Representation of his unsearchable Wisdom Power and Goodness 2. That which is proper and peculiar To each Creature both Coelestial and Terrestrial God gave a distinct and differing Form making the Stars above and all things below to differ in their kind one from another This Formation of all things in differing Species out of the first Matter without either Successive Motion preceding Mutation or gradual Alteration no Created Being could possibly effect but God the Father alone by his Eternal Word and Spirit made all out of the first Matter and gave to all their several Form which was not in the first Matter but was Created out of nothing perfection was the Form and Beauty of the World and of every Creature in the World All the works of God are perfect works Deut. 32.4 Nothing could have been made more perfect essentially though God could have made some things better than he made them accidentally as he could have made Worms to be Angels and he could have given more excellent endowments to every Creature respecting the parts of the world but in respect of the whole the World was perfect both in respect of Degrees and Parts Every days Work was good Gen. 1.4 10 18 21 25. in respect of the parts severally but when the whole is spoke of all together 't is said They were all very good v. 31. The Fourth Enquiry is What was the Final Cause or End of it Answ The End of the Creation is twofold 1. The Supreme End 2. The Subordinate The first is the Manifestation of Gods Glory the second is the Instruction and Comfort of Man Gods Master-piece 1. Of the first God who is the most pure Act as before may be considered under a twofold Act. 1. Internal 2. External 1. The Internal or inward Act was not onely his actual enjoying of himself and solacing himself in himself from all Eternity thus God was happy in himself and was an Heaven to himself and needed no Created thing to make him more happy he was God blessed for ever without and before the Creation but also his Decree which was one eternal voluntary constant Act of God absolutely determining the Infallible future Being of whatsoever is beside himself unto the praise of his own glory Eternity is an Everlasting Now. whatever God thinketh or willeth he always thought and willed and always doth and will both think and will there can no more be a new thought or a new purpose in God than there can be a new God Gods thinking or determining is God himself whatever is in God is God as before God decreed the Futurition of the Creatures freely not from any necessity of Nature but only from his meer good pleasure Psal 115.3 Isa 49.3 Dan. 4.25 Eph. 1.11 c. God had no need of the things decreed had he so pleased they had never been but continued for ever in their Nothing-state yet God might have been without them and happy without them though they had never been he being Eternal All-blessed All-glorious light life and love all in himself This Divine Decree gave not only a possibility that all Creatures may be but also a futurition or certainty that they all shall be they shall have an Existence an actual being in time according to Gods determination before time 2. The External or outward act of God is his Efficiency or working all that he decreed according to his Decree Gods Decree was the great design of future Action and Gods Efficiency is the execution of that design those two answer each other as the pattern and Tabernacle Exod. 25.40 and as the pattern and Temple 1 Chron. 28.12 As the actual framing of Davids Body answered the Idaea or Platform thereof
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
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine âundo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâbt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound âo none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother ãâã ãâã ãâã ãâã ãâã of à simul and ãâã ãâã ãâã ãâã ãâã Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considârations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its ãâã ãâã ãâã ãâã ãâã something in it that is very comely as God himself is the Author of it and
50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. â 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. ãâã ãâã ãâã ãâã ãâã Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a
goeth along both into Fire and Water to see they take no hurt by either Isa 43.2 and though God lead them into both yet he leaves them not in either but brings them forth of both into a wealthy place Psal 66.12 This is due comfort for true Christians 2. Civil Authors as Martyrologists shew how in all ages of the World since Christ the Church hath been oft cast into Gods Furnace and been under Fiery Tryals yet brought in Gods hand through all into such times of Rest and Refreshment as wherein she might draw her breath better than in the Furnace yea swallow down her Spittle and live comfortably what may befal us from those black clouds which gather about us we know not whether it may not prove a storm of Fire c. these two Scriptures Zech. 13.8 9. and Mal. 3.3 have a mighty sound in my Ears two parts shall be cut off and the third part I will bring not only into but through the Fire c. when he comes to sit as a Refiner of his Gold and Silver Vessels c. 'T is good for us to forecast fiery Tryals which never come the sooner for being foreseen but sure I am far the easier 'T is a labour well lost if they come not and as well spent if they do come whereas when they come on the sudden and surprize us as the unexpected Thief in the Night they find weak minds secure make them miserable and lastly leave them desperate praemoniti praemuniti forewarn'd forearm'd God hath made me a Watchman to sound this Trumpet of warning from my Watch-Tower to rub off your Rust and to rouze up all that are slumbring Virgins that I may deliver my own Soul Ezek. 3.17 18 19. to wit from my other mens sins 1 Tim. 4.16 Oh would God I could say that the house of Israel is not become Dross as Ezck. 22.18 I am afraid we are degenerated if not from our own former zeal yet from that of our zealous progenitours We may sigh out Heu pietas ubi prisca profana O Tempora Mindi Faex Vesper prope Nox O Mora Christe Veni Oh bless God for that blessed allay Isa 48.10 God will refine us yet not so exactly as Silver lest we should be consum'd in Gods Crucible having in us more Dross than good Oare he tries not with Rigour this none can abide Psal 143.2 but with Favour Psal 118.18 't is in mercy and in measure Jer. 30.11 Isa 57.16 If his Child swound in the Whipping God le ts fall the Rod and falls a kissing it to fetch life into it again Oh that our Faith may be found as Gold 1 Pet. 1.7 If not in such a fiery Tryal before yet at that of the Judgment-Day The third Grand particular in this History of Noah is Noahs eminent piety in the midst of that ungodly Worlds notorious Impiety Noah was a most Resplendent and Illustrious Star of the first Magnitude shining forth most gloriously in the darkest Mid-night of a most wicked World Hence ariseth The third Observation That the power and providence of the Most Wise and Most Gracious God doth preserve and provide the best of Men for the worst of Times Three points are here to be enquired after and answered The 1. Is the ãâã ãâã ãâã ãâã ãâã How it is so The 2. Is the ãâã ãâã ãâã ãâã ãâã or Why it is so 3. The ãâã ãâã ãâã ãâã ãâã After what manner First to demonstrate How it is so Ans 'T is most manifest 1. in Sacred History That God ordered the best of Prophets to be born and to officiate in the worst of Times oh what a degenerate Age was that wherein Moses appeared Duplicantur lateres Venit Moses Israel was in the Bondage of Egypt and in the worst part of that Bondage their Tale of Brick and Mortar-work was doubl'd upon them and that without Straw Exod. 1.11 14. and 5.18 19. c. Then God sent Moses their Deliverer And what a degenerate age was that wherein Samuel was born where there was no open Vision 1 Sam. 3.1 c. No better but far worse were the Times of Elijah who in his own computation was left alone of all the Lords Prophets when the Prophets of Baal were many 1 Kin. 18.22 in the days of wicked Ahab who sold himself to work wickedness whom Jezabel his wicked Wife stirred up 1 Kin. 21.25 and as bad were the times of Jehoram Ahabs Grand-Child when God sent the Prophet Elisha who said to that wicked King What have I to do with thee c. and surely were it not that I regard the presence of Jehosaphat I would not look toward thee nor see thee 2 Kin. 3.13 14. The like is recorded of all the Greater and Lesser Prophets who all as with one mouth do declare and declame against the wickedness of their several Ages they lived in as all their several Prophecies do abundantly testify in Isaiah Jeremiah c. and in Hosea Amos c. To omit ail these and come to the Master-Prophet our Redeemer the Son of God who was sent out of his Fathers Bosom into the World at a time of its greatest Degeneracy when few more than five persons are found upon Record who owned the good ways of God then came Christ that Almighty Healer and Soveraign Saviour As Joseph found his Brethren in Dothan which signifies Defection Gen. 37.17 So our Joseph or Jesus found the World in a state of great and sad Defection and when he comes again 't will be as bad shall the Son of Man find Faith on the Earth Luk. 18.8 Thus it appeareth by an Induction of Instances out of Sacred Writ that God raiseth up the best of Men in the worst of Times as he did Noah here in the Old World when all Flesh had corrupted their way Gen. 6.12 And this Secondly Is also remarkable in Civil or Secular History complying with that of the Sacred aforesaid that the best of humane Laws have been gained in the Reigns of the worst of Kings as an happy Counter-Ballance to their exorbitant and extravagant actings this leads me to the ãâã ãâã ãâã ãâã ãâã Why it is so Ans 2. Herein appeareth the Wisdom and Graciousness as well as the Power and Providence of God to reserve a little remnant for royal use in the worst of times that he might not ruine the whole work of his hands at once Saints are call'd the Salt of the Earth Mat. 5.13 As Salt keepeth Flesh from putrifying so do the Saints the World and are therefore sprinkled up and down as Salt Here a few Corns and there a few Corns one of a Tribe and two of a Family Jer. 3.14 to keep the rest from rotting 't is well said that Swine and Swinish persons have their Souls for Salt only to keep their Bodies from Stinking above Ground Christ and his redeemed are somewhere called the Soul of the World Oh what a Stinking Body would the World be without such a
forth at once Hand over Head this they did not but went out by pairs as the word imports without any disorder or confusion Gen. 8.19 This may serve to shame all the extravagancies in the World especially in the Church Yea 3. All must beware to be like those unclean Creatures in this as well as unlike in the other case to come in and go out from means of Grace both ways unclean as they did from the Ark what is this but to have seared Consciences Lastly Consider the Consequents after Noah's Egress NB. 1. He began the New World with Sacrifice Gen. 8.21 Beneficium postulat Officium Gods Mercy call'd for Mans Duty 'T is good to begin every new day with Duty to God for Mercy the Night before Joshua began his Wars which proved Conquests with Circumcision Josh 5.2 c. NB. 2. The Altar Noah Built was Erected say the Rabbins in the same place where Abel had Offer'd where Abraham did Offer and where the Temple Altar stood shewing that Christ is the standing Altar of all Ages and this Altar is one and the same in Type and Antitype Heb. 13.10 c. NB. 3. After this Sacrifice call'd Gnoloth or Ascensions God blessed all Creatures with an exceeding great Increase Gen. 8.17 so the Saints shall be blest at the glorious liberty promised Rom. 8.21 c. When they shall go forth then they shall grow up c. Mal. 4.2 NB. 4. After this also God enlarg'd Noah beyond the Fruits of the Earth to which Adam c. were confined to feed upon Flesh Gen. 9.3 for the preservation of him who had been their preserver all Creatures did owe their Lives to him and to all in him He had toiled hard to lay in provision for them now this was some Comfort to him and his concorning his Toil according to Gen. 5.29 that they might eat Flesh how much more is it to us that we may eat the Flesh of Christ which himself giveth us John 6.51 55. Alas our own Toil will not save us on this cursed Earth NB. 5. And Lastly Gods Covenanting with Noah though Man was evil only evil and continually evil Gen. 8.21 confirmed by the Rainbow Gen. 9.9 did prefigure the Spiritual and Eternal Covenant of peace by Christ with sinful Mankind Isa 54.8 9 10. Rev. 10.1 especially when fixed to a penitent Heart as the Rain-bow to a watery Cloud CHAP. X. The History and Mystery of Abrahams Tryals ABraham was first call'd Abâram which signifieth an High Father he is after called Ab-ra-ham by putting some of the letters of Jehovah to the former which signifies the Father of a multitude hence is he named the Father of the Faithful Rom. 4.11 which made him an High Father indeed and he became the Father of a multitude not only of the Jews but of the Gentiles also v. 12. for the Blessing of Abraham came upon the believing Gentiles Gal. 3.8 14. The highest Honour is oft given to this High Father As 1. God frequently calls himself the God of Abraham 2. Abrahams Bosom is made the Synonymon of the same import with Heaven it self and its unspeakable happiness Luk. 16.22 23. 3. Abraham is call'd three times in Scripture The Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 which was an higher Honour to Abraham than if God had engraven his name in the highest Orb of the Heavens This lofty style and most eminent Title speaks out a mutual Relation 'twixt God and Abraham God really favoured Abraham and Abraham entirely loved God as one Friend doth another hence it was That 1. There was frequent Communion between God and Abraham who had his familiar Visions of God And 2. There was a Friendly League and Covenant both Offensive and Defensive betwixt them Gen. 12.2 3. and 15.1 18. and 17.2 7. And 3. As an excellent Ensign of this Honourable Friendship it was for Abrahams sake that his God swore to him Heb. 6.17 God willing more abundantly c. did not simply say but solemnly Swear to Abraham which was a glorious condescention that he would bless him in himself and his and make him a blessing to many others Gen. 12.2 3. Thus Abraham the tenth from Noah as Noah was the tenth from Adam had also most high honour put upon him as was ut suprà upon Noah for as Noah was the restorer of Religion to the World so Abraham was the establisher of it in the World yet in this respect Abraham is advanced above Noah in as much as Destruction was extended to all people in Noahs days but Salvation was Promised to all Nations in Abrahams days In thee saith God to him shall all the Nations of the Earth be Blessed Gen. 12.3 c. Moreover this Friend of God was a tryed Friend for God did try him with ten tryals and every one worse than other though still God led him from lower to higher and harder tryals the last of the ten being the highest and hardest of all about Offering up his only Son c. yet still he sticks close to God as his Friend yea as his Life Deut. 10.20 and 30.20 that this Father of the Faithful might become a perfect Pattern or Copy to both Jâws and Gentiles that were to be the Children of Abraham He must give no less than ten proofs and evidences of his Faithfulness to God which shews us two Truths 1. No Bosom of any Son of Abraham Luk. 19.9 can expect exemption from Tryals and Temptations when that Bosom of Father Abraham to which Heaven it self is compared was assaulted with them c. 2. Abrahams practice of Faithfulness to God under all his ten Tryals and Temptations as a faithful friend of God is ablessed pattern to all the Sons and Daughters of Abraham for their holy imitation under all their Exercises Children should follow the foosteps of their Father Heb. 6.12 and we must all tread in Abrahams steps in this lower World Rom. 4.11 12. or we shall never lodge in Abrahams Bosom as Lazarus did Luk. 16.22 23. in the better World Abraham indeed stands under a threefold resemblance As 1. He represents or resembles God the Father in these parallel congruities 1. As Abraham was an High Father as his name signifies so is God the Father the Highest Father yea the Father of all Fatherhoods 2. As Abraham was the Father of many Families both Jews and Gentiles that are Faithful yet had he but one only Son by natural Generation to wit Isaac Born in fulness of time to him So God the Father is the Father of all the Families in the World Eph. 3.14 15. yet hath he but one only Son by Eternal Generation which none can declare Isa 53.8 to wit Jesus born of a Virgin in due time Gal. 4.4 3. As Abraham so loved God that he spared not his only Son but would have offer'd up Isaac upon Mount Moriah Gen. 22.1 c. So God loved Abraham and the Families in him so much that he gave his
into the Heart so Obedience is the letting out of God into the life here is God manifest in the Flesh of his Saints as was after a more transcendent manner in the Flesh of his Son 1 Tim. 3.16 Col. 2.9 otherwise we are alienated from the life of God Eph. 4.18 if we do not lead a Godly life which kind of life none can live but those that do partake of the Divine Nature 2 Pet. 1.4 whereby they are renewed to be Holy as God is in Quality though not in Equality 1 Pet. 1.15 and to resemble him in countenance and condition as Children do their Father but such as are thus without God Eph. 2.12 the Devil works in them as the Blacksmith works in his Shop Eph. 2.2 Hammering out many Hard and Hot works of wickedness The Obedience of Faith in Abraham doth evidently appear in all his Ten Tryals I shall Instance and Insist upon only the first and the last of those Ten as the Author to the Hebrews doth Heb. 11.8 and 17. and first of the first Get thee out of thy Country c. said God to Abraham Gen. 12.1 and he obeyed this call by the strength of his Faith This proposition consists of a subject and a predicate the subject is Abrahams Person whereon I have spoken in the threefold aforesaid resemblance the predicate is Abrahams Action his obeying the Call and Command of God wherein four circumstances are very remarkable 1. The Time when it was when God call'd 2. The Terminus à quo or place from whence God call'd him 3. The Terminus ad quem or Countrey whither he was call'd 4. The Reason or End why he was thus said unto by the great God Get thee out of thy Countrey c. First of the first to wit the time when Abraham was call'd It was while he lived in Ur of the Chaldees for Abraham lived with his Father Terah in that place and in Haran or Charan a City of Mesopotamia till he was seventy sive years old Gen. 12.4 and Acts 7.2 3 4. There and then did the God of Glory appear to Abraham Gen. 11.28 This that Blessed Proto-martyr Stephen being filled with the Holy Ghost intimateth to convince those Superstitious and Blood-thirsty Jews who conceited that Religion was confined to Canaan or Jerusalem that Abraham had the true Religion even in Chaldea and in Charan before ever he saw Canaan or receiv'd Circumcision or before any Ceremonies were appointed by the Ministry of Moses and before there was either Tabernacle or Temple When Abraham dwelt with his Father on the other side of Euphrates and served Idols Josh 24.2 even then did God call him out of his Countrey yea call'd him to his Foot Isa 41.2 making him to follow his Call and to run as a Lackey at Gods Stirrup as it were with a blessed though a blind Obedience not knowing whither he went Heb. 11.8 no much caring so long as he had God by the Hand or might follow him as his Guide step by step Abraham as it were winked when he had put himself and his Hand into Gods Holy Hand to be led at his Divine Leisure and Pleasure By Faith Abraham when called obeyed Heb. 11.8 The Greek word ãâã ãâã ãâã ãâã ãâã imports reverence in ãâã ãâã ãâã ãâã ãâã and obedience in ãâã ãâã ãâã ãâã ãâã he did not stop his Ear with the Adder to this great Charmer Psal 58.4 5. but he listen'd and hearken'd to Gods Call with an âweful respect Christ Sheep do know his voice John 10.4 and his Companions or Friends such as Abraham was do hear and follow it Cant. 8.13 and Revel 14.4 Thus Abraham did not dispute but dispatch Gods command but immediately departed without Sciscitation or Carnal Reasonings against it Gen. 12.4 his inner and outer Man were Relatives so it should be with us The second Circumstance is the place from whence which is Twofold 1. Ur. 2. Haran which signifies in the Hebrew Fire and Wrath and so the History includes a Mystery As to the History touching Abraham's departure 1. From Ur of the Chaldees Gen. 11.28 31. where his Father Terah seems to have the Honour of that first Journey for he being inform'd of that Divine Oracle to his Son Abraham it seems repented of his Idolatry and consented to depart from that Idolatrous Countrey and hath the Honour of being principal therein though the Call was immediately and more especially to Abraham his Son Acts 7.2 3. and though they and them mentioned in Gen. 11.31 be meant of both Terah and Abraham yet the Call was chiefly to Abraham Gen. 15.7 and Neh. 9.7 The second place of his Removal was Haran this was after his Father Terah's Death Gen. 11.32 and 12.1 2 4. and Acts 7.4 who probably for his old Age was the cause of his Son Abraham's Sojourning and staying in Haran and hence some think it probable that as Abraham had two Calls from God the first from Ur when his Father was living and from whence the good old Man went along with him The second was from Haran after Terah was dead In the first Call God bid Abraham Get out of thy Countrey not mentioning his Fathers House to be left behind him for his Father went along with him yet this Phrase and more is added at his second Call Gen. 12.1 2. for it would have been not only of bad report among Idolaters but also an Act of undutifulness in it self to have forsaken his old Father and to have left him from whom he had both his Being and Succour succourless in the World From hence have we these choice Remarks and Mysteries The first Remark and Mystery is Parents ought not to hinder their Children from good and from obedience to God Here Terah the old Father did not rebuke Abraham his Son for being too full of Fancy nor charg'd him upon his Blessing to abide in his Native Countrey and not to be so Fantastical as to follow so fond a Call that told him not of the place whither he was to go he did not say to his Son Wil t thou leave a certainty for an uncertainty or wilt thou be wiser than all thy Fore-fathers c. Thus ignorant Parents say now to their enlightned Children Tange Montes Fumigabunt touch the Mountains and they will smoke Psal 144.5 If Inferiours do but touch Superiours in crossing them in their vain Customs Jer. 10.3 by not conforming to them Oh how some in such a Case are Acted more by Rage than by Right or Reason as Nebuchadnezzar was Dan. 3.19 and as too many Parents are but so was not Joash to his Son Gideon Judg. 6.27 30 31. who bravely defended him against the many-headed multitude in his Reformation and so was not Terah here to his Son but would go along with him in Obedience to God as far as his old Legs would carry him at the very first Call and therefore had he the honour of being principal in the first Removal Let
while all living or wherein to Bury them when any of them Died until it came to his Dear Sarah's case oh then why should any of the Children of Abraham be discouraged that they have no more than a Burying-place upon Earth when Father Abraham the Heir of the World had no more a great Worldling who laid Houses to Houses and Land to Land by multiplyed Purchases was gravely rebuked by a good man who measured out his Grave before him and told him those few Inches of Earth he must be reduced to at the last we should with Father Abraham mind our Mortality most and other things less The first Doom God Denounced was Thou-shalt surely Die and the first Doubt the Devil suggested was Thoushalt not surely Die there yet remains something of the Spawn of that old Serpent in us to forget our Mortality and to hope yet to live a little longer and so to doubt of that whereof there is the greatest certainty putting the evil day of Death far from us whereas we should neither be fond of Life not fearful of Death but learn to Die daily making Death familiar to us at Bed and Board 'T is very observable how our first Parents cloth'd themselves with Fig-Leaves but God misliking that gave them Garments of Skins a memorial of Mortality hence some say that Christ Cursed the Fig-Tree which bore only Leaves to cover Mans Sin but commended John Baptist who did wear Skins to mind him that he was a poor Mortal The 3. Inference remarkable is If to this of Abrahams purchasing a Burying-place we compare the Jews purchasing with the Price of Christs Blood that Potters Field to Bury Strangers in Mat. 27.7 This will Teach two things 1. That the Jews began to be Dispriviledg'd and Disinherited of their own Land by Crucifying the Emmanuel and Lord of the Land Isa 8.8 Hos 9.3 for hereby Strangers or Gentiles got Footing in it and Possession of it as the Evangelist saith purchas'd by Christs Blood 2. If we be Strangers as we are Gentiles to the Jews Sin in Crucifying the Lord of Life then 't is not so much a Burying-place but a Living and Reigning-place is also purchas'd for us by the Price of Christs Blood not only a Burying-place for our Bodies as a safe Receptacle and Dormitory until the Resurrection upon Earth the Panegyrick or Congregation-House as before the Lord keepeth all the Bones of his Saints Psal 34.20 but also a Reigning-place for our Souls in Heaven to wit those Glorious Thrones Promised to such as follow Christ in the Regeneration Mat. 19.28 and those Mansions of Glory which Christ both Purchaseth and Prepareth Joh. 14.2 3. not only for the Soul until the Resurrection but also for the Body after even for ever Thus far of Abrahams Divine Call in all its parts when whence whither and why now followeth his Obedience of Faith to Gods Call 't is expresly said he obeyed and went out not knowing whither Heb. 11.8 as if he had follow'd God blindfold putting his hand into Gods hand and resigning up himself to his God and his Will to Gods Will well knowing with whom he went though he knew not whither be went So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham we must all walk in his stops or we shall never Lodge in his Bosom as before All his Children must write after his Copy of Obedience which in its transcendency hath a threefold excellency It was an Obedience so transcendent as to be 1. Without Hesitation 2. Without Reservation 3. Without Limitation Of these in order 1. It was Obedience without Hesitation he used no disputation in the case he falls not upon arguing with God in any Carnal reasonings against his Call and Command saying I cannot apprehend any urgent occasion why I should forsake my own Native Countrey and may not I justly suspect it no better than a piece of sublime folly to go I know not whither and to leave a certainty for an uncertainty Is not one Bird in the Hand as saith the Proverb better than two in the Bush He doth not alledge Lord first satisfie my Scruples and convince my Judgment that 't is my Duty and then will I follow and obey thee No he doth not dispute but dispatch he doth not say as those Recusants in the Gospel said Suffer we first to go and bury my Father Mat. 8.21 Or I have bought a piece of Ground and I must needs go to prove it c. Luke 14.18 19 20. Neither did Abraham dare to do as better Men than those aforesaid even as Moses Exod. 3 1â and 4.10 11 12 13. or as Jeremy Jer. 1.6 who both do bring in their carnal Reasonings strongly to confute God and his Call No such thing is Recorded of Abraham had he with Theudas thought himself some body Acts 5.36 He would have rais'd some chatting Discourse or Dialogue with God but he plainly becomes a No body before him lyes down at his Foot Isa 41.2 and by the strength of his Faith dashes down all the scummy Bubbles of carnal Reasonings which unbelief would have Boiled up He falls down before the Majesty of that Great Divine Truth Who art thou Oh Man that darest reply against God or word it with him Rom. 9.20 21. If a private Subject may not say to his Prince What dost thou Eccles 8.4 Much less may poor Man say so to the Great God that King of Kings and Lord of Lords 1 Tim. 6.15 Balaam took it ill that his Ass should reply upon her Master Numb 22.29 But we must be content to be dumb Asses as the Apostles phrase is 2. Pet. 2.16 and speechless Fools in respect of our Lord and Master Jesus Christ 1 Cor. 4.10 'T is not a good Angel but the evil one that opens our Mouths to make replies upon such a Soveraign Master our Lord is wiser for us than we can be for our selves our fleshly wisdom is enmity against God Rom. 8.7 That is the forbidden Fruit which must be vomited up by Repentance it being Earthly Sensual and Devilish Jam. 3.15 It is remarkable how God spoke in the silly Ass but 't was the Devil that spoke in the subtile Serpent and how Christ rode upon an Ass into Jerusalem but Satan convey'd himself by a Serpent into Paradise we must all die to our own wisdom and live in Gods as Aaron's Rod swallow'd up those of the Magicians Exod. 7.12 so ought Gods Wisdom to swallow up ours A poor nothing bewilder'd Creature is most suitable and acceptable to an All-sufficient Christ who is Wisdom in the Abstract we must resign our All to him who is our All in All Col. 3.11 without Hesitation 2. As Abraham's Obedience was without Hesitation or any contrary Disputes against Gods Call so it was without Reservation he resigns up himself to the command of God not by halves but wholly without any Ifs or And 's as we say The Popish Lying Doctrine of
Road to Egypt Jer. 41.17 18. when they brought this request to Jeremy only in a pretence of piety and to put a greater Reputation on their fore-stalling Resolution might they have but Gods Approbation which seeing they could not obtain they will drive on their design at a venture tide Life tide Death fall Back and fall Edge come good or come evil Though they had promis'd under a Solemn Oath that which they never intended to perform ver 5. Oh hateful Hypocrisie ver 20. therefore they going into Egypt as into according to their thoughts the VVorlds warm Sun-shine they went out of Gods protection and put themselves into his punishing Hands and the Sword they feared and sled from did there overtake them ver 16 17. The Great God hath long Hands and the wicked cannot run out of the reach of his Rod Thus the Old Testament Worshippers limited God to a place confining him to their Temple whereas in the New Testament times such limitations were done away John 4.20 21. and Prayer may be made not only in the House of Prayer but any where every where 1 Tim. 2.8 any corner if but of a Chimney may now make a good Oratory yea the secret places under the Stairs Cant. 2.14 the voice is sweet there also The third particular is the Means wherein we often limit God as well as in respect of time and place Thus Israel must not have God to speak to them though it was a wonderful condescention and unparallell'd honour it must be Moses lest they die Exod. 20.19 compar'd with Job 33.6 7. And what great matters it was said would one from the Dead do Luke 16.30 Though Lazarus was such yet little regarded John 12.10 Thus Israel did so limit their Deliverance to the presence of the Ark that their Idolizing of it betray'd it into the Philistines Hands 1 Sam. 4.3 11 21. And thus when the Brazen Serpent a Blessed Means of Healing before was become an Idol to Israel Numb 21.8 2 Kings 18.4 it became Nehushtan or a common piece of Brass having no Vertue of Cure in it God makes us defie what we have Deified Zeph. 2.11 The fourth particular is the Manner wherein we oft prescribe to God Thus those cursed Carnalists cryed We will have Plenty with Purity and the World with Worship or we will have none of it Jer. 44 17 18. Thus Peace and Plenty is the Popish Plea as well as Antiquity and their strongest Pillars for upholding their rotten Religion and their Idolizing the Virgin Mary whom they call the Queen of Heaven as those did and equalling her Milk unto Christs Blood for Soul vertue The Wise Man saith Say not thou what is the cause that the former days were better than these for thou dost not enquire wisely concerning this Eccles 7.10 as if thou wert wiser than God to govern the World Alas the Times are the worse because we are no better we must not take non causa pro causa In promptu causa est the Reason is soon render'd wickedness is the true cause and not much Preaching or strict Worship as the World saith 't is hard Hearts that make hard Times Nay even Professors themselves will not own God unless he appear to them in their own manner whereas God sheweth himself in divers manners Heb. 1.1 Hence have we many famous Remarks As 1. That though blind Obedience as to Man is abominable yet as to God 't is highly commendable such as this of Abraham's was 2. Though this Obedience of Abraham was a blind Obedience as to his own Will yet was it not so as to Gods Will for Gods Will was the Rule of Abraham's Obedience 3. Though Abraham knew not whither he went Heb. 11.8 yet he knew well with whom he went even one with whom he was sure he could not possibly miscarry It David could say to Abiathar VVith me shalt thou be in safety 1 Sam. 22.23 How much more may Abraham's God say so to him Hereupon Abraham put God to it as a proof of the Truth of his Promise 4. Abraham knew not yet sollow'd not knowing whither but we know from the sure VVord of Prophecy whither our way leadeth to wit to Heaven 't is a shame for us not to follow Abraham's following God Blindfold brought him to the Earthly Canaan but our following God with our Eyes opened will bring us to the Heavenly Countrey 5. Such as never yet experienc'd Gods Call saying Get thee out of thy Countrey c. and the answer of a good Conscience 1 Pet. 3.21 their Hearts Ecchoing again to Gods Call Psal 27.8 in their Effectual Calling are yet in Ur of the Chaldees in the Countrey of Babel or Confusion They are yet in the Shadow of Death and Region of Darkness Mat. 4.16 Under the power of Belial and Servitors of Hell Alas the Devil is both their Master and their Father 6. Such as continue in an uncall'd condition yield up themselves to Satan VVorld and sinful Self as Abraham did yield up himself to his God They live in the very Suburbs of Hell under a cursed blind Obedience and are condemn'd already John 3.18 having the wrath of God abiding on them ver 36. consuming the Stubble Hence also have we these Excellent Inferences As 1. Mans Heart hath many Suitors there was never such contending about the Body of Moses Jude ver 9. as there is about the Soul of Man We should not ask so much who wooes our Hearts for there be many wooers thereof the Flesh the VVorld the Devil und God but who wins them Ask not so much whither goest thou as with whom goest thou If thou goest with Satan thou goest to Hell if thou goest with God thou goest to Heaven this latter question is resolved by answering the former If we know with whom we must know whither we go 2. Gods Call speaking to us with a strong Hand Isa 8.11 must fetch us oft from our false Rests as it did Abraham from Ur and Haran Rest without a change is suspicious Rest Till God say effectually Get thee out of thy Countrey c. we are setl'd upon our Lees Jer. 48.11 12. Till we can Experience an Heart-changing and a Life-changing Work we cannot be as Moses drawn out of the VVater Exod. 2.10 nor right Children of Abraham call'd from Chaldea to Canaan 3. If we be truely such then Children must resemble their Father in resigning up themselves to God as Abraham did and that upon these Motives 1. We are foolish and unskilful to order our own ways for either our Temporal Spiritual or Eternal good So long as Christ openeth not our Eye the Blind leads the Blind a Blind Understanding leads Blind Affections no vvonder if we fall into the Ditch God therefore must be our Guide even unto Death Psal 48.14 2. We have lost our strength as vvell as our skill by the Fall and are unable to cast our selves into the Pool of Bethesda when the Angel moves the Waters
lye Isa 63.8 And a sordid slander and they say little better that affirm Abraham spoke so with a Mental Reservation If God will for he knew the Will of God was otherwise declared or that he Equivocated with his Servants using the plural for the singular lest they should obstruct his obedience and therefore he deluded them with an ambiguous expression Such do better than either of the aforesaid that say Abraham believed to receive his Son again from the dead according to Heb. 11.19 Yet this cannot be the genuine sense For 1. The Apostle only saith there that he considered God was able to do it but that God would do it presently he knew not 2. Had Abraham been assured of Gods being willing as well as able at that instant to restore Isaac it had been no such strong Tryal of his Faith and Obedience neither would he have deserved such a signal commendation thereof They say best of all that think Abraham being confident of Gods Power and leaving his will to his own wisdom Prophecyed in General of something he was ignorant of and like one under an amazement as well he might he spoke he knew not what as Peter once did at Christs Transfiguration Luk. 9.33 and as he Prophesied beyond himself of Isaac's return so of Gods providing a Lamb in Isaac's Room when those Cutting and Killing Compellations my Father and my Son passed between them Gen. 22.7 8. This is the second part of his Prophecy though he knew nothing how In a strong confidence of both these he proceedeth steedily to the Action which is the fourth and last particular of offering Isaac wherein observe 1. Abraham built an Altar upon Mount Moriah where the Temple was afterwards built 2 Chron. 3.1 To sanctify his Sacrifice Mat. 23.19 So Christ is our Altar that sanctifiââ all our Services Heb. 13.10 2. He told his Son then the Command of God unto which Isaac submitted Josephus without a Divine Warrant relateth the Communication betwixt them 3. He bound Isaac who offered his Hands to the Cords his Body to the Altar and his very Throat to the Knife it self without any resistance the Sons Will was wrap'd up in the Fathers Will because it appear'd to him to be Gods Will. 4. He took the Knife to slay his Son v. 10. Oh what Painter in the World could express the posture of Abrahams outward Countenance under the most powerful yernings of his inward Bowels and Affections over his Dear yet Dying Child surely that Painter which set forth Agamemnons Sacrificing his Daughter Iphigenia for the safety of his Army would have drawn Abrabam as he did Agamemnon with his Face under a Veil as unable to delineate his unconceivable sorrow and when the Knife was up and Abraham just going to Kill his Son God calls twice for haste Abraham Abraham c. v. 11. This God took in so good a construction that 't is said he offered him Though Isaac was not indeed offered Heb. 11.17 God reckons as if he had done it because he was willing and would have done it every man is so good before God as he truly desires and endeavours to be All those have their Names writ in the Book of Life qui quod possunt faciunt etsi quod debent non faciunt that do what they can though they cannot do what they should saith Bernard God took it kindly at Davids Hands that it was but in his Heart to Build him a Temple 1. Kin. 8.17 18. and Christ took it well from that good Woman that she did all she could Mark 14.8 so gracious is our God as to account that to be done which man is but about to do as in Abrahams and Davids case when we cannot do what we ought we ought to do what we can Inferences hence be 1. All difficulties in Divine Commands ought to be wholly rolled from off our selves upon our God as Abraham did here 2. God will provide himself a Lamb we may have Fire and Wood but the Sacrifice we must have from God 3. God loves to bring his Servants low and to the last when the Knife is up then the Lord comes down he reserves his Holy Hand for a Dead lift of Deliverance 4. When we are in the most pinching exigents and cannot tell whither to turn us then should we believingly say God will provide a Pious and Precious Proverb much to be mused on and made use of 1 Cor. 10.13 In the Mount God will be seen and make a way to escape 5. God will not have Holy Purposes frustrate and altogether dismissed without Holy Performances though Isaac was spared yet Abraham must not go away with dry hands God Offers a Ram to Abraham and Abraham offers that Ram to God Gen. 22.13 c. 6. How ought all Children to learn Obedience to their Parents in the Example of Isaac's to His 7. How ought all the Children of Abraham to learn Obedience to God As he gave up his Isaac his Joy and his Laughter to him so should we resign whatever is Nearest and Dearest to us unto him 8. Such us are unwilling to Sacrifice their Ram or Rammish Lusts to God will much less their Isaac or their Lives and Souls He that Offers up his Ram or Lust his Isaac or Soul shall not only he spared but it shall live for ever Faith teacheth this Orthodox Paradox that the way to keep Isaac is to give up Isaac 9. Faith is most tryed in acting against Nature especially against corrupt Nature 10. Faith reconciles the seeming contradictions 'twixt Precepts and Promises as here they clashed and cross'd as two contraries 11. God Watches all the motions of Abraham his lifting up the Knife at last no less he doth of all the Children of VVickedness who he saith shall not waste any more as before 1 Chron. 17.9 12. Our last Tryals may be our hottest this the hottest Fire of all the Ten Tryals that Abraham was Tryed with he had waited long for this Son and now he must want him yea and that by the worst way imaginable he himself who had waited so long and plainly longed for him must now as if weary of him with his own Mouth as it were worry him If he did not sure I am we in his case would have mustered up many strong carnal Arguments against this Act. As 1. Assuredly the God of Mercy cannot delight in any such Barbarous and Unnatural cruelty How can the Blood and Murder of Man have in it any acceptable Piety to God 2. If God will take pleasure in the Murder of a Man for a Sacrifice to him will not some Stranger serve Must none but my Son be that Burnt-offering Cannot my God find out and fix upon some other Man than my Son 3. If God will single out my Son and have no other Man why might not my Son Ishmael serve for a Sacrifice if a Stranger will not serve for it might not he satisfie and exempt my Son Isaac 4. If it
must be Isaac and not Ishmael nor any other may none but Abraham be the Priest to slay this Sacrifice Can this Inhumane Action be done by no Hands but by the Hands of his own Father Must my own Hands destroy the Seed of my own Loins Is there no way to be faithful to my God but in being unnatural to my Son and in making my self a Monster of Parents to all the World 5. If I who profess Religion do such an Unparallell'd Irreligious Act how shall I hereby give just occasion to the Enemies of the Lord to Blaspheme to lay Reproach upon Religion and to Rail against God himself as if he were not only the Abettor but also the very Author of such matchless Villany Oh! how will all the Banks of Blasphemy against both God and Religion be broken down among the Heathen And how will Men spend their spite and justly angred indignities on me saying There goes the Barbarous Man that most brutishly Butcher'd his own Son 6. As I shall never be able after this Act to look any Man in the Face so least of all my own dear Sarah who will never Affect or Embrace more the Murderer of her Beloved Child whom she bred brought forth and brought up in Sorrow as 1 Chron. 4.9 yet now was become not her Jabez or Jazeb a sorrowful Son but her Isaac indeed a Son of much Joy and Laughter as the Name signifies Alas Whither shall I go and which way shall I turn me when all people shall hiss at the very sight of me and the Wife of my Bosom shall spit in my Face instead of Entertaining me for becoming a Butcher to her Dear Son How may she more justly Ring that loud Peal in my Ears saying as Zipporah said after to her Husband Moses Surely a Bloody Husband thou art to me twice over Exod. 4.25 26. Thus shall I make my Conjugium to become a Conjurgium my Yoke of Wedlock an unbearable Yoke when I have made her a most justly peevish froward and morose Woman continually scolding with me in all other after-occurrences and thus my Marriage shall become my not Merry-age but Marr-age by laying the Foundation by this Fact of continual Contentions Brawling and Brangling will be dropping scalding hot upon my Head uncessantly which I can neither cure nor carry patiently Prov. 19.13 How may the Dog-Letter r lead me a Dog-life and make me wish to live in the corner of the House-top Prov. 21.9 or which is worse in the VVilderness among Ravenous Beasts and Venemous Serpents in greatest danger and want of all necessary Accommodations ver 19. 7. And that which is still worse and nearer How shall I be able to stand before the checks and chidings of my own Conscience which I cannot fly from but must carry it in my Bosom to sting me continually and in all places and Companies for Murdering so dutiful and gracious a Son Had Isaac been a foolish Son which Solomon saith is the calamity of his Father Prov. 19.13 I might have been less troubled though David could never have done with his doleful Ditty Oh Absalom my Son my Son would God I had died for thee 2 Sam. 18.33 and 19.4 Notwithstanding his being a Graceless and Rebellious Son and Died by other Hands and not by his own yea Trussed up 'twixt Heaven and Earth as unvvorthy of either by Gods ovvn immediate Hand but my Isaac vvas a wise Son which made a glad Father Prov. 10.1 and 15.20 his Fathers Light as Abner and Joy or Laughter as Abigail signifie yet must I be the Murtherer 8. How can this my Murdering practice be reconciled to Gods gracious Promise How can Isaac Die and yet Live to be the Father of Nations and of that Blessed Seed Christ Jesus the Redeemer in whom all the Nations of the Earth were to be blessed Gen 22.18 Gal. 3.8 16. How can it be my way to keep Isaac for these great purposes promised thus wickedly to kill him Such and many more with the aforesaid might have been the carnal Reasonings of Abraham's Heart against his Obedience to this grievous command of God but through the strength of his Faith Fear and Love to God he doth not dispute but dispatch he doth not argue but obey the command God knew he spoke in that command to a faithful Abraham and Abraham knew he dealt with a most Holy God who was too kind to do him any harm and too just to do him any wrong therefore doth he Act his part and leaves Gods part to himself to order and issue all according to his own Wisdom Power and Goodness he obeys the command and leaves the Success of his Obedience to the great God who out of his Soveraignty giving no account of any of his matters to Man Job 33.13 had given our that command thus Abraham is said to Offer up Isaac Heb. 11.17 insomuch as he did Offer him up purposely though he did it not actually Inferences hence be 1. As Abraham did so every Child of Abraham ought to Evidence their Fear and Love to God Gen. 22.12 Now I know c. not as if God were ignorant at any time of any thing for he is Omniscient God knew Abraham's Fear of Love Hosea 3.5 before but now he made Experience of it when Abraham testified his Faith by his Obedience and declared it openly to all the World Oh that we could give such real Evidences of our Love to Christ as Abraham did here and as Peter did Mat. 14.28 29. in adventuring to walk upon a boisterous Sea c. Alas we murmur to wet our Feet where he and many Martyrs waded deep in the Salt Waters of Affliction 2. Our best Evidence hereof is to Offer up our Isaac to God our Herodias our Dalilah whatever is our Joy and Laughter not warranted by the Word as the Ambitious Mind its Honour the Voluptuous its Pleasure the Covetous its Treasure and the Envious its Revenge c. Alas the Spirit naturally in us lusteth to Envy Jam. 4.5 and will be as forward in Returning as Persecutors are in Offering Evil Revenge is said to be sweet 1 Sam. 24.19 We should Offer up this Isaac and not avenge our selves Rom. 12.19 but rather keep the Kings peace and so give place unto wrath that is to the wrath of God into which Mans wrath must be melted which is ready to seize upon our Adversaries if we do not by an over-hasty Revenge prevent it Psal 94.12 Luke 18.7 8. I say unto you saith Christ that ye resist not evil Mat. 5.39 for in some cases to resist is to be overcome saith Paul Rom. 12.21 There be three Scripture Phrases that teach us our Duty 1. Be still Psal 46.10 2. Stand still Exod. 14.13 3. Sit still Isa 30.7 'T is a thousand times better Aristotle could say to suffer an hundred injuries than to offer one Commit all in a way of well doing to a faithful Creator 1 Pet. 4.19 3. We must place our Confidence
for from thence came the Gospel first to all believing Gentiles John 4.22 This is an Allegory of Divine Authority and hath an exact Accommodation to the Analogy of Faith as for those of Origen and of other wanton Wits too Luxuriant this way not having this to justifie them are well call'd Scripturaum Spuma the frothy Exuberancies of their own Addle Brains bespattering the Sacred Scriptures yet thus far we are warranted from this Apostolical Authority to make a Mystery of this great Mother of the Faithful Sarah as Abraham was the great Father of them as she beareth a sweet resemblance both to the Soul of Man and to the Church of God both in her Name and in her Person 1. In her Name which signifies a Lady or Queen such a one she was both to Abraham and to God so ought the Soul of Man and the Church of Christ to be lovely Ladies and Royal as well as Loyal Queens and Princesses unto God that high-High-father as Ab-ram signifies The Soul of Man hath many Suitors there was nothing so much contention about Moses Body Jude ver 9. as there is about Mans Soul Mark well who carrieth it in this Suiting Work whether the World or the Devil or God and Jesus Christ Come Soul see well into this weighty Work upon which thy Eternal weal or woe dependeth which of these three is if that doth wooe and win thee The World that old Witch will bewitch thee into some notorious ugly deformed Shape and the Devil may Metamorphose thee into a frightful black Gypsy both these may make thee abhorred of the Lord Prov. 22.14 but it Christ wooe and win thee this and this alone can cause thee to become a Sarah a Lady a Queen and a Princess to God who will greatly delight in thy Beauty Psal 45.11 and if thou fear and love the Lord thou shalt be greatly praised Prov. 31.29 30. Thus also as the Soul of Man hath many Suitors so the Church of Christ hath many Tempters 2 Cor. 11.2 3. as the Sequel will make it more manifest This filled that Apostle with Godly Jealousie such as was that in Job over his Children for fear they should sin against God Job 1.5 c. This Jealousie is a Compound of Love Fear and Anger it s three Ingredients the Ground of it was lest Satan by his subtilty and his devilish Devices 2 Cor. 2.11 should corrupt the Church of Corinth as he did after not only it but the Seven Churches of Asia from the simplicity in Christ 2. There is a Mystery in her person as well as in her name in the History of her Life and this Mystery is manifold As 1. In the change of her name Gen. 17.15 as her Husbands name was changed v. 5. he was the first man in the World whose Name was changed and this is reckon'd upon Divine Record as an high Favour to that high Father as Ab-ram signifies Neh. 9.7 God chusing him for his love and then loving him for his choice pluckt him as a Brand out of Ur or Fire of the Chaldees Zech. 3.3 where till then he lived and might otherwise have died an Idolater Josh 24.2 and the change of the Name imported a change of Estate from worse to better for Abram was enlarged into Abraham which was either for Abram-hamon signisying a Multitude whereof he was to be the Father v. 4. to wit of Israelites Ishmaelites Edomites Keturites c. besides of all Believers Gal. 3.28 29. and Rom. 4.11 and for better sound sake contracted into Abraham or it was as the Rabbins say for honours sake that God inserted one of the Letters of his own incommunicable name Jehovah into the Name of Abram inlarging it to Abraham and after stiling himself the God of Abraham Gen. 26.24 whereby he honoured him more than if he had Ingraven the word Abraham in the Face of the Firmament or writ it in Capital Letters upon some splendid cloud with Letters of Gold Thus also his VVives Name was Changed from Sarai which signifies my Queen my Lady or Princess Oh that God may say so of every Soul among us Thou art my Lady into Sarah which signifies an Absolute Princess and no more to be restrained to one Family only for Sarai the Chaldee Name wherein they that gave it her Wish'd her yea Prophecy'd to her much Honour having My in it which is a term of Restriction is not so honourable as that Name God gave her to wit Sarah an Hebrew Name for as her Husbands Name was changed to Denote he was to become the high Father of a Multitude Mystically signifying three things 1. That God by giving to Abraham a Letter of his Name doth thereby give even himself to him to enlarge his name into Nations 2. That God should be born of the Seed of Abraham in the Incarnation of Christ 3. That this should fall out in the fourth Millenary of the World as this Letter of He from Jehovah was added to Abraham's Name in the fourth place intimating that God should become Flesh after the World had continued four Thousand years so is his Wives Name changed for the same cause and in the same place of Letters to Denote that she was to be a fruitful Mother of much People by the spreading of Isaac's posterity her natural Son and by multiplying many Spiritual Daughters as 1 Pet. 3.6 so that though she had been hitherto but a Lady of a particular Family now she must become an absolute Princess or Queen and have a Female preheminence or much larger extent and latitude Inference hence is no Soul becomes a Sarah or Lady to God untill the Name of God or something of his Name be put upon it where Christ comes to Espouse any true Christian he changeth their Name when Christ comes he maketh all things new Rev. 21.5 a new Heart a new Life a new Tongue and among the rest as remarkable in Scripture a new Name Isa 62.2 Rev. 2.17 a Name better than of Sons and Daughters Isa 56.5 't is said All the People of the Earth shall see that Israel is called by the Name of the Lord and they shall be afraid of that nomen Majestativum that glorious and fearful Name which is put upon them Deut. 28.10 58. as Dioclesian that last of the ten primitive Persecutors was so affrighted with the Majesty of the Name of God upon the Christians whom he Persecuted that in an unexpected humour he Voluntarily devested himself of his Royal Empire quòd Christi nomen se deleturum uti speravit desperâsset because when he sought to root out Religion that tremendous Name of Christ he saw at length 't was labour in vain saith Bucholcer And this very Phrase We are all called by thy Name Gods People do improve as an Encouragement against all Discouragements in their praying to God 2 Chron. 7.14 and Jerem. 14.9 hereupon we should ask our own Hearts these two Questions 1. Whether the Name of God or the
frightful fancies of melancholy men so fall into the hands of the living God v. 31. Though Judgment be not speedily executed Eccles 8.11 yet must it be certainly expected Heb. 9.27 and when it comee oh how dreadful will it be all the fancied Fears Fires Racks Strappado's Scalding Lead Boiling Pitch Running Bell-metal felt as well as fancied are but dim shadows of that wrath of God which none can Avoid or Abide and that to all Eternity 't is call'd the Damnation of Hell Matth. 23.23 which hath pain without pity misery without mercy and torments without end and past all imaginations If Gods present wrath be so unbearable Prov. 18.14 as 't is able to break the back of the mightiest Monarch Dan. 5.6 It made Belshazzars knees knock against each other with trembling It made Judas chuse an Halter rather than undergo it Matth. 27.3 4 c. and well he might seeing holy Job with whom God was but in jest as it were in comparison of Judas did prefer strangling and any kind of Death before such a life Job 7.15 yet all this was but present wrath and nothing at all to the wrath to come the worst Winter is yet to come and come it will that Winter-weather never rots in the Sky nor dies as we say in the Dams-belly This wrath to come is a phrase of speech that wraps up in it all manner of Woes the never quenched Fire and the never dying Worm Vast Seas of Vengeance wide Rivers of Fire and Brimstone unutterable and unsufferable Tortures and Torments are involv'd in this wrath to come All present Racking Roasting we read of Hanging Stabbing Stoning Tearing off the flesh with Thorns of the Wilderness with Saws and Harrows of Iron haling off the Skin by hands over mens heads and all other exquisite and unheard of Cruelties whatsoever Heb. 11.35 36 37. and our Martyrologists mention yet all these are but a flea-biting as the prick of a pin and as a fillip with the finger those present and passant things to the wrath to come wherein God's wrath as well as the Devil 's will break loose upon sinners that think light of a Saviour Matth. 22.5 and Heb. 2.3 Luke 19. v. 27. and shift off offers of Grace Heb. 12.25 Inferences hence 1. How can we find in our hearts to slight Christ oh bless and kiss the Son of God! Psal 2.12 who hath born for us the brunt of this insupportable burden of this Eternity of Extremity in comparison whereof all the afore-mentioned miseries that may befal Mankind in this World are but as a painted Fire to this wrath to come even according to Mans Fear so is Gods Wrath Psal 90.11 Let a man fancy or fear never so much he shall be sure to feel more when Gods wrath falls upon him yet our dear Redeemer knew the power of Gods anger for us when he cried out Eloi Eloi in the three hours Darkness not only all the powers of Darkness set upon him with their utmost might and malice but which was more than all his Fathers favour was suspended from him and his wrath was upon him and all to save âs from the wrath to come Matth. 27.45 1 Thes 1.10 The second Inference How hateful ought sin to be to us which always hales Hell at the heels of it Sin no where appeareth more sinful that when 't is beheld upon the back of a Crucified Christ where God caused all the sins of his chosen and called to meet upon him Isa 53.4 5. Oh! search then by a Reflect Act under what Covenant are ye Is it nothing to lose an Immortal Soul nothing to purchase an Everliving Death where the Soul as Moses Bush shall be ever burning but never consumed Under the first Covenant Christless men take much pains with the Pharisees for Eternal pains The Curse of that Covenant will come on you if not translated into the second by Regeneration and if new then happy creatures for ever The Second Way wherein God convinceth man of Sin Righteousness and Judgment is by the Gospel and Covenant of Grace which is an higher way and a more raised method and step than the first is to wit by the Law and Covenant of works for Christ oft Promises the sending of the Comforter that his Comfortless Disciples might once observe it as an inestimable favour Promised to wit the pouring out of the Spirit the best of all things upon all Flesh the worst of all things Joel 2.28 Joh. 14.16 26. and 16.7 and when he is come v. 8. he will convince the World c. v. 9 10 11. the word is ãâã ãâã ãâã ãâã ãâã so reprove and undeceive the World yea so clearly convince them that they shall have nothing to pretend for their gross mistakes formerly taken with but shall unavoidably acknowledge both the hatefulness of every Act of Sin and the necessity of obtaining Christs Righteousness lest they fall under the Judgment and Condemnation of Christ whom they Condemned yet God Justified and Constituted him to be Judge of Quick and Dead Acts 17.31 More particularly the Spirit shall clear up by such convincing and undeniable Arguments 1. Of the heinousness of that Mother-Sin Unbelief which was the Forst Sin and is still the Root Sin of all the rest Heb. 3.12 rejecting the remedy proposed in the Gospel giving the God of Truth the lie 1 Joh. 5.10 and subjecting a Man to the Rigour Irritation Coaction and Curse of the Law of Works 2. Of the Excellency of Christs Righteousness which is the only saving Righteousness both Imputed in the Grace of Justification and Imparted in the Grace of Sanctification and Christ becoming our surety must acquit us of all our Sins before he could go to his Father or by his going to him he obtained to become our Righteousness 1 Cor. 1.30 without which no Man can go whither he is gone Heb. 12.14 And 3. Of Judgment That the Son of Man now Judged by the World shall appear the Judge of the VVorld seeing the Prince of the World as Satan accounts himself Luke 4.6 is Judged by him in part already Luke 10.18 Joh. 12.31 c. casting him out of his strong-holds 2 Cor. 10.4 yea out of his Heaven of Mens Heart Heb. 2.14 How much more all his Slaves and Subjects In a word If we be Believers and so partake of Christs Righteousness then will Christ bring forth Judgment unto Victory Mat. 12.20 both in our Sanctification perfecting it in us though we be but bruised Reeds and such smoaking Candlewicks as have more Smoak than Light in us and in our Glorification also but if we be Unbelievers rejecting Christs Righteousness we shall be Damned with the Devil and his Angels in the Damnation of Hell Mat. 23.23 and Mat. 25.41 for Christ will come with his mighty Angels in flaming Fire to render Vengeance upon the disobedient Unbelievers who have rejected his Grace tender'd to them and disregarded his forewarnings of VVrath to come 2 Thes 1.7
8 9 10. in a word the Spirit comes and convinceth with undeniable Arguments as the word ãâã ãâã ãâã ãâã ãâã signifies that Man hath Destroyed himself but in Christ is his help Hos 13.9 He Adam or It Adam Sin or one the First Man or somewhat hath marr'd thee the Hebrew word there is capable of all these readings whatever it was saith God it was not I who made Man upright but he Invented many shifts and shirking tricks of sinful device Eccles 7.29 both Angels and Men God made subject to change by the freedom of their own will reserving to himself the incommunicable property of being naturally unchangeable so that many Angels did on their own accord fall from their first estate and became Devils and Satan one of them by the Serpent seduced our First Parents to break the Covenant of VVorks whereby they and all their Posterity being in their Loins as Fruit and Branches are in the Root all under that Covenant became both liable to Eternal Death and unable to recover Life by themselves yea by Nature are at enmity with God and all Spiritual good Rom. 8.7 and inclined to evil only and continually this is our Original Sin that bitter Root of all our Actual Transgressions in thought word and deed This is Mans Malady but his Remedy is in Christ in me saith he is thy help Hos 13.9 When Man is neither able to help himself nor indeed is willing to be helped by God out of this woful Estate but is rather inclined to lye still insensible of it allowing of Sin yea and wallowing in Sin yet the most gracious God even then when Man like a Child had easily broke the Glass which all the Men in the World could not piece up again reveals a way in his Word to save Sinners in this desperate condition for the Glory of his Free Grace by vertue of another Covenant of Redemption made betwixt the Father and the Son before the World began Tit. 1.2 and 2 Tim. 1.9 as the second Adam and Mans Surety The fourth Objection If there be another Covenant besides that of VVorks and of Grace this makes three Covenants Answer the first There be but two Covenants betwixt God and Man the Covenant of Friendship and Favour before the Fall and the Covenant of Mercy and Peace after the Fall of the first Adam as is aforesaid yet may there be and is another Covenant betwixt God the Father and God the Son betwixt Jehovah and Jesus and that from all Eternity before the VVorld began this was not a Covenant ad idem between the same parties therefore not a third Answer the second The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son transacting the whole matter of Mans Salvation therein in which they two 1. Were the Parties both free who Contracted this Covenant 2. There were Articles or Terms thereof propounded on each Hand 3. There is also mentioned a mutual free and full consent on both sides yea and 4. This mutual compact and stipulation doth oblige them each to other in their parts of the Covenant 1. The Parties the Father who had the first Hand in this deep design of Grace was free and being the first cause and last end of all things Rom. 11.36 could not be a Debtor to any yet himself loved John 16.27 and so loved Man John 3.16 while Man was only in Gods Eternal Thoughts as to become a Debtor to him in entring into this Covenant for his Salvation and the Son as God John 1.2 and equal with God Phil. 2.6 7. was as free as the Father and not bound to any Duty but by his own consent yet made himself a Debtor 2. The Terms or Articles of this Covenant were 1. On the Fathers parts 1. Something the Father did require of the Son to wit both to take upon him the form of a Servant yea of an evil Servant that might be beaten and bruised Phil. 2.7 Heb. 2.14 and in that form to perform whatever was necessary for Gods Satisfaction and for Mans Salvation 2. And something the Father did promise to the Son as Assistance Isa 42.1 6. Acceptance Revel 8.4 and a blessed Success in having a chosen Seed to serve him and to be saved by him Isa 53.10 11 12. and Psal 2.8 c. 2. The Articles of Agreement on the Sons part were 1. His voluntary undertaking Isa 38.14 to become his Fathers Servant Isa 42.1 saying Behold I come to do thy will O God as 't is written in the Volume of thy Decrees so some do sense ãâã ãâã ãâã ãâã ãâã Psal 40.6 7 8. and thus Christ saith He laid down his life according to his Fathers Commandment John 10.18 and took it again by the same compact also And 2. Christ by this Covenant acknowledgeth himself bound to his Father as Jacob was to Laban by some foregoing Contract between them Gen. 31.39 40. to keep all given to him that none of the Elest might be lost John 17.2 12. and 6.37 39. he will be answerable and accountable for both dead and living Inference Oh what strong Consolation doth this afford That the Father hath given me to his Son and that his Son hath undertaken for me to the last and that I be not lost John 6.39 40 c. Oh my Happiness that I am not my own Undertaker but that both the Father who gave me and the Son who keeps me have jointly given me a Bond under their own Hand of the truth hereof Woe to those Arminian and Socinian Opinionists who make themselves their own Keepers as well as Givers undertaking all for themselves 3. To those Articles both Parties freely agreed for Christ as God and Coequal with God could have no command impos'd upon him without his own free and voluntary consent having no Bond before on him 4. By this Agreement both the Father and the Son bound themselves to all the Articles of this Covenant the Father to Elect and to give the Elected to the Son the Son to Redeem and to keep the Redeemed for the Father Inferences 1. How should we love God the Father who himself loved us John 16.27 and so loved us as cannot be express'd how John 3.16 that his Heart was so Engaged in his good will to Man Luke 2.14 that long before Man was Man much less a sick Man yet he provides both Physick and a Physician for him by an Eternal designation 1 Pet. 1.20 wherein he had also an Eternal Delectation Prov. 8.22 30 31. There was a Coexistency of the two Persons the Son was with the Father in the beginning of his way and the Father delighted in the Son as he was the Fore-ordained Surety and Mediator for Man In this Delight was spent all that vast space of Eternity by themselves in a bare expectation of its Actual Application as if he had long'd as it were for the Marriage-day of Man and his Mediator such prodigious Glory was wrapt up
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
a Yesterday Covenant in comparison of this Covenant of Redemption 'twixt the Father and Son for us which was from Eternity It cannot be said that there was a Beginning of their Love to us whatsoever was before the VVorld and Time which was Created with the World must needs be Eternal designs of Gods good VVill to Man Luke 2.14 are no younger than God himself How many are Gods thoughts of Love to usward Psal 40.5 David cannot reckon them by retail not knowing where to begin them below Eternity therefore he doth it by whole Sale shewing the Original of those thoughts to arise out of this Eternal Covenant of the Father with the Son v. 6 7. c. the Father delighted in those thoughts of Love to the Elect from Everlasting and the Son delighted in them too Prov. 8.30 31. God began to love us in Christ assoon as he began to be himself and to love himself and his Son which indeed had no beginning but was from Eternity Oh how should this indear Gods Love to us dear is that Love of a Friend to us that hath been extended from their very Infancy and continueth unto their Death upon us How much dearer must Gods Love to us be which hath been from Eternity and will be to Eternity as it had no beginning so it can no End but lasts as long as Gad lasteth this platform is profundum sine fundo 3. Consider that our Persons should be taken into the same Covenant with the Son of God assoon as Christ was Elected we were Elected in him Eph. 1.3 4. and accepted in him v. 5 6. so brought into this Matrimonial Covenant of being betrothed to God himself Hos 2.19 wherein the Son said to the Father Here am I and the Children thou hast given me Isa 8.18 all brought into an Union above that of Angels As Christs coming under our Covenant to be made under the Law for us was his lowest abasement so his taking us into his Covenant to have interest in his Sonship and Righteousness is our highest advancement 4. Consider There is a more glorious Emanation or flowing forth of this Eternal Love of saying That if their Heathen-Gods do not hinder wickedness when they can and may hinder it they bring themselves under an unavoidable necessity of punishing men for that wickedness There be some Sâcinians and Arminians also that are not ashamed to symbolize with the Pagans herein being burdened with the same seeming Reason saying Why would God suffer sin to enter into the World which he might have hindered knowing he should be thereby under a necessity either of tormenting sinful men in Hell or his Innocent Son Chrifst on Earth yea both these must be tormented Ans 1. 'T is no less than blasphemy to say that the great God wanted either Wisdom or Power to prevent the entrance of sin into the World seeing he is Infinite in both his Infinite Wisdom could have designed another way than sins entrance and his Infinite Power could have accomplished that design for prevention of sin 2. Though Divine Power had undoubtedly a Dominion over sin either to prevent it or to permit it yet Divine Wisdom thought it best of all to permit it upon Reasons weighty in themselves yet unsearchable to our humane capacities VVhat man knoweth the deep mysteries of the mind of God or who hath been his Counsellor Rom. 11.34 'T was blasphemy in Alpbonso the wise the fool rather to say had he been of Gods Counsel at the first he could have amended many things that now are in the World 3. If we consider the State of Innocency under the Covenant of VVorks simply as it respects Man only so it had been better and more excellent morally that Man had never sinned and never been sick so as to need a Physician But if we consider Mans condition in that first Estate relatively as it had a respect to a more universal good to wit the Glory of God in the flowings forth of his Free Grace and the greater manifestation of his Infinite Love there is more Divine Excellency in Mans falling by sin and rising again by Christ in the Covenant of Grace Gospel-Repentance or Godly-Penitency wherein Faith fetcheth in Healing from Jesus for a sin-fick Soul is better than a Legal-Innocency a Gospel-rising than a Law standing upon many accounts 1. This was the way which the Infinite Wisdom of God invented to make the best evidence of his Love to Man as 't is said of sinful Man that he sought out many Inventions Eccles 7. v. 29. So may we say of the most holy God that he sought out a world of Inventions for the Excursion of his Love to Man and among all sorts of ways his Wisdom could invent and that in an Eternity of time too he pitcheth upon this as the best way to let Man fall into sin and to become an Enemy to God that his great Love as 't is call'd Eph. 2.4 might be the more manifest which would not have appeared so great if Man had not sinned To love Man as a Friend who had never displeased him all his life as that Elder Brother said to his Father Luke 15.29 was over-low a way of love for him who is called Love it self 1 John 4.8 16. No Man must be a sinner a God-offending creature and this must be the way whereby God commendeth his Love to Man Rom. 5.8 10. Such an unsearchable way of hidden Wisdom's inventing as neither Heighth nor Depth nor Breadth nor Length thereof could ever be found out by Man who must endeavour to Admire it but must not undertake to Express it Rom. 11.33 Eph. 3.18 19 20. Who art thou O man that dare chat and argue with the most wise God who found out this way for glorifying his own Justice upon some and his Mercy upon others Rom. 9.20 c. Oh Mercy Mercy Mercy presupposeth Misery primum Dei donum est Amor as he is Goodness so he is Love and he laid this platform from all Eternity to let out his Love in a way of Mercy permitting Man to fall into Misery meerly that it might serve as a Soil to set off the Love of God the more The second Account is As this was Gods way to set forth his Love to Man the more so 't is to raise up Man's Love to God the more That great sinner the Woman that washed Christ's feet with her tears and wiped them with her hair loved much because Christ had forgiven her much Luke 7.38 to 48. She loved him not only more than Simon there who never had faln so foully as she had done but even more than the blessed Virgin of whom we never read that she did so manifest her love to Christ in such actions as this greater sinner did who had a deeper sense and a more powerful feeling of Divine Compassions obliging her to return love for love yea proportionally measure for measure more than many that had never so faln
without Man so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 from within Man appertaining to the Election of Grace The Holy Ghost therefore must be given as well as Christ who is one Comforter as another Comforter Joh. 14.16 17. The Father sends the Son and the Son from the Father sends the Spirit Joh. 15.26 Acts 2.2 The Spirit comes both as a VVitness as a Seal and as an Earnest to confirm this Covenant As Faith is Man's Seal so the Spirit is God's Seal Joh. 3.33 Eph. 4.30 not only by confirming the Promises of the Covenant to the Soul but also by engraving the Image of the Covenant in the Soul of Man And he is the Earnest also Eph. 1.14 2 Cor. 1.21 22. not only as binding the bargain but also as part of the payment so call'd the first-fruits thereof therefore Chrysostom saith Should not God give the Inheritance promised he would come to the loss in losing his Earnest How then ought we to love all the Three Persons in the Trinity seeing Opera Trinitatis not only ad extra but also in this respect ad intra too sunt indivisa they did all personally concur in this great work of Man's Redemption in the Eternal External and Internal part thereof 1. The Father first framed the main Model and made the first motion hereof calling things that are not as certain as if they were Rom. 4.17 he fore-ordaining as well as fore-knowing and fore-seeing Man's Fall said then out of his ãâã ãâã ãâã ãâã ãâã or love of God to Man Tit. 3.4 Deliver him front going down into the Pit I have found a Ransom Job 33.24 then was the Father gracious to man so as to find out his Son a Ransom an Atonement tor him or a Cover for his sin as a sore is covered with a Plaster or as the cursing Covenant of the Law was covered with the Mercy-seat the guilt and filth of his sin shall be forgiven him Jam. 5.15 and he shall not go down into the Infernal Pit to all this the Son 2. Gave his Hand as is the manner of contracting Covenants Ezek. 17.18 Jer. 50.15 to the Father that he would be the Grand Undertaker herein Isa 38.14 which is understood of the second Person to whom sick Hezekiah turneth from the Father in his Pathetical Prayer Thus Christ was the beginning of Gods way Prov. 8.22 The Fathers Covenant with the Son was the first out-going of God to his Creature Man and this was Christs delight ver 30. and thus he became the Lamb slain from yea before the Foundation of the World in this Eternal Covenant Revel 13.8 And for all this unutterable compliance in the Son to the Father touching this Covenant Christ expresly affirmeth that the Father loved him before the Worlds Foundation John 17.24 And 3. The Holy Spirit was concern'd in managing this Covenant of Redemption As 1. He must overshadow the Virgin Mary Mat. 1.20 Luke 1.35 as he had overshadow'd the confused Chaos in the Creation bringing all into form Gen. 1.3 so curiously framing Christs Body in her Womb she knew not how Eph. 4.9 Psal 139.14 15. 2. He must take up his Temple in all those whom the Father hath given to the Son 1 Cor. 3.16 and 6.17 and Rom. 8.11 14. and 2 Tim. 1.14 that he may preserve them both in Grace and for Glory and were it not for the indwelling of this Holy Spirit in Saints did he turn us over to be secured by Gifts of the Spirit only the Devil would make an hard shift to blast the best Gifts in the VVorld as he blasted those excellent Gifts in Adam at the beginning of the World which far excell'd in degree any Gifts we can receive Christ hath charg'd his Spirit with all his Redeemed in this Dark forlorn World and way-less Wilderness that none of his should be lost therein and this Spirit is a Spirit of Power 2 Tim. 1.7 and greater or stronger is he that is in them than he that is in the VVorld to wit the Devil call'd the God of this VVorld 2 Cor. 4.4 1 John 4.4 so that neither Men nor Devils can draw them away Totally and Finally from God God puts his Spirit into all his and causeth them to walk in his Statutes Ezek. 36.27 and if at any time as indeed many times they be dead this quickening Spirit doth quicken them in their way Psal 119.40 37 25 149. and 143.11 Rom. 8.11 and 1 Cor. 15.45 Christ sendeth the Spirit to dwell with us and to abide in us Joh. 14.16 17. Christ sets the Spirit at work and the Spirit sets Faith at work and by this mighty power of God we are preserved to his Heavenly Kingdom 1 Pet. 1.5 Timothy's transcendent Gifts would soon have evaporated had they not been kept by the Holy Ghost that dwelled in him 2 Tim. 1.14 This abiding Spirit carries on his work to perfection Isa 59.21 and Psal 138.8 and Phil. 1.6 He is a foolish Builder that cannot finish when he begins a Foundation Thus all the three be concern'd I meddle not with the Antelapsarian or Sublapsarian Notion for non datur prius posterius in Deo God beholds all things uno intuitu at one glance altogether NB. 1. The first Sin of Man was indeed primarily against God the Father as it was a Breach of his Command yet was it principally against God the Son as it was a vain Affectation of becoming like God in Knowledge and Wisdom which is only proper and peculiar to Christ in his Hypostatical Union call'd the Wisdom of God In the first Sin of Man was sown the Seed of that only unpardonable Sin against the Holy Ghost under the New Govenant therefore Christ and the Spirit are concern'd 2. Meditate how this Covenant was made 'twixt two Persons that cannot Lie and that before the World began Tit. 1.2 as Christ was God he cannot Lie no more than his Father to pray now for the coming of Christs Kingdom doth as much gratifie the Fathers Bowels as Joab's Requesting for Absalom 2 Sam. 13. last and 14.1 God will make good his Covenant to his Son Christ was Haeres Natus and is Haeres Constitutus a Born Heir and a Made Heir God will not let him want his Lordship of all Acts 10 36. 3. Meditate God loves his Saints from Eternity yea while Children of wrath Eph. 2.3 Amore Benevolentiae though not Complacentiae until called according to his purpose Rom. 8.28 Paul puts Purpose and Grace together 2 Tim. 1.9 Gods Eternal purpose is made to appear in calling to Grace Tit. 1.2 and 3.4 Decretum patriae ceu intentionis finis brings forth Decretum viae medii executionis making us first holy then happy Rom. 5.8 9 10. 4. Meditate Look on your selves in Christ as the Father doth who Elected us with him as well as in him God
the Depth of this Full-Sea or high Tide of Mercy Rom. 11.33 yea and to admire the Length Breadth and Heighth as well as Depth of Divine goodness Eph. 3.18 And 3. 'T is full of the finest Mercies tender Mercy that hath a soft Hand for a sore Heart Luk. 1.72.78 Jam. 5.11 Bowels of Compassion which makes God sometimes seem to Stagger between two shall I strike or shall I not Hos 11.8 Psal 78.38 Lam. 3.33 Luk. 6.35 1 Kings 20.31 Mercy pleaseth him Mic. 7.18 One Deep calls on another here our Deep misery his Deep Mercy Thus I might enlarge on all other Attributes But briefly 4. Gods Justice is ours by this Covenant as well as his Mercy in condescending to the Triumph of Mercy over Justice in accepting satisfaction from another even Christ for us in Absolving us from the condemnation due to us and in receiving us into the generation of the righteous though but with a borrowed righteousness of the Lambs lending 5. His Holiness is ours as the Pattern of our Piety and the Object of our Love and imparting it to us Eph. 4.24 6. His Truth or Faithfulness is ours which gives a being to all his Promises and converts them into Performances us his Love moved him to make them so his Truth binds him to perform them to wit in the best Season not suffering his Faithfulness to fail Psal 89.33 7. His Omnisciency is ours whereby he observeth all our wants and weaknesses taking care as well as notice of us in and under them even at all times 8. His Omnipotency is ours the Omnipotency of Gods Anger is Dreadful but of his Love is comfortable and when Love sets this Almighty Arm on work what can it not do Job 42.2 9. His All-sufficiency is ours a pretious and inexhaustible Treasure which hath supplied the wants of all his People in all former Ages and still is pressed down heaped up and running over to supply us in this present Age as it never yet failed so nor will it for ever 10. His Ubiquity or Omnipresence is ours this is our Cordial God is every where with his Saints at Sea or Land City or Country they are no where from their fathers ground 11. His Unchangeableness is ours he sits upon the Floods Psal 29.10 the World is a Fable of changes but the unchangeable God hath his Hand upon the wheel and mannages its motion to his own glory and his Churches good doing with his Hand what his Mouth has spoke 12. His Glory is ours and so is his Eternity Hath God an Earth for us upon which we now live and hath he not an Heaven for us a Glory and that Eternal In a word Gods Eyes Ears Hands Feet Breath Back-parts Head and Heart c. Which God is said to have in Scripture are all ours his Throne and Footstool c. All Grace Peace Comfort c. All in Heaven and on Earth ours 1 Cor. 3.22 Secondly Both the Names and Offices of the son as well as all the Attributes of the Father are ours by the Covenant 1st His two Natures the Hypostatical Union of the Godhead and Manhood is ours 1. As a sign that Man made sick by sin should Recover and not Tast of the second Death This sign God gave Hezekiah of his Recovery from a sickness unto Death that the Sun went backward Ten Degrees with its Shadow 2 Kings 20.8.10 And this Infallible sign that Mankind sick of sin shall recover inasmuch as the Son called the Sun of Righteousnes Mal. 4.2 hath gone back with his shadow of Glory Ten Degrees at least nay such as are Numberless To wit that infinite distance betwixt equality with God and the form of a Servant Phil. 2.7.8 Christ left that Glory which he had with the Father before the World was Joh. 17.5 and took upon him not only the Nature of Man but even of faln Man which was worse than if he had become a Toad Oh! How Low did Christ stoop to raise us up on High every Degree of his Descending is a certain sign of our so many Degrees Ascending 2. As a Screen to Sconce and shelter us from consuming Fire such God is in himself Heb. 12.29 which would soon kindle upon such dry Stubble as faln Mankind is therefore Christ became God-Man and so a Days-Man or Mediator between God and Man that the Flames of these Everlasting Burnings as God is called and which no meer Man can stand before Isa 33.14 should not take hold on us 3. As a Ladder our Lord applies Jacobs Ladder to himself Gen. 28.12 Joh. 1.51 he is the true Ladder of Life by which Faln Man must Ascend out of the Pit of Despair into the Heaven of Pardon and Peace with God The top of this Ladder toucheth Heaven with his Divinity and the Foot or Bottom of it rests on Earth with his Humanity whereby he reconciles Man to God and makes Heaven open and obvious to us provided we own him as our only Mediator and lay hold by the Hand of Faith upon his merits as upon the Rounds or Steps of this Heavenly Ladder such as seek to go up to God any other way must as Constantine the good Emperour once said erect his false Ladder and climb up alone and assuredly such climbers upon so short and so rotten Ladders not only venture their Neck-breaking but their very Souls shall fall down into the Bottomless Pit strange Ladders lead to a strange end and will not take and keep hold of us as the true Ladder doth as well as we of it and far better hold too 4. And Lastly As a Conduit Christ is the Conduit of Conveyance a Royal Conduit some magnificent Conduits there are indeed that are made upon days of great Pomp and solemnity to run some few hours with Wine as well as all other hours with Water but this Divine Conduit runs always with Wine and always with Water too and this Wine which perpetually flows from it is better than the Blood of the Grape Gen. 49.11 12. Deut. 32.14 'T is no less than the Blood of the Lamb of God yea the Blood of God himself Act. 20.28 Neither is the Water which continually streameth out of it Common Water but Living Waters Joh. 4.10 and 7.38 and Waters of Life Rev. 21.6 and 22.1 Christ is a Golden Conduit which Conveyeth through its Golden Pipes the Golden Oyl of Grace and Spirit Zech. 4.12 God blesseth us with all spiritual blessings in heavenly places in Christ Eph. 1.3 For our Faith first lays hold of the Manhood in this Hypostatical Union of Christ so climbs up to the Godhead Thus as Christs two Natures are ours by the Covenant so are his three Offices In Mans Creation Man was made like God but in Mans Restoration God was made like Man and became Mans Prophet Priest and King in respect to those three Offices the three Sages of the East offered to Christ at his Birth 1. Myrrh as to a Prophet 2. Frankincense as to
as upon a Sea of Glass mingled with Fire Rev. 15.2 such a slippery Pavement hath she to stand upon brittle as Glass as well as slippery as Ice yet transparent to the All-seeing Eye and troublesome as the Sea yea full of fiery Afflictions also because the VVorld hates the Church this Pavement hates all Holy ones that stand upon it The VVorld will hate the Church saith Christ Joh. 15.18 19. because the Church is not of the VVorld tho' she be in the World and because the VVorld is carried on by a contrary principle and is condemned by a contrary practice of the Church the World hates the Church as Esau did Jacob and as Inhospitable Savages do those which land upon their Coasts The VVorld is both the Elder and the Greater than the Church 1. The Elder as the state of the Fall in the First Adam was Elder than the Rise by the Second Adam and Degeneration than Regeneration as before 2. The Greater In as much as the thing containing must be greater than the thing contained within its circumference Yet this Oracle of God which neither speaks Ambiguously nor Fallaciously solemnly saith that the Elder or Greater shall serve the Younger or Lesser which shall certainly be accomplish'd when the Rulers of the VVorld come bending to the Church Isa 49.23 1 Cor. 15.22 23 24. when God the Father gives to his Son Christ the Heathen for his Inheritance and the utmost part of the Earth for his possession Psal 2.8 and when all the Kingdoms of the VVorld shall be the Kingdoms of the Lord c. Rev. 11.15 16. Then the Elder is subjected to the Younger 3. More Narrowly Rebekahs VVomb represents the VVomb of Christendom commonly so called which is only a part of the World and that part thereof wherein the Christian Religion is professed and in this Womb there is an Esau as well as a Jacob to wit a Malignant as well as a Militant Church yea and this Esau or Malignant Church is in respect of the Apostacy only elder than the Militant the false Church since the General Falling away foretold 1 Tim. 4.1 from the Primitive Faith to the Doctrines of Devils is indeed Elder than the True the Romish than the Reformed Religion for there must be a Deformation before there can be a Reformation but non erat sic ab initio The Romish Religion was not so from the Beginning 't is so far from being Apostolical that 't is become Anti-apostolical so far from being Christian that 't is now an Antichristian Religion and the work of the Reformed is only to reduce their novel Tradition and Upstart Inventions of Men to the pure appointments and primitive institutions of God yet as to us the Romish Church is the Elder though the true Christian Church was before their Antichristian as Esau was and full as Hairy like a Beast as Savage and Bloody as he Yet this Infallible Oracle of God doth foretel here that this Elder the Romish shall serve this Younger the Reformed Church yea though the first be greater it shall be brought down into subjection unto the latter though lesser and the weaker shall overcome the stronger not so much by humane help as by a Divine hand that is by the VVord and Spirit of God Christ will Destroy Antichrist by the Breath of his Mouth and by the Brightness of his coming 2 Thes 2.8 then Edom Dumab or as the Rabbins read it Roma shall be subdued before Jacob or the Israel of God and there is nothing more certain the Prophecy of this Oracle shall be most fully fufilled under Christ to whom the Necks of all Nations and Princes of the Earth must be made subject every knee must bow to him Phil. 2.9 yea that of the never so great Roman Empire which the Jewish Doctors do say is signified by Esau and Edom. All these three Mysteries or Mystical senses are no novel notions but reverend Antiquity doth hold them forth As First The Hebrew Rabbi's as David Kimchi ãâã Solomon c. all apply this very Oracle to the Roman Empire which is call'd all the World Luk. 2.1 Rom. 1.8 saying that Aeneas came out of Idumea into Egypt from thence into Lybia thence to Carthage and thence to Italy where he Built Alba out of which sprang Rome yea they further affirm that Julius Caesar the first Roman Emperour was an Idumean of Esaus Posterity and some others if not all that succeeded him in the Empire were Edomites and for Duma the Daleth or D little varying from Resh or R of their Alphabet they do frequently in Scripture read it Roma calling the Romans the new Idumeans and the Popes Kingdom Roma Reshigna the wicked Kingdom of Edom which hath been Red-Red as the Hebrew Edom signifies with as many Murders and Massacres as ever Edom Literal was Obad. ver 10 12 14 and 21. Mal. 1.4 Isa 34.5 Psal 52.5 Isa 21.11 Ezek. 25.13 14. and 35.3 7 15 c. 2. The Antient Fathers as Augustine Interprets this Oracle Mystically as well as Literally saying By the striving of Esau and Jacob in their Mothers Womb is signified the continual conflict in the Womb of the Church between the Carnal and Spiritual Professors in it and the former are said to be the greater because they are more in number and the latter the lesser yet as the greater is said to serve the lesser so the Carnal Professors while they persecute the Spiritual quibus necere volunt plurimùm prosunt sibi autem ipsi maximè nocent while they go about to hurt they do but help them to Heaven which is the best Service in the World but hurt themselves most of all August Serm. de Tempor 78. and the same excellent Father saith also that those two Nations in Rebekah's Womb do signifie the Carnal Jews Subdued by the Spiritual Christians Augustin de Civit. Dei lib. 16. cap. 25. And as to the third Mystical Sense named here the first yet as the narrowest sense of all the three I shall speak of it again in the third place Origen gives the third Testimony though he be sometimes vain and too luxuriant in his Allegories yet here he is solid holding Consonancy with the Analogy of Faith and Scripture of Truth saying Jacob and Esau represent the Combat of Flesh and Spirit in us Origen Homil. 12. in Geâesin Many more Remarkable Glosses upon this Oracle might be added here I shall superadd one only of this Mystical Sense and Signification a fourth in the Womb of Divine Counsel or Decree which seems to carry a most Sublime Notion of a very great and Self-evident Truth to wit that the elder or first Adam must give way and be subject to the younger or second Adam The first or old Creation must yield to the second or new which is a far better Creation the first or old Covenant must serve or be subservient to as before the new a better Covenant and this holds universally true concerning all
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more â Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
him with Dominion and Lordship and Jacobs Posterity was in Slavery to Egypt some Hundreds of years after as the days of his Person were few and evil in trouble Gen. 47.9 So the days of his Posterity were many and evil in Bondage therefore there must be a deeper Mystical and Spiritual sense of the Blessing made good in Heavenly Blessings both to him and to his Posterity by the Messiah 2. The Blessing Isaac pronounc'd upon Jacob must be the same Blessing which God Promis'd to Abraham the Grand-Father and to Isaac the Father so to be transmitted in this Patriarchal manner to the Son now none doubt that the Blessing of Abraham c. which was to come upon the Gentiles in the Covenant of Grace Gal. 3.8 14. was a Spiritual Blessing 3. God himself as well as Isaac explains it to be a Spiritual Blessing and further confirms it when Jacob after it flyes to Padan-Aram Gen 28. First Isaac puts this sense upon it v. 3 4. God Almighty Bless thee and give thee the Blessing of Abraham c. what he had done before by a misguided Fancy he now more advisedly doth upon a well grounded Faith according to Heb. 11.20 this the Hebrew Doctors say had an Eternal Foundation which shall have no end either in this World or in that to come Isaac adds to his own Blessing that also of Abraham who had the Original Grant of special Grace Gen. 12.3 17.1 c. which chiefly consisted in forgiveness of Sin Redemption from the Curse and receiving the Promise of the Spirit through Faith in Christ Gal. 3 9 13 29. Rom. 4.7 8 13 c. Secondly God explains it to be a Spiritual Blessing Gen. 28.25 In thee and in thy Seed shall all the Families of the Earth be Blessed which must be meant the Blessing of Eternal Life by Christ who was of his Seed the same Promise was made to Abraham Gen. 12.3 18.18 and performed by Christ Act. 3.25 16. Gal. 3.8 Thus Jacob was made the Heir of the Spiritual Blessing So are all true Christians 1 Pet. 3.9 to whom God spake there as well as to Jacob Hos 12.4 God spake with us there as well as with him Sixthly and Lastly Though Isaac in his Patriarchal Benediction mentions only Temporal Blessings yet there is nothing more frequent and familiar with the Holy Prophets than under such Symbols to signifie Spiritual and Coelestial Blessing not that the Faithful of their times should sit down satisfied with Earthly things and neglect the Heavenly but because the rudeness of the Infant state of the then Church did so repuire it for Christ was not at that time revealed for whom alone the revealing of all Mysteries was reserved and who indeed was himself this Dew of Heaven and this Fatness of the Earth Promised as he is the Bread of Life that came down from Heaven that Coelestial Manna that Meat indeed and Drink indeed without which the Souls of the Faithful would certainly Languish and Die though their Bodies be never so well filled with the most delightful dainties of the Earth wherewith had Isaac put off Jacob as his only portion neither could he have been so well satisfied nor Esau so much grieved at the Bargain who according to our Translation had the same Temporal Blessings and by the Lordship and Dominion Promis'd here to Jacob must not only be understood an External Kingdom but also the Internal and Eternal one of the Messiah descending from Jacob anointed of God above his Fellows and advanced above every Name by whom alone the true and salvifick Blessing is conveyed to all the Faithful of what Family Nation or Country soever This History hath many Remarkable Inferences naturally flowing from it As 1. Besides those that have Offer'd themselves all along That Parents ought to bless their Children too many God knows do Curse and not Bless them but cursing Parents are cursed Parents and 't is well for some good Children whose bad Parents curse them for their goodness that causless Curses shall not come Prov. 26.2 which like a wandring Bird flies about where it will yet no Body cares or is the worse and when her Wings are wearied with wandring after she hath beat the Air to no purpose she returâs to her Rest or Nest Thus the causless Curse flies at Random and in vain but returns at last into the Authors Bosom from whence it came Little do such cursing Parents consider they are call'd contrariwise not to Curse but to Bless their Children that they may inherit the Blessing 1 Pet. 2.9 2. Children ought to fear the causeful Curses though not the causless of their Parents As Isaac here Blessed Jacob and Esau but Cursed neither of them no not his prophane Son whom rather he would fain have Blessed So the better Son feared his Fathers Curse Gen. 27.12 So shall I bring a Curse upon me and not a Blessing Jacob justly feared to use deceit to his Blind Father lest not only his Fathers but also Gods Curse Deut. 27.18 should come upon him Oh how many unnatural and cursed Cham's there be in the World that cause their Parents to Curse them for their unnaturalness as Noah did his Son Gen. 9. 22 25. 'T is sad when God saith Amen thereto God himself curseth such Caitiffs Prov. 30.17 That 's a Curse with a witness the Curse of God and the Curse of a Parent when 't is just falls heavy and lamentable Effects have followed even the complaint of a Parent makes a loud cry in Gods Ear Judg. 9.5 6. 'T is said That God by cutting off Abimelech rendred the wickedness he had done to his Father Let all Children think of this and fear undutifulness 3. Parents ought to gather together a Stock of Divine Promises that they may bless their Children more out of Faith than out of Form praying for them out of a Promise as Isaac did here for his Son Jacob praying that the Blessing of Abraham might come upon him Gen. 28.4 And out of that constellation of Promises the Covenant I will be thy God and the God of thy Seed This should be improved with utmost importunity and without any exception not baiting God one of our Children but pleading the Covenant for all them where God makes no exception we need not make any our Prayers for them must be grounded upon some word of Promise for Promises are the Ground as precepts are the Rule of Prayer and our Prayers for them require Faith it must be the Prayer of Faith founded upon a Promise the proper Work of Faith is to turn Promises into Prayers And Oh! that we had a particular Faith for them all saying with David in this will I be confident Psal 27.3 This should be our Confidence that whatever we ask according to his will as this is according to his Covenant without any express exception he heareth us 1 Joh. 5.14 We may lose some Children for want of our earnest asking Oh that
as he tempted David to for he had Saul fast to him in the state of sin and where he can but secure with the Bonds of iniquity a sinful state he matters not and indeed there is no need for sinful Actions Men in that state will tempt themselves they need not Satan for a Tempter 't was otherwise with David escaped out of the horrible Pit of that sinful state Psal 40.2 and seeing Satan cannot hinder him from Heaven he will hurt him all he can in his way he will send him halting thither as Jacob did to Canaan by tempting him to sinful Actions and so indeed he did 2 Sam. 12.4 where the Tempter is the Traveller a great Traveller is he Job 1.7 and Mat. 12.43 and 1 Chron. 21.1 And thus also such heinous Incest was committed in the Church of Corinth as was hardly heard of among the Heathen 1 Cor. 5.1 and that for the Reason abovesaid 'T is said Israel or Jacob heard of this heinous act Gen. 35.22 and no doubt but to the great saddening of his gracious Soul The Greek Version addeth to Israel heard it and it appeared evil in his sight but the Hebrew hath nothing save Vaishmang Ishrael Israel heard yet an empty space is left at the end of the Line with this mark O to move consideration which intimates in our Language and Letters that this sad disaster made Jacob cry O or Oh bad and woe is me Undoubtedly that pause in the Original doth shew Jacob's great astonishment at such sad Tydings Jacob had something to qualifie his former calamities as that 1. Of Dinah's deflouring which was indeed a great grief to him but so much the less as she was more Innocent seeing as Gods Charity doth judge Deut. 22.25 26 27. she was abused by force But this Incest of Reuben and Bilhah was a sin of greater grief to him because of greater guilt in them insomuch as 't is probable both parties were consenting to the sin this therefore must be of greater grief to the Father not yet well waded out of the Salt Water of his late loss of Rachel and of greater shame to the whole Family than the Rape of his Daughter could be And 2. As to the Death of his dear Wife Jacob had something to allay his sorrow in that For 1. There was indeed a Cross in it but there was as we may well enough suppose no Sin in is 2. Though great sorrow might seize upon Jacob's Soul for this sad loss yet his heavy Heart had here undoubtedly an happy vent Expletur Lachrymis egeriturque dolor As Hinds by calving so do men by weeping cast out their sorrows Job 39.3 God gave no such prohibition to Jacob as he did after to Ezeckiel yea neither shalt thou mourn or weep for the Death of thy Dear Wife Ezek. 24.16 which might he have done might have been of some ease and relief to him Ovid saith Est quaedam flere voluptas Jacob in bewailing his dead Consort had some allay of his sadness if not as the Poet saith some pleasure therein but we find that upon this sad disaster of Incest Jacob's sorrows were suffocated 't was upon hearing of it a silent sorrow he heard and held his peace Curae leves loquuntur ingentes stupent His sorrows were too great to be uttered either at his Mouth or Eyes the sad tidings amazed him into a silence and stupefaction 3. As Jacob gave his Dead Rachel his Tears so he gave her a Tomb both which are the dues of the Dead and as Buntingus saith a most stately Tomb made of Twelve Marble Stones not below the Mausolean Monuments or the Egyptian Pyramids which is more than we read was done either for Sarah or Rebekah c. this might give some satisfaction to Jacob's sorrow Besides 4. The recording of Rachels Death in the Sacred Scripture which was an Honour not vouchsafed either to Rebekah Jacob's Mother or to Leah his Wife the Deaths whereof we find not expressed in that Divine Register now may it be but granted that Jacob by his Prophetick Spirit foresaw both that the latter would be omitted in the Holy writ and yet the former would be committed to record therein for a perpetual reverend remembrance of his right dear Rachel This also might be another sweet alleviation of his great grief for her Death and this might somewhat dulcify his Sorrows but the registring of Reuben's Incest therein would be a lasting Remembrancer of that grievous affliction that happen'd to him in his own house and therefore this Calamity caused Jacob to grieve more greatly than he did for the loss of Rachel This notorious and filthy fact of Reuben being Jacobs Eldest Son from whom therefore he expected his first and his best comfort whereof he desired a double portion from him as he reserved a double portion for him was committed at Migdal-Edar which in the Hebrew signifies the Tower of the Flock which was the Bethlemites Watch-Tower for their Shepherds watching their Flocks feeding upon the Fat Pastures there and where the Angel appeared to the Shepherds long after this to tell them the glad tidings of Jacob's Shilo's Birth at this very Bethlehem about a thousand paces or a Mile from this Tower Luke 2.8 9. the former being as a Type and Prophesie of this latter Here it was that as the Shepherds watched for the safety and good of their Flocks so Satan watched for mischief and evil to Jacob's Family At this very Tower it was that the Devil that roaring Lion walkt about to devour the very Bell-weather dux gregis ipse caper of Jacob's Humane Flock his Son and Heir 1 Pet. 5.8 where he finding Reuben a warm youth at the least now twenty two years old flushes him up into a Flame of Lusting after his Fathers Wife for so is Bilhah called Gen. 37.2 and hurries him headlong to uncover his Fathers Nakedness Levit. 18.7 which though it be but a single Act yet is a double sin as it is a guilty offence against Father and Mother which two are one Flesh and so unnatural an evil as is scarce heard on among the Heathen 1 Cor. 5.1 This was a foul fault in so fair a Family then the fairest excepting his Fathers of all Families in the World which did befal this Holy Patriarch through the Tempters malice to discredit Religion and to scandalize the Church of God This therefore calls loud upon all Religious Families to a due Christian watchfulness against this watchful Adversary lest the Devil do evil to them and cause such evil to be done in them as may cause the Name of God to be Blasphemed amongst the Gentiles as he did in Jacob's here and after in David's Family 2 Sam. 12.14 We may not therefore be secure but as we are admonished hereby walk humbly in the fear of God and watch heartily against the Devils Tentations and fleshly Corruptions lest Folly be found acted in Israel as here The Hebrews indeed the better to Patronize
no more But 2. As this motion of Judah was good in these three respects so we shall find that it was a bad and an evil Motion in the General because this motion of Judah for selling Joseph had very evil effects to the Sellers and to their posterity for some hundreds of years after for this selling of Joseph was without controversy the occasion of Israels going down into Egypt where they suffer'd a severe Bondage for a long time But this motion of Judah was not only evil in its effects in the General 't was also evil in nature in particular As First If it be considered how Judah's motion was bad in the positive part of it though it was good in the Negative He did well in disswading his Brethren from killing Joseph but he did very ill in perswading them to the selling of him For his counsel ought to have been thus stated as a right case of Conscience Brethren seeing we are like to reap no profit by our unkindness to our Brother but rather reproach and much mischief not only from Men who will repay Justice but also from God who will make Inquisition for Blood Psal 9.12 and to whom Vengeance belongeth Rom. 12.19 yea who is the Avenger of all evils and injuries Psal 10.14 Gen. 50.15 this mischief of selling as well as of killing Joseph will return upon our own Heads and our violent dealing with him will come down upon our own pates Psal 7.16 Therefore I counsel you neither to kill him nor to sell him but to save him from both those evils draw him out of the Pit nourish him with meat clothe him with his party coloured Coat again and restore him safe to his Father Secondly Consider As his Counsel had been good indeed had Judah advised according to the aforesaid so had he aggravated the evil of Selling him as well as of killing him his advice had been good also 'T is true it was the lesser evil to sell him than to kill him yet the selling him was a kind of killing him for therein they spoil'd him of his Liberty which is dearer than Life in selling him for a Slave as Cattel are Sold in the Market to Butchers transmitting by that Sale a power to the Merchants either to kill him or to keep him Besides there was a manifest Breach of the Plagiary Law He that stealeth a Man and selleth him shall surely be put to death Exod. 21.16 and again If any Man be found stealing any of his Brethren of the Children of Israel and maketh Merchandize of them as they do here of Joseph then that Thief shall die and thou shalt put evil away from among you Deut. 24.7 This Law was then writ in their Hearts Rom. 2.15 long before it was writ in Moses Tables otherwise Cain's killing his Brother Abel had not been Murder c. Therefore this Sale of Joseph was no less than a double Inquity 1. In Stealing him from their Father whose proper goods he was and not theirs 2. In selling him to Arabians who were strangers to Religion Upon both those Heads Judah had he been a good Councellor might have amplified and illustrated the evil of both those Acts As 1. He might have said Brethren our Brother is as we all are our Father's best Goods as Job's Children were to him having God's Image which no other Goods have The more excellent that a stolen thing is the greater Punishment that Theft deserves Man is the Master-piece of God's Creation being created so no other sublunary Creature is in the Image of his Creator Hereupon the very Law of Nature hath branded Man-stealing as Crudelissimum Institutum The most Cruel of Thievish Enterprizes and no less than Crimen laesae Majestatis High Treason against the King of Kings being a stealing of God's Image Hence the Ancient Roman-Laws condemned Men-stealers to the Metal-Mines and a latter Law of the Great Constantine casts them to the wild Beasts Judah might have said here Joseph is a Man so hath on him God's Image this will be the worst sort of Theft and Joseph is a Jewel so Jacob accounts him the greater Injury this will be to our Father to Rob him of his Darling and Diamond Therefore Oh do not this abominable thing Jerem. 44.4 we may not so much as steal Joseph much less may we 2. Sell him Seeing to be Sold into Slavery is a certain loss of Liberty which is as precious as life it self besides quid aliud est quà m sexcentis eum mortibus objicere what is it else than to expose him to an Hundred Deaths but the worst of all is we do not sell him to Israelites where he may still enjoy the Ordinances of God's pure Worship but to Ishmaelites who are degenerated from the Church yea to Arabians who have no knowledge of the true God to an Heathenish Idolatrous People so we become Sellers of Souls as well as of Bodies for hereby he will be in danger to be corrupted in Religion and carried off also to Idolatry by which means he will be seduced out of the Service of God into the Slavery of the Devil and so his Soul will be brought into the basest Bondage as well as his Body Though such Soul-Merchants and Spiritual Merchandize be found in mystical Babylon which the literal never pretended to practice among her Pardon-mongers for Purgatory whose Trade is wholly about the Souls of Men either fixing them there or freeing them thence Rev. 18.13 There must none such be found in the true Church of Israel and the right God-worshiping Sion And if those Court-Sycophants were cursed for driving David from the Inheritance of the Lord that is from being present at God's Publick Worship in the Tabernacle and for bidding him Really though not Verbally Go serve other Gods in Idolatrous Countries 1 Sam. 26.19 what could Judah and his Brethren who were the Patriarchs of Israel expect both for stealing Joseph from his Fathers hand and for Selling him from his House wherein the true worship of God was upheld then only in all the World into Arabia and into Egypt two Heathenish and Idolatrous Countries what was this but a plain bidding him Go and serve other Gods than thy Father's God and was not this as cursed a Crime in the Patriarch's dealing thus with Joseph as it was in Doeg that Dog the Cursed Edomite who dealt thus with David and brought him to bewail his Banishment crying Woe is me that I must sojourn in Mesek and among the Tents of Kedar Psal 120.5 that is among the Arabians the very People to whom Joseph was here Sold of Ishmaelâ Posterity Gen. 25.13 and who used to live in Tents Cant. 1.5 Thus it plainly appeareth that Judah's Motion for Selling Joseph was bad as well as good 'T was indeed very good as it was a saving his Brother from being slaughtered yet the selling of him was very bad and a notorious wicked Act though God over-rul'd it for good every way to him to
and unkind churlish carriage to him supposing that the baseness of their Birth made them as it usually falls out more morose immorigerous and ill-conditioned Others say further that this Evil Report includes more than their cruel carriage towards him to wit their criminal conversion in the Countrey not only their common contentions among themselves but also their Carnal Copulations if not with Men and Beasts as some censoriously enough say yet with the Daughters of that Heathen Land c Joseph observing this with abhorrency informs his Father of it that he might reclaim them from their evil courses wherein not only the Sons of the two Hand-maids but also those of Leah as Reuben of Incest c. were all found faulty Though this was a good demonstration of Joseph's Piety doing but the Office herein both 1. Of a good Son to his Father seeing 't is part of that Honour ingenuous Sons owe to their Parents required in the fifth Command to promote all that in them lyes their Domestick Discipline and to conceal any thing that is prejudicial thereto but to let all Vice have its due Cerrection 2. And of a good Brother to his Brethren in not suffââing sin to lye upon them unreproved which is to do the worst kind of hatred Lev. 19.17 As Joseph out of pure Love to Vertue abhorr'd his Brethrens Vices so out of pure Love to their Souls he might first privately admonish them though the Scripture be silent as well as he did acquaint his Father of their Sins for suture Reformation whereby he acquitted his own Soul of that guilt which he might have contracted by his silence Yet this was the First Ground of their Malice against Joseph which was increased Secondly By Jacob's Indulgency towards him but raised up to its utmost Elevation Thirdly By his own renewed Dreams of his Advancement above them This was that which lay uppermost with most weight upon their Stomack when they resolved to destroy him because he was the Dreamer Gen. 37.19 As to the first ground of their Envy It therefore plainly appeareth from the premises that it was not scandalum datum sed acceptum not offence given caresly but taken causlesty for though it be Satan's Title and Office to be the Accuser of the Brethren Rev. 12.10 in which work Joseph was now involved yet did he not this out of any premeditated Malice as the Devil doth he being now but an Innocent Child so called here to free him from that Evil but out of the simplicity of his mind and purity of his Affections who could not at this tender age brook Sin in his Brethren whereby an Evil Report was raised against that only Religious Family of his Father Jacob amongst the Heathen which was a great grief to his tender Spirit in his tender years And suppose he did not first privately admonish them which yet may charitably be supposed notwithstanding Scripture silence as before but that he immediately complain'd of them to his Father it may be said in that case that Joseph look'd upon private admonition unnecessary where the offence was publick and he might see those Sinners to be no better than Scorners such as Solomon says must not be reproved Prov. 9.8 9. being like Dogs who love Loathsome Carrion their filthy Sins better than the fragrant perfumes of any Pious Admonition and would rather flye in the face of him who would drive them from it than flee from their Peccatum in Deliciits or Darling Sin or be driven from it by the Precious Balm Psal 141.5 of his Religious rebuke Give not holy things to Dogs saith Christ Mat. 7.6 nor cast Pearls before Swine or Hogs such a Pearl as is the reproof of Life Prov. 15.31 Those unclean Creatures Hogs and Dogs as they were unlawful to be Sacrificed so are unfit to be admonished Such sensual Swine will Grunt against all propounded goodness and such Mad Dogs will furiously flye in the Face of those that tell them of their faults Such as have even wearied themselves with standing and walking so long in wicked ways that they are now set down in the Chair of Pestilence Hebr. that Seat of the Scornful Psal 1.1 Such Scorners are not worth warning tho some unruly ones in the Visible Church must be warned 1 Thes 5.14 because this kind of Scorners refuse to be Reformed and even have to be healed Jer. 51.9 Hos 11.5 Prov. 5.12 Joseph therefore might having no hope of prevailing with his unruly Brethren by his private reproof but that they would hate him the more apply himself to his Father who was the King Priest and Prophet or Publick Person of the Family to inform him as the Monitor doth the Master in the School not with any design to hurt them but with a desire to Reform them both for their own weal in both Worlds and for the credit and honour of his Father's Family He did not blaze their Sins abroad among the Heathen he told not of them in Gath nor Publish'd them in Askelon to make the Infidels Rejoyce and Reproach 2 Sam. 1.20 for then as Austin saith well Non fuerit correptor sed proditor he had not been a just Reprover but a base Betrayer of his Brethren whereas his not acquainting Jacob herewith that he might interpose with his Paternal and Patriarchal Authority to prevent and reclaim them this had been no better than a base Betraying of them yet for this kind of good will Joseph is hated of his Brethren This was the first Cause The second Cause of their Hatred and Envy was his Father's Favour not to say Fondness to him above all his other Sons because he was the Son of his old Age Gen. 37.3 or as Onkelos hath it because he was a wise Son as above Ingenuous and therefore Amiable Whatever was the ground of the Father's love to Joseph this is certain that the Father's love was the Ground of his Brethren's Hatred to him v. 4. The Evidence of the former was the Argument for the latter As Joseph's telling the Truth no Lyes of them veritas odium parit was the first Cause of their hating him for Truth is an excellent Lady but he that follows her too close at heels may hap to have his Teeth struck out as saith the Proverb Can any man that telleth others of their Faults expect to be loved No 't is as those that are awakened out of their sleep be usually unquiet take it commonly unkindly and begin to Brawl with their best Friends for so doing thus Joseph's Brethren treat him for the like So Jacob's shewing more respect to him than to the rest gave occasion of this Grudge and malignant Emulation Joseph's Candour plainly produceth contrary Effects in his Father and in his Brethren The former loved him for it for which the latter hated him His Father loved him for bringing Deeds of Darkness to light but his Brethren hated him because their Deeds loved darkness more than light as themselves did Joh. 3.19
more precious than Rubies saith Solomon Prov. 8.11 Yea If the Mountains were made an huge Pearl The Rocks entire Rubies and the whole Globe of the Earth were a glittering and glorious Chrysolite yet all this would not be comparable to Christ who is the Essential wisdom of God Job 28.12 13 to ver 20. So far more excellent than Joseph as he is the chiefest of ten thousand Cant. 5.10 In this respect Gods Providence might set the Sale of Jesus the Antitype upon an higher price to wit ten Shekels more even thirty than that of Joseph who was Christs Type and Figure so was sold but for twenty For though Joseph by being delivered from death when sold saved much people alive yet Jesus being bought with a mind to Murder him not as Joseph who was sold with an intent of some at least of his Sellers to save him saved many more by his Death which was the Aim of the Divine Decree for Mans Redemption Acts 2.23 than Joseph did by his Life Thus we see there is some disparity as well as a manifold congruity betwixt Joseph and Jesus both as to the worth of those two sold Wares And as to the price of them Joseph the Man was less worthy than Jesus the ãâã ãâã ãâã ãâã ãâã or God-man and therefore 't was ordained of God that Jesus should be sold ten Shekels dearer than Joseph To which may be added another Remark on the other Hand to wit that they which bought Joseph though of lesser worth had the better Bargain than they that bought Jesus of far greater value for the former were personally preserved by their purchase yea not only the Arabians that bought him but also the very unnatural ones that sold him but the latter at least some of them that bought Jesus bought a stumbling Stone and a Rock of Ruin to themselves 1 Pet. 2.8 they falling upon this Stone of Israel Gen. 49.24 were broken but this Stone falling upon them did crush them to pieces yea did grind them to powder Mat. 21.44 This was far the worse Bargain the Ninth Congruity reserving the rest for the last of Joseph's Life is Both Joseph and Jesus had 1. Their state of Humiliation and then 2. Their state of Exaltation yet with some disparity as differing 1. In kind Joseph's Humiliation was only a Free-man becoming a Slave and his Exaltation was only on Earth but the former of Jesus was Being Coequal with God and being God he became Man Phil. 2.6 7. yea the lowest of Men a Servant which is of far greater distance than between a Free-man and a Slave and the latter of Jesus is in Heaven Heb. 9.24 2. So they differ in degree likewise for both these in Joseph are differing from both these in Jesus in whom his Humiliation was lower and his Exaltation higher than either in Joseph's were 3. They differ in Quality Jesus was wholly active in his Humiliation he humbled himself Phil. 2.8 This Sun of Righteousness Mal. 4.2 moved himself backward ten degrees upon his Fathers Dial as 2 King 20.11 that he might bring healing in his Wings or Beams to Diseased and Wounded Mankind ãâã ãâã ãâã ãâã ãâã he emptied himself Phil. 2.7 to wit of that Majesty and Glory which he had before the World was John 17.5 and voluntarily became a Sinner both by Imputation for God made the Iniquities of us all to meet upon him Isa 53.6 and by Reputation for he was reckoned not only among Men but also among Malefactors Isa 53.9 12. Hence is he said to be sent in the likeness of sinful Flesh Rom. 8.3 Hereupon Christ saith I lay down my Life of my self c. John 10.17 18. when he died he died willingly he could have retained his Life longer if he would for he had great Natural strength to cry with a loud voice when he gave up the Ghost Mat. 27.46 50. And thus it was likewise in his Exaltation he had power as he was Life Essential both to lay down his Life when he would when his own appointed Hour was come and to take it up again when he would John 10.17 18. He poured out his Life so willingly for us as if it had been but a little water Isa 53.12 and he rose again by his own power for his Divine Nature loosed the Bands of death Acts 2.24 and swallow'd it up in Victory 1 Cor. 25.54 whereas Joseph in both those States of his was meerly Passive 4. They differ in the Concomitants and Consequences both which might be insisted on But in a word briefly Joseph's Humiliation was accompanied with Life but that of Jesus with Death Death was both the Concomitant and the Consequent of Jesus's Humiliation as Life was of Joseph's He suffered many a little Death all his Life long and at length the cursed Death of the Cross after which he suffer'd no more when the Fire of his mighty Deity had swallow'd up the Fuel of his Mortal Humanity But Joseph after his Exaltation had another Humiliation in his Mourning for the death of his Father Those two States of Joseph are Elegantly Annexed and Amply Illustrated in a most comely Metaphor Gen. 49.23 24. The Archers shot at him c. there is his Humiliation but his Bow abode in strength c. there is his Exaltation 'T is a part of the old Patriarch's Swan-like Song before his Death 'T was his Funeral Sermon Preached by himself upon his Dying Bed which was his Pulpit to his Family the Church and that a most Heavenly and Seraphick Sermon Jacob's Grace like good Liquor run fresh to the bottom The Wine of Gods Spirit is usually the strongest and most generous at the last in the Hearts of Gods Servants the motions of Grace are most quick sensible and lively when the motions of Nature grow slow senseless and gradually dying Hence it is that the words of dying Saints are living Oracles and their last Speeches when their Grace is just upon changing into Glory ought to be long remembred by the living they leave behind them Thus we find not only Jacob here but also Moses Joshuah and the Apostle Paul all leaving their Divine Legacies behind them when they were leaving this lower World for the benefit and comfort of the Church but above all our Lord Jesus himself did so both in his last Sermon John 14 15 and 16 Chapters and in his Prayer after Sermon Chap. 17. Jacob here leaves his Patriarchal Blessing behind him upon all the twelve Tribes of Israel so 't is call'd Gen. 49.28 Though the Legacy he left Reuben Simeon and Levi seem rather a Curse than a Blessing Yet if this be well considered how all those three Sons afore-named 1. Had their Lots in the Land of Promise 2. A Room all of them in the High-priests Breast-plate And 3. All of them their several shares in that Eminent Sealing that is mentioned in Rev. 7. equal with the rest It must be concluded from these three premises that they all three
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature ãâã ãâã ãâã ãâã ãâã Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is ãâã ãâã ãâã ãâã ãâã All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
them that they despis'd him and call'd him Blasphemer c. as Joseph's Brethren call'd him Dreamer Gen. 37.19 3. They conspir'd the Death of Joseph So did the Jews against Jesus ut suprà 4. They strip Joseph cast him into a Pit when they had condemn'd him Gen. 37.23 24. Thus they dealt with Jesus Mat. 27.28 casting him when judg'd and strip'd into an horrible Pit of Misery Psal 28.1 5. Both were sold as above and 6. Joseph When Sold was hurried to Potiphar and Jesus to the High Priest 7. The Jewish Synagogue as base to Jesus as Potiphars wanton Wife to Joseph 8. Joseph 'twixt Butler Saved and Baker Hanged So Jesus 'twixt two Thieves one Penitent the other Impenitent 9. As Joseph At thirty after three years was released so Jesus about thirty after three days was raised Thus Congruous is the Type with the Antitype herein but much more in the Exalted State as Joseph's so Jesus's bow abode in strength and as Joseph was raised out of the Dungeon seated at Pharaohs Right Hand saved Egypt and his Brethren from perishing So Jesus was rais'd out of Death's Dungeon seated at his Fathers Right Hand and saves his Church and Brethren from utter Destruction More particularly 1. As Joseph was so Jesus is the grand Zapnath Paaneach the Revealer of Secrets Joh. 1.18 and the Saviour of the World Isa 4.3.11 Act. 4.12 2. As Joseph had fulness of all food laid up for the Hungry So it pleaseth the Father that in our Jesus should all fulness dwell Col. 1.19 3. As Joseph's full Garners invited all Lands to come to him the Lord of the Land for supply yea even his very Brethren who had been so Bruitish to him So our Jesus his fulness invites all Lands to look unto him to be saved Isa 45.22 He hath gifts even for the Rebellious Psal 68.18 Act. 3.20 4. As Joseph provided Storehouses for every City that they needed not to Travail far Gen. 41.48 so Jesus lays up Food in every City 't is our happiness that the Word that Bread of Life we have so nigh us 't is brought home to our Houses God Rains down Manna at our Tent Doors Rom. 10.8 we need not say Who shall go up to Heaven to fetch it For us Neither is it beyond Sea c. Deut. 30.13 14. Manna was Rained down Round about the Camp Exod. 16.13 't was no more but their stepping out of their Tent Doors and it lay ready there for them yea Quails as well as Manna which came down in the Dew as Christ that Angels food doth in the Ministry of the Word Blessed be God we have yet neither a Famine of Bread as those poor Egyptians then had nor a Famine of the Word we need not go from Sea to Sea c. to seek it and yet not find it as Amos 8.11 12. yet though the Word be nigh us our Joseph or Jesus his Store-Houses be in every City and in every part in this City some are so lazy they will not stir to the Door to it nay some are so wretched that unless God would set up a Pulpit at a Play-House or Ale-House Door they will not come to hear it 5. As there was no pressing to Joseph till plain Poverty most Penury most powerfully pinched them Gen. 42.1 2. they were Hopeless and Helpless as to themselves gazing upon one another as at their Wits end and not knowing whither to turn them So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us Exod. 12.34 39. Then and not till then do we hunger after the Heavenly Manna 'T is the pinched Soul that prizeth Christ That Soul cries like one ready to perish by Famine Give me Bread give me Christ or I die I cannot live without him I dare not die without him 6. As Joseph the Vice-Roy and Lord of the Land having the Kings Privy-Seal a Gold Chain and Royal Rubes did make himself strange and spââe roughly to his almost famish'd Brethren when they came to him for Corn Gen. 42.7 Notwithstanding their bowing to him ver 6. wherein they unwittingly accomplish'd his Prophetick Dreams which those Mockers little thought ever to have done to that Dreamer that he might bring them the sooner to a sight and sense of their sin yet all along scattering Pledges of his favour to them as filling their Sacks and restoring their Money ver 25 28. This was all the Revenge he design'd against them for all their Roguery against him He steals these two kindnesses upon them notwithstanding all his strangeness and roughness toward them Even so dealeth our Dear Jesus with his Brethren though they come bowing before him He hideth his love from Job but it was from Increasement of love to make him know his transgression and his sin Job 13.23 24 and 19.11 Job judged himself as hated of God like an Enemy All that Fire of wrath which he complain'd of was but to burn up his Corruptions only and to sever the sin which God hated from the Son whom God loved Jesus was never nearer Mary Magdalen than when she was bleared with Tears for his absence John 20.13 16. and though he spake roughly to the Syrophoenician Woman calling her a Gentile-dog yet had he a design of love upon her Mat. 15.25 28. He giving her the Key of his full Treasury not only fills her Sack but also restores not her Money but what was better her Daughter Our Jesus the Fathers Vice-Roy Lord of all Acts 10.36 having the Signet of the Everlasting Gospel and being Clothed with the Royal Robes of the Richest Righteousness doth sometimes take state upon him seems as a stranger Jer. 14.8 9. and suffers the Children of Light to walk a while in Darkness Isa 50.10 till they be duely truely and throughly humbled then doth he them good at the latter end Deut. 8.16 7. As Joseph could no longer Refrain himself than while his Brethren were brought lew enough upon the Rack of Conscience Gen. 42.21 28 35. and 43.18 and 44.13 14 16 34. but passionately proclaims I am Joseph your Brother Gen. 45.1 3. No sooner had their Sin found them out Numb 31.23 their own Guilt made them timorous and every strange occurrence affrighted them making them mistake and mis-interpret Mercies for Mischiefs but immediately they had Joseph's Steward comforting their distressed Consciences saying Peace be unto you fear not c. Gen. 43.20 23. but bringing Benjamin with them then they shall be cheated with the best of good Cheer They were richly feasted and made exceeding merry v. 29.30 34. yet all this while they knew not that all this Kindness came from Joseph their Brother This was an high point of Heavenly Wisdom in Joseph who well knew how Hypocrites will hang down their heads like a bulrush Isa 58.5 while some Storm of Trouble lyes upon them yet if fair-weather follow they lift up their heads as bolt-upright as ever Something they will do
Portion Gen. 48.5.22 Num. 1.10 1 Chron. 5.1 Thus Christians are the first-born of God Hebr. 12.23 having special Prerogatives as those under the Law had Deut. 21.17 even a double Portion of Grace and Glory 2. As Joseph wore a parti-coloured Coat so Christians are clothed with variety of Graces Joh. 1.16 2 Per. 1.4 5 6 c. 3. As Joseph was the best beloved of his earthly Father Gen. 37.3 so are Christians of their Heavenly 4. They are envied by false Brethren Nick-named Persecuted c. as Joseph was 5. The Keepers of them will take away their Coat or Vail Cant. 5.7 and if the World or Sin become their Mistriss 't will make them naked Exod. 32.25 6. Their Bow also abides in strength c. being made more than Conquerour Rom. 8.37 even Triumphers 2 Cor. 2.14 7. They are first Humbled then Exalted 8. They are Exalted to high Honour 1 Sam. 2.30 made Kings and Priests to God Rev. 1.6 9. They likewise feed many Prov. 10.21 10. Their Bones also be Buried in the Valley of Achor in the Door of Hope viz. of a better Resurrection Hebr. 11.35 Prov. 14.32 CHAP. XV. The History and Mystery of Jacob and Joseph Intermingled unto both their Deaths HAving handled the History of Jacob's sixth Cross to wit the supposed Death of his Jewel Joseph under which he long mourned even Twenty three years Gen. 37.34 but at last was comforted with that joyful News Joseph is yet alive Gen. 45.26 he is Lord of the Land of Egypt and he hath sent for us all to dwell with him Though these glad Tidings at first seem'd absurd and incredible to Jacob for those Men had crack'd their credit with their Father in telling him a Tale when they could first cause his woe and then come to comfort him Gen. 37.32 35. and therefore now were hardly believed His Heart fainted for his believed them not his fear prevailing over his hope in the Conflict put him into a swooning or fainting Fitt yet when he saw the Waggons c. ver 27. his Spirit revived Septuag ãâã ãâã ãâã ãâã ãâã as Fire stirred up that lay buried under Ashes such assurance have deeds above words his Sons stifly affirm it for Truth their Brother Benjamin also Attesting it with them and they likewise confirm it by producing before his Eyes the change of Raiment or Rich Robes Joseph had given them Benjamin shews him the three hundred Shekels and five costly Suits bestow'd by his Brother upon him above all they all set before him the ten He Asses loaded with the precious things of Egypt as well as the ten She-Asses carrying Corn and Bread c. for himself by the way and lastly the Waggons and Royal Chariots relating withal all they had seen and heard were the undeniable demonstrations Then his Spirit return'd to his Heart after a sad Recoil and he recovers out of his sudden Consternation being cheered up with a belief of all Gen. 47.19 22 23 26 27 28. Hereupon as strangely transported he cryeth It is enough leaping levalto's as it were he rejoiced more for his Son Joseph's Life than for his Lordship â Thus Jacob's twenty three years sorrow and that for a matter which was only suspected not real for all this time Joseph was Alive ever and anon in great Favour while his Father sorrow'd for him as if Dead God graciously converted into great joy He then was no Stoick as one without passions His belief rais'd him up as his unbelief cast him down Rom. 5.1 4. and thus also we Childishly torment our selves with our oft conceited and groundless fears as he did fear hath torment 1 John 4.18 setting the Soul as it were upon the Rack and rendring it restless but Faith worketh Hope Peace and Joy Rom. 15.13 filling the Soul with a contentful Complacency and Acquiescency No sooner had he well digested this fear but another fear comes upon him to wit Jacob's seventh Cross to make up his calamities into the perfect Sabbatical number of seven his fear to go down to Egypt though it was to see his Jewel Joseph there and his own late resolve so to do This grand Doubt lay first about his Warrant for his Peregrination or Journey to Egypt when this was removed he trusts God for his welcome thither and welfare there Such fears did fall upon him that in his consulting with God about it God gave him this answer Fear not to go down to Egypt Gen. 46.1 2 3 4. though he had good grounds of hope as to his prospect of present Providences in Humane Matters For 1. He was now forced out of Canaan by that Famine which God had call'd for Psal 105.16 so his Call from that place seem'd clear to him 2. He understood that there was Corn no where but in Egypt hereupon he saith to his Sons VVhy gaze ye one upon another as at your Wits end we must have Corn from thence or we cannot live we must certainly die Gen. 42.1.2 Therefore his call to that place seemed clear also 3. He had likewise the Royal invitation of Pharaoh thither and all accommodations for ease and honour as well as for subsistency in his undertaking the Journey 4. He had as joyful as well as lawful an Errand as ever Mortal Man had to see his own best-beloved Joseph whom he had not seen for twenty three years but thought verily he had been buried so long ago in the Bellies of some Brute Beasts that had devoured him 5. The Lord of the Land was his Jewel Joseph who had sent for him also by Royal Authority and sent both such Waggons and such Provisions not only of common but of precious things as made him his Sons their Wives and Children all willing and desirous to take this tedious Journey Remark first The common course of Divine Providence in Humane Affairs is That Parents do provide for their Children not Children for Parents 2 Cor. 12.14 'T is their Duty to lay up Portions and Provisions for their Posterity But here it was just contrary the Son was the Storer and the Father was the Starved Gods ways are not as Mans had Man been Gods Counsellor he would have counsell'd thus Seeing Canaan is promis'd to Abraham's Off-spring Let Jacob lay up Provision in his own Land and let Joseph be Famish'd out of Egypt and forced Home to his Fathers House and so possess the Land of Promise No saith the most wise God it shall be thus Jacob the Father must be Starved in that Land of Promise which flows with Milk and Honey and Joseph the Son must be the Storer in Egypt that Cursed Countrey of Cham as David calls it Psal 105.23 27. and 78.51 and though this seem absurd to Humane Apprehensions and apparently repugnant to my Express Promise yet Jacob must leave his Land of Canaan wherein he had seated himself as now a Possessor of my Promise so oft renewed and must go down into a strange Countrey there to be a poor Pilgrim
indeed like checker'd work He had there long Mercy but at last some Misery God hath set Adversity over against Prosperity Eccles 7.14 There will be interchanges of fair Days and foul 1. 'T was fair weather with Jacob when he met his Jewel Joseph when he had the Honour to be admitted into Pharaoh's Presence to kiss as we say the King's Hand and to hold a familiar Conference with him about Matters of Man's Mortality and when a free and open Entertainment by the King's Liberality and through Joseph's Intercession was granted him in Goshen but above all when God graciously gave him to live there full Seventeen years in Health Peace and Plenty nothing all that time was he deprived of to render his life comfortable He and all his had abundance of all things by his Son Joseph's means while the Egyptians themselves were so pinched with penury that they sold all they had and at last themselves for Peasants and Vassals to Pharaoh to purchase Bread for sustaining their own single lives Thus it fared better with him and his though mere Strangers than with the proper Inhabitants and Natives of the Land And thus Jacob's last Days were his Best Days He never had so large and so long Prosperity neither in Syria nor in Canaan before as he had now in Egypt though some part of this Prosperity was in the sad time of a sore Famine This in the general but more particularly Joseph is God's Instrument of Jacob's and his whole Families welfare in that sore Famine feeding them all with Bread Hebr. according to the mouths of the little ones Gen. 47.12 that is according to the Number of their Families as well small as great He did provide for them all giving every one their ãâã ãâã ãâã ãâã ãâã or full portion and proportion as Luk. 12.42 which seemeth to have Reference to this place express'd by the Septuagint ãâã ãâã ãâã ãâã ãâã he gave them their due measure of Meat or the Hebrew may be read to the mouth of a little one as the Nurse puts meat into the Mouth of her Suckling meaning tenderly and carefully yea and with as little care and pains to Jacob and his Houshold as Children use in providing for themselves yet 't is improbable those Shepherds used always to pains-taking would be idle all that time as if they had been but so many helpless Infants However 't is a figurative Speech signifying Joseph's great Care he had to provide Necessaries for them all from the eldest to the youngest and their strong Confidence for Provisions in their proper Season and Proportion from him 'T is said Joseph nourish'd his Father and his Family for which end he was sent before by God Gen. 45.7 8. and 50.20 and Psal 105.17 and which he himself had promis'd to do Gen. 45.11 and 50.21 whereupon he is called The Feeder or Shepherd and Stone of Israel Gen. 49.24 by whose means and for whose sake so many Thousands were preserved who otherwise would all have perished All which teacheth us these many Remarks As 1. That 't is a blessed thing to begin a Journey with seeking Gods Blessing at the beginning thereof so did Abraham's Steward Gen. 24.12 so did Jacob when come from Beershebah to Bethel Gen. 28.20 He prayed as well as Vowed and so he did at his coming out from Beershebah towards Egypt Gen. 46.1 there he offer'd Sacrifice and as God gave a successful Journey to Eleazar Gen. 24. so he did to Jacob in that long Journey to Laban in Syria and in this perillous one to Joseph in Egypt where he met with both welcome and welfare As 't is said Tithe and be Rich so Pray and be Prosperous the Popish Proverb Mass and Meat hinders no mans Thrift may serve to reprove Neglecters of Prayer As Prayer must be the Alpha of all our Enterprises so Praise must be the Omega thereof Hoc primum Repetas opus hoc postremus omittas Neither the one nor the other ought to be neglected God may indeed give Success without Prayer but certainly it will be nothing so sweet to the Soul that success is sweetest which is won by Prayer and worn by Thanksgiving 2. This teaches us also That it is not only the Duty of Pious Sons to nourish their Aged Parents when they are disenabled to provide for themselves as before but also 't is the Duty of Pious Souls to do good to their worst Emmies as Joseph did not only to his old Father who had been always kind to him but also to his bruitish Brethren who had been some times cruel to him Recompence to no man evil for evil Rom. 12.17 Revenge to carnal Reason seems Justice Aristotle commends it the World calls it Manhood but indeed 't is Belluinum Beastly and Doghood rather the more manly any Man is the milder and more Merciful he is as was Julius Caesar who wept over his Foe 's Pompey's Head presented to him saying Non mihi placet vindicta sed Victoria I seek not Revenge but Victory as was valorous David 2 Sam. 1.11 12. Though he was well pleased with Nabal's Death the case being differing yet he mourned for Saul's and as was vertuous Joseph who while he fed his Brethren heap'd coals of fire upon their Heads Prov. 25.21 22. to melt those hard Metals into a kindly Repentance knowing assuredly that the less he reveng'd himself the more his God would as indeed he had done reward him 3. It teaches what a marvellous Providence of God attends the Church in sending Joseph beforehand into Egypt Psal 105.17 there to lay up great Provisions for sustaining his Church in the Time of Famine while many of the World were famish'd by it 4. It teacheth likewise That seeing All Joseph's Store was laid up for Jacob and his Families the Church's sake whereby Egypt and other Lands were preserved Oh then what Fools are the Men of the World who persecute the Saints that are their Saviours and Safeguard who hate and hunt them to whom they owe all the good things they have what is this but doing as the silly Deer do in eating up those very Leaves which would hide them from the Eyes of the Hunter 5. It teaches That a poor life in the Church of God is to be preferr'd before the Pleasures of the World Joseph taught his Brethren to say Thy Servants are Shepherds Gen. 47.3 that they might not be employed in Pharaoh's Court or in the great Affairs of the Kingdom as himself having special Grace was but chuse rather to live as poor Shepherds in the Church and Service of God than to be proud Courtiers in the Royal Palace estranged from the Houshold of Faith Joseph but especially God had a respect to preserve the Purity and Visibility of the Church separate from the World which could not have been nor her Doctrine kept uncorrupted had they been mingled with that superstitious people therefore were they placed by themselves at the first though afterward multiplying
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmârers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
before and after him he was the Law-giver he was a Mediator though not of Redemption yet of Relation as he fetched Divine Laws from God to Israel and as he carried Devout Prayers from Israel to God Moreover this is very Remarkable and quite cross and contrary to that Popish Doctrine of their Monastick perfection The Romanists affirm that the Married Estate is far less Honourable than the Unmarried because say they the Apostle Paul who was an Unmarried Man had the Honour of going up to God in his Rapture into Paradise but passing by his own saying That he had power to lead about a Sister a Wife c. we Answer that this Moses who was a Married Man had a greater Honour confer'd upon him insomuch as God vouchsafed to come down to him 'T is much more condescention in a Mortal Prince to rise up from his Throne and come down Stairs to his poor Subject than if only he were call'd up to him And as to the latter respect God wrought many Miracles of Mercy upon Israel and of Plagues and Judgments upon Egypt by Moses's Hands whereby the Church of God was delivered out of the House of Bondage and carried through the Wilderness to the very Borders of Canaan No further doth Moses or the Law go 't is Joshua our Jesus leads us into the Land c. The Life of Moses consisted of an hundred and twenty years so that it may most aptly be divided into three distinct Forties In his first forty years he had his Deliverance from Pharaoh's Infanticide as above and lived all those years after as the Adopted Son of Pharaoh's Daughter who gave him that Advantage by the help of his Tutors as to a Princess's Sun to become so mighty in words and deeds as Stephen speaketh Acts 7.22 which Character he giveth Moses not from any express Scripture but by necessary consequence for it could no otherwise be conceived concerning the Adopted Son of a King and of a King of Egypt a Land abundantly addicted to Learning and Study Until he was Forty years old he lived in Pharaoh's Court as the Son of Pharaoh's Daughter and as some say was designed âo succeed Pharaoh in the Throne He being now grown up to full Maturity of Stature Authority and all Accomplishments both as a great Orator and as a great Warriour was minded to visit his afflicted Brethren Exod. 2.11 This he did partly by Natural Inclination having a Sympathizing Spirit towards their Relief And partly by Divine Instigation intimating to them that he was raised and sent of God to deliver them Acts 7.23 25. The signal whereof was his slaying the Egyptian as a Judge appointed of God his Call thereto being manifested to his own Conscience Exod 2.12 13 14. Moses had Suck'd in such a Savour of Godliness with the Milk of his Mother who with his Father had instructed him that he was of the Seed of Abraham the Heir of the World c. that all the Court-pleasures and Treasures could not wear off Heb. 11.25 26. He refuseth his Courtiers Life offers to be his Brethrens Reconciler and Deliverer they not yet enough humbled refuse their own Deliverance and puts it back forty years longer Pharaoh heard what he had done and to secure himself from so dangerous a Person whom he suppos'd to be the Man foretold by his Priests that would be the Scourge of Egypt and the Deliverer of Israel sought to slay him Exod. 2.15 upon this Moses flies into Midian which brings us to the second forty years which time he tarried there when of an High Courtier he became a poor Shepherd and of a Student in Philosophy was turn'd a Student in Divinity yea and studied even God himself and while he was so doing hath that famous Vision of Christ in a Bush burning but not consumed Exod. 3.2 by the good will in it Deut. 33.16 In this Vision the Place Time and End are very Remarkable 1. The Place 't was not in Pharaoh's Court where he never had such a Vision as this for full forty years he lived therein but it was in the Wilderness When Man is satiating himself with the Honours and Pleasures of a Worldly Court there is no leisure to have or hold Commerce with the Court of Heaven Felix was for his more convenient Season Acts 24.25 Worldly Pomp and Vanity make such a noise in a Courtiers Ears that God may speak once and twice and he perceive it not Job 33.14 Hence Israel was allured into the Wilderness and there God spake kindly to her Heart Hos 2.14 there the Pillar of Glory came to them and walk'd with them from Stage to Stage in a Familiar manner Exod. 13.20 21. When they were in Aâtham Hebr. hard Ground God comes when distant from Egypt or the World When the Soul is drawn at distance from the Distractions of the World then is it in the fittest frame for the Visions of God Prov. 18.1 2. The time when relating 1. To Moses and 2 To Israel 1. As to Moses This Vision of the Bush was at the end of his second forty years Acts 7.30 so long had he lived a private Life as a poor Shepherd 'T is a wonder his former forty years Life of an Honourable Courtier had not put his Mouth out of taste for so long a Dishonourable Countrey Life But a good Heart is taught to condescend to all conditions and can be abased as well as Exalted as Paul Phil. 4.11 12. and David was call'd to be a Courtier yet content after to become a Shepherd till his Conquering of Goliath 2. As to Israel both Moses and Israel must wait long for this comforting Vision Moses finds Israel as the Messias did after in the sharpest part of their misery Duplicantur lateres venit Moses Though the Tyrant was dead Exod. 2.23 yet Tyranny was not one Pharaoh succeeds another as afterwards the Bloody Herods did and all of the same Brutish Bran Though Israel's Chief Oppressor was suppressed yet were they Oppressed still for another Pharaoh succeeded as great in Power and as grievous in Persecution They changed only their Master but not at all their Miseries which indeed grew greater and greater this made them sigh and groan and as it was with Job their stroke was heavier than their groaning Job 23.2 3. The final Cause wherefore This is double also not only for comforting Israel in their Bondage but also Moses in his Banishment who spent not his second forty years private Life in Idleness but in Divine Contemplations as above and in Writing the Book of Genesis and as some say the Book of Job for comforting his Countrey-men in Misery teaching them thereby to lean upon the Lord and to learn to live by Faith on the Promises made to their Forefathers the Holy Patriarchs Mens very Miseries cry to God as Hagar's did Gen. 16.11 when her self cried not The Lord knew their Soulâân Adversity Psal 31.7 Gods Eye saw what the wicked did to Moses and
his Beast which ought not to be smitten without cause for a far less fault than his v. 33. In which words the Lord intimates to him that the Ass was wiser and honester than her Rider because she only turned out of the literal High-Way for saving her own life and the life of her Master also yet did he smite her and would have killed her for so doing Whereas himself had turned out of the Metaphorical way of the Lord contrary to God's will first revealed to him v. 12. and followed his own crooked ways with a purpose to destroy the lives of God's people therefore he more deserved to be smitten yea and killed than his Ass The Third Remark is If the Lord be thus tender in saving the lives of innocent Beasts vindicating their innocency against their over austere and hard-hearted Masters how much more will he protect the cause of his innocent Servants against their wrongful Oppressors Exod. 22.23 God is the Preserver of Man and Beast Psal 36.7 and takes care that our very Beasts should be delivered from servile toil upon the Sabbath Day Deut 5.14 He also saved alive that innocent Ass whereon the disobedient Prophet rode when the Lion tore the nocent Master 1 King 13.23 24 26 28. And here the Lord declareth that had not the Ass turn'd aside out of the way as v. 23. and faln down under him he had killed the Rider and saved the Ass alive v. 33. The Jewish Cabbalists do indeed say reading the words here and she should have lived that the Ass dyed so soon as she had spoken lest the Heathens should Worship her for an Idol But this is to be wise above what is written in Sacred Record However this is certain not that the words import her death but because she by her Rider's misusing her in his mad frantick fit might have despaired of her own life had not God held the hands of this mad Prophet and this is more certain that a dreadful woe is denounced against those that ran greedily after Balaam's perverse way for reward Jude v. 11. And much more God will defend his innocent Saints that would live quiet in the Land Psal 35.20 The Fourth Remark is Hypocrites make fair but faint offers of obedience to God as did Blaam v. 34. Frigidè hoc offert c. He faintly offers to turn back with an if it were evil to go on speaking of his outward actions only but de malo in corde latenti tacet his inward intentions he concealed I have sinned he acknowledgeth namely in misusing my Beast c. This is the whole of his Confession as his Reason following For I knew not thou stood'st in the way intimateth but his wicked purpose and avarice which lay lurking in his breast the true cause of those external extravagant actings he dissembled and prosecuteth still unto the end Si displicet If it please thee not as the Septuagint translateth it Ishubah li revertar mihi meaning if it displease thee that I should go on my journey I will return back to my own house whereas he could not be ignorant that his wicked intent to curse God's People for his own promotion was a most wicked design in God's all-seeing eyes and was the very reason why the Angel came out against him Full fain would he have gone through his ardent desire to the wages of wickedness yet thus he complements with the Angel that if necessity constrain him he must and would turn back The Fifth Remark is God sometimes Answers Men according to the Idols of their own heart Ezek. 14.3.4 as here seeing Balaam was set upon going and neither the first words of God who forbad him to go v. 12 nor the dangers he met with in his way could hinder his mischievous design As God had bid him go v. 20. which was o grant in wrath not in mercy because he stood not in the Lord's first Counsel v. 12 13 32. therefore the Lord met him with a drawn Sword in his going v. 22. so now again v. 35. he is bid to go wherein God gave him up to his own hearts lusts as Psal 81.12.13 when he would not hearken to the first Counsel of God then God lets him walk in his own Counsels as Solomon saith to his wild youngster Walk on in the wide ways of thine own Heart but at thy peril there is a stinging but followeth after Eccl. 11.9 the Lord left him herein to fall by his own Counsels Psal 5.10 and thus Sol. Jarchi explains these words ver 35. Go with the Men for thy Portion is with them and thine end is to perish out of the World as he did for though he escaped now the Sword of the Angel ver 33. yet afterwards He was slain by the Sword of Israel Josh 13.22 The Sixth Remark is False Prophets are always most highly respected of wicked Rulers as Balaam was of Balak here ver 36. because they only have the knack to gratifie Royal Lusts Balak went out to meet Balaam at Moses did Jethro Exod. 18.7 as Joseph did Jacob Gen. 46.29 and the Kings did to Abraham Gen 14.17 18. and Heb. 7.1 this was high respect and yet higher Balak went to the very utmost borders of his Kingdom to welcome Balaam and to entertain him with Honour who was but a Soothsayer c. The Seventh Remark is Wicked Princes do proudly proffer Promotion to false Prophets and Parasites out of their vain Presumption which oftentimes the great God permits them not to perform This they learn from their Father the Devil Joh. 8.44 who presumptuously offered our Lord himself The Kingdoms of the World and the Glories of them to Him as to Others for falling down to worship him Mat. 4.8 9. Thus Balak vainly boasted to Balaam Have not I earnestly sent for thee and am not I able to Honour thee ver 37. whereas indeed he was not able to promote him to Honour but in the end sent him away with displeasure and disgrace acknowledging at the last that the Lord had kept Him back from Honour Numb 24.10 11. and suppose Balaam had not been disappointed of Balak's Honour what had he got but a magnum nihil just a great nothing as the Tempter would have cheated Christ with bare shews and shadows like our Raree-shows which he only shewed him resemblances of worldly Glory The Eighth Remark is Wicked Princes with the help of their wicked Parasites are not able to act any thing against God and his People without Divine Permission Habemus hìc reum consitentem Balaam himself here confesseth it in his cunning Can I ver 38. the Hebrew word is doubled for more vehemency signifying Surely I am not able in any wise c. for the Redeemer of God's People frustrateth the Tokens of the Lyars and maketh Diviners Mad he turns wise Men backward and maketh their Knowledge foolish Isa 44.25 as he did in Balaam's Case here his Curse to a Blessing The Ninth Remark is How contrary
when the Temple the desire of their Eyes should be suddenly destroyed they should have no ease by Mourning for the loss of it such should be the greatness of their Sorrows and Suffering that it should be beyond all Issues of Tears even to a Stupefaction for Curae leves loquuntur Ingentes stupent their Mourning Women as Niobe should be turned as it were into Stones of Stupidity such a Consternation of Mind should suddenly come upon them Yet for a Woman to lose her Husband as here Death makes a near approach indeed when it climbs up into her Bed and strikes off her Head her Husband Observ 6. The State of Widow-hood is a State of Misery This changed Naomi's Name into Marah ver 20. from pleasantness to bitterness for to be a Widow is bitter misery of it self enough and hales at his Heels many Miseries 2 Sam. 14.5 I am indeed a Widow-Woman and my Husband is Dead so am in a Calamitous condition and have the more need to be pitied and relieved The Hebrew word for Widow is Almonah which signifies Dumb for she wants her Head to speak withal her Husband though that Widow could speak without when her Head was taken off she speaks notably for her self and whereas she said I am indeed a Widow you that are Widows should be Widows indeed as Naomi was that Trusteth in God and continueth in Prayers and Supplications Night and Day 1 Tim. 5.5 while ye had your Husbands ye had them to trust in now nothing but God to trust in if you do so your Maker will be your Husband Isa 54.5 and he will take care of you as he did of the Widow mentioned 1 Kings 7.14 in raising up her Son to that Eminency as to be undoubtedly a comfortable stay to her in her Widowhood God will speak for them that cannot speak for themselves though they be oft Dumb as the Hebrew Word signifies for themselves yet God will not be Dumb for them but hath given them more Promises in his Word than to any other condition of an outward concern whatsoever How comfortable a word is that Jer. 49.11 Let the Widows trust in me and leave her Fatherless Children with me saith the Lord this must needs be a blessed stay to a dying Saint and how did God's Providence work for Naomi to sweeten her Old Age as well as Widowhood to her Ruth 4.14 15. Therefore ye that are left alone as Naomi was be sure âe lean so much the more upon your God alone that he may make good his many Promises to you and be your All and in All Col. 3.11 Yet is not your case so bad as Naomi's for you are left Widows in your own Land and among your own Friends and Relations which afforded a great deal of satisfaction and contentment to the Shunamite 1 Kings 4.13 saying I dwell among my own People but poor Naomi was driven out of the Land of her Nativity and was left a Widow in a strange and Heathenish Countrey this was an Affliction to her Affliction which God was pleased to send upon her as a great Exercise to her Faith and Patience And her two Sons to wit were left also of their Father Elimelech The Mother was left Husbandless and the Sons Fatherless Hence Observ 7. A Fatherless Condition is likewise a Condition of Misery as well as Widowhood in this lower World 'T is a very deep Affliction for poor Children to be left Fatherless in a forlorn Condition exposed to the wide World God knows there be many sad Instances of the Misery of such among us yet you Fatherless ones are not without all Hope and Comfort For First You as well as Widows be Gods Clients whom he takes into his special Protection and therefore God hath oft given it in charge that such should not be afflicted Exod. 22.22 Zech. 7.10 Isa 1.17 Jam. 1.27 but Relieved Psal 82.2 3. Secondly The Fatherless find Mercy in God when they do not in Man Hos 14.3 when they are the Abjects of Man's Scorn even then are they the Objects of God's Pity Thus the Out-casts were Jer. 30.17 Thirdly If Godly Christ will not leave you Fatherless Orphans Joh. 14.18 Gr. ãâã ãâã ãâã ãâã ãâã Christ will take up such and Adopt them and be an Everlasting Father to them Oh you that own God God will own you Prov. 3.6 Though your Father and Mother forsake you as they may either in Life or Love they may die or they may live and their Love die yet the Lord will take you up Psal 27.10 Be of good chear if such you have interest in a Father that cannot die he is the Father of the Fatherless Psal 68.5 V. 4 They took them Wives of the Daughters of Moab Hence Observ 1. The dying of one Creature-Comfort is marvelousty made up through Divine Goodness with the being and living of another they both lost a Father and each of them finds a Wife a nearer and dearer Relation for which a Father a Mother and all Friends ought to be forsaken Matth. 19.5 and he that finds a Wife finds a good thing and obtains savour of the Lord Prov. 18.22 Thus Isaac was comforted after his Mothers Death Gen. 24.67 by finding such a good thing as a Mate every way meet for him Cheer up therefore if God take away one comfort he will give another and make up your Loss out of his Fulness he will not leave you comfortless Joh. 14.18 Datum perdidisti non datorem you have lost the Gift but not the Giver If all your old Comforts in the World were dead you have still new ones in the Living God he is the God of all Comfort and the Father of Mercies 2 Cor. 1.3 the former he is called as all true Comfort all kinds of Comfort and all degrees of Comfort comes from him and the latter he is called because when one Mercy is dead and gone from us he is still as a Father to beget new Mercies for us Of the Daughters of Moab This they should not have done Exod. 34.16 Deut. 7.3 4. Ezra 9.10 12. Neh. 13.23 Deut. 23.3 6. such as were excluded the God of Israel's House should not be entertain'd in a Man of Israel's Bosome However God over-rul'd it for good Observ 2. God orders the Disorders of Men to his own Glory There was the Holy Hand of God in all this that the Redeemer of the World should descend from Ruth the Moabite as from Rahab the Harlot both of them Gentile Proselytes to the Jewish Religion and both of them forerunning Types of the calling of the Gentiles Possibly they had not Married Moabitess Daughters had their Father Elimelech been alive but now he was Dead and their Mother Naomi could no better hinder them from Marrying such than Rebecca could hinder her Son Esau from Marrying the Daughters of Heth which were a grief to her because Idolatresses Gen. 26.35 and 't is more probable they did as Esan had done inasmuch as the same
Glory c. Sixthly He was not willing to Reprove them but the Clamours of others forced him to do it Seventhly He did not Rebuke them publickly 1 Tim. 5.20 for their publick sins to make the Plaster as broad as the Wound Eighthly It was only a Verbal Reproof whereas he should have put them out of their Priesthood and punished them for their Adultery according to the Law without respect of Persons as a Judge c. Ninthly He did not Rebuke them in time but let them live long in sin Tenthly He soon ceased chiding them so 't is said He restrained them not ch 3.13 All that can be said by way of Apology for Eli in this case is First That he now was very Old v. 22. Some suppose him to be now come to his Ninetieth Year even in his Doteage so could not himself Converse with his Sons so as to observe their Male-Administrations and withal he was dim-sighted so could not so well see their sinful Practices His Superannuation caused his frequent Absence from the Tabernacle which gave a greater opportunity for his Sons Wickedness to whom the management of God's Worship was in their Father's Retirement betrusted and 't is not improbable his Sons did not much regard his Reproofs because he was Old and Over-worn but themselves being in their Vigour had Marry'd Wives and were Fathers of Children And N. B. 'T is commonly known that Old Age doth incline Men to Mercy so that 't is no Wonder if Eli seem rather to Flatter than to Chastize his Sons Secondly This Apology may be made also for Old Eli in his giving right Counsel to his Refractory Sons v. 24 25. telling them 1. How they made the Lord's People to transgress either in encouraging them to perpetrate the like execrable Practices by their prophane patterns and instigating the Lord's People to become Children of Belial the Devil's People by their pernicious Examples or otherwise in hurrying them into the other extream of not only neglecting but also of contemning their own indispensable Duties of Offering Sacrifices when they saw that their Oblations must pass through such horrible wicked hands And 2. Telling them If one Man sin against another by doing any Injury the Magistrate or Vmpire may in such a case compose the Difference and patch up such a Peace as both Parties ought to acquiesce if their Hearts be not bigger than their Suits in that final Determination But saith he you have not sinned against Man only but against the Lord also therefore it is not in the power of Man to right the wrong done to God or to reconcile you to him whom you have so immediately offended in his Worship N. B. Eli meaneth that after the manner of Men many dare intercede with the Prince for such as have injur'd any private person but none dare do so presume when the Injury is offered to the Prince's own Person None dare be a Solicitor much less can be a Days-Man in such a case so that Eli seems to point at the Messiah whose Office is to take away transgression Dan. 9.24 who was the Antitype of their Priestly Office and whom he wishes them to make their Mediator repenting of their sins and laying hold of his Merits by Faith and not to perish in their final Impenitency The Sixth Remark is The manner how the Man of God a Prophet sent of God did chastize both the cockering Father and his cockered Children which is done partly Reprehensory and partly Comminatory from v. 27. to the end First By way of Reproof who this Reprover was many are the Conjectures of Learned Men some say it was Elias who was not yet Born into the World or Phinehas who was now lately gone out of the World Others more probably think it was Elkanah or an Angel in Man's shape but seeing this is not revealed in Scripture as 't is vain curiosity to enquire so 't is impossible to determine who he was yet whoever was this Reprover whereas Eli did but dally with this Nail of Reproof he drove it down to the Head here both to the Father and to his Sons N. B. First As to Eli this Man of God upbraids him with that distinguishing favour he had received from God in making him his High Priest though descended of Ithamar the younger Son of Aaron and gave all the Emoluments of the Priesthood a very Honourable Maintenance to him and his Sons and yet dare they thus provoke the Lord their Benefactor like foolish Folk and unwise Deut. 32.5 6. Beneficium postulat officium Benefits are binders to Offices and Duties of Thankfulness God looks upon the Abuse of his Benignity as an high Indignity and therefore chides he thus with Eli for this Affront v. 27 28. and not only so in the general but gives him this particular Impeachment that he had neglected his Duty both as a Parent and as a Priest and as a Judge in indulging his Sons to trample under foot the Ordinances of the Lord yet chused he rather to gratifie them than to glorifie God v. 29. N. B. Eli is charged here with conniving at his Sons sins for his own Self-ends because their Sacriledge help'd to feed their Old Father N. B. Secondly By way of Threatning 1. The loss of the Priesthood to Eli's Family v. 30. God had promis'd it to Phinehas Eleazar's Son Numb 25.12 but in some time of the Judges saith Dr. Lightfoot the High Priesthood was translated from the Line of Eleazar Aaron's Elder Son to the Line of Ithamar the younger of whom this Eli descended 1 Chron. 6.4 5 6. and 7 8 6 10. This forfeiture from the Elder Line the Doctor supposeth was made in the matter of Jephtah for instructing him no better but suffering him so unnaturally to dispose of or dispatch his own only and Religious Daughter N. B. Thus as the Promise for the perpetuation of the Priesthood to Aaron's Family Exod. 28.43 and 29.9 was Conditional only so long as they did Honour God therein which Condition the Elder Line of Aaron kept not in the case of Jephtah's Vow therefore was the High Priesthood transferr'd to the Younger Line which now upon the like failure in the Condition made a new forfeiture thereof by Dishonouring God so notoriously in Eli's Sons N. B. This may be called Breach of Promise as that is Num. 14.34 when the old Generation were wasted in the Wilderness and yet the new one was brought into Canaan as God had promised Deus non descrit nisi deferentem Austin 2 Chron. 15.3 2. This Man of God threatens the Extirpation of Eli's Family v. 31 32. His Arm shall be out off as Zech. 11.17 which may either be the Ark call'd the strength of God Psal 78.61 and taken after by the Philistines chap 4. or his Priesthood which was his strength and subsistency whereby he and his Family subsisted but principally his Posterity who are the strength of Parents Gen. 49.3 Deut. 21.17 Psal 127.4 5. this Arm
with Magnanimous Courage the grounds whereof were partly because his Fathers Grand-Mother was Ruth the Moabitess Ruth 4.10 Which as some suppose David might plead with the King of Moab for his favour to one Related to him by Descent and partly because Saul who persecuted him was also an Enemy to this King having done great damage to Moab in his Wars Chap. 14.47 The Fourth Remark is David's Design at the Court of this King of Moab was not so much for favour to his own Person as it was for his Protection to his Aged Parents who could not in their Old Age post away from place to place with him as he in his present condition was forced to do So he requests of this King that both his Father and Mother yet alive Might be seated some where in the Country of Moab that they might be not only at Ease in their Old Age but also in Safety out of the reach of Saul's Cruel Persecutions who was so Bloody he knew as to be Revenged upon the Parents when he could not come at the Son And this David desired to be done only Till he knew what God would do for him in the Accomplishing of God's Promise made to him N. B. Note well This Godly Care of David the Son for his Aged Parents Ease and Safety is most highly commendable and exceeding worthy of all due Imitation Children can never enough requite their Parents from whom they have both their Being and Well-being Nor may it be doubted but so Grave and Godly a Man as Jesse David's Father was must not only be acceptable to the King of Moab but might be useful to him in his Counsels c. The Second Part of this Chapter is David's return from Moab into the Land of Judah and the occurrences happening thereupon Remarks upon it are First David did so because he was admonished thereunto by the Oracle of Gad the Prophet v. 5. N. B. It was no small comfort to distressed David that he had a Prophet of God so night at hand to consult with in all his Difficulties and Distresses One who was called David's Seer 1 Chron. 21.9 2 Sam. 24.11 This Prophet warns David to depart from Moab either because they were Idolatrous and so might soon be Treacherous to him yea and so might infect his followers with their Idolatry if he tarryed too long with them Or rather because God was pleased to bring David to a farther Tryal by Saul's Persecution in his own Country Therefore God bids him by Gad Go shew thy self in the Land of Judah that he might publickly put in his Claim to the Kingdom after Saul's Death and that there he might be in Action Assisted by his own Tribe and do some good for his Country as God so ordered it for he and his small Army did beat back the Army of the Philistines from the borders of Judah when Saul was at a distance and could not stop that Invasion Chap. 23.1 2 3. The Second Remark is Saul's hearing that David was come with a small Party into his his own Tribe put him into a new Ferment Fright and Phrenzy v. 6 7 8. Where Saul charges his followers that they also Conspired with David to Dethrone him saying None of you though of my own Tribe is sorry for me N. B. Note well It may be some of them were sorry for his Malice and Madness against Innocent David but durst not shew it and it is too true that others of Saul's Favourites and Followers who had fawn'd upon David while he was in Favour and Prosperity were now estranged from him and devoted to Saul's command in doing ill Offices against David Saul here makes a loud Harangue made up mostly of Lies to his Courtiers saying First Can ye be content to have the Kingdom translated from your Tribe of Benjamin into the Tribe of Judah as David would do Therefore bestir your selves ye Benjamites that it may not be so Secondly He Upbraids them with the Profits and Preferments he had Enriched them with having oppressed his own Subjects to Bribe his Courtiers and Souldiers with such spoils as Tyrants use to do and as Samuel had foretold Chap. 8.14 Saul would do Whereas no such Bounties he tells them they could expect from David N. B. Oh! that we could say thus to Satan neither thy Work nor thy Wages are comparable to those of my sweet Saviour c. Thirdly His Third Coaxing Argument was You must be of the Conspiracy because none of you lets me know where David's lurking holes be N. B. Whereas they indeed were too much Addicted to Saul and too little Affected to David Their only fault was with him that they did not so eagerly pursue and persecute David as his Phrantick Fury would have pushed them forwards But above all Fourthly His Fourth Flying Argument was that none of them gave him intelligence how his own Son proved basely perfidious to him and stirred up his Servant to lie in wait against him Thus he vilely slanders his Vertuous Son Jonathan partly because Jonathan had absented himself from the Court ever since Saul cast a Javelin at him in the presence of all his Courtiers Chap. 20.33 So Piscator saith that this was one ground of this Tyrants suspicion or partly because David durst not Invade the Land of Judah with only Four Hundred Men as he thought without having Encouragement of some promised Assistance from Jonathan and other Accomplices Whereas in truth it was neither so nor so N. B. For as to Jonathan he abhorred the thoughts of Conspiring against his own Father preferring his Fathers Welfare and Honour above all other Friends in the World resolving to be Passive and to leave all to the Providence of God in bringing about that Promise whereof David had Acquainted him when they entred into a League of Love And as to David he was so far from lying in wait for Saul that the contrary was most true 'T was Saul that did daily lay in wait for David to take away his Life when as all David did was only to Defend himself from his Bloody Hands The Third Remark is That dogged Court Sycophant Doeg so soon as he heard that Saul would prefer any Informer against David with Vineyards and Olive-yards snatches at the bait ver 9 10. He presently surmizes he had now a fair opportunity to advance himself from being a base Heardsman to become a brave Gentleman and to be exalted as some Eminent Courtier hereupon he spareth not most maliciously to traduce them that were most innocent Not only David whom he calls by contempt the Son of Jesse learning that scornful Language from Saul whom he design'd to humour but also Ahimelech who was free of having any hand in a treacherous Conspiracy against his Sovereign However Quod volumus facilè credimus Saul would have it so and true or not true it must be believed that it was so N. B. Mark here what a dissembling Hypocrite this Doeg was he had
Gad again to David ver 18 19. 1 Chron. 21.18 that as he had been the Minister of the Law to him in the Sad Tidings of an approaching Pestilence so he might be of the Gospel to him in the Glad Tidings of the pardoning his Sin and staying the Plague as likewise to give Direction unto David who durst not go to Gibeon 1 Chron. 21.29 30. Mark 3. David thus directed dare go to Araunah notwithstanding the Sword of the Angel having a call from God N. B. This Man was a Gentile that had Mount Moriah now in his Possession Which figured saith Peter Martyr the Faith of the Gentiles to whom the Jews must come at their last Conversion as David did to Araunah here in believing the Messiah if ever they be saved Mark 4. Araunah peeps out of his hole wherein he and his Sons had hid themselves and spies the King coming to a Subject and a Jebusite yet a Proselyte He was ravished with this wonderful Condescension and understanding his Errand frankly offers his private All for Publick Good He had a Princely Spirit though but a Subject's Purse ver 20 23. Mark 5. David denies it as a Gift but desires it as a Purchase not only out of Candour Kings may not Rob Subjects but out of Conscience of honouring God with his own Cost Prov. 3.9 a given Oblation disparages it wherein the bounty of the Donor is of more value than the devotion of the offerer So David refuses ver 24. Mark 6. David buys the Threshing Floor and Oxen c. For Fifty Shekels of Silver but the whole Plat of Ground whereon the Temple was after Built cost David Six Hundred Shekels of Gold 1 Chron. 21.25 there he reared an Altar and offered Sacrifice which God Accepted in Christ Heb. 13.10 sent Fire from Heaven 1 Chron. 21.26 as a sign of it Levit. 9.24 1 King 18.24 38. 2 Chron. 7.1 So the Plague ended ver 25. ADVERTISEMENT â THE Reader must be informed that the whole History of King Saul David and Solomon and of all the following Kings to the Captivity as they are recorded in both the Books of the Chronicles is interwoven and included in this History of both the Books of Samuel and in both the Books of the Kings so that there is no need of a distinct History of Chronicles The First Book of KINGS 1 Kings CHAP. I. THIS Chapter is an Introduction to Solomon's Inauguration before his Father David's Death Some General preliminary Remarks may not here be altogether unseasonable The First is Though David was a Man after God's own Heart yet must he not live for ever in this lower World but must see corruption Act. 13.22 38. As the first Rank of the three first Names Adam Cain Abel according to their significations do import thus much that Earthly Possessions are but Vanity So the second Rank of the three first Names Adam Sheth Enosh do in like manner according to their significations imply thus much That Man is made Mortal and Mutable Kol-Adam Kol-Abel as is the Hebrew Psal 39.5 Every Man is altogether Vanity So was David as he said there of himself at his best Estate He was though a Good yet but a Mortal King and had but a Mutable Kingdom David must Die according to that grand Statute of the Parliament of Heaven It is appointed unto all Men once to Die Hebr. 9.27 and he must leave his Throne to his Son Solomon The Second General Remark is The Kingdom of Israel was but in its Childhood in Saul's Reign it grew up to the vigor and vivacity of its Youth in David's days but it ascended up to its highest ãâã ãâã ãâã ãâã ãâã or most maturity of Manhood under Solomon's Soveraignty and from his time began its descension and declination in the Division of it until it dwindled into Captivity In the time of this dilaceration of the Kingdom Grotius well observes that Israel had all bad Kings the cause of its declension and Judah had some bad Kings of a middle size many enough but of good Kings no more than may be writ in a Finger-Ring The Third Remark is Though some say that David's Numbering Israel as above was the last Act of the King before he betook himself to his Bed and that he was so affrighted with his beholding the destroying Angel having a drawn Sword in his hand that he lay Bed-rid ever after Yet others are of opinion and with more probability that all those Historical passages recorded in the Eighth last Chapters of the First of Chronicles from the beginning of Chap. 22 to the end of chap. 29. were transacted while David was able to walk abroad and to stand upon his Feet as he is said to do in that Parliament of Princes he had Assembled 1 Chron. 28.2 where he was the Speaker and so spake to that Assembly as they all might well perceive he was no whit decayed or defective in his Intellectuals though now he was both Old and Cold Dr. Lightfoot saith well That though David was now become Cold and Benummed by Old Age yet had he no Sickness therewith he was both Heart-whole and Head-whole though somewhat Paralytical And therefore though his most common and most commodious composure was in his Chamber lying along upon his Couch yet upon such an occasion as the Crowning his Son Solomon the second time before all Israel he could come forth stand upon his Feet make Orations and Order matters c. The Fourth General Remark is David did many Publick Actions after that of his Numbering the People before he came to be struck with a Cold-Palsie in the end of his Fortieth Year's Reign As First His vast preparations for the Building of the Temple in that very place which God from Heaven had pointed out to him by sending Fire from Heaven to consume his Sacrifice upon the Altar 1 Chron. 21.26 whereby the Plague was stayed Hereupon David said This is that very place foretold by Moses Deut. 12.11 where the Temple of God is to be built 1 Chron. 22.1 So provides he materials of all sorts for it Iron c. in abundance for his Son Solomon N. B. Those are perverse Parents that provide Iniquity in abundance for their Children God laying up the Guilt thereof against them Job 21.19 Moreover David setteth a many Proselytes or Converted Gentiles as Masons to Hew Stones for the Building c. 1 Chron. 22.1 2 3 4 5. to Typifie the Gospel Temple to be built up by Believing Gentiles under the New Testament c. Secondly David before his Death disposed of all Chief Offices both of Church State and Army whereof we have an exact account in the following Chapters of the First of Chronicles there described Thirdly David likewise composed all those other Psalms that bear no certain Date as the other already mentioned in the Series of the History do We find many of those Undated Psalms disposed by David to Asaph Jeduthun and Heman whom he had set
2 Chron. 28.5 he becoming no better by this God le ts loose Pekah the King of Israel upon him who slew an hundred and twenty thousand of his valiantest Men in one Day Because they had forsaken the Lord God of their Fathers ver 6. and then it was that Zichri one of Pekah's Champions slew Maaseiah Ahaz's Son c. ver 7. this was to Plague him for sacrificing his Sons to the Devil yet God takes care to preserve his good Son Hezekiah by a special Providence both from being sacrificed by his Idolatrous Father and slaughtered by this Champion of Pekah God had Work for him to work in the World Remark the Third Nor must Ahaz's supposed Eldest Son be slain alone here but two of his principal Courtiers are slain with him to bear him Company into another World ver 7. nor was this all the mischief done him by Pekah but two hundred thousand Women Sons and Daughters were carried away Captive with much spoil toward Samaria ver 8. these also were Sinners against their own Souls Numb 16.38 for the Children gathered Wood and the Fathers kindled the Fire the Women kneaded Dough to make Cakes to the Queen of Heaven c. Jer. 7.18 probably the Husbands of those Women and the Fathers of those Children were slain among the hundred and twenty thousand Men. N.B. This aggravtes Israel 's cruelty to Judah Remark the Fourth Here God's repentings are kindled together and he would not execute the fierceness of his wrath Hos 11.8 9. God sends the Prophet Oded to mitigate Judah's Misery ver 9 10 c. Mark 1. This Oded might descend of that Oded in Asa's time which was two hundred Years before this He put his Life in his hand and met this bloody Host in the Face saith Piscator before they reach'd Samaria This was a bold attempt but God who call him kept him also Mark 2. He boldly reproves them for their Barbarity to their Brethren using an Hyperbole to them saith Vatablus to shew their Rage had known neither Mean nor Measure but had been so great that the one end of it did reach up to Heaven N.B. Brethren's Blood cries so high Gen. 4.10 Mark 3. Then he sweetly insinuates reminding them of their own Sins saying saith Vatablus 'T is true the Jews have sinned and therefore are they conquered but do not ye Sin too both in arrogating this Conquest to your selves and not to God and also in making your Brethren Slaves ver 10. which is a Sin against God's Law Lev. 25.42 43. and 39.40 beside other Sins which if not repented of will bring the like Vengeance upon you Mark 4. After he had like the good Samaritan Luke 10.34 poured in Wine to search their wounds he useth Oyl also to supple them he here with soft Words adviseth them to shew Mercy to their Brethren with whom they had dealt unmercifully ver 11. N.B. 1. This Prophet is the Picture of a good Preacher here turning himself into all shapes of Speech and Spirit to work upon his hearers according to the Task prescribed to Timothy 2 Tim. 4.2 3. N.B. 2. Oded's last Argument was Clinching and Cogent telling them they could not give a better Evidence of their Repentance than to break every Yoke and to let the oppressed go free Isa 58.6.7 c. but if they shewed no Mercy they should meet with Judgment without Mercy James 2.13 The Wrath of God hangs over your Heads saith he if you add cruelty to cruelty against God's Law saith Grotius Deut. 12.5 If you forgive not your Brethren God will not forgive you Math. 6.12 Remark the Fourth The Prophet gains the desired Point for presently four of the chief Commanders of the Army or Governours of the City stood up to withstand the bringing of the Captives into Samariae c. ver 12 13. saying Ye shall not add this heinous Sin to the vast heap of all our other Sins for the Idolatry of the whole Land is too well known and we have cause enough to fear the Wrath of God will fall down upon us some way or other c. N.B. Here behold and wonder how mightily did the Word of God in the Mouth of this one Prophet work upon them though he came not with the common Phrase of all other Prophets Thus saith the Lord in his moving Oration to them Hierom renders this Reason why Oded omitted that usual Phrase because saith he the Prophet thought Israel unworthy of it for their abominable Idolatries However though he used not the Lord's Name he so spake the Lord's Truth that the Lord blest it and made it effectual to bring over those four great Commanders to comply with it yea and many of the common People to accompany them in this good work yea the armed Men laid down their Arms ver 14 15. and yielded to the Arguments pressed thus upon them Mark 1. Behold here what a few may do against many against a Multitude in a good Cause when God is with them and when set about it in good Earnest and in God's Strength Psalm 71.16 John 7.35 Mark 2. Then doth Reformation and redressing of Grievances prosper c. when Princes do take part with the Prophets of the Lord to beat down the Transgressions of the People c. Mark 3. Grotius well observes upon ver 14 15. that as an evidence of their Repentance upon the Prophet's Preaching to them they did more than they were desired for they did not only dismiss their Captives but they restor'd all the spoils taken in Battel cloath'd those they had stripp'd fed those they had almost starv'd anointed those they had wounded and set upon Asses such as were weak weary and wax'd feeble with their wounds Mark 4. Dr. Lightfoot likewise well observes that this Act of Mercy in Israel to Judah was the only good Act that we read of acted in Samaria for a long Season This their shewing Mercy to the Poor Captives carrying the feeble upon Asses being unable to go back on Foot as far as Jericho near Judah was a likely way for lenghthening their Tranquillity Dan. 4.27 Remark the Fifth After all this saith Piscator Ahaz's wickedness brings Rezin the King of Syria and Pekah the King of Israel joining both their Armies to besiege Jerusalem then Ahaz sent to Tiglathpileser King of Assyria for Relief 2 Chron. 28.16 2 Kings 16.5 6 7. These two Kings in Confederacy came up against the Capital City which they had already swallowed up in their ambitious Desires and Expectations resolving to take Ahaz out of the way and to set up the Son of Tabeal whom some suppose to be some great Man of Syria or as Dr. Lightfoot thinks one of the Posterity of Tabrimmon 1 Kings 15.18 which signifies a good Rimmonite such as worships well the Syrian God Rimmon 2 Kings 5.18 as Tabeel signifies a good God Others say they designed to set up Zichri the Israelite for his meritorious Act in slaying Ahaz's Son 2 Chron.
that this History of Esther seemeth to be after Ezra's Time so that could not be while the Temple-building was hindred N. B. 2. Some Rabbins say the Synagogue of the Jews to whom Mordecai wrote Letters Esth 9.20 was the Author of it But N. B. 3. 'T is the concurrent Conjecture of most Interpreters both Hebrew Greek and Latine that Mordecai himself was its Penman who being a man of God an Eye-witness and a principal Actor in this whole History therefore none so proper and prepared as he for it Besides Serrarius saith Queen Esther her self did contribute to this work who also had the Holy Spirit N. B. 4. Mordecai wrote this Book of Esther yet names not God in it tho' he had many occasions of mentioning that Sacred Name as in prayer fasting and dependance upon God for his Deliverance from most eminent Dangers c. The Reason supposed for his not naming God in it was lest this Book going abroad among the Pagans should be abused as Gen. 1. ver 1. was by them putting in Asima that Samaritan Idol 2 Kings 17.30 instead of Elohim as Aben-Ezra relateth From this corruption of the first verse in the Bible this word Asima afterwards was corrupted into the word Asina which signifies an Ass and from thence the Pagans slandered the Jews that they worshipped an Ass's Head Mordecai foresaw it and prevented this corruption by the Samaritans therefore names not God in this Book This is the more probable because such a mistake some Heathens made of the Hebrew word Jerusalem by making it in bad Greek ãâã ãâã ãâã ãâã ãâã Hierosulon which signifies Sacrilege c. N. B. 5. This History holds forth the Inconstancy of Human Affairs The lofty Luminaries of a worldly Heaven do fall into an Eclipse and the lowly Shrubs of the Earth are elevated to the Stars Behold here Humility advanced to the Throne and Ambition in its ãâã ãâã ãâã ãâã ãâã Zenith and Highest Exaltation is hanged upon the highest Gallows This teacheth that the Great Ones of the World ought not to rely upon a Fortune of Ice but to fear every thing Job 3.25 and that the Godly Poor tho' never so low and miserable ought to despair of nothing 'T is the work of Almighty God to look on the Proud and bring him low Job 40.11 12 13. and to lift the Poor from the Dung-hill and set them among Princes 1 Sam. 2.7 8. N. B. 6. Some say Mordecai had a Prophetick Dream wherein he saw a most Dreadful Tempest of Thunder Lightning and Earthquake which was followed with a fight of two fierce Dragons sending forth horrible Hissings many Nations looking on and expecting the Issue of the Combat Then he saw a small Fountain which soon became a great River attended with a Light growing so great as that of the Sun and thereby the Earth was both watered and illuminated Mordecai learnt the Interpretation of this Dream by the great Combat he had with Haman and in the Exaltation of his little Niece Esther that was promoted to so high a Splendour as to Refresh and Englighten her own Nation and others c. The Third General Remark is concerning the Time of this History which 1. Munster Mercator Canus Cedrenus and Vatablus place in some time of the Captivity But 2. All others do unanimously affirm it to be after their Return yet before the Time of Alexander the Great and while the Persian Monarchy stood in its Grandeur moreover 't is said expresly ver 1. in Ahasuerus's Reign Now come we to the Particular Remarks upon Esther chap. 1. which may be reduced to two Heads First The Causes and Occasions of Esther's Advancement And secondly The Occurrences attending the Banquet that occasion'd it all which Dr. Lightfoot doth fix for Time the next following the History of Daniel chapters 10 11 12. Remark the First upon the first Part is the Person who made this sumptuous Feast was the Persian Monarch who is call'd Ahasuerus a Median and Artaxerxes a Persian name saith Bonartius from Dan. 9.1 and Ezra 4.6 7. common Names to these mighty Monarchs 'T is not of necessity to know which of those Persian Kings this was so much controverted among the Learned The Rabbins in Sedar Olam say it was Cambyses call'd by those common Names as is aforesaid upon Ezra 4.6 7. However he was a greater Potentate and Prince than either Cyrus or Darius before him were who had but One hundred and twenty Provinces Dan 6.1 whereas this King had added seven more by his Conquests of India and Ethiopia ver 1. here yet in all his Reign saith Dr. Lightfoot the building of God's Temple lays forgotten Hereupon divers Jews who had gone up to Jerusalem in the first of Cyrus return back during this Disturbance to their old Residences in Babylonia or in Persia again c. among whom were Mordecai with his Niece Esther to do good unto his Country-men abroad when he could no longer help them at home Remark the Second This great Conquerour elevated with his late Conquests of seven more Provinces makes a most sumptuous Feast for all his Nobles c. ver 2. to gratifie them for their former Valour and Victory 'T was a None-such Feast in respect of the number of its Guests largeness of Preparation and continuance of Time for it lasted half a year long and seven days longer in Shushan ver 3 4 5 c. And this he did also to demonstrate his own Splendour and Glory N. B. Tho' this Feast lasted long yet had it an end but so hath not the Feast of a good Conscience Prov. 15.15 Remark the Third Tho' there was much that was Blame-worthy and justly to be condemned at this None-such Royal Feast such as 1. Vain-glory. 2. Prodigality 3. Mis-spending of Time 4. Neglect of Business 5. Contempt of the True God not once acknowledged either by the King or any of his Guests 6. The mad Merriments and profane Jollity and Jovialty for so long a time practised without the least Note of Sanctity or Respect to God's Glory as Merlin well noteth yet something there was very Laudable and rightly to be commended that this King together with his lawful Liberality to his Peers and his comely Courtesie to his People did prescribe by a Law that every man should only Drink what he thought good without either stint or force As there was no Restraint from Sufficiency on the one hand ver 6 7. so there was no Constraint to a Superfluity on the other hand ver 8. This King's Law was that none should compel another to drink more than he listed N. B. 1. Masius reads it none did compel another to drink according to the Law of the Persians which allowed forcing of drink among that loose People this Law Regulated that N. B. 2. Erpenius bewails the Luxury and Intemperance of our Times seeing the Roaring-Boys so they will needs be call'd by a woful Prolepsis Here for Hereafter in Hell when Fire
than his Adversity p. 389. Providence the Womb of it described p. 221. It makes things Casual as to us to fall out necessarily p. 343. It over-rules wicked Men's Works p. 348. As of late in the Popish Plot wherein the Patriarchs of Rome Acted like those Patriarchs against Joseph p. 349 350. 'T is predominant over all Humane Actions p. 386. Purchase The first was to Bury in Why p. 138 139. Q. Quarrels about Religion are the fiercest p. 59. Froward Children strive about the Cup until they spill the Wine p. 407. Quarrels about Ceremonies are Antient p. 421 422. R. Refuge is threefold p. 121 122. Religion its Antiquity p. 58. See Quarrels How the true Religion differs from the false p. 59. Repentance how it is in God p. 100. Never too late in Man if true p. 102. Sometimes it is unseasonable p. 243. Resign up wholly to God in respect of Time Place Means and Manner p. 141 142. Resurrection the Doctrine of it was known to the Partriarchs p. 88. Revilings how to be Answered p. 280. Reward Reuben Rewarded for his Rescuing Joseph p. 338. God Rewarded Joseph far above his work of Doing or Suffering p. 388. Righteous God reserveth some for the worst Times p. 106 107. Righteousness is twofold Imputed and Imparted p. 108. S. Sabbath given by God to Man as a Blessing p. 36 Largely discours'd upon p. 37 38 39 and 64. Sacrifice the Nature thereof p. 69 70 71. Tho' we be exempted from that of the Law yet not from that of the Gospel Vol. 1. Page 72 73. Servants universally bad at the Deluge p. 124. Sickness of Man and the Love of God may consist together p. 418. Sin the gradual Progress of the first Sin p. 45. Soul of Man is his Honour the most excellent of created Beings c. p. 20 21. Noble in its Original Nature Rank Stamp Provision Price Place and Employ as God's Temple p. 22 23. The loss of it is Incomparable c. p. 24 25 26 27 28. T. Tentation how that from Satan is known c. p. 254. Testament see Covenant the Promises and Precepts in the Old how they belong to us under the New p. 200. The Old is not out of Date to us proved by many Arguments from p. 199 to 203. Tongue Man's Honour and Glory but now his Shame by the Fall p. 17 18 19. Trade Every Man must have some Calling p. 57. See Calling Travellers want not their Encouragement p. 245 247 408 414. Tree of Life Man must not eat of it after the Fall p. 53. Trinity Three in One and One in Three The Pagans had some Notions of that Mystery p. 2. Much more of it in Scripture ibid. An Arrian Thunderstruck for denying it p. 5. Tryal No Saint is exempted from Tryals p. 129. God Tryeth us for good ends and how p. 145 146 147. V. Union of Statan and the Serpent resembles the Union of the two Natures in Christ p. 40. Vows Jacob was the Father of Vows p. 272. W. Walk with God is the Duty of Man p. 89 90 91 92 93. War of the Old World against God p. 103. Wicked though as wild as Savage Beasts yet God tameth them p. 125. And the Wolf lies down with the Kid p. 127. Woman punish'd with pains in Child-breeding and bearing p. 52. Is often the Tempter's Tool p. 101. World when it shall End is not known p. 604. Worship of God must be Personal p. 65 66. And it must be Warrantable too p. 66 67. Not Superstitions it must also be Costly and have Unity in it p. 67 68. AN EXACT INDEX OF THE SCRIPTURES OF THE SECOND VOLUME UPON THE Old-Testament By Sup. is meant the Supplement before the Second Volume GENESIS CHap. Verse Vol. 2. Page 2 2 Â 33 Sup. 6 3 Â 119 Sup. 9 27 Â 112 Sup. 17 7 8 Â 16 18 12 Â 8 19 4 5 Â 81 31 53 Â 95 Sup. 37 22 27 29 Â 111 Sup. 42 1 Â 30 Sup. 49 5 7 Â 117 Sup. Â 13 Â 10 Â 17 Â 118 Sup. EXODVS Chap. Verse Vol. 2. Page 3 5 Â 212 13 19 20 Â 3 Sup. 14 2 Â 4 Sup. Â 16 21 22 Â 7 Sup. 16 1 Â 16 to 22 Sup. Â 26 Â Ibid. Â 2 3 Â 17 Sup. Â 17 18 20 Â 18 Sup. Â Â Â 16 to 22 Sup. 17 Â Â 22 to 26 Sup. Chap. Verse Vol. 2. Page 19 20 Â Â 27 to 33 Sup. 21 22 23 Â Â 32 Sup. 24 Â Â 33 Sup. 25 26 Â Â 34 Sup. Â 30 Â 293 32 Â Â 34 to 39 Sup. 35 36 Â Â 39 Sup. 40 Â Â 39 40 Sup. LEVITICVS Chap. Verse Vol. 2. Page 1 1 Â 39 Sup. 8 7 8 Â 66 Sup. 10 1 2 Â 40 Sup. 24 Â Â 41 42 Sup. NVMBERS Chap. Verse Vol. 2. Page 10 Â Â 43 Sup. 11 31 Â 17 Sup. Â 38 Â 44 Sup. Â Â Â 44 to 50 Sup. 13 Â Â 50 51 Sup. 14 Â Â 52 to 56 Sup. Chap. Verse Vol. 2. Page 15 Â Â 56 Sup. 16 Â Â 57 to 61 Sup. 17 18 Â Â 61 62 Sup. 19 Â Â 62 Sup. 20 Â Â 62 to 66 Sup. 21 Â Â 66 to 75 Sup. 22 Â Â 75 to 85 Sup. 23 Â Â 85 to 95 Sup. 24 Â Â 95 to 102 Sup. 25 Â Â 102 107 Sup. 26.27.28.29.30 Â Â 107 Sup. 30 Â Â 108 Sup. 31 Â Â 108 111 Sup. 32 Â Â 111 Sup. 33 Â Â 112 Sup. DEVTERONOMY Chap. Verse Vol. 2. Page 1 to 31 Â 113 Sup. 5 28 Â 28 Sup. 6 17 Â 15 7 2 Â 24 13 11 Â 42 Sup. 29 11 Â 35 31 Â Â 114 Sup. 32 46 Â 31 Sup. 32 23 Â 101 32 Â Â 115 116 Sup. 33 2 Â 30 Sup. 33 Â Â 116 117 Sup. 34 Â Â 118 119 120 Sup. JOSHVA Chap. Verse Vol. 2. Page 1 Â Â 1 to 5 2 Â Â 5 to 11 3 15 Â 7 Sup. 3 Â Â 11 to 14 4 Â Â 14 to 16 5 Â Â 16 to 19 6 Â Â 19 to 27 7 Â Â 27 to 32 8 Â Â 32 9 Â Â 33 to 36 10 Â Â 36 to 41 11 12 Â Â 41 42 12 13 Â Â 43 14.15.16.17.18.19 Â Â 44 to 47 20 Â Â 47 21 Â Â 47 48 22 Â Â 49 to 54 23 Â Â 54 55 24 Â Â 56 to 63 JVDGES Chap. Verse Vol. 2. Page 1 15 Â 50 Sup. 1 Â Â 63 to 67 Chap. Verse Vol. 2. Page 2 Â Â 67 to 71 2 Â Â 95 3 Â Â 95 to 103 4 Â Â 103 to 106 5 Â Â 106 107 6 Â Â 107 to 113 7 Â Â 113 to 118 8 Â Â 118 to 122 9 Â Â 122 to 127 10 Â Â 127 128 11 Â Â
page  2 13  138 Amos chap. verse Vol. 4. page  3 2  242 Obad. chap. verse Vol. 4. page   21  422 Jonah chap. verse Vol. 4. page  4 2  138 Micah chap. verse Vol. 4. page  2 10  198  5 2  16 Hab. chap. verse Vol. 4. page Nah. chap. verse Vol. 4. page Zeph. chap. verse Vol. 4. page  1 15  241 Hagg. chap. verse Vol. 4. page  2 6 7  243 Zech. chap. verse Vol. 4. page  1 16 17  515  3 3  422  4 6  519  9 9  515  11 6  219  12 10  205  13 7  309 Mal. chap. verse Vol. 4. page  2 7  210  4 2  32 The New Testament MATTHEW CHap. verse Vol. 4. page 1 23 12 2 1 16   25 26 3 4  29 30 4  31 32 8 17 7 8  45   55 13 45 46 9 20  159 21  172 22  173 24  175 25  176 to 188 26  188 to 216 27  217 to 256 28  257 to 280 Mark chap. verse Vol. 4. page Luke chap. verse Vol. 4. page  1 1 1   34 35 8  2 23 17  1  from 7 to 13  2  13 to 20  3  20 to 34  4  34  6  50  7  56  9  41  10  111 to 123  14  123 124  15  125 to 148  16  149 to 158 John chap. verse Vol. 4. page  1 4 1 to 7  2  37  3  38  4  43  5  47  11  159 to 167  12  167 to 171  13 15 2  18  188 to 216  19  217 c.  20  281 c.  21  307 to 322 Acts chap. verse Vol. 4. page  1  322 to 336  2  336 to 340  3  340 to 342  4  342 to 345  5  345 to 351  6 7  351 to 357  8  357 to 364  9  364 to 382  10  382 to 386  11  386 to 396  12  396 to 403  13  403 to 412  14  412 to 415  15  415 to 419  16  419 to 429  17  429 to 437  18  437 to 442  19  442 to 450  20  450 to 458  21 22  458 to 468  23 24 25 26  468 to 484  27 28  484 to 496 Rom. chap. verse Vol. 4. page  1 24 28 413  4 20 21 513  5 5 336  8 19 23  13 13 141  15 30 192 1 Cor. chap. verse Vol. 4. page  1 26 439  4 7 330  6 19 37  10 13 348  13 13 224  15 43 215 2 Cor. chap. verse Vol. 4. page  5 1 37  6 1 422  7 5 441  8 9 43  10 18 222  12 1 416 Gal. chap. verse Vol. 4. page  1 4 329 Gal. chap. verse Vol. 4. page  2 20 306  5 12 415  6 1 508 Ephes chap. verse Vol. 4. page  1 19 56  3 17 37  4 22 117  5 7 11 445  6 21 498 Phil. chap. verse Vol. 4. page  1 1 7 13 498  2 25 26 498  3 13 5   19 50 Col. chap. verse Vol. 4. page  1 18 271  2 9 37  3 11 415  4 14 42 1 Thes chap. verse Vol. 4. page  1 6 7 8 431  2 15 430  4 13 57  4 16 509 2 Thes chap. verse Vol. 4. page  2 16 513  3 8 439 1 Tim. chap. verse Vol. 4. page  2 11 12 443  3 16 257  4 1 505  5 12 508  6 2 43 2 Tim. chap. verse Vol. 4. page  1 5 6 420  2 12 210  3 15 420  4 11 42 Titus chap. verse Vol. 4. page  1 2 432  3 10 445 Phile. chap. verse Vol. 4. page   22 500 Heb. chap. verse Vol. 4. page  2 17 43  4 15 43  5 2 43  7 3 9  9 2 37  11 8 13 513 James chap. verse Vol. 4. page  2 19 501  4  501  5 8 9 501 1 Pet. chap. verse Vol. 4 page  1 12 18  2 9 3   24 192  3 1 2 3 217   19 257  4 7 12 504  5 6 205 2 Pet. chap. verse Vol. 4. page  1 14 504  2 1 2 505  3 16 6 1 John chap. verse Vol. 4. page 2 John chap. verse Vol. 4. page   12 485 3 John chap. verse Vol. 4. page Jude chap. verse Vol. 4. page   1 17 505   4 5 6 506   7 8 9 c. 507 Rev. chap. verse Vol. 4. page  1 9 509  6 11 521  9 11 424  11 15 17 510  12 10 330 511  13 8 250  14 4 12  19 6 511  20 2 3 c. 511 THE History and Mystery Of the Most Illustrious LIFE of CHRIST CHAP. I. A Praeliminary Discourse upon the Life of Christ in General whose Life is call'd the Light of Men John 1.4 before we treat in particular upon his Conception Birth Circumcision Private Life c. MANY Learned Men both Heathen and Christian Have Undertaken to write the Lives of the great Heroes and Grand Worthies of the World in all Ages Countries and Kingdoms Among Heathen Authors Tacitus and Suetonius c. have written the Lives of the Roman Caesars And others have given their Narratives of the Lives of other Grandees But Brave Plutarch bears the Bell above All in that Heathen Academy for writing the Lives of the Grecian and Roman Sages and Champions in so copious a Volume and in so elegant a style making them Run in parallel lines of correspondency each to other c. Among Christian Authors Eusebius hath writ the Life of Constantine the Great c. And many more have done worthily at Ephrata and been famous at Bethlehem for writing the Lives of the Antient Fathers of the Church c. yet all These are but low Things to the Life of the Lord Jesus the Redeemer of the World The Lives of the Heathen Philosophers are below the Lives of the Christian Fathers but even these and the best mens lives in the World do fall Infinitely short of this Life of Christ which transcends all other beyond a parallel No Christian Plutarch now can Tell Where to find out Christ's parallel The Life of Christ is a life of such transcendency that though
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 pâre 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 ãâã ãâã ãâã ãâã ãâã 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
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception âiâ necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as ãâã ãâã ãâã ãâã ãâã there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâââe for them must undergo the whole punishment of them in the way of expiation henââ the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrââsions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 ãâã Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself ãâã just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us ãâã things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
God for nothing that is Possible or Honourable is too hard for his Power Omnipotent Gen. 18.12 14. Rom. 4.19 20. When Moses smote the Flinty Rock Numb 20.10 't was more possible in Nature to fetch Fire out of it than Water yet was Water not Fire fetch'd from it by the Almighty Power of God The Unbelieving Lord said God's plenty promised by the Prophet could not possibly be performed though the Windows of Heaven were opened 2 Kin. 7.1 2. With Nicodemus we oft say How can these things be John 3.9 Can God prepare a Table c. Ps 78.19 Can this Corruption be mortified Can this Temptation be Resisted Can this Sin be Remitted Can our bodies be Raised Can Christ's Cause be revived Thus do we Err not knowing the Scriptures nor the Power of God Mat. 22.29 Remember to rest your Souls upon the Power of God in his Promises as Dan. 3.17 and Mat. 3.9 8.2 26.53 c. He can make a Virgin bear a Son c. He can what we cannot ãâã ãâã ãâã ãâã ãâã The Heathen Poet Linus could say All things are easie with God and nothing is Impossible Notewel Were we but Virgins Cant. 1.3 Rev. 14.4 Christ and his Cause may be born again of in and among us There is nothing Impossible with God c. N.B. The Second Mystery is As there must be a Spiritual Conception of Christ in the Conscience of a Christian ut suprâ so there should necessarily follow a Spiritual or Mystical Birth of Christ He must be born of us as well as conceived in us and both these are best effected in and by a Virgin Heart that is renewed so as to love Christ with an Holy Chast Virgin-love as more of that after alas there be many that seem to have Conceptions of Christ but they prove meer Embryo's Moles false Conceptions that become bare Abortives and never see the Sun Many have good Motions and good Desires kindled in their Consciences by some strong Convictions yet these come to be quenched either by withdrawing of Fuel a neglect of Ordinances or by pouring on Water in falling into soul Courses so Christ that seem'd to be conceived in the Heart comes not on to be born and brought forth into the Life they cannot say 'T is not I that live but Jesus Christ that liveth in me c. Gal. 2.20 How many fair Buds of good Desires are blasted and never Blossom into the flower of good Resolutions much less into the Fruit of good Actions Some seeming Palpitations or Pantings of Heart after good some Inquietations of Spirit and unsatisfiableness of Soul are oft stifled by Men who should not quench the Spirit 1 Thess 5.19 but be careful to add fuel to that Holy Fire Lev. 6.12 13. and 24.2 3. The neglect of this Duty should be confessed 2 Chron. 29.6 7. and we ought to blow up those sparks of the Spirit of Burning Isa 4.4 into a Flame 2 Tim. 1.6 that our Lives may shine in a dark World Matth. 5.16 Phil. 2.15 1 Pet. 2.12 If we have but the sparks of true Grace and we be but smoaking Flax Christ will not smother or quench it Matth. 12.20 God forbid we should do it our selves Therefore should we be like the Woman greatly wondred at which Travelled and was in great pain to be delivered c. Rev. 12.1 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions N. B. The Third Mystery is This can be done in none but in a Virgin-Heart as was before intimated effectually Christ was born of a Virgin And 't is the Virgins that love Christ Can. 1.3 that have a spiritual Chastity and are not defiled with the Corruptions that are in the World through Lust 2 Pet. 2.20 These follow the Lamb whithersoever he goeth Rev. 14.4 and these are they that bear and bring forth Christ first conceived Mystically in their Hearts into the most conspicuous Parts of their Lives and Actions The Life that they now live in the Flesh they live by the Faith of the Son of God Gal. 2.20 they are Redeemed for Royal Vse The Hebrew Word Gnalamoth for Virgins signifies God's hidden ones for so they are called Psalm 83.3 Their Life is hid in Christ Col. 3.3 Would to God such Virgins were without number now Cant. 6.8 N. B. Note well The Fourth Mystery is As Christ-lay nine Months in his Mother's Womb not Idle but eating out the Core of Corruption which cleaves to our Natures and then was borne So we under the Spirit of Bondage are prepared for the New-Birth she first received of the Holy Ghost before she conceived and brought forth Christ So must we do c. The Second Branch is The Person of whom Christ was born was as a Virgin in General so the Virgin Mary in Particular Concerning whom there is a double History and Mystery respecting 1. Her Stock And 2. Her State She was one of a very high Stock and Pedigree yet one of a very low State and Condition First The Mother of our Lord was nobly descended therefore is Christ call'd the Son of David Matth. 1.1 and 9.27 and Luke 20.41 So was Joseph his Reputed or Foster-Father of David's Lineage also Matthew shews the latter and Luke the former Matthew calls Christ the Son of David and of Abraham Matth. 1.1 2. because these two had the Promise of Christ's proceeding from their Loins This was for the Comfort of the Jews that God had made his Promise good to Abraham whom they call'd their Father And Luke derives Christ from Adam Luke 3.23 38. for the Comfort of the Gentiles who were of Adam though not of Abraham These were convincing and undeniable Testimonies that Christ was the true Messiah and the Saviour of the World This we must believe and with blind Bartimaeus cry out Jesus Thou Son of David have Mercy on me Mark 10.46 so strong was his Faith that it did not only break through but also increased by all rebuking Contradictions He cryed a great deal the more ver 48. Notewel True Faith works its way as the Sun doth through all Obstructions Yea and when he heard that the Master call'd him as he doth us daily he cast away his Garments ver 50. though but a Beggar so knew not where to get another Coat in this Case he stood not upon the loss of his Coat but for Joy of his being called cast it from him that he might hasten to his Redeemer Oh that we could cast away our rotten Rags of Sin Heb. 12.1 and that filthy Garment also of our own Righteousness Isa 64.6 let Christ tread upon it Matth. 21.8 Leave thy Water-pots and all John 4.28 All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man when mighty Monarch's are pass'd over in silence they if not utterly forgotten lay shrouded up in the Sheet of Shame c. Secondly Though Mary was of a most
God spake to Elijah 1 Kin. 19 12 13. âas more Harmonizing with the sweetness of the Gospel yet such is Mans frailty that He cannot but Tremble and fall prostrate at Gods Majesty that now appeared besides this Affright was to Rebuke and Repress their Praeposterous desire of dwelling in that Mount Hereby they more than upon their Knees even on their Faces groveling all along upon the ground do acknowledge it was not good for them to Tabernacle there contrary to Gods Decree and Christs design of Dying for the World 1. Learn hence any Secret guiltiness exposeth the best of Saints and lays him open to the Spirit of Fear besides this was 2. That what they had seen might make a deeper impression upon their Hearts lightly obtained are but lightly esteemed and dearest bought are dearest prized the Mother loves all her Children but that most which cost her most Sorrow this made the Vision sink down into their Ears and Hearts Luke 9.44 3. This Fright was to make them take Sanctuary in Christ as fear of Benajah made Joab run to the Horns of the Altar 1. Kin. 2.28 4. This made them hear Christ more acceptably fear made them more capable of Favour and how welcom was Christs Amiable Voice to them when they as Adam had been affrighted with Gods Terrible Voice and would with him Gen. 3.8 have hid themselves Oh happy were they that had their Saviour so nigh them as Peter had when he began to sink Matth. 14.30 31. 'T was good being here in this Sense indeed they were Holy Men and in Holy Imployment yet struck Amazed and as Examinated in it lying all along as dead Then Christ comes 1 with his gracious Approach now laying aside his late glory and made himself suitable to their Capacity c. 2. With his Gracious Touch he raises them up as he had done Daniel Dan. 8.17 18. and 10.10 16 18. Christs fingers dropped Myrrh here Cant. 5.5 his Touches had been healing Touches to the Leper to the blind Man c. though the Devils Touches be deadly 1 Joh. 5.18 and 3. with his Gracious Voice he comforted them Oh how sweet is Christs Voice who never speaks to any Distressed Souls but is sure to comfort them our Saviour casts none down but he revives them again yet Satan that destroyer does not so c. Then opened they their Eyes and saw Jesus alone Matth. 17.8 to teach them Moses and Elias the Law and the Prophets do Vail their Bonnets to Christ who is the only Mediatour and in whom alone there is enough to satisfie the Soul and to comfort the Conscience c. The 2. Consequent Circumstance is As they descend the Mount Christ commands them Taciturnity not to tell the Vision to their fellow Disciples who would undoubtedly be Inquisitive what they had been doing c. Christ was not puffed up with his late glory he will have it concealed and disdains not to descend both with and to his Disciples He only taught those Disciples this great Truth of his glory every Truth hath its proper season to be declared in This for the greatness of its glory might seem incredible to some and to be Crucified after such a glory might become a Stumbling-Block to others N. B. Note well Which teacheth us that our secret familiarity with God ought not to be Revealed without a Call this is to be sober in Prayer 1 Pet. 4.7 keeping Gods Counsel and concealing our private Raptures therein The 3. and last Consequential Circumstance is Christ resolving the three Disciples doubt as they were descending the Mount about Elias whom they had newly seen and who thought Christ Prohibition for Secrecy was impertinent seeing the Scribes Taught from that Text Mal. 4 5. That Elias must first come now say they seeing we have seen him come 't were better we should tell the Jews hereof for this would be an effectual Argument moving them to acknowledge the Messias To this Christ Answers Malachi must not be understood of the Thisbite but of the Baptist who came with as great Grace and Spirit to make his Ministry as effectual as that of Elias Thus the Angel Interpreted that of Mal. 4.5 in Luke 1.17 thus Christ had told them before Matth. 11.14 yet were they so strongly possessed with the conceit of an Earthly Kingdom that they harp still upon the old string about Elias's coming to restore all things c. Christ again sets them to the Rights telling them John was all the Elias's that was likely to come who in Elias's zeal against Ahab and Jezabel c. had withstood Herod and Herodias c. and had turned the Hearts of Gentiles Childrenâ to Jews Fathers c. Reforming the Jewish Church from Burdens and Bondage c. for which work his wage from the World was by Divine Permission to destroy him because they knew him not Matth. 17.10 11 12.13 Hereby the Disciples received a fuller Measure of Light and Satisfaction than before and two of these three Peter and John Preached that the Royalty of restoring all things Simply Absolutely and Perfectly was not Elias's work but Reserved for Christ alone Act. 3.11.21 The Popish fictions of Elias's coming before Antichrist contradicting Christs words here are no other then Foppery c. CHAP. XXVI Of the Lunatick's Cure THE very next day after the Transfiguration falls out the History of Christs Healing the Lunatick which is more fully Related in its Circumstances in Mar. 9.14 c. than in Matth. 17.14 c. or in Luke 9.37 c. The Remarks hereof are The Occasion 1. which was the Scribes cavelling with the nine Disciples who were left below the Mount because they could not cast the Devil out of the Lunatick upbraiding them as a company of Cheats and the Master of them no better than an Imposter Now in that very nick of time when the Disciples could neither drive out the Devil nor answer their Adversaries who now had sport enough to see them basted and brought into the Bryars and therefore jeared them before the people to some purpose Then comes Christ most opportunely to their Succour as if he had come out of an Engine and both Cures the Child and confounds the Cavillers he knew how much they wished and waited for him therefore makes hast from the Mount to the Multitude his late Glory made him not forget Josephs Misery It was good for him to be below not as Peter said to tarry above and brings help in the most needful season c. The 2. Remark is Christs Entertainment after his absence upon his Return 1. The Multitude met him and friendly saluted him bidding him welcome welcome N. B. Note well Oh that we could Request and Rejoyce at Christs Return after his withdrawments from us The People were not of that Malignant Humour with the Scribes and Pharisees They when they beheld him were greatly Amazed Mar. 9.15 not only to see him come in so seasonably in that very juncture of
Light and Law of Nature one would think should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances or had he been in Christ's School he would have learned that lesson that shewing mercy to those in misery is a far more necessary and hasty work than any sacrifice he had to offer up Mat. 9.13 Man especially in misery stands in more need of mercy than God doth at any time of Sacrifice c. Remark 4th The Mystery that lyes vailed here under the History of this Priest when unvailed is the Insufficiency of Legal Righteousness for Man's Salvation There be some indeed that give this Mystical sense of the Priest here to be meant Angels who saw man fallen among Thieves and both strip'd and wounded by them under guilt of Death c. but these Angels passed by and could not cure or comfort him c. but the best Interpretation of this Priest is Moral Righteousness this carries a correspondency to the Sacrifices and Services of the Legal Priesthood which verily was disannulled because of the weakness and unprofitableness thereof c. Heb. 7.18 19. Enquiry the First What is this Moral or as it may be call'd Natural Righteousness Answer 1st 'T is a Righteousness of Natures best Edition in the fallen estate there be degrees of Nature as well as of Grace some Natures are better than others even a Child is known by his Doings whether his Work be pure and whether it be Right Prov. 20.11 As a good Disposition in some is seen to Order and Refine depraved Nature especially if attended with a strict Education and Exemplary good Actions c. so the contrary to all these we see do strangely disorder and corrupt it There is a Refining of Nature by Moral Vertue where there is nothing found of Spiritual Grace We read of an House that was Swept of Moral Vices and Garnished with Moral Vertues yet is it still Empty of Christ whereupon the Unclean Spirit returns after seeming Dispossession and Repossesseth it again c. Math. 12.43 44 45. so may it be with a Moralized or a Civilized Heart the last state of such a Man may be made worse than his first Answer 2. This Moral Righteousness is a supposed compleat Conformity and satisfaction to the Law of Mosâs a Righteousness wholely within us and from our selves as that of the Scribes and Pharisees Math. 5.20 c. whereas the true Evangelical Righteousness is a Real Conformity to the New Covenant even that of Grace and not of Works this is both without us in the Grace of Justification and also within us in the grace of Sanctification for Moses and the Messias met together as very good Friends upon Mount Tabor Math. 17.3 and thus they both agree well enough in a truly gracious Heart The grand Evil and Folly is that Man seeks for a Righteousness altogether within and from himself which Paul durst not do as he had done in his Pharisaism but calls it ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã which signifies Scraps cast to Dogs All but Dross but Dung in comparison of Christs Righteousness Phil. 3 4 5 6 7 8 9. Enquiry the Second what is the Original of this Moral Righteousness Answer The Foundation from whence it flows is from the remaining Sheards of Gods Image in Man which is only defaced but is not quite destroyed by Adams Fall as the Tables of the Testimony which Moses held in his hand and which were the Work of God and the Writing was the Writing of God Exod. 32.15 16. yet Moses when he saw the Golden Calf his anger waxed hot and he threw the Tables out of his Hands and brake them beneath the Mount ver 19. Notwithstanding the broken pieces thereof still remained Even so it may be said yet in a quite differing Manner when Adam saw the forbidden Fruit pleasant to the Eyes and desirable to make him Wise Gen. 3.6 Then he did cast down as it may be said that Image of God stamped upon him at his Creation and broke it in pieces beneath the Mount of his primitive Innocency After which fall he begat a Son in his own Image and not in the Image of God Gen. 5.3 yet some Sheards of the first broken Image still remain in all his Off spring which is called Synteresis signifying a Remnant Reserved or a Natural Conscience call'd by the Apostle the Light and Law of Nature written in Mens Hearts which serves to leave them ãâã ãâã ãâã ãâã ãâã without excuse Rom. 1.20 and 2.14 15. and which is all one and the same with the Moral Law that was added because of Transgression Gal. 3.19 for by the light whereof the Sin of Murther was known to Cain Gen. 4. and hereby other sins as Adultery Gen. 20. Fornication Gen. 34. and 38. and Theft Gen. 44.8 were known to be Hainous sins long before the Law of God written in Tables of Stone were given by Moses unto Israel in the Wilderness So that this Law of Nature was light enough to inform Man what was Good and what was Evil and what Man had last by Adams Fall as the Prodigal when he came to himself Luke 15.17 became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House There is indeed both a Theorick and a Practick Knowledge of God and good Manners This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World John 1.9 yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature therefore Man stands in need of a wall as well as of an Hedge Hos 2.6 to Restrain him from Evil nor indeed is Restraining grace sufficient which that pagan King Abimelech was blest with Gen. 20.6 but there must be Renewing Grace also Eph. 4.23 there must be according to the tenure of the New Covenant a Supernatural Work of Light Life and Love I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People saith the Lord Jer. 31.32 33. This plainly imports the Insufficiency of the unrenewed Estate wherein the best Bank that can be made against sin is so low and weak that it is easily overflowed or broken down by the strong Torrent of Corrupt Natural Affections As the Light of Nature which is called the Candle of the Lord Prov. 20.27 burns but darkly and dimly in the fallen Estate so that it cannot Discover the guilt of Adams sin committed almost 6000. years agoe nor that Original Pollution descended upon all Mankind thereby nor can it discern that great Damning sin of unbelief John 3.18 36. which binds the guilt of all other sins upon a sinners Conscience c. so the Law of Nature is so weak and of such little force that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty
was one of his Trinity of Gods so Pleasure and Delight was another his Belly was his God Phil. 3.19 which he daily pleased and delighted with the most dainty and delicious fare hereby his Table became a Snare Ps 69.22 in making duly such Provision for the flesh to fulfill the Lusts thereof Rom. 13.14 His Belly he made the Burying place of all sorts of Sumptuous Dyer not considering that plures pereunt Gulâ quà m gladio more Dyes by Gluttony than by the Sword Much less did he mind what Christ saith Take heed your hearts be not over-charged with Gluttony and Drunkenness c. Luke 21.34 Our Bodies should he kept as neither to be Supra nor Infra Negotium but par Negotio neither above nor under his work but in an equal frame to its work One single Forest can suffice an Elephant that through his greedy thirst thinketh he can drink up a whole River dry at one Draught Job 40.23 24. But all the Rarities both by Sea and Land cannot satisfie a Glutton's Appetite Whereas God will destroy both his Belly and his Meats 1 Cor. 6.13 The Third of his Trinity of Gods was his Honour and Ambition Churlish Nabal kept a Feast at his House out of his Pride and Haughtiness like the Feast of a King 1 Sam. 25.36 And this Rich Caitiff out of an Haughty Humour must likewise be Apparelled with the Apparell of a King he thought it was highly for his Honour to be Clothed with Purple which is esteemed Royal Apparell nor did he put upon him those Robes only upon Extraordinary occasions but as the Greek word ãâã ãâã ãâã ãâã ãâã which is Verbum frequentativum doth import he put them on frequently yea duly and daily They were his Every-Day wear priding himself therein forgetting that his Silks were but borrowed of the Excrements of the Silk-worm and his fine Linnen was made of the pillings of Line sorry things both and far Inferior to the Dignity of Man yea and not considering that any kind of Clothing is a Monument of Mans fall 't is a Badge of our Shame and a Witness of our Rebellion against out Maker Thus this Mammonist abused his Mammon every way adding unto all his Contempt of the poor he gave too much to himself so that he had nothing to give unto them though the Lord saith withhold not good from them to whom it is due when it is in the power of thy hands to do it Prov. 3.27 The poor Mans necessity makes him as it were Lord of the Rich Mans Goods and the Rich Man is but a Steward to give the poor Man his Due c. besides 't is said He that hath pitty upon the poor Lendeth unto the Lord and that which he hath given he will pay him again Prov. 19.17 Here 's Blessed Security for True Charity even a Bill under Gods own Hand for Repayment wherein for God to fail is with Reverence be it spoken to forfeit his own Godhead c. N. B. Note well It was the Omission of an Act of Charity that those Persons were charged with Matth. 25.41 It was the most Conspicuous grace of all others c. This Rich Glutton had not one Morsell for the Poor on Earth and now he himself wanteth a drop of Water to cool his own Tongue in Hell 'T is well said that Customary sinners such as Live and Dye in sin without Remorse the Prince of Darkness Beelzebub hath a Title to them such Ship-wracks do fall into the Devils Royalty and such a sinner was this Glutton here who feasted Sumptuously every Day and went Arrayed in Purple Robes c. every Day yet read we not one word of any Reflections upon himself for his sin c. But as to the other and latter to wit Lazarus He lived a Life of Misery receiving his Evil things quite contrary to the former Cormorant who in his Life-time was always receiving his good things ver 25. Lazarus's Life was a mixture both of Poverty and of Leprosie both which made him a Miserable Man indeed yet was he a Truly Religious Man making his God to be his Help as Eliezer signifies otherwise he could not have been carryed upon the Wings of Angels into Abrahams Bosom when he dyed ver 22. 1. As to his Poverty it was the worst sort of such Poverty as is consistent with Piety indeed there be three sorts of Poor there be Gods poor the Worlds poor and the Devils poor but Lazarus was one of the first sort yet of the lowest sort thereof as he was reduced to Beggary for Christ Instances here two Extreams first an Exceeding Rich Man and then an Exceeding Poor Man c. So that this poor Man's poverty was a pinching poverty and as Lazarus Hebr. quasi loâezer signifying no Help he was Destitute of all Relief from Man There was indeed some difference betwixt him and the Rich Man in Cute in the fleece but none at all in Carne in the Flesh for God is the Maker both of Poor and Rich Prov. 22.2 Though this poor Man was Sine cibo without Bread or a Crust yet was he not sine Christo without a Christ that Bread which came down from Heaven even the Bread of Life John 6.35 48 c. N. B. Note well 1. Those that be poor of Gods making may observe from this Lazarus that Piety and Poverty may consist together and such shall have a Rich Reward in Heaven however they be pinched upon Earth as this poor Man was and had a Mansion of glory at last N. B. Note well 2. Gods poor must consider for their Comfort while they be pinched here below how the Providence of God provides for the little Wren a weak poor Bird which hath sometimes in her Nest a Multitude of helpless little young Creatures yet even then she lives as merrily skips about as lively and sings her Note as pleasantly as at other times Fear ye not therefore ye are of more value with your Heavenly Father than many Wrens many Sparrows Matth. 6.26 32 and 10.29 31. They have only Creation-love but you have also Redemption-Love though the Worlds poor much less the Devils poor who are prophane have no such Encouragement c. If you be Gods poor you may run down Unbelief by Arguing thus though I have nothing before hand no more hath that Merry Wren nor other Fowls of the Air c. though I have a great charge yet so hath she c. and though I have sorry Means and Ways of getting necessary Supplies yet much less hath she notwithstanding her Maker God the great Provider of all his Creatures doth provide duly and daily for her and hers ãâã ãâã ãâã ãâã ãâã Multo Magis how much more will my Heavenly Father provide for me and mine for he well knoweth what I have need of c. David had been young but then was old when he said I never saw the Righteous forsaken nor his Seed though Begging Bread Ps 37.25 So
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâââ and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâââ to Teach ãâ¦ã must be made for a True Participation of the Lords Supper c. Thus the Lâââ of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her ãâ¦ã her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâââ Vespasian ãâ¦ã Teâââââife their Ramperts and wish their Batteries Assault and with Stoâââings from thence did utterly âuind it as is intimated Zech 14.4 That Mount ãâ¦ã and opens a way for the engery to ãâã here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâââââ Bâsh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of âââtiles also for these Greeks were proselyte ââââler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that ãâã ãâã ãâã ãâã ãâã the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
Prince and God should be destroyed by his Death ver 30 31. And that when he was Crucified he would draw all to him the Gentiles as well as Jews ver 32 c. of John 12. The 3d Remark is Christ Cursing the fruitless Figures Matth. 21.17 to 23. and Mar. 11.11 to 27. The hints we have also from John and Lucks are these John 12.36 saith when Christ had Transacted what passed in the foregoing Paragraph he departed and hid himself c. and in Luke 21.37 't is said On the Day he Taught in the Temple Lodging by Night was lest he should Expose himself to Jeopardy before the time so withdraws privately to Bethany because some say none durst Harbour firm in Jerusalem In Mar. 11.11 'T is said that Christ after his Riding in Triumph then both went into the City and into the Temple which was his principal care to Reform and looked about him round upon all things only making his Observations of all Disorders at that time now the Evening drawing nigh and none of all his followers while he looked round about durst Entertain him in the City though they had cast their Garments in his way thither so that he was forced to foot it as far as Bethany two miles out of Town for a Nights lodging yet returns betimes the next Morning to his work which lay there and for hast thereto he forgat it seemeth to take his Breakfast for ere he came to the City he was Hungry ver 18. Mat. 21. and expected to havelfed upon Figs from the Fig-tree in the way ver 19. but found none Christs natural Hunger and a sinless Ignorance do declare him to be a True Real Man Subjecting himself to Human Infirmities And because he found nothing but leaves he cursed it Mark 11.14 Though the time of Figs was not yet to wit of Rire Figs it being but early Spring yet about our April However he looked for more than leaves had he found but green Figs only or those of the last Summers Growth that had hung on all Winter he would have been glad of them hard Hunger would have made them sweet and Savoury The time of Ripe Figs was not till five Months after the Passover The Disciples wondred when they saw it withered by the Curse of Christ who was sent to bless Acts 3.26 And ever blessed all Therefore we may not think Christ Cursed this Tree for any Indignation against it being under the law of its nature and so faultless but it was done for our Instruction that as the Jewish Synogogue then were all for Fruitless Ostentation and thereby became nigh unto Cursing N. B. Note well So now the Lord looks for more than leaves of profession from us even the Fruits of the Spirit which if not found such a withering may be inflicted as takes the very leaves away The 4th Remark is Christ purging his Temple the next day upon his Return from Bethany and after the withering of this Cursed Fig-tree Mar. 11.17 This was four days before the Passover we find not that Christ went into some Inn or Victualling House when he came next Morning into the City No He forgot himself to remember us he turned Water into Wine for others yet would not turn Stones into Bread for himself the Zeal of Gods House bad eat him up here it was Meat and Drink to him to do the Will of his Father John 4.34 This he preferred before his necessary Food Job 23.12 He goes straight to the Temple the Reformation of Religion being his chiefest care He falls again upon the same work in the end of his Ministry to wit casting out the Money-Merchants c. as he had done three years before at his first entrance into it John 2.14 15. And inveighs against the same sins of Simony c. with the same Arguments c. See at large before this is enough to say here Yet he that was thus Rigorous to those Thieves tenderly Healed the Diseased in the Temple He had room for them there Matth. 21.14 c. The 5th Remark is Christ having cast out those Profaners of the Temple that thought they could not do amiss because they served in Temple Worship as Jerem. 7.11 upon the fourth day before the Passover he left the Canker'd Carles the Priests Scribes and Pharisees in a most desperate fret and in the greatest Grief and Regret Imaginable and went again that Evening to Bethany not only because he was unwilling to lose any more labour or cast away his Cost upon such an Indocible and Refractory crue but also if not for his safety's sake assuredly for his Delight and to Refresh himself with his Dear Friend Lazarus c. after his hard Labour and little Success In the Morning three days before the Passover he Returns again to the Temple where he was principally concerned to Teach the People that came thither in great Confluences against the Passover for Purification especially when the Money-Merchants c. were whipped out by him N. B. Note well to shew that a good Mans Heart is where the work of his Calling is and though he spent a little time in Visiting Lazarus and other Friends yet was he then like the Fish that leaps out of the Water into the Air either for Recreation or for necessary Refreshment but soon returns to his own Element again and we may wonder what a deal of work our Lord did those three last days of his Temporal life before he was Apprehended c. with what Zeal and Fervency of Spirit he spent them for in that space of time he spake all those Sermons and Discourses Recorded by Mathew from chap. 21.23 to chap. 26. and by Mark. from chap. 11.27 to chap. 14. and by Luke from chap. 20.1 to chap. 22. and by John from chap. 12.36 to chap. 18. It may seem incredible that so much work as is set down in all these four Evangelists some Relating one and others another could possibly be done in so little a time as the three last days of his Liberty But assuredly our Lord dispatched all these Passages with such Speed as if he had been loth to be taken before his Task and Time was done N. B. Note well Teaching us hereby to work out our Salvation Phil. 2.12 To get up to our work to make work of our work and not to work at it only but to work it up to a finishing that when our Glass is run out we may be able to say with our Saviour John 17.4 Father I have finished the work thou gavest me to do in the World Therefore should we with the Twelve Tribes serve God Instantly Night and Day Acts 26.7 Yet all this would be found little enough the Righteous are scarcely Saved 1 Pet. 4.18 'T is very hardly done by the best The 6th Remark is Christ being come into the Temple in the Morning of the first of these his three last days his Antagonists find him Teaching there would he have kept
or matter of it and Secondly the ãâã ãâã ãâã ãâã ãâã Formale or Form of it both those must be well minded N. B. Note well 1. The Material part may not be wrested as if it justified griping Usury or that it proved any Austerity in God unbecoming to God c. This were no better than to squeeze Blood in stead of Milk out of this Sacred Scripture which indeed is as it is called a Breast of Consolation Isa 66.11 N. B. Note well 2. Therefore the Formal part of this Parable must mostly be minded take these Similes for its Illustration as 1. Though it be the Plough-share only that plows up the Ground in order to Sow Seed upon the Soil yet all the other parts of the Plough are needful Contributors to that plowing-work and 2. Though it be the strings of a Musical Instrument only that make the sweet Melody to our Ears yet the Back the Belly the Bridge and the Handle especially the Bow c. are all necessary parts for Accomplishing the Musick even so in some Parables some passages are Annexed which do signifie nothing sometimes saith Augustin concerning the Main Scope of it yet are added for the sake of those passages which do signifie something yea the chief thing designed by it c. N. B. Note well 3. Therefore as we may not abuse those passages aforesaid either for Mans Usury or for Gods Austerity so nor any of the other superadded sayings as to think that the Saints shall be made Rulers over Cities or that there shall be any Expostulatings of Man with God in the last Day or that the Gifts of God given to one shall be taken from him and given to another or that there shall be any sending of Mens Messages after Christ c. Multa Talia in parabold sunt quae Vexari possunt saith Austin there be many such passages in some Parables which may be Misimproved 'T is a true Maxim in Moral Philosophy Omnit similitudo non currit cum quatuor pedibus every Similitude or Parable doth not run upon four equal feet c. In this Parable Mat 25. There be four principal parts to be considered The First two are the Lords Traveling and the Servants Trading contained in ver 14 to the end of ver 18. And the Second two are the Lords Returning and the Servants Reckoning contained in ver 19. to the end of ver 30. First of the first of those four to wit of this Lords Traveling The first Enquiry is who is this Traveller c Answer The Evangelist Luke calls him a Nobleman Luke 19.12 By whom is meant our Blessed Messiah who is truly Noble every way as 1. By his Birth Nobly Descended as the word ãâã ãâã ãâã ãâã ãâã doth signifie for he was by Birth the Son of God 2. By his Beauty which was Noble indeed the Spouse beheld him as White and Ruddy of a most lovely Complexion above all Cant. 5.10 to ver 16. And the Disciples saw his Glory the Glory as of the only begotten of the Father John 1.14 3. He is Noble for his Wealth too as full of Grace and Truth John 1.14 It pleased the Father that in him should all fullness âââell not the fullness of a Vessel only but also the fullness of a Fountain never to be drawn dry Col. â 19 No Nobleman hath any such fullness the fullness of the Firmament of the Earth and of the Sea are all his All Treasures are âid in ãâ¦ã Col. 2 3.14 He is Noble also in his Candid and Kind Disposition this is his True Generosity to Give Gifts even to the Rebellious c. Ps 68.18 Pâssâ Nolle est ãâã Nobile to bââble to take Revenge upon Rebels and not to be willing to do it is the Character of ãâã truly Noble Mind Naturalestis say the Lion is so Noble an Animal that Satis âât prostrasse Lâoââ 't is enough for the Lamb to fall down at the Foot of the Lion than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey Sure I am it holds most true concerning this Lion of the Tribe of Judah Rev. 5. â Who most freely Pardons Truly Penitent Persons such as Humble themselves at his Feet Where he seeth a casting down he then gives a lifting up and saves the Humble Person Job 22.29 He Remembers and forgets not the Cry of the Humble Ps 9.12 Especially such as Cry God be Merciful to me a Sinner as Luke 18.13 The Second Enquiry is What is that far Country into which this Noble-Man Traveleth Answer It is Heaven it self into which our Lord passed at his Ascension and then sat down at the Right Hand of God the Father God the Son went up with a merry Noise Ps 45 5. And we ought to look up after him as his Disciples did at his Ascension Acts. 1.9 We need not say Who will go up into Heaven for us Rom. 10.6 And as David said Who will bring him into the strong City Ps 80.9 For our Blessed Mediator hath Insisted upon this point That his Departure out of this World was as needful and expedient for us at that time as was his first coming into the World John 16.7 He went up into this far Countrey as our Embassadour of Peace who hath his Residence in the Court of that King of Kings to Negotiate all the Affairs of all his Redeemed and this Great King the Father did bid his Son welcome home to that Glory which he had with him before the World was John 17.5 And which he had out of his ãâã ãâã ãâã ãâã ãâã or Love to Mankind Tit. 3 4. left for a while during his State of Humiliation And the Father provided for his Returning Son a most easie and glorious Seat at his Right Hand to Rest in after all his Sore Travels here below and to Intercede merein continually for his Church and Children upon Earth c. N. B. Note well For our Comfort our Advocate in Heaven will not excuse himself from pleading for us as too many Lawyer-Advocates do in Inferior Courts among us saying they cannot stand in the Crowd 't is either too Hot or too Cold c. so will be absent and wanting to us when our Cause comes to be Tryed c. But our Blessed Saviour is a surer Friend in this Superiour Court having all Accommodations of Ease and Satisfaction he sits always at Gods Right Hand and there appears as the Rainbow Gen. 9.12 to 15. To be an Everlasting Remembrancer unto God concerning his Covenant with Man Nor will he nor can he forget any of his Redeemed as the Chief Butler forgot Joseph and Remembred him not Gen. 40.23 He is our High Priest who beareth all our Names upon his Heart or Breast place for a Memorial before the Lord continually as Aaron did for his Israel Exod. 28. ver 29 30. The Third Enquiry What is this Nobleman's Errand c. Answer We are told Luke 19.12 That it was to
Instance which Christ himself uttered as a Specimen of the Management of the Day of Judgment both for Matter Manner c. Mat. 25.31 to the end of ver 46. Where the Lord Judge Denounceth the Final Doom both upon the Sheep at his Right Hand and upon the Goats at his Left ' and all by way of Dialogue c. ye saw me naked c. Now 't is farther Alledged that seeing the Father Judgeth no Man but hath committed all Judgment to the Son John 5.22 And that the Son will Judge the World as he is Man in Humane Nature and that none of all the Posterity of Adam shall be excused for their Absence from this General Assizes none shall be allowed to appear by a proxy but every Individual Man Woman and Child Poor or Rich Jew or Gentile shall be compelled to appear personally before this Judge's Tribunal 2 Cor. 5.10 And there have a fair and full Tryal either for Weal or Woe Now upon this Supposition the Day of Judgment may take up a much longer time than most do imagin for it Requires as much time to speak a Mans Life as to read it c. we may well believe that this General Just Judge will not suddenly shuffle up any Matters for Eternity in that Day Upon these Considerations that Holy Man of God Mr. Shepheard in his Sincere Convert page 37. saith that this Day of Christs Kingly Office in Judging the whole World shall haply last longer than his private and less Glorious Administration in Governing the World shall do c. this saith he may be made evident both by Scripture and by Reason c. N. B. Note well 3. This is the time however long or short wherein all Mankind both the good and the evil Servants must Reddere Rationem give an exact Account of their Stewardship whether they have wasted their Lords Goods either Pounds or Talents or have improved them in Tradeing Luke 16.1 2. and 19 15. c. Mat. 25.19 c. All Persons must appear before the Judgment Seat of Christ to Reckon with the Judge about all things they have done in the Body 2 Cor. 5.10 whether they have received the Graces or Gifts of God in vain 1 Cor. 15.10 Oh! Blessed is that Faithful and Wise Steward who giveth a good account to his Lord at his coming Luke 12.42.44 Now the particular account Men must then give is Threefold First of their Thoughts which are known to God Hebr. 4.12 13. in that day God will Judge the Secrets of Men by Jesus Christ c. Rom. 2.16 Then the Book of Conscience shall be opened which is Index Vindex Judex 'T is Gods Spye and Mans Overseer faithfully Recording every Vain as well as Villainous thoughts Rom. 2.14 15. John 8.9 1 Cor. 10.29 Hebr. 10.2 Tho' sinfull Thoughts be free as to Men yet are they not free to Conscience which is better Sore than Seared much less can they be free to an All knowing God John 21.17 Acts 1.24 Secondly They must Reckon with this Lord Judge for their words Mat. 12.34 35 36 37. If idle and wast words must be accounted for in the Day of Judgment how much more for evil and wicked words Cassiodore saith that among ten Thousand Talents of Mens common Communications there is scarce an Hundred pence no non decem quidem obolos not so much as ten half penny 's of Spiritual and Savoury Discourse Alas How much frivolous and fruitless Speeches do frequently slow from every Mans Mouth hereupon Wise Xenophon and Plato did propose this profitable practice that Mens Speeches and Discourse might be written down in a Table Book both at Meals of Meat and at all Meetings c. that they might be brought to shame when they Reviewed their many Extravagant Expressions Thus the Psalmists Heart was greatly grieved when he Reflected upon what he had spoke amiss but a little before Ps 73.13 21 22. Therefore did he pray Set a Watch O Lord before my Mouth keep the Door of my Lips Ps 141.3 well knowing what an unruly Member the Tongue is which no Man can Tame Jam. 3.2 3 4 5 6 7 8. where the Tongue is called not a City of Evil or a Country of sin but a whole World of Iniquity hereupon we ought to put our untameable Tongues into the Hands of God as David did who alone is able to tame them the Difficulty of which Work we are taught by the God of Nature who hath given the Tongue its place and Situation betwixt the Head and the Heart that it might take Counsel from them both before it utter any words c. and the God of Nature hath fenced the unruly Tongue within bounds by a double Wall the one of flesh to wit the Lips and the other of Bones to wit the Teeth that it may be kept the better within Compass from all Extravagant Speeches c. For this very cause of the Tongues unruly Nature God hath ordered not only that Children shall not be able to speak untill they grow up to some wit and understanding whereby they may the better order their Speeches with their Tongues but also that all they who are born Deaf must be Dumb likewise because they being Deaf cannot hear Instruction for Teaching them the Right use and Government of the Tongue Even a fool when he holds his peace is accounted wise c. Prov. 17 28. Thirdly Then an Account must be rendered as for all their Thoughts and for all their Words so for all their Works Namely for all such Works wherein there hath been any Omission of Good and wherein likewise there hath been any Commission of Evil It may be Succinctly Reduced into those distinct parts the Reckoning hath a double Relation both unto good and unto evil First unto the first of Good which is thus Expressed Either 1. De bonis Omissis of good that is waved or De bonis Demissis of good that is wasted Or 2. De malis Commissis of Evil that is committed or De Malis permissis of Evil that is permitted when it is in the power of our Hands to prevent the Perpetration of it hereby we make our selves partakers of other Mens Sins 1 Tim. 5.22 N. B. Note well Participans Nutans non obstans non Manifestans c. Which the Grave and Godly Mr. Greenham Interprets thus saying we become Accessories to other Men who are the principal Actors of them either by commanding or by commending or by consenting or by counselling or by countenancing or by communicating or by concealing if we be not Admonishing nor Mourning nor Praying for the Offenders c. And Accessorium Sequitur principale saith the Maxim in Divinity he that is but Accessory to other Mens sins is likewise Involved in the Guilt of the principal sinner and so he may partake of the Plagues thereof Revel 18.4 1. Sam. 3.13 Rom. 1.32 see much more upon this point Dr. Ames Cases of Conscience pag. 299 c.
to be sold as Joseph his Type was be but reckoned for a part of his Suffering This cursed Chaffer and Bargain without any Bartring Judas made with the Sanhedrinâ consisting of Civil as well as of Ecclesiastick Officers while Jesus abode at Bethany two Nights before the Passover Feast In which Interspace of time Christ Preached that Sermon which is contained in John 13. from ver 31 to the end and all the 14th chapter per totum to his Disciples while Judas was absent about his wretched work which when he had accomplished in compleating his Hellish Contract and filling his covetous Purse with the Council's Bribe for his Masters Life he returns again to his Master at Bethany where this Frontless Traitor thrusts himself into his old place and as it were wiping his Mouth bore himself bold amongst his Fellow Disciples as if he had never been hatching such a prodigious piece of Villany and as if his All knowing Master had known nothing of his Unparallell'd Knavery Yet before his Return Christ had given to his Disciples divers Lessons some of Admonition some of Instruction and some of Comfort in his Discourse to them John 13 and 14. chapters the last words whereof are Arise let us go hence to wit from Bethany to Jerusalem where he would keep his last Passover Christ sends Peter and John before him to the City to prepare a Place and a Lamb c. for the Paschal Supper and he follows after them with the rest of his Disciples and Judas in the Company Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family yet now his Lord knew he had provided not a Supper but Destruction for him so Peter and John are employed in this Preparatory Work They do according to their Lord's Instructions wherein he gave a Specimen both of his Omnisciency and Omnipotency 1. As at Distance he could see a Tankard bearer in the City know the House that was to entertain him yea and Guest-chamber Mind and Words of his Entertainer which none could do but the Omniscient God And 2. As he with his Nod only could direct the Tankard-bearer to the house appointed and even bend the Mind of the Master of that House so willingly to grant his Requests this also none could do but the Omnipotent God N. B. Note well This was a clear demonstration to his Disciples That it was easie for him to quell all those Cut-throats who came out with Swords to take him he could have Nodded them to Destruction Psal 80.16 Had He not offered up himself voluntarily to God the Father for the Sins of the World The Disciples therefore do all He commanded them with an Holy kind of blind Obedience which indeed was the obedience of Faith Rom. 16.26 When all was ready Christ came at the Evening and sat down with the Twelve at the Paschal-Supper Mat. 26.20 Mark 14.17 Luke 22.14 c. This was that Evening wherein it was necessary saith Luke 22.7 to kill the Passover according to the Divine Prescription of Moses Law which Prescript Christ strictly observed otherwise they would have Impeached him as a Transgressor of the Law which he came strictly to fulfil Peter and John had upon that 14th day of Nisan or Abib according to the Law Exod. 12.6 14. 13.9 c. got the Lamb kill'd in the Temple and its blood sprinkled at the Altar under the name of a Paschal for thirteen Persons c. This the Priests of the Temple would not have done for these two Disciples saith Dr. Lightfoot had it not been on the same day that they kept their Passover Feast and though John 18.28 seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days they solemnized that Feast as well as of the Paschal Lamb offered the first day of the seven Deut. 16.2 Num. 28.16 19. Lev. 23.5 8 c. Against the time that this Paschal Lamb was brought home by the two Disciples Roasted and all Provisions prepared in the Upper-room for that last Meal of their Master He comes in from Bethany and sat down with the Twelve as before to Supper Where N. B. 1. We read not that Christ any where or at any time did eat any Flesh but at the Paschal Supper 2. That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years 3. That this last Paschal-Supper with Desire He desired to Eat with his Disciples Luke 22.15 He earnestly longed after Redemption work Luke 12.50 that the Type of the old Passover might be Abolished by bringing the Antitype of the new in its place v. 16. which was Accomplished in the Lamb of God's dying the next Day and which the Institution of the Lord's Supper the Night before did prefigure and succeeded as the New Gospel-Passover 1 Cor. 5.7 8. 4. That at this last Supper He gave a Second Intimation of the Traitor who was now also at the Table with him as he had done before at Bethany when the Devil entred into Judas John 13.1 2 21 22 25 27. There he only gave a private signification of the Traitor by a sign given secretly to John as by giving him a Sop but here He points him out plainly and openly Mat. 26.22 25 c. Mark 14.20 where it is Intimated that when Christ had put all his Disciples upon a search before that Law-Sacrament as we ought to do before that of the Gospel 1 Cor. 11.28 by saying to them One of you Twelve shall betray me and their suspecting every Man Himself as not knowing the Treachery of their own Hearts their Master to comfort them against their consternation at such an horrid act gives them openly first this sign That he who was dipping his hand with him in the Dish was the Traitor This Judas was probably just then a doing with Jesus when the Hands of all the other Disciples were withdrawn for Mark 's word ãâã ãâã ãâã ãâã ãâã signifies Dipping in the present tense and yet to make it still more plain when Judas took his Turn among the other Disciples to ask Master is it I lest by his silence he should seem to confess the crime Christ answers him not as the other but Thou hast said it that is Thou art the Man that is guilty not only of this desperate Impudence both in thrusting thy self into my Company after thou hadst sold me and in thrusting thy Hand into my Dish when all thy Fellow Disciples through sadness at the hearing hereof withdrew their hands But also of the most execrable Villany that ever was perpetrated by the Sons of Men Have I admitted thee to be my Fellow-Commoner my Familiar Friend as the Psalmist's Aggravation runs Psal 41.9 10. hast thou not served an honourable Master who hath Imploy'd thee in honourable Work and both hath given
World whom Judas had sold to them for a triââe was mocked laughed at scornfully treated scoffingly questioned buffetted spitted on and crowned with thorns unjustly condemned him compelled him to carry his Crost till through its heaviness he had nigh fainted away and though Pilate that Heathen Judge would have acquitted him yet they cried out with the utmost outrage Crucifie him crucifie him chusing rather the release of Barabbas the notorious Murtherer than of him They hung him up between two Thieves as if he had been the grandest Thief in the World and they were not content to pierce his Hands and Feet with Nails by fastening him to the Cross but the hard hearted wretches in their fierce and furious transports gave him Vinegar mingled with Gall to drink in his unexpressible thirst and torture yea they upbraided him with scoffs when he was upon his departure nor were they in their stupefaction enough astonished at the three hours wonderful darkness at the rending of the Temple's Vail at the opening of the Graves and coming forth of the Dead c. nor did their rage and malice expire at Christ's expiration but even after he was dead They pierced his side with a Spear even to the Heart Joh. 19.34 See also the other three Evangelists But more particularly upon those distinct parts His Attachment ended in his being Tumbled up and down in order to his Arraignment and all his Tumblings were to purchase for us peaceable Habitations and quiet resting places c. Isa 32.18 and though this polluted land will not now afford this Mercy Mic. 2.10 yet hath he promised to give his People a place of their own where They shall remove no more 2 Sam. 7.10 Christ became thus restless to procure our rest yea rest Eternal as well as Temporal Heb. 4.9 John 14.2 and was led about as a Prisoner guilty of the most capital crime declining Justice though he never had conceal'd himself but had the very day before this taught openly in their chiefest City and in the Temple the most publick place and so was ever ready to appear before the Rulers for clearing his Innocency to them yet now without a legal summons or any fair process as every free Subject ought to have they attack him in this shameful way binds him and leads him about so disgracefully to take his Arraignment CHAP. XXX NOW follows Secondly The Arraignment of Christ the greatest Trial that ever was in the World for herein not only the Judge of the World was Arraigned and Judged by an Unjust Tribunal of Wicked Men but also the Great God did Condemn and Punish miserable Mankind in his own only beloved Son And though he to wit God proceeded justly yet the judgment of these Evil Men was in this case of the most Holy Jesus most Abominably Unjust for besides the bad Account that these Kill-Christs could give of this Night 's Passover N. B. Note well no sooner eaten but their hands are in blood and that of the Innocent Lamb of God and besides the horrible Affronts and Injuries aforementioned they offered against the Lord and his Christ yea and the unheard of offence they committed against God in the Fact they were transacting they did ex abundanti doubly transgress their own Canon-Law namely 1. In Arraigning and Condemning a Person upon an Holy Day for such a day was now come in And 2. In Acting all this Villany upon this person in the Night time both which Actions are Diametrically opposite to their own Jewish Laws N. B. Note well Moreover more matchless Iniquity is still proposed to our prospect in their proceedings to Christ's Arraignment for they first bring him to Annas Joh. 18.13 But why He was not the chief Magistrate that was Gamaliel's place noâ was he High-Priest that was Caiphas's Office Possibly they led him hither because Annas's House stood upon Mount Sion as some say in the Way to Caiphas the High-Priest's Pallace but more probably it was to gratifie that old Satanical Sagan who had doubtless an heavy hand in carrying on this cursed conspiracy against Christ c. Mat. 26.3 c. to this Man therefore must Christ be first brought bound to shew that now they had him sure whom he so much desired to be secured and 't is apparent this old Fox would not go to bed late though it were till he had seen Christ brought bound before him which undoubtedly he beheld as a most pleasant spectacle and though he were neither Chief Magistrate nor the High Priest properly so could not Arraign Christ before him yet would he not be wanting to give his gravest Advice how to Accomplish their Christ Killing Contrivance But suppose Anna to be the Prince of Sanhedrim as some style him and that he was a Fellow-Chief-Priest with his Son in Law Caiphas for though the Law allowed but one High-Priest for Life yet now the Roman Presidents contrary to the Law of God sold for Money this High-Priesthood yearly to the covetous Priests Ambitious of Honour and more than one sometimes did purchase this Preferment Suppose therefore as some say that the Father in Law Annas was also High-Priest with his Son in Law Caiphas yet could not he alone Arraign Christ because he wanted the Sanhedrim or seventy two Elders to sit with him for that solemn Sessions was appointed to be held in Caiphas's Rooms whether in his Lodgings in the Temple or in his Pallace in the City is not much Material Thither thereupon Annas sends him bound to Caiphas Joh. 18.24 but before his dismision hence some do say that Malchus who had a Royal Name though but an Idumean Slave being disgusted at the Answer Christ gave his Master Annas in their Parley struck Christ with the Palm of his hand a bad requital for healing this Slaves Ear with the touch of his holy hand John 18.22 thus was verified both the Proverb Like Master like Man and the Prophecy I gave my Cheek to the smiters Isa 50.6 and that They shall smite the Judge of Israel upon the Cheek Mic. 5.1 Now follows the formal Arraignment or Trial of Christ first in the Ecclesiastick or Spiritual Court and then in the Civil or Temporal The former of these Courts took cognizance of false Doctrines Heresie Blasphemy and such like crimes and this Court question'd Christ as an Heretick as afterward the other Court Indited him for a factious person for Sedition and Treason c. and indeed the Spiritual Court did but prepare for the Temporal that Christ being condemned by the Priest's Consistory he might then be delivered over to the Secular Power to go through stitch with it even to execution In his Trial by Caiphas's Court these circumstances are considerable 1st The persons before whom he was Tryed were Caiphas the High-priest and Annas no doubt would not be absent at such a desirable work the whole Sanhedrim consisting of seventy two Priests Scribes Pharisees c. were now assembled in Caiphas's house all waiting for
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
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
c. after the Syriack-Tongue then in use Mark 15.34 The occasion whereof was this Our Lord about the end of the three hours Darkness and a little before his own Death being now under the full Weight of the Curse due to our sins now burdening him as our Surety Heb. 7.22 and finding all sensible consolation both from Heaven and Earth now withdrawn from his Humane-Nature breaketh forth into this sad Exclamation most heavily Representing the deplorable case of his undertaken Surety-ship in the Words of the Psalmist My God my God Why hast thou sorsaken me Psal 22.1 and some say that he being that Aijeleth Shabar or Morning Stag the Title of that Psalm repeated also ver 2 3. and so on to the end thereof c. Now were the Sufferings of our blessed Saviour's Soul as well as of his Body come to their ãâã ãâã ãâã ãâã ãâã or utmost extremity as he became the deputed Surety to Satisfie God's Justice for Man's Sin Now did the Wrath of God due to all the Elect for their Sins lye with the most Ineffable and Incomprehensible weight upon the Humane Nature of our dear Redeemer both in his Soul and on his Body Now such and so unsufferable was his horrour hereby insomuch that his Humanity here cried out for the want and withdrawment of his Divinity not as if he thought that his Divine Nature was now separated from his Humane but because it now as it were slept and did not manifest it self with supplies of any sensible comforts N. B. Note here Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution or any Desertion in respect either of God's Love or of supporting Grace or of Inherent Holiness yet was it not only possible but also necessary that the Mediator of Sinful Mankind should for a time be Deserted of all sensible Comfort and should taste of that most horrible bitterness accompanying such a Desertion that so he might bear the punishment proportionably for our sins and feel the sad effects of the Wrath and Curse of God due to us for them in so high a degree and measure as must be Equivalent to our Eternal Destruction and fully satisfactory to Divine Justice for all our offences N.B. Note well Though God be full of Mercy yet will he not suffer his Mercy to Justle out his Justice whereof he is full also but will be merciful in a just manner first his Justice must be satisfied and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Sufferings whereas the rigour of his Justice might have exacted it from our selves in our Everlasting Damnation N. B. Note Well Here Christ cries out as one forsaken of God because of the Intolerable Anguish and Agony of his Soul This might as well consist with the personal Union of the two Natures which gave way to this as it did to the Torture and Death of his Body N. B. Note well That the Union with the Divine Nature did firmly remain is plainly evident by his promising Paradise to the Penitent Thief as he was the Great God just before he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin yet was it not the out-cries of Despair seeing he still trusted in God saying My God my God when in most Horrour by God's Wrath both upon his Soul and Body so that though his Holy pure Nature through the sense of matchless Torture could not rationally but cry out of God's forsaking him yet there remained a Pious persuasion still both of the personal Union of the two Natures and of the necessity and commodity of his unparallelled Passion The Divine Nature was no more departed from the Humane at this time than is the Soul of Man departed from the Body in Sleep at which time it acts not nor manifests its Indwelling in the Body His Exclamation of being Deserted here was not absolute but comparative only his present case wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin compared with that Glory which he had in common with the Father before the World began John 17.5 and all the Ages of the World he still held that Glory till the Fulness of time came for his state of Humiliation the sad Catastrophe whereof he was now Accomplishing yet without the least murmuring at or quarrelling with the Father for Imposing upon him such a prodigious punishment N. B. Note well Objection Some may say How could this Suffering of Christ which was but for a short time be a full Satisfaction to God's Justice for our Sins seeing we have deserved Eternal Suffering the Demerit of our Sinning Answer Beside the proportion and equivalency betwixt the Sufferings of our Redeemer and our own perpetual destruction as is abovesaid seeing never any sorrow and suffering were like his in their own Nature never any was so forsaken of God so Assaulted by Devils and so Tortured and Taunted by Wicked Men as Christ was who yet was Innocent and deserved not the least of these sufferings therefore they must be meritorious in their own Nature though they were not everlasting Beside this I say the Dignity of the Person thus suffering ought duely to be considered 'T was not any mere Man no nor an Angel that suffered those unsufferable Sufferings but it was the Eternal Son of God though not in his Godhead yet in his Manhood which he Assumed that the same Nature which had sinned might also suffer as a Surety in our stead Now we must look upon the person of this Son of God his Deity Majesty Mercy Justice Obedience c. to be all Infinite and Eternal This made that which he suffered to be of an Inestimable Value and Vertue and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us yea even upon the whole World For as the Death of David who was reckoned more worth than ten thousand Deaths of his People 2 Sam. 18.4 or the Death of any Prince being but a Man yea a sinful Man is of more estimation than the Death of a whole Army of Common Soldiers because he is the Prince How much more shall the Death and Sufferings of the Son of God the Prince of Princes yea the Prince of Life and of Glory Dan. 3.25 Rev. 1.5 c. Not Finite but every way Infinite and without Sin be of more value and reckoning with the Father than the Sufferings of all the World and though the time of the Son of God's Sufferings was but short yet had they more Intrinsick worth from the worthiness of the Sufferer with his Father than if all the People in the World should have suffered for evermore N. B. Note well Now when Christ had cried Eli Eli c. out of the 22 Psalm wherein this Agony was foretold a worse Agony than that in the Garden which only squeezed clods of
Draught thereof never Thirst any more after any of the Vanities of the World or Villanies of Sin 4. He Thirsted that we may Drink better Drink as we do daily c. The 6th Of the last words of Christ upon the Cross was It is Finished when Jesus therefore had received the Vinegar he said it is finished John 19.30 Then had he no more work to do or Suffer not to Descend into Hell either in Soul or in Body as some Romanists say As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains So the Receit thereof was the last bitter part of his Unparallel'd Passion The first time of their offering him Vinegar before he was Nailed to the Cross he received it not but only Tasted thereof and did not drink it up for he left the rest wherein his Redeemed must pledge him of the same bitter Cup filling up the measure of the Afflictions of Christ Col. 1.24 but here he drinks all off to shew that he took the whole Curse for Sin into himself so that now N.B. Note well our Sufferings by Afflictions for our Sinnings against God come not in the Nature of a Curse but of a Cure They are more Medicinal than Penal and there is rather a Spiritual Remedy than any Divine Vengeance now in them they come now all out of Divine Faithfulness as David saith I know that out of thy very Faithfulness thou O God doth Afflict me Psal 119.75 As if he had said Lord thou wouldst not be Faithful to my Soul unless thou hadst thus and thus Afflicted my Body The ground of our being Afflicted is now offended love and the end thereof is fuller Embracements Jer. 31 18.20 All our Sorrows and Sufferings as they come to us through the Sufferings of Christ as through a Colature Sile or Strainer they leave the Curse behind them there our Dear Redeemer drank up all that Vinegar leaving none of it for us it was our Saviour solely that fully satisfied God's Justice for Man's Sins by his Meritorious and Mediatory Sufferings and left not the least part thereof unsatisfied for us to satisfie by any Sufferings of ours The Lord looked upon the Travel of his Soul and was satisfied with all our Souls Isa 53.11 N. B. Note well So that if Inquiry be made what must be the Antecedent to this Relative It in this saying of our Dying Saviour it is finished the Answer in general must be that full Satisfaction to God's Justice for Man's sin was now fully satisfied when our Redeemer received this last bitter Potion of the Vinegar all the parts of his unparallel'd Passion were now Accomplished save only his commending his Spirit into his Father's Hands he had nothing now to do but to Die and to give up the Ghost N. B. Note well But more particularly what is said to be finished here must have a beginning and an Intervening midle as well as end or finishing Now the beginning of Christ's Passion was at the beginning of his Incarnation when he Divested himself of that Divine Glory which he had with the Father before the World was John 17.5 and puts on him the the Form of a Servant Phil. 2.6 7. in his Humane Nature and the Intervening Midle from his Cradle to his Cross was a continued Series of Suffering all his Life long both in the Private and in the Publick part thereof his whole life was indeed as is above said but a lingring Death he was designed by bloody Herod to Die so soon as he began to Live and this Diabolical design for Destroying him was carryed on uncessantly by the Scribes Pharisees and Priests even all his Days But now when his Hour was come for Finishing his Passion behold the Man how many little Deaths he endured in his Agony Buffetings Scourgings Mockings c. before he came to Die that worst of Deaths even the Death of the Cross N. B. Note well Behold how Commensurate was the Second Adam's Passion to the First Adam's Transgression Adam had sinned in Paradise the most pleasant place in the World and his sin consisted in seeing the loveliness of the forbidden Fruit in his Touching and Tasting it for the Eating of which he was Derided by God with an Holy Derision Gen. 3.22 't is an Ironical Irrision Man is become as one of us for his vain Affectation of Aspiring unto a Deity What God speaks there Laughing we all should always Read with Weeping for Hinc Illae lacrimae from hence sprung in all Misery and Mischief upon Mankind this foul Fact of his Eating Forbidden Fruit plainly opens Pandora's Box as the Poets feign from Moses's Pentateuch and pulled up the Sluce to let in an Inundation of Sin and Misery and all Evils to fly out upon us N. B. Note well Behold how the Circumstances of Christ's Suffering do wonderfully Correspond and carry an Accommodated contrary proportion proportionable in those points to Adam's sinning As 1. His place of sinning was the best place even Paradise so Christ's place of Suffering was the worst place in the World even Calvary call'd so from Calvus or Bald-pate 2 Kin. 2.23 24. This Calvary or Golgotha was a place of Skulls such as were Bald all the Hair being rotted off a stinking place for our Sweet Saviour to Suffer in 2. As Adam sinned by seeing the lovely look of the Forbidden Fruit Gen. 3.6 So our Saviour suffered by seeing this sad Spectacle of such an Heap of Bald Skulls No doubt but his Tender Heart was much Afflicted with beholding so doleful a sight seeing such a Slaughter of Men was all made by sin 3. As Adam finned in pleasant Touching so Christ to Expiate Adam's sin was not only touched with our Infirmities Heb. 2.17 4 15. but also had the Torturing Touches of the wicked one 1 John 5.18 in his Torments upon the Cross 4. As Adam sinned in his sweet Tasting so did Christ Tast not only of the Vinegar mingled with Gall but Drank up the Second Dose thereof yea and Tasted the bitterness of Death for every Man Jew and Gentile Heb. 2.9.5 As Adam was derided for vainly affecting a Deity so Christ was mocked for saying truly he was the Son of God c. And he was mocked for many other Crimes yet doth he challenge his mockers to convince him of any sin John 8.46 besides 6. The second Adam Died in the same Day of the Week and at the same Hour of the Day as is noted before to bring Life into the World that the first Adam sinned and brought Death into it thereby The 7th and last of the seven last words or sayings of our Blessed Saviour upon the Crââs was Father into thy Hands I commend my Spirit Luke 23.46 This was the lasâ of all our Saviour's Sayings for immediately after he had so said while he was yet living under his six Hours Torments upon the Cross and having a power to lay down his Life when himself pleased John
10 18. He gave up the Ghost thus commended into his Fathers Hands by Prayer and this Golden Sentence that drop'd from the dying Mouth of our Dear Redeemer in his last Breath is Recorded only by the Evangelist Luke which still farther Demonstrates how necessary it is to have an Harmony of all the four Evangelists without which we cannot have a full History of our Lords Passion and Death seeing what Circumstance thereof is omitted by any one Evangelist the same is all along seasonably supplyed by another Now when Christ had wrought and was working of seven Wonders upon the Cross wherein all Creatures could co suffer with their Creator a Crucified Christ for the Sun was Eclipsed the Heavens were Darkened the Earth Quaked the Rocks Rent asunder the Graves opened and the Vail of the Temple did dwindle away yet all this time of all other Creatures only Miserable Man would not Co-suffer with Christ though for Man only it was that Christ suffered And when Christ was speaking the last words he had to speak before his Death this Sentence was the last of the last And this last is also borrowed out of the Book of the Psalms as his my God my God c. before said was to shew the Congruity betwixt the Literal and the Mystical David the former being the Father and the Figure of the latter as the other Eli Eli c. was drawn out of Davids Quiver Psal 22.1 So is this last word out of Psal 31.5 where David in great distress commits his Spirit to God and here Christ commends his Spirit to God This Denotes how our Lord loved to Dig in Davids Delf and to Dive into his depth in deriving those sayings from the Psalmist to shew the fullfilling of the Scripture and the Symbolizing of the Type with the Antitype though with some small difference in this last for 1. David Literal was but the Adopted Son of God but David Mystical here was the Natural Son of God 2. David Resigns up his Spirit to his Redeemer that is to Christ our only Redeemer the Lord God of Truth that alone Redeemeth us But Christ here Resigneth up his Spirit to his Natural Father 3. David uses the word Commit but here Christ useth the word Commend which difference of the Verbs may admit of this Criticism things of small value may be committed to the Trust of a Keeper and commonly are so though they cannot be highly commended for any Intrinsick worth in them being only of common commodity and usefullness as ordinary Vessels of Wood Stone Glass or Clay Such an one was David as compared with Christ David saith of himself what profit is there in my Blood in the very Psalm before this Psal 3ââ but Oh the unspeakable profit that is in the Blood of Christ the Blood of God Acts 20.28 Not the Blood of a meer Mortal Man but of that God-Man the Lord Jesus Therefore it is called the most pretious Blood 1 Pet. 1.19 and in the Blood as in a Vehicle is the Life of the Body Gen. 9.4 Levit. 17.11 Now as Christ's Body was of the Finest and most Refined Temper of Mankind being purposely fitted by the Father for uniting with the Divine Nature Psal 40.6 7. Hebr. 10.5 So his Soul that Particle of Divine Breath that Animated such a prepared Body must needs be the most precious Soul in the World And if the Soul of Man in general be of more worth than the whole World as Christ himself who best knew the worth of a Soul because he only paid down the full price of a Soul plainly declareth Matth. 16.26 Then assuredly the Soul of this our Redeemer which he was to powr out as an offering for sin Isa 53. to and which was to pay the price of Redemption for all the Souls of the Election all Ages of the World must needs be of a most prodigious value and a most Inestimable Jewel This is that precious Gemm which our Dying Jesus here commends to his Father which Teacheth also that his Soul did not Descend into Hell the place of the Damned for he immediately commends it into his Fathers Hands c. had he gone down to Hell Luke must mention it but not one word of this Acts 1.1 yet of all else c. and to Teach us what we ought to do in a dying Hour 'T is a standing Duty Incumbent upon all that fear God to commit their Spirits to Gods Keeping all the Days of their Lives as David did Psal 31.5 and to commit their Souls to God as to a Faithful Creator in all ways of well-doing as Peter Requireth 1 Pet. 4.19 Those that can thus commit their Souls to God while living may most comfortably commend that most precious Jewel the Soul to God âhen dying as Christ did here CHAP. XXXIV Seven Signs of Christs Triumph THE Sixth Grand Remark is the seven Signs of Christ's Glorious Triumph over even his most Ignominous Death at that Juncture of Time when his State of Humiliation was at its lowest Ebb in its last Accomplishment As Christ's seven last words had a kind of coincidency with his seven last Wonders in some particular Branches So likewise those seven Signs of Christ's Triumph over Death while yet he did Hang upon the Cross have an Happy Coincidency with both his last words and his last Wonders and therefore little more than a bare Narrative of them need be added here save only a Discourse in brief upon the first and the last of those Seven which have not been at all touched upon before These seven Signs are these 1. The Title upon the Cross of Christ Jesus of Nazareth the King of the Jews Mark the Over-ruling Hand of Almighty God That this very Title of Christ's Crime should stand unalterably in these very Terms when the Chief Priests c. did use their utmost Indeavours for the Alteration of this Inscription John 19.19 20 21 22. Though those Priests could prevail with Pilate to pass the Sentence of Condemnation upon Jesus contrary to the conduct of his own Conscience yet can they not with all their Rhetorick c. perswade him to alter this Inscription But stands stiffer in this without any yielding than he had done in Condemning Christ for popular Applause But he who pleased the People in that will not please the Priests in this saying what I have Written I have Written it was as unalterable a Superscription as if it had been the Law of the Meeds and Persians a Decree not to be changed Dan. 6.8 whereas indeed it was the unchangeable Decree of Heaven that it should stand thus for the Great God by whom all Men Live Move and have their Being Acts 17.28 Thus guided Pilate's the proconsuls Hand and Governed his Heart both to write this Title and to Ratifie this writing against the Priests Minds And Pilate wrote this Title to the Hebrew Greek and Latin that all People out of every Nation flocking to Jerusalem at this Paschal
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 oââe 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
Testament History was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha who prayed for a double portion thereof 2 Kin. 2.9 and it was granted him whereby he wrought sixteen Miracles whereas Elijah his predecessor wrought but eight and that while he was alive but this raising up the Man to Life was wrought by Elisha even when he was dead but also it was a double sign of the vertue of the Death of Christ whereby both that the old Church of the Israel of God should be raised up from their present Dead estate and those dry Bones should be made to live again Ezek. 37.12 c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith So the Mystery of the History of those three Instances in the New Testament may be this to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead dead in Sin according to the several Degrees therein The Psalmist David most divinely denotes there be three degrees of evil Persons evil Actions and evil States or Conditions Psalm 1.1 where we have a most elegant climax or gradation going lower and lower towards Hell and Damnation 1st There is 1. The Ungodly 2. The Sinners and 3. The Scornful Persons 2dly As to Actions there is 1. Walking 2. Standing and 3. Sitting All these are worse and worse So 3dly As to States there is 1. The Counsel of the Ungodly 2. The Way of Sinners and 3. The Seat of the Scornful or the Chair of Pestilence All these were a descending lower and lower and by every step nigher the Mouth of the bottomless Pit As it is worse to be an Habitual Sinner than to do an ungodly Act and to stand as resolved in an evil way than only to walk or take a turn which may have a return in Evil Counsel So 't is worst of all to sit down in the Scorner's Seat as the Obstinate do even hating to be Reformed and refusing to return though God call and knock by the Hammer of his Word and by the Hand of his Spirit these seem to be given up to a Reprobate sense Thus also our Lord the Son of David who was his Father and Figure tells us of three sorts of Sinners 1. Such as stand Idle in the Market-place of the World only till the Third Hour of their Lives 2. Others till the Sixth and Ninth And 3. Yet others till the Eleventh where just expiring Mat. 20.3 5 6. Christ calls and quickens dead Sinners at all these three tearms of time 1. Such as are found newly dead in the Chamber of Sin as Jairus's Daughter was found dead in the House when Christ came to raise her up to life Mat. 9. c. So such Sinners as are dead in sin by consent only As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters Prov. 1.10 13. If thoughts beget delight and contemplative delight do beget consent as in him whose Will complied to go along with the Flattering Harlot Prov. 7.21 Such an one if Christ find him with a time of love before the Act and pluck him as a Brand out of the Fire is indeed found dead in sin yet still in the House or Chamber not yet carried out c. 2dly Such Sinners on whom corrupt consent begets and brings forth the cursed Act of Sin wherein a Dart strikes through the Liver of the Actor Prov. 7.23 are with the Widow's Son Luke 7. born out upon the Devil's Bier towards a Burial in the Suburbs of Hell if Christ meet them not in the Way to stop and quicken them these are carried out of the Chamber and out of the House in order to be Buried But 3dly Such Sinners in whom delight brings forth consent consent the action and the action custom and so by consequence a necessity of Sinning are truly said to be with Lazarus Rotting and Stinking in the Grave of Sin Yet even these thus far gone Christ can quicken and raise up to newness of Life as he did Lazarus He can bring Sinners back from the very Gates of Hell to Heaven Thirdly As the Manner of Christ's Rising was wonderfully Singular in his leaving behind him in the Grave all the Ornaments of Death in Order all the Signatures of Mortality which never was done by any other and which should also teach us when we are raised up from prophaneness to a profession of Religion to put off the Old Man c. Ephes 4.24 Retain none of our Grave-cloaths but leave all as he did behind us not one Rag of Sin unrepented of whereby the Devil may keep possession of us c. So Christ's Rising was in a wonderful manner in respect of the company that rose with him though he died alone as in point of time c. yet did he not rise alone for many Saints Rose with him Mat. 27.52 53. To shew he rose not again as a Private but as a Publick Person that we might know his Resurrection appertains to us and though we die yet by the Power of Christ we shall all rise again What the Evangelist Matthew saith here of the Saint's Rising it is spoke by Anticipation for relating the whole story of them at once for they rose not till Christ was risen The first Earth-quake at Christ's Death opened their Graves only but it was the second Earth-quake at his Resurrection which revived their buried Bodies and brought them forth alive c. Six Inquiries are to be Answered in this Historical Relation The 1st is What sort of Men were then raised Answer 'T is said they were Saints in the General not one Wicked among them for they have no part in the first Resurrection Rev. 20.6 and no part in the Resurrection of Christ who is not their Head Christ indeed will raise them at the last Day by the Power of a Just and Almighty Judge not by the vertue of a Redeeming and Risen Jesus Christ is the Head of the Saints only and they are his Members As the Head being got above the Waters draws up the whole Body and leaves not so much as a little Toe behind So Christ being lifted up out of the Den of Death draws up all his Saints to him John 12.32 The Saints Rise with Christ who is therefore called a quickening Spirit 1 Cor. 15.45 by vertue of their Union with Christ their Head but the Wicked rise by the Almighty Power of God with Cain Nimrod Pharaoh Herod Judas and with the rest of that Wicked Rabble Oh then what a blessed thing it is to be a Saint a sanctified Godly Soul such and such only are Interested in all the benefits of Christ's Resurrection And how deplorable is the state of the Wicked c. The 2d Inquiry is How many rose Answ A multitude Many Bodies of Saints saith the Evangelist he doth not say All but many only for
by Abraham If they hear not Moses and the Prophets neither will they be persuaded though one rose from the Dead Luke 16.30 31. How can they believe the Creature who will not believe the Testimony of the Creator himself revealing his Will to Moses c. 4thyl Those Dead Saints when raised and appearing to living Saints did discourse about Divine Doctrines such as that of Christ's Resurrection and Future Glory in his State of Exaltation as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before both which patterns do direct us to the like practice that when living Saints meet together their discourse should be of Divine Matters as is commanded Mal. 3.16 Though they have not attained that holy state of the Resurrection of the dead Phil. 3.12 We ought to do what we can though we cannot do what we ought this is acceptable to Christ Mark 14.8 5thly The death of the Godly is only as a sleep of the Body till the Morning of the Resurrection come 't is said they slept Mat. 27.52 6thly Christ is a Saviour to Saints before his Death as well as after even of Old Testament Believers 7th This is a Pawn that Christ will raise our Vile Bodies and conform them to his Glorious Body Phil. 3. last The 6th Inquiry is What became of those raised Bodies were they Mortal or Immortal Bodies Answer 1st Some say they were Mortal and that they did die and dissolve into Dust so soon as their Work was done Their ground for this Assertion are these 1. They were only raised up for a little time to testifie the Truth of Christ's Resurrection which when they had done there was no farther Work for them so they laid down their raised Bodies as soon as this was finished which may teach us a willingness to lay down our Bodies when we have fulfilled our Ministry and finished the Work our Father hath given us to work in the World as our Lord and Master as well as these did John 17.3 2. This is the more probable say they because those Bodies which the Angels Assumed wherewith they Feasted with Abraham Gen. 18.8 16. and with Lot Gen. 19.3 c. were laid down again when that special Dispensation was Dispatched and so likely was Moses's Body wherewith he talked with the Messias in his Transfiguration laid aside likewise when that Glory was withdrawn Thus by special Dispensation some are made Rich or Poor let God Abase or Exalt as his Soveraignty pleaseth c. 3. Because these raised Bodies of those Saints say they of this first opinion when they had given their Testimony to the Truth of our Redeemer's Resurrection must either lay down their Bodies again or live an Animal Life upon Earth or Ascend up with Christ into Heaven but they did neither the Second nor the Third therefore they did the first of the Three For as we read nothing of their living on Earth ãâã conversing with Men after their Resurrection as we read of Lazarus after his John 12.1 2 3 c. save only their Appearance to many so we read as little of their Ascending into Heaven but rather the contrary seeing our Lord was seen to Ascend alone Acts 1.9 10. Answ 2d Others more probably are of Opinion that they were raised Immortal and that they died not again as Lazarus and others whom Christ in his state of Humiliation raised up after a while did but were conversant with Christ during the Forty days he was upon Earth after his Resurrection and then at his Ascension they did Ascend with him in their Bodies as he did into Heaven where they were to be ever with the Lord. Their grounds for this Opinion are these 1. If being raised they had been Mortal and Died again this could not have been so plain a proof and such an Evidencing Specimen and Document of the solid Resurrection that is to come at the last Day which was the Reason and End of this Special Dispensation 2. As the Scripture speaks of a first Resurrection and of the first Fruits of the Resurrection So these Saints Bodies thus raised here might well be priviledged with the first Resurrection to die no more and with being the first fruits of the Harvest to wit of the General Resurrection of all Christ's Redeemed ones 3. As this was more comfortable to them to die no more but to be taken up into Heaven c. So it was more Glorious to Christ who now being entered upon his state of Exaltation raiseth Bodies up now not to die again as he had done in his former state in the form of a Servant but to live for ever and to be Attendants upon their Lord in his Triumph which can never without great Attendance have its due Pomp and Magnificency both while he stayed on Earth and when he went up into Heaven Though the Scripture be silent hereof as it is in the Minute of his Rising 4. Had they died again it had been only a Suscitation rather than a Resurrection c. The Romanists do Triffle in saying that those Saints wandered upon the face of the Wide Ocean or in the remote parts of the Inhabitable Earth c. till Christ Ascended or they tarried for him in the Earthly Paradise c. We say they attended alway on their Lord. Thirdly The Manifestation after the Time and Manner of our Lord's Resurrection which Introduceth the Third Grand Remark herein to wit The Consequents thereof in Christ's several Appearances at several times to sundry persons the Forty Days betwixt his Resurrection out of the Earth and his Ascension into Heaven The Evangelist Matthew speaking short in this after his Manner yet speaks thus far of the Manifestation of Christ's Resurrection That 1. It was declared by an Angel to Mary Magdalen c Mat. 28. ver 1 to 9.2 That it was confirmed by those Women through Christ's Appearing to them v. 9 10. And 3. That it was ratified to his Disciples by his Appearing unto them ver 16 17. to whom as a Triumphant Mediator he gave Commission for laying the Foundation of his New Evangelical Church ver 18.19 20. having now in his state of Separation made his Triumph over Hell the Grave and Death by his Resurrection wherein he set his Foot upon the Neck of that King of Terrors and Terror of Kings bringing Death under his Dominion So that now Death is become but a necessary Engine only to Transplant the Trees of Righteousness which are both of God's Planting and of his Watering into the Celestial Paradise and 't is only a strait Trap-door to let out the Saints out of this Life of Misery and into a Life of Glory Though the precise point of Time the very Instant and Moment thereof wherein Christ rose be not revealed nor likewise the express specifical and distinct Manner of his Rising is clearly recorded in Scripture yet the demonstration of it a posteriori is most Amply Insisted upon by
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honââ verse 3.4 5. praeââking no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
ones and not to the World John 14. v. 22. It concerned not those Enemies whose impenitency and unbelief he foresaw any otherwise than that they should see him to their sorrow when he cometh again in the Clouds to judge them Zech. 12.10 Rev. 1.7 c. yet those Witnesses of Christ's Ascension may be supposed to be not a few but many even 500 at once 1 Cor. 15.6 It was God's good pleasure that their Faith should be confirm'd by seeing who were to teach the whole World who should not see it This great Article whose Faith is ordained to come by hearing those Eye witnesses Rom. 10.17 6ly The Reasons why our Saviour Ascended into Heaven which are many As. 1st That he the Second Adam might open a way into Paradice for us which the First Adam by his Fall had shut up against us Gen. 3.28.24 Rev. 2.7 and 22.2 N.B. The Vail which divided betwixt the Holy Place and the most Holy Eâââ 26. v. 32. 2 Châââ 3.14 was Rent by Christ's Death Matth. 27.53 Now by his Ascension he made a new and living way to enter within the Vail even into Heaven it self whereof the Sanctum Sanctorum was but a Type Heb. 9.8 12. and 10.19 20. which way Christ himself is John 14.6 1st Hereby the Throne of Grace is Accessible by Believers and their Prayers may pierce Heaven 2dly This should teach us to hate every false way as David did saying twice so Psal 119.104 128. There is no way to Heaven but by Christ Acts â 12 not by Popish Saints as Co-Saviours Christ is the only way both ãâã ãâã ãâã ãâã ãâã newly made manifest and ãâã ãâã ãâã ãâã ãâã a quickening way giving life and refreshment to those that walk in him as the way which will bring to Heaven 3dly All others are but by ways and crooked paths to this way Isa 35.8 9 10. Christ hath the Key to open hearts as Lydia Acts 16.14 as well as he did open Heaven here for all Saints c. The second Reason was to prepare a place for us John 14.2 3. Those Mansion-places of Glory were prepared in the unchangeable counsel and purpose of God before the Foundation of the World for all the Lord 's Redeemed Matth. 20.23 and 25.34 Their Heads as Tertullian's phrase is were long since destinated to a Diadem long before they lived in the World much more before they could merit any such blessed Mansion Some Kings we read of were crowned in their Cradles as our King James the First and Sapores King of Persia before he was born for his Father dying the Nobles set the Crown upon his Mother's Belly But the Saints were crowned in God's Eternal Decree before the World was founded Eph. 1.4 Tit. 1.2 c. Now though places of Glory were eternally prepared by the Father Matth. 20.23 c. yet must they actually be prepared also by the Son for thus the Apostle argueth from the sprinkling of the Tabernacle and its Vessels all sprinkled with Blood Heb. 9.21 22 23 24. These were the Types of the heavenly things themselves Now our Lord by his Ascension leap'd first as our Fore-Runner upon the Shore of Glory Heb. 6.20 and as it were took the first hansel of Heaven in our Humane Nature he went thither not in his own Name only but in the Name of all his Redeemed who have right to and have taken possession of Heaven in their Head and Redeemer Eph. 2.6 N.B. 1. As he is our Lord and Master Servants do make a bold claim to Lodgings in those Places or Palaces where their own Lord is gone in and entertain'd before them 2dly As he is our Father we his Children Heb. 2.10 13. have a Room prepared by him 3dly And as he carried thither our Flesh taken from among us as a Pawn Pledge and sent his Spirit as an Earnest this raises our right to Heaven beyond a bare Hope even to a full Assurance The Antient Father cryed with great joy Rejoyce ye Righteous c. Rendring this reason for thus Rejoycing saying Vsurpastis Coelum in Christo securi estote caro sanguis Christus vexit in Coelum pignus totius summa illuc quandoâ Redigendae c. That is ye have Usurped even Heaven it self in your Head Christ be ye satisfied oh flesh and blood Christ hath carried his Body into Heaven as a Pledge of the whole sum that all the Bodies of his Redeemed shall be reduced thither at the last c. 4thly Hereby that preparation which was but partial to the Patriarchs and Prophets who were all saved by the Lamb slain from the Foundation of the World Rev. 13.8 and 17.8 was now compleatly accomplished by Christ's Personal Ascension into Heaven 5thly As this teacheth us our duty that we be careful to prepare our selves for Heaven while Christ is thus careful to prepare Heaven for us Thus the Lamb's Bride made her self ready Rev. 19.7 being first prepared by the Grace of Christ for to her was granted to be Arayed in fine Linnen c. verse 8. which she could no more put on by her self than she could purchase it The Bowls of the Golden Candlestick had no Oil but that which drop'd from the Olive Branches Zech. 4.12 and that freely without pressing or squeezing Yet is it the duty of wise Virgins to Trim their Lamps Matth. 25.7 It must be the care of every pious Soul to be furnished with Oil in their Vessels that is Grace in their hearts as well as burning Lamps but with gifts in their heads only verse 4. that they may be prepared both for their Meeting and Reception of the Bridegroom So frome hence note 6thly We learn this comfort that though we dwell but poorly in a Cottage on Earth wherein we cannot tarry long but in a little time must depart c. yet have we a stately Mansion house and Palacâ prepared for us in Heaven where we shall ever be with the Lord which is far the best of all 1 Thes 4.17 Phil. 1.23 It was a comfort to the Sons of Jacob c. that Joseph was gone before them into Aegypt to prepare the best of the Land for their entertainment in it And tooâ possession of it for them till themselves came thither No less yea much more doth our Brother Joseph our Jesus for us in a better nay the best of places even in Heaven and not only keeps that blessed Inheritance for us but also mightily keeps us for it till we be ready 1 Pet. 1.4 5. The 3d Reason of Christ's Ascending up on high was to lead Captivity Captive Psal 68 18. Which David by the Spirit of God foretold the Son of David should do Eph. 4.8 Alluding to the Famous Customs of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives some before them and some behind them all with their hands bound behind their backs c. which intimateth as understood of Christ how he
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word ãâã ãâã ãâã ãâã ãâã signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
20.1 N.B. In which Chapter his four places of Commoration into which the whole Chapter may be Resolved as he returned to Jerusalem are mentioned The First is Macedonia from verse 1. to 7. The second is Troas from verse 7. to 13. The third is Assos from verse 13. to 17. The fourth is Miletus from verse 17. to the end of the Chapter wherein all the occurencies and Actions of Paul in all these four places while he abode there in Transitu or Journey to Jerusalem are recorded in several Circumstances N.B. These four Resolves into which the whole Chapter is reduced afford us many Remarks as followeth The first Remark is A Minister of Christ may depart from a place and people where his Ministry hath been successful when driven from thence by persecution N.B. Thus Paul departs from Ephesus where God had a great harvest he giving place to wrath and yielding to the fury of Demetrius and his Tumult not so much for his own safety for had he not been hindered he would have thrust in among the Rabble either to have appeased the uproar or at the worst to have dyed Christ's Sacrifice if he might no longer live his Servant Acts 19.30 31. as for the good of the Church that the brethren there might not be farther persecuted for his sake and that elsewhere the Church by his Ministry might be the more inlarged and edified This was Christ's command when persecuted in one City flee to another Matth 10.23 The second Remark is Such places and people as the Ministers of the Gospel have been persecuted from may have an hopeful and happy return of those same Ministers at least to give them a Corroborating and Comforting visit afterwards N.B. Thus Paul returned from Ephesus to Macedonia Acts 20.1 and 1 Cor. 16.5 from whence he had been driven by persecution some five years ago Acts 16.24 37. as he now was driven from Ephesus yet had he this incouragement for his return which unto all such returning Ministers ought to be presupposed that in that interspace he had received so many evidences of the Macedonians faith towards God and pledges of their Tender affections toward himself Phil. 4.15 16. that as one obliged to revisit them and to bestow his Apostolical pains again among them he resolves to Venture himself there at this time also for their further and fuller establishment and proficiency in the Gospel The third Remark is Paul's practice is our pattern in this that at his departure from Ephesus he leaveth Timothy there behind him tho' in a dangerous place and time yet there was a cogent necessity that required such an able substitute because some false teachers were ready to break out there to infect Christ's Flock 1 Tim. 1.3 4. yea Wolves to worry them Acts 20.29 The fourth Remark is God's people under persecution especially if it last long and sharp too stand in need to be strengthened in the faith and truth of the Gospel c. N.B. The Apostle here went over all those parts of Macedonia where he had formerly sowed the seed of God's word both to confirm and to comfort as the word for Exhortation indifferently signifieth those Disciples after so great an opposition and persecution against them They could not but stand in great need of Paul's Cordials that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured than that which Christ delivered wherein he pronounced and promised a special blessing unto all such as are persecuted for Righteousness sake Mat. 5.10 as Peter learnt from his Lord to comfort the persecuted with this Cordial 1 Pet. 3.14 and again 4.14 in both places pronouncing them happy whether it were wounds or but words they suffered so Paul also learnt to do the like The fifth Remark is Long affliction requireth proportionably a long Consolation Here Paul stayed for three Months Acts 20.2 3. to comfort those disconsolate persecuted Grecians Tho' it be said there he came into Greece that is strickly taken for Attica in which province Athens was or for Achaia the chief City where of was Corinth otherwise if Greece be largely taken it contains Macedonia also which was Great Alexander's Countrey called at this day Albany and Subject to the Turks N.B. Which sheweth that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only durante bene-placito during his good pleasure but also quam din se benè gesserint so long as they behave themselves well and do walk worthy of it Alterius perditio nostra fiat Cautio it concerns us to take caution at their and others desolation least we have not an Interpreter a Comforter left us for 3 months together The sixth Remark is 'T is high presumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers and not to improve all the best and lawful means we can to prevent and decline them as Paul did here Acts 20.3 N.B. The cursed Jews when they could not prevail against him by open violence then they contrived secret plots and treachery against him they laid wait for him in his passage not so much as some say like Robbers upon the High way to rob him of these Collections money which he carried with him for the poor Saints at Jerusalem but most likely like murderers designed to take away his life because they hated him with a deadly hatred for his Zeal in the Gospel but God giving him knowledge of it he avoided them by turning another way The seventh Remark is The truth of Saint-ship is evidenced by Action while Paul ftayed at Philippi among his most dear Macedonians N.B. He was doing there as the word ãâã ãâã ãâã ãâã ãâã verse 3. signifies he was in continual action As the life natural consists in Action so doth the life Spiritual By these things we live saith Hezekiah Isa 38.16 N.B. And upon this account one man may live more in a month than another in many years In this sence must the Sage Sentence of the Heathen Seneca be taken Saying quamvis vitae paucos fecerimus dies although we have acted but a few days Epist 67. And that better saying of the Ancient Father multos annos in mundo fui sed paucos vixi I have been many years in the world almost fourscore years but I have lived but a few of those years for I was dead in sin the most of them before I began to live and to do for God The renewing Spirit is an active lively thing c. Thus much of Paul's first Commoration in Macedonia Now come we to his second Commoration at Troas in Asia as the other in Greece The Remarks from this second are The first Remark is Paul becomes all things to all men yet would not become sin to any man To the Jews he became a Jew 1 Cor. 9.20 as Acts 18.21 with 18. and 21 24 and 26
in all places where they are scattered is much to be admired As here for Paul God took care of him for his preservation both by Sea and Land He improved it accordingly not in Idleness but like a true Labourer in the Lord's Vineyard He honours God and God honours him according to what God said to Eli 1 Sam. 2.30 N.B. No doubt but the Apostle was more grieved when those Barbarians thought him a God than when they thought him a Murderer tho' their ignorant minds through the corruption of Nature hurried them from one Extreme into another in both those Mistakes because hereby God was Robbed of his Honour while it was ascribed to a Mortal Man which yet the Papists do practise therefore when Paul visits Publius's Father he shews how he could do nothing of himself but begs of God who kills and makes alive 1 Sam. 2.6 for his Father's Recovery which God graciously granted at Paul's prayer c. N.B. That Publius might be well Repaid for his Labour of love to Paul and his Companions in not suffering them to lye in private Inns where all Accommodations are costly especially to so vast a Company who had all lost their All c. but making Provision for them all upon free cost in his own publick Palace N.B. Such and so eminent Hospitality in this Heathen to the Distressed is rarely to be found among Christians tho' as great as he yet scarce so good as he therefore God granted Paul's prayer for his Father who was sick of a Fever Paul lays his hands upon the sick and heals him God rarely refuseth to Reward those that Relieve men especially his Saints in ââisery even in this World besides that Reversion of Reward which he reserveth for them in the World to come Moreover God by this means recommended the Ministry of Paul both to the very Souldiers who would have kill'd him in the Shipwrack and to Publius himself the Publick Governour of the Island yea and to Publius's People also The ninth Remark is Where God giveth his Gospel to any Place or People he commonly magnifieth it for its better acceptance where it is given in mercy 'T is a wonder how both Prince and People here were prepared to receive the Gospel from Paul's mouth If the two former Miracles be not enough for that end because they were more private yet out of the superabundant Grace of God they shall have more publick Miracles upon Publius's People as well as upon his Old Father The miraculous cure of whom so suddenly so safely so sweetly citò tutò jucundè yet so perfectly only with Prayer and Imposition of hands Fame soon spread it abroad far and near especially it being wrought upon their Governour 's Father Whereupon the Impotent Folk of the Island all men naturally being careful for saving the Body tho' careless for saving the Soul resort by sholes to this wonderful Healer and were healed verse 9. even at their Governour 's house By this time we may easily guess what a fair opportunity this Apostle had whom Christ had made a Fisher of Men to spread the Net of the Gospel over such a multitude of Fishes great and small who all offer'd themselves freely to coâââ into it N.B. As I cannot but imagine how the poor Sea-men and Souldiers did soâââe themselves in the midst of their warm Provisions through Publius's Hospitality saying one to another 'T is good being here far better we are now in the Governour 's house than when we lay floating and were forced by Shipwrack to swim for saving our lives in the Tempestuous Sea c. So likewise how those persons who had Diseases and were healed here did bless the Lord for their very Diseases which had been made such blessed occasions of bringing them to the saying knowledge of God in Christ whom Paul Preached to them that their Souls might be healed as well as their Bââââ How did they cry out with God-blessing hearts one to another Oh what astonishing mercy hath our former misery handed in to us Alas had we not perished or been nigh perishing in our Bodies temporally for any thing we know we might all have perished both in our Souls and Bodies eternally Thus the most wise God made all things work together for good Rom. 8.28 That Paul should suffer Shipwrack that he should be cast upon this Island where God had a great work for him to do or he had never come thither That a venemous Viper should fasten upon Paul's hand That the Governour 's Father should be sick and so many of the Inhabitants c. All these had an happy concurrence to open an Effectual Doer for the Conversion of many for they could not but be convinced universally that Paul must be a Minister of God because none could do such Miracles as he did unless God were with him and indeed God so far magnified Paul's Ministry with his presence in it while he laid himself forth labouring in the Lord's Vineyard during only those three Winter Months of his staying there that he planted a Church of Christ in that Island which became famous for its stedfastness in the Truth The soundness of the foundation-stones of that Church appeared insomuch as those new Converts loaded Paul's Ship with necessaries for their Voyage at their parting which was a real fruit of their effectual Faith verse 10. tho' they saw not Paul shake off his own Chain as he had done the Viper by his gift of Miracles for Paul was not the Author but only the Minister of those Miracles acting where when how and on whom the Spirit of God would have it done and Miracles were not wrought so much for the ease of the Ministers themselves as for the confirming their Ministry to others Sometimes God saved them miraculously as Acts 5.19 and 12.7 and sometimes God left them in Bonds when it would most advance the Gospel Phil. 1.12 The tenth Remark is A clear Call from God doth carry up God's Servants cleverly and chearfully through all Dangers and Difficulties as it did Paul here who had an extraordinary Revelation of his Witness-bearing at Rome Acts 23.11 And tho' as he saith He was in perils often in his Voyage and Journey thither Paul must put forth to Sea again as if he had not got enough of it in his late Shipwrack and that in an Alexandrian Bottom which had wintered in that Isle according to the Custom of laying up their Ships at the depth of Winter Acts 27.12 which was now going to make a Trading Voyage and for better success whose sign was Castor and Pollux verse 11 12. N.B. Such was the Superstition of those ignorant Painims that they conceited these Twins to be Sons of Jove born of Leda and that these two Deities had the command of Tempests and the care of Mariners and therefore they putting themselves under their Patronage could not but expect an happy Voyage Yea Sea-men still say that if these two Stars called Castor
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râm 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do ãâã ãâã ãâã ãâã ãâã unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word ãâã ãâã ãâã ãâã ãâã signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word ãâã ãâã ãâã ãâã ãâã signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
Proprietary Christ may become Possessor of his Royal Right the Lord resolveth to overturn overturn overturn all Impediments c. Ezek. 21.27 which threefold Repetition declareth both the certainty and the frequency of that overturning work there must be many overturnings both of the Jewish and of the Gentile Nations The Lord saith Yet once and yet once more will I shake both Church and State c. Then the desire of Nations shall come Hag. 2.6 7. and then that which cannot be shaken shall remain Heb. 12.26 27. and then shall we receive a Kingdom which cannot be removed verse 28. In the mean time we are told of an ãâã ãâã ãâã ãâã ãâã He who now letteth will let to wit Antichrist until he be taken out of the way 2 Thess 2.7 Namely by the Breath of Christ's mouth and by the brightness of his coming verse 8. Those be the means whereby the Mystery of iniquity shall be overturned and if one over-turning will not do God will overturn three times c. The twelfth comfortable Consideration is That this Joyful time appointed by the Father wherein he will give to his Son Christ all that right of Royalty over all as a rich reward for his Accomplishing the great work of Redeeming the world doth now draw nigh but to assign the precise point of time day or hour when it shall be This is the ãâã ãâã ãâã ãâã ãâã or Postulatum the problem that hath proved an harder Question to resolve than all those problems that the Queen of Sheba propounded to prove the wisdom of wise Solomon namely to give an exact Assignation of that precise point of time wherein the Father will give Livery and Seasin as the Law-term Runs to his Son that Christ may become King de facto in his due time as he hath been King de Jure by vertue of that eternal Covenant betwixt the Father and the Son from all eternity To resolve I say aright this most abstruse Question Hic labor hoc opus est 'T is a point of enquiry that hath posed non-plus'd the most Mercurial and the Acutest and most refined wits in the world yea even godly wise men who have thought that they stood in the wisdom of God and had the mind of Christ as 1 Cor. 2.16 have most notoriously plaid the part of sools in their extravagant conjectures upon this dark prophecy shooting short of the Mark c. whereof time it self is the best expositor Our Lord hath sufficiently corrected man's fond curiosity in his telling us but of that day and that hour knoweth no man no not the Angels in Heaven neither the Son as he is the Son of man but the Father only Mark 13.32 And the Lord just before his Ascension said unto his Disciples It is not for you to know times and the seasons the Father hath put in his own power Acts 1.6 7. But it was then accounted enough for them to know that they should receive Power at Pentecost c. verse 8. and suitable to those sayings afore-said The Prophet Zechary had said long before That day of Christ's coming is one day which shall be known to the Lord Zech. 14.4 6 7 8. which phrase is exclusive of any man's knowledge And Note well That prophecy of Zechary hath respect to Isa 60.19 Rev. 21. v. 23. and 22.5 The Pharisees asking Christ when the Kingdom of God should come He answered them The Kingdom of God cometh not with observation Luke 17.20 That is not by humane might or power but by God's Spirit Zech. 4.6 Our English Law saith nullum Tempus occurrit Regi That is Subjects must not set a time to their Soveraign nor send an ordinary Post for him much less may we limit the King of Kings to our time Psal 78.41 Our time may be always ready but my time saith Christ is not yet come John 7.6 And never was our Lord so sharp upon his dear Mother as when she would have limited him to her time saying to her What have I to do with thee Woman mine hour is not yet come John 2.4 'T is sufficient for us to know that this day of Salvation is nearer in our day Rom. 13.11 than it was to our Fore-fathers in former days We may safely say 'T is now about the fourth watch of that long night of Antichristian Darkness Antichrist's Evening at which time the light begins Zech. 14.7 shall be Christ's morning and his time of coming to comfort his not-comforted Zion Isa 54.11 12. as he did to his Disciples Mat. 14.25 26 27. Rebuking the storm that the Beast hath rais'd against the Ship his Church and his presence shall then bring her safe to shore as John 6.16 to 21. N.B. And tho' Christ come not with observation as above that is as great Conquerours in Chariots of Triumph and with numerous strarây live-Guards c. Yet we may truly say that this King is come in our day riding upon a company of Ass-Assinating Asses as Zech. 9.9 Matth. 21.5 confounding the Language of those Babel-builders and causing them to impeach one another This is now for saving Zion while we were in a dream Psal 126.1 Nay not dreaming of any danger God is exalted in his own strength Psal 21.13 and hath wrought wonders with the Jaw bones of these Asses far beyond Sampson Judges 15.15 16 17. Christ hath cut the cords or plow traces of the wicked Psal 129.3 Oh! that they may never be able to Plow any more c. The Mount of Olives Christ's feet have made to cleave asunder to open a way for our deliverance Zech. 14.4 5. Oh! pray that this may be a precursor or forerunner of greater deliverances that Christ may come quickly leaping over mountains the proudest Tyrants Can. 2.8 Rev. 22.20 But we may not know the hour of his coming Rev. 3.3 Therefore Watch c. I shall conclude this Tract with these few Remarks The first is 'T is a peculiar Divine favour and priviledge that the prophecy concerning Antichrists period which brings both a longer and worser persecution upon the people of God than did the Pagan power is both sealed and dated which is a singularity above other Prophecies and Promises of God N.B. But because this Beast's time of rising hath not a Divine date upon it as well as the time of his ruine hath that therefore we are at a loss where to begin the right reckoning Lo Here is wisdom Rev. 13.18 that is Either herein is the wisdom the unsearchable wisdom of God for the exercise of his Church or 't is so abstruse and profound a point that it will exercise the most refined wits and the most Spiritual wisdom of the greatest Divines in all Ages The most valuable Authors do unanimously concur that his rise must be fixed betwixt the fourth and sixth Century and supposing he rose in the year 400 for he could not rise before the Pagan power was expired under the sixth seal's Prophecy which lasted so long
Golden Age of the Church in Virgil's Verses only with a little change of their Order 7. Yea Augustin himself And 8. His Contemporary Jeronimus in his Catalogue of Antient Fathers do afford their Suffrages as to the main of this comfortable Doctrine All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church all grounding their Opinions upon Isa 65.17 and 66.22 Behold I Create New Heavens and a New Earth c. and upon Mich. 4.1 3 c. with Isa 2.2 4. in both which places it is said that in the last Days the Church shall have a glorious Victory and a Kingdom c. and that then Swords shall be beaten into Plow-shares and Spears into Pruning-books Nation shall not lift up a Sword against Nation neither shall they learn War any more but every man shall sit under his Vine and under his Fig-tree and none shall make them afraid c. Yea and upon more such Prophetick Scriptures both in the Old and in the New Testament too many to mention here which never had their Accomplishment in any Age to this Day It must indeed be acknowledged that the Heresie of Cerinthus and the old Chiliasts or Millenaries were long ago exploded c. But we find this Reason for condemning them namely because this Cerinthus being a Jew had his foolish Conceits concerning the Thousand Years from his Judaism and the Chiliasts his Followers did Judaize also with him they all entertained Carnal Conceits concerning Divine Matters and carnally interpreted this Scripture of a Thousand Years as if it held forth only a Temporal Felicity to wit that the Earth during these Thousand Years should be not a Paradise of Spiritual Delights but a Stew of all Impure Pleasures and a Stage of all Libertinism and Sensual Licentiousness Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet in their abominable Alcaron This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah whose Coming they do expect To this Tremellius the Jew excellently answers de mille annis in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garriebat c. that is Here is in the Thousand Years nothing told of which Cerinthus profanely prated for where is any luxurious Eating and Drinking where is Marriages and mad Merriments and where are Sacrifices and Festival Days to be observed at Jerusalem c The holy Scripture names not any thing of such unholy practices therefore Cerinthus and his Followers are justly Branded for Hereticks by both Antient and Modern Divines who unanimously affirm that this Beloved City the New Jerusalem shall enjoy a Thousand Years not of Carnal Pleasures but of Spiritual Joys wherein holy Men and holy Women shall live in peace from Persecutors and in love one with another without Differences either of Opinion or Practice c. rejoycing together in a most blessed and heavenly manner while Satan is Chained up c. To conclude Though this Golden Age call'd a Day of Refreshing and of the Restitution of all things Acts 3.19.21 be affirmed by Antient Fathers and confirmed by Modern Authors both Foreign as Alstedius Keplerus Cunaeus Daubricius Piscator Molinaeus and Tychobrake and Domestick as Dr. Hackwil Dr. Twisse and Mr. Mede c. which shews it is no Outlandish Toy nor any Yesterday Fancy Yet in what Year this New World shall begin all these great Lights of the World look'd upon it as one of the great Secrets of Heaven which as Nuncius Propheticus who subscribes himself T. B. saith well Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern Indeed so many Men so many Minds Alsted determines upon Ninety four others upon Ninety seven for the first Year hereof Others judge the time uncertain and certainly their Judgment in my Judgment is most certain Let us turn our private Opinions into both publick and private Prayers that the Lord Jesus may hasten his Glorious Kingdom and be like a Roe upon the Mountain of Spices c. The 5th Remark I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church c. 1st Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian Lactantius Victorinus Irenaeus and Apollinarius five learned men were all of the Millenarian opinion And Aben-ezra upon Isa 65.22 as the days of a Tree so shall the days of my People be and they shall long enjoy the work of their hands saith thus As this Tree there mentioned doth endure a thousand years before it perisheth even so those that shall be raised at the time of the Messiah's appearing tamdiu victuri quamdiu patriarchae ab Adamo ad Noam Shall live so long as the Holy Patriarch's did from Adam to Noah some of which lived very night to a thousand years Other Rabbinical Criticisms carry the same congruity namely that John in the Revelation doth number all by sevens as 7 Churches 7 Spirits 7 Stars 7 Candlesticks 7 Angels 7 Seals 7 Vials 7 Thunders all which numbers do plainly point to the seventh or Sabbatical year and under the six Seals Angels Vials and Trumpets is comprized the sixth age of the world or the last six thousand years thereof allowing 333 years and the third part of a year to each which make up about two thousand years of the same alloy is that curious Notion As the first Adam did fall upon the sixth day and upon the sixth hour of that day and was judged in the same hour at Evening And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day c. So on the sixth age of the world expiring God will take away all evils out of the world and then begins that seventh or Sabbatical year of rest to his Church c. Moreover Justin Martyr reads that phrase aforesaid âsâ 65.22 the days of my people be as the day of the tree of life which words saith he do implicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree c. 2dly Learned Weems in his Ceremonial Exercitations observeth a three-fold âârour concerning Christ 1. Error personae a mistake of his person Hence we are told of False Christs c. 2. Error Conditionis a mistake of his condition thus the Jeâs look'd for a Messiah to come in worldly grandeur and glory at his first Appearing c. And 3. Error Temporis that is a mistake about the time of his coming the second time c. How many mistakes have been made about this abstruse point I have discovered at large in my Discovery of Antichrist Chapters 12 13 14 15. I shall add a little here to what I have related there and before here in foregoing paragraphs Dr. Fulk and Diodate
sweet Soul However they are call'd the Light of the VVorld Mat. 5.14 As well as the Salt Oh how dark Would the VVorld be in the night of Degeneracy if God had not some Orient Stars sparkling and bespangling the world though not in every part yet in every Zone and Quarter of it Such an one was our Noah here some good men in bad times an Holy remnant kept for a reserve Good Husbands cast not all their Corn into the Oven but reserve some for seed God kept his Mithe-Mispar a small few here to replant the World Add the third ãâã ãâã ãâã ãâã ãâã after what manner it is Ans 'T is as the Chaff is kept from burning while the Corn is amongst it As in all times God hath a few Pearls to preserve the many Pebbles and a few Jewels to preserve the Lumber from being destroyed so the Holy Seed call'd Statumen terrae the Substance of the Earth Isa 6.13 and the Righteous are an Everlasting Foundation Prov. 10.25 They may say with David they bear up the Pillars of the world Psal 75.3 Hence it became a common Proverb in the primitive times Absque Stationibus sanctis non staret mundus But for the Piety Presence and Prayers of the Christians the World could not subsist any longer Hence also Philo draws a good Conclusion Oremus ùt tanquam Columnae vir pius permaneat in domo ad calamitatis Remedium Let us pray that the righteous may remain as Pillars in the house with us and not perish from among us as Isa 57.1 As our blessed preservatives from imminent evils 'T is said Abraham stood yet before the Lord Gen. 18.22 And without such to stand the World could not stand for God saith oft over I will not destroy it for their sake v. 23.24 26 30,30 Lot was saved for Abrahams sake as Sodom was for Lots sake till he was departed out of it Gen. 18.23 with 19 22 and 29. And as God gave Zoar to Lot Gen. 19.21 and all the Souls in the Ship to Paul Acts 27.24 So God gives the rest of mankind to the righteous Job 22.30 Upon this account Tabor and Hermon are accounted for East and VVest Psal 89.12 For God accounts of the VVorld by the Church and upholds the World for the Churches sake And were it not for some Jehosaphats God hath in the World he would say to wicked men as Elisha said to Jehoram that wicked King I would not look towards you nor see you as before If it were not for his Elects sake God would make a short work both in and of the World Rom. 9.28 Were it not for the Elects sake there should no Flesh be saved Mat. 24.22 Neither any Jew nor any Gentile left alive were it not for his Covenant sake and his infinite mercy to his Elect deus vindictae gladium oleo misericordiae semper emollit God ever is softening the Sword of his Justice with the Oil of his mercy and hereby a remnant is reserved both of Jews and Gentiles in the VVorld and the VVorld for the Elects sake When God is most enraged and resolved yet then will he yield something unto the Prayers of his precious Servants as he did to Abraham in his interceeding for Sodom gathering ground of God four times and even then broke he off from Begging before the Lord left off from Bateing Gen. 18.22 to 33. Inference Oh then what sublime fools are wicked men in thrusting out and endeavouring to destroy the righteous from among them What is this but to pull an old house the World upon their own heads As Noah did ransom the old World from ruine for 120 years when God was resolved upon it as well as repented he had made it to see whether men would repent of their sins and seek reconciliation by righteousness and by returning to God as Dan. 4.27 Thus Aaron stood betwixt the Living and the Dead Num. 16.48 And so the Plague was stayed by his offering Incense and many a time would God have destroyed Israel had not Moses c. stood in the Gap Psal 106.23 and 30. Thus Elias prayed Jam. 5.18 And Amos also Amos. 7 5 6. And God removed both those Judgments The very presence as well as Prayers of the Righteous doth ransom places and people from ruine were it not that some Clusters that have blessings in them the Churches of Saints be found upon Englands Vine-tree God would lay his Ax to the Root of it and cut it down never to cumber the ground any more Isa 65.8 Mat. 3.10 no sooner was Lot out of Sodom but God rain'd down Hell out of Heaven upon it no sooner was Augustin departed but Gods Judgments came down upon Hippo as after Luthers departure upon Germany and after Pareus his Death upon Heidelberg no sooner was Josiah dead but Jerusalem was destroyed 'T is not those Elijahs that trouble Israel as wicked Ahab said but 't was he himself and his wicked House 1 Kin. 18.17 18. Those reputed troublers of the City Acts 16.20 do really ransom the City from trouble and such as are accounted to turn the World upside down Acts 17.6 do indeed preserve the World from being so turned Some places indeed are so sinful that God saith If Noah Daniel and Job were in it it should not be ransomed from ruine Ezek. 14.20 Yet commonly such Servants of God save places and people both from Imminent and Incumbent Evils by their Prayers and by their Presence 'T is a sign of high Divine Displeasure when a place is bereaved of the Prayers of Gods people by Gods Command as when God bid Jeremy pray not for this people Jer. 14.11 for their good for God seems to say that he can do nothing against a place while his people pray for it let me alone saith God to Moses that I may destroy them Exod. 32.10 Ligatum habent sancti deum ut non puniat nisi Ipsi permiserint The Saints as it were bind Gods hands to the peace so that he cannot punish unless they permit at the Father glosseth upon that Text which seems to intimate that Moses's Intercession for Israel was through Divine condescension too strong for Gods Indignation against them Yet 't is an higher evidence of Divine Displeasure when a place loseth both the Prayers and Presence of Gods people This was Abrahams argument Wil t thou destroy the Righteous with the wicked That be far from thee c. Gen. 18.23 24 25. And. God grants the cogency of the Argument v. 26. Why are not the Tares now pluckt up 'T is for the Wheat sake though thin sown that is present among them therefore saith Christ Let the Tares alone until the Harvest Mat. 13.28 29 30. Thus the World is preserved for the Elects sake Therefore when the Righteous are taken away 't is a sure sign that some great evil is coming on Isa 57.1 Hence the loss of their presence should be laid to heart When a loving Father removeth his best
Beloved Children it plainly Prognosticates he will break up house there and shortly remove himself to some other place Methuselah Hebr. signifieth he dieth and the dart cometh for immediately after the Death of that Holy Patriarch the Deluge came upon the wicked World Then is the day of Babylons Vengeance when God calleth and causeth his own people to come out from her Rev. 18.4 As he did Lot out of Sodom and then out of Zoar both which were destroyed after his departure Oh the mad censures of a Frantick World crying Away with them they are not worthy to live whereas they are most worthy and the World is not worthy of them Heb. 11.38 And the World could noâ indeed subsist without them therefore all should learn with Lydia to intreat such Paul's Timothy's to stay with them Acts 16.15 And as it is one of Gods methods to call his people out of a place before the Judgment come so 't is another of his methods to hide his people in the place until the Judgment be past As he hid Jeremy and Baruch Jer. 36.26 with 26.24 c. As he hid Rahab Josh 6.25 God gave her hiding for hiding and this is oft found in Promises as well as Presidents Psal 57.1 and 91.4 Isa 26.20 Zeph. 23. and many more thus did God hide Noah here till that Calamity was overpast The ground whereof on Gods part was Gods graciousness to Noah and on mans part was Noahs Righteousness to God First Of that which is well placed first Noah found Grace in the Eyes of Jehovah Gen. 6.8 There is a sweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew for Nach his name and Chan signifying Grace are the same Letters only transposed in the Hebrew Radix Hence Note that the grace or graciousness of God is the Fountain and Foundation of all Mans Felicity Noah did not find favour in Gods Eyes because he was a perfect man that is Free from all sin as the Romish Romances affirm but because he was in Covenant with God through his Eternal purpose of Electing Love Eph. 3.11 Noah of and in himself was a Child of wrath by Nature Eph. 2.3 But he was saved both Temporally and Eternally by grace only though he was Just and Perfect in his Generation It was of Grace and not of Debt that God accepted him As he did Lot Gen. 19.19 and Moses Exod. 33.12 And David Acts 7.46 Yea and the blessed Virgin her self Luk. 1.30 Though the Romanists Report of her she was born lived and died without sin If so then she needed not as she more truly reports of her self to rejoice in the Lord her Saviour v. 47. Such as be without sin may well enough be without a Saviour where there is no sore there is no need of a Salve Noah was saved as all the aforesaid by Christ who was given of God for a Covenant Isa 42.6 Now the Mercy-seat was no larger than the Ark wherein the Covenant was kept to shew that the Grace of God extends no farther than the Covenant As all out of the Ark of Noah were drowned so all out of the Covenant of Grace are Damned There is no other name under Heaven by which we must be saved but by Christ the Covenant Acts 4.12 2. Noah was just and perfect Gen. 6.9 This was the ground on Mans part why he was not destroyed by the Deluge with the old ungodly World as Gods Grace or Graciousness was the ground on Gods part this as the Cause and that as the Effect quite contrary to the Damnable Doctrine of the Romish Church which asserteth that because Noah was just and perfect therefore he found Grace in Gods sight Noah indeed was a righteous Man Gen. 7.1 he had 't is true the Two-fold Righteousness 1. Imputed 2. Imparted By the former he was Justified and by the latter Sanctified yet this is remarkable 't is said expresly of him that he first found favour in Gods Eyes before he was either Justified or Sanctified Gen. 6.8 9. and 7.1 he is no where said to be Justified by VVorks nor any else but the contrary for then it had been but of Right and by Debt But the Author to the Hebrews doth expresly say He was Just or Justified by Faith Heb. 11.7 Now the Grace of Christ nor Mans own Righteousness is the Sole Foundation both of our Faith and of our Felicity Christ is our all and in all Col. 3.11 As Manna is said to comport most contentedly to all curious Palates So this Grace comprehends in it all kind of Blessings which the Heart of Man desireth and his Need requireth 'T is very true and as observable Noah was the first Man in the World that had this Honourable Encomium put upon him as to be stiled just and perfect Indeed Abel before him was called by Christ long after him Righteous Abel as Mat. 23.35 yet must we take this Title in the right Notion he was Just but how 'T was by his Faith for even in Old Testament Times the Just did live by their Faith Hab. 2.4 as well as in the New Testament Rom. 1.17 Gal. 3.11 and Heb. 10.38 and thus the same Epistle saith Noah did Heb. 11.7 Noah is not said here to be Just simply or absolutely taken for so there is no Man that sinneth not 1 Kings 8.46 but Comparatively compared with that wicked World he was the best of Men in that worst of Times which was a singular commendation therefore is he said to be just and perfect in his Generation that is in the midst of those wicked Ones he lived amongst in comparison of whom he was the only Righteous One Gen. 7.1 The worse they were by an Holy Antiperistasis the better would he be hereupon some say Noah was above Enoch in this that he walked with God a quite counter-motion to the wicked World in far worse times no doubt than those in Enoch's days Neither was Noah perfect in measure and degree but in uprightness Aiming at Perfection and willing in all things to please God and keeping himself from his and others iniquity Psal 18.21 23. This sincerity was his safety as well as his Perfection So true is that of Solomon He that walks uprightly walks surely Prov. 10.9 Such are as safe as if in a Tower of Brass or Town of VVar Prov. 14.26 From this double Ground both on Gods part and on Mans I pass on to the fourth Grand Particular to wit the double Description or Narrative 1. Of the Saving Means or Instrument Noah's Ark. 2. Of the Destroying Means or Instrument Noah's Deluge From whence the fourth Grand Observation ariseth The most Great and Gracious God is fully furnished with Effectual Means or Instruments both for Saving the Righteous and for Destroying the VVicked First Of the first of these the Description of the Ark wherein most Remarkable be 1. It s Matter 2. It s Form or Fashion 3. It s Measure 4. Its Accoutrements of
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 diffââing 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 Rebâkah 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 ãâã ãâã ãâã ãâã ãâã or Love to man Tit. 3.4 out shine his ãâã ãâã ãâã ãâã ãâã or Love to Angels in chusing faln Man and his nature cathing hold of it when falling into the Bottomless Pit as the word ãâã ãâã ãâã ãâã ãâã 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