extravagant 1 Cor. 5.4 5. and whereby he forces away foul Beasts Ezek. 34.25 28. Zech. 11.7 8.3 Christ hath his Shepherds whistle which his Sheep do well know and obey John 10 4 5. The Voice or Whistle of a stranger they will not hear ver 5 8. No not any strange Doctrine from any Angel of Heaven Gal. 1.8 9. Christ causeth his Sheep to hear his Voice Cant. 8.13 4. He hath his Shepherds Brand or Mark stamping upon all his Sheep Holiness to the Lord Zech. 14.20 They all do wear their Holy Lords Livery of an Humble Heart and Holy Life 5. He hath also his Shepherds Dog to loose off and run for reducing his wandring Sheep into their appointed Pastures Isa 7.18 The Dog of Persecution drives scattered Sheep home into Concord 6. Christ hath his Sheep-walks also even green Pastures by still Waters as well as a Rod and Staff c. Psal 23.1 2 3 4. This was a great Comfort unto David Notwithstanding all this Six-fold Congruity There is this Disparity wherein Christ the good and the great Shepherd as before exceeds and excells all other Shepherds as 1. He hath many more Sheep than any Shepherd in the World for all the Elect both Jews and Gentiles even upon a Thousand Hills are his Ps 50.10 They that have been are or shall be He is the great feeder of his Sheep unto the ends of the Earth Mic. 5.4 5. 2. Those many Millions of Sheep are all his own and not any other Mens as is usual with us they are all his own not only by the right of Creation as they are all sheep of his own Creating Ps 95.7 and 100.3 All the sheep of his Hands but also by the Right of Redemption for he laid down his life for them John 10.11 Even for gentile sheep also ver 15 16 they are not their own but are bought with a price 1 Cor. 6.20 3. No Lion or Bear can prevail against him c. That wrath of Man which will not turn to the praise of God he will Restrain Ps 76.10 Christ is stronger than a strong Devil Luke 11.21 22. Yea than a whole Legion of Angry Devils Mar. 5.3 8 9. and Luke 8.29 30. The Sixth Enquiry Who are those Friends and Neighbours that rejoyce Answer Repentance is Joy 1. To God the Father Jer. 32.41 Ps 35.27 2. To God the Son when he sees the Travail of his Soul successful Prov. 8.30 Isa 53.10 11. 3. to God the Holy Spirit as it is grief to the unclean Spirit 4. to Holy Angels for making up the Breach in the City of God by the fall of bad Angels Eph. 3.10 they lovingly bear them in their Arms both while they live and when they dye 5. And to Saints both in Heaven and upon Earth c. Finally N.B. Note well 1. The Dignity of the Penitent to be of this Royal Flock under such a Royal Shepherd such cannot want Ps 23.2 N.B. Note Well 2. The Misery of the Impenitent that have no shepherd they may wander Rot and Dye for refusing to return they are not sheep but Dogs thruft out of Heaven Revel 21.27 and 22.15 The Second Parable is of the lost Groat Luke 15.8 9 c. wherein be those parts 1. The party loosing 2. The matter or commodity lost 3. The manner of seeking it 4. The means made use of whereby it was sought 5. The successful finding it and 6. The joy at this success there was great joy as before of the sheep c. First the party loosing described here 1. By her Sex it was a Woman 2. By her substance having only ten Groats yet loseth one of them Enquiry the 1. Who is this Woman Answer 1. Some sense it to be the Church of Christ Described at large with various Characters in Prov. 31.10 to the end Omitting other passages all Congruous to the Church we find there a mention of that House wife's Maidens ver 15. whose work was to sweep the House and to take up what they find lost in the dust thereof she looks well to the ways of her Houshold ver 27. There is mention made of her Candle also which she keeps always lighted by Night ver 18. These Characters carry a Congruity with this Woman in this Parable and the Church's Maidens are her Ministers that 1. light up the Lamps and snuff them with Golden Snuffers 2. That sweep the House of all Spiritual Defilements Jer. 15.15 That seeks out the pretious which are lost in a vile dirty World 4. That carefully keep the fire in cherish every Spark 5. That open and shut the Doors of the House 6. That furnish Tables with shew-bread c. Answer the 2. But others sense it better to be Christ himself who is compared to this good House wife a Woman for these Reasons Reason 1. The State of Humiliation Christ came with into the World was a weak Estate appearing under many weaknesses of Mans fallen Nature as being Weary Hungry Thirsty c. as before in the good Samaritan Reason the 2d Because Christ is said to bring forth his Seed with sorrow as a Woman doth John 16.21 and he saith of himself concerning his Travelling-work about the Worlds Redemption Isa 53.10 11. How am I straitned untill it be Accomplished Luke 12.50 as God is called both Father and Mother of all living Creatures in the Old Creation even so Christ may be called the like of all living Christians in the New Creation yielding the full Seed of the Spirit whereof we are bred and formed c. Gal. 4.19 Christ cries as a Travelling Woman Isa 42.14 Reason the 3d As Christ is called Wisdom whom the Father possessed before the Creation and was by him as one brought up with him c. Prov. 8.22 30. So he is compared to the Wise Woman who hath Furnished her Table in her New-built House and sent forth her Maidens to wit Ministers to call home the simple saying Come eat of my Bread and drink of my Wine c. Prov. 9.1 2 3 4 5 c. In opposition to which Satan is called the Foolish Woman ver 13. for his seducing Souls out of the right way which is Christ John 14.6 Reason the 4th Christ likewise carries a Congruity to this Woman in lighting her Candle c. Luke 15.8 for at Christs Incarnation his Godhead was lighted up in the Candlestick of his Man-hood burned bright in his Life and Doctrine and shone forth to Astonishment in his Manifold Miracles his Life was the light of Men John 1.4 5. He came a light into the World yet a dark World received it not John 3.19 20. and how did he sweep a Dirty World with the Besom of his Word and Spirit c. Enquiry the 2d The Matter or Commodity one Groat was lost out of ten this was the whole substance of this Woman by Sex 't is not said here one lost of an Hundred as in the first Parable but one of ten pieces which was the
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
The last Remark is Samson's Burial by his Relations ver 31. which was an Act of Transcendent Love considering their danger in so doing from the now enraged Philistines for the loss of their Five Lords and some Thousands of their principal Men The Survivers therefore were more like to cut Samson's Carcase into a Thousand pieces and cast them to the Dunghil than consent that his Kindred should be allowed to give him a decent Funeral Notwithstanding all this they made a bold Adventure and succeeded with safety Because First The most Barbarous Nations denied not Burial even to their Enemies and would oft-times permit this to be done by their Friends Secondly Samson had taken all the blame to himself of this Dismal Destruction of them in destroying himself with them for which his Innocent Relations could under no pretence be punished Thirdly They were now under such a dreadful Consternation among themselves that survived this late fatal Fall that they had neither Leisure nor Pleasure to take Revenge of his Guiltless Relations Fourthly This Demolishing of Dagon's Temple had destroyed both the Many and the Mighty of their Men which weakened their Forces so as they could not easily rally and recruit for Revenge c. And Fifthly Perhaps God had mollified their Hearts with this Bloody Blow so as that they would not give any new provocation to the Israelites who had so far kept their Covenant of Subjection under them as to deliver up Samson into their hands c. And now they could be content so they might enjoy their own in Peace N. B. In Samson's Death ended the Twenty Years of his Judgeship ver 31. which is here added to explain Judg. 15.20 as to the period of that Term. The Conclusion of this History of Samson is to demonstrate the Parity and Disparity betwixt Samson and our Blessed Saviour First The Parity and Congruity he was a Type of Christ the Antitype As 1. His Birth was foretold first to his Mother and then to his Father Judg. 13.3 11. So it was of Christ first to Mary Luk. 1.30 and then to Joseph Matth. 1.20 2. Samson signifies a little Sun at suprà so Christ is the Son of Righteousness Mal. 4.2 3. Samson was a Nazarite so was Christ Matth. 2.23 4. Samson's Bride was a Stranger of the Philistines so Christ's Spouse is of the Gentiles Isa 55.5 Aliens to the Life of God Eph. 4.18 and Enemies of God Rom. 5.10 5. Samson Conquered a Lyon so did Christ that Roaring Lyon Satan Hebr. 2.14 c. 6. Samson found Honey in the Lyon's Carcase so Christ gives this Honey of Comfort as out of the Carcase of the Conquered Tempter to us who are Tempted in like manner that he who overcame him for us will likewise overcome him in us Hebr. 4.15 7. Samson Posed the Philistines with his proposed Riddle so Christ the Pharisees with his Parables Matth. 13.11 34. 8. Samson carry'd off the Gates of Gaza so did Christ the Gates of Death and of Hell at his Resurrection 9. Samson was Blinded bound in Chains and Derided by the Philistines so was Christ by the Priests Pharisees c. 10. He likewise stretched forth his Arms from Pillar to Pillar as Christ did his upon the Cross 11. He slew more at his Death than in his Life so did Christ 1 Cor. 15.57 c. 12. He was Buried by his Brethren so was Christ Luke 23.53 Secondly The Disparity betwixt the Type Samson and our Saviour the Antitype 1. Samson when he was betrayed into his Enemies hands c. did lose his Strength c. but so did not Christ for he then beats his Enemies back to the ground Joh. 18.6 Yea and he could have commanded Millions of Angels for his Rescue Matth. 26.53 c. 2. Samson's Bride was taken from him and given to another Man c. but the Church our Lord's Bride cannot be taken out of Christ's Hands John 10.28 the Gates of Hell cannot prevail against his Spouse Matth. 16.18 this burdensome Stone breaks their Back Zech. 12.2 3. 3. The Death of Samson's Foes was Samson's Death with theirs but so it was not in Christ's Case for Christ's Foes could only bruise his Heel Gen. 3.15 They could not break his Head as he did theirs and that Old Serpent's also who set them on work c. 4. Though the Parity run parallel betwixt these two in both Samson's having Seven Locks and Christ's having the Seven Spirits of God Revel 3.1 and likewise in Samson's Strength laying lurking in his Prison which return'd again upon the Growth of his Locks c. Thus also the power of Christ's Divine Nature did seem to lay lurking for Three Days in his Grave but returned upon the Third Day to raise him up again yet the Disparity runs far wide beyond the Parallel Lines in sundry Particulars As First Samson's Locks of Hair were but Excrements of Nature which were easily looseable so nothing comparable to Spirits which are the Quintessence and Excellency of all things much less to the Spirit of God which cannot be lost but shall abide for ever in those to whom it is given Joh. 14.16 Secondly Samson's Strength when it returned served only to kill himself among his Foes but he had no power to raise up himself to Life again as our Lord had who had power to lay down his Life and power to take it up again John 10.18 Again Thirdly The Type falls far short of the Antitype insomuch as a little Sun falls short of the Light of the World John 8.12 and the Creature yea and a Sinful Creature is less than the Holy Creator by whom all Persons and things were made Joh. 1.3 Col. 1.16 17 18. Hebr. 1.3 c. A Commentary or Exposition on the BOOK of RUTH RVTH CHAP. I. THERE be little Books in the Bible which the Hebrews call Chamesh Megilloth the five little Volumes to wit Canticles Lamentations Ruth Esther and Ecclesiastes This short Book being the shortest of all the Historical Books in the whole Bible Hugo Cardinalis compares to a Honey-Bee which though but a very little Creature yet is great in Labour and Usefulness as gathering both Wax and Honey which are two useful things for Light and Medicine Lavater compares it to a Jewel or precious Stone which is but little in bulk and substance yet great both in value and vertue N. B. This is an Appendix only to the Book of the Judges which contains an History of things that did fall out as some say betwixt the third and fourth Chapters of Judges and therefore they would have it there inserted betwixt those two Chapters 'T is call'd the Book of Ruth not because she was the Author of it but because she is the chief Matter and Subject of the Story and her Person and Part is principally Acted in it The Author of the Book some suppose to be Hezekiah others Esdras but most and that most probably do think it to be Samuel for he being the
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
his Benevolence and Beneficence to poor Saints 2 Cor. 8.9 And in His love to Brethren and forgiveness to others Eph. 5.2 This is Conformity in the practice of Outward and Moral Duties The Blind Papists do Blasphemously in making a Play upon Their Good-Friday wherein They Act over an Apish Imitation of all the personal parts of Christ's Redeeming the World And They do as Ridiculously in Imitating Christ's Real and Supernatural Miracles by shewing their false and pretended ones To pretend an Imitation of Christ in his Works of Redemption is Black Blasphemy And in his Work of Miracles is a plain Impossibility but to follow him in his Works of Holiness is both True Piety and a Manifest Duty We may imitate Him in his Morals not in his Miracles Austin saith well Christ no where bids us learn of Him How to crease a World or how to Raise the Dead c. But how to be Meek and Lowly and how to Love one another c. we must follow him in his Well Doings and in his Patient Suffering for Righteousness-sake The Thief on the Cross saith Austin was similis in Poenâ but dissimilis in Causâ He suffered the same Death with Christ but not for the same Cause N. B. This Example of Christ hath more in it than a bare Pattern or any other Example for it doth not only shew us what we ought to do but 't is also both a Remedy against many foul Vices and a Motive to ââây good Duties As 1. A serious Consideration of Christ's suffering the first and second Death for my Sin this must make me hate my Sin and my self for Sin that cost Christ so dear I am to be blamed as well as Judas the Jews Pilate c. Zech. 12.10 2. This Meditation is a means to breed Reformation and a Resolation to Sin no more and not to crucifie him afresh c. 3. This also must make me think that all my Sorrows and Sufferings are not comparable to Christ's Agony Bloody Sweat c. The Third Considerable is the Comfort from hence which is twofold 1. In our Conformity to Him here And 2. In that hereafter In the first Christ hath given us such a perfect Pattern of Holiness as the least Imperfection cannot be found in it 'T is comfort to a Learner to have a compleat Copy before him to write after that in minding it duely he may be mending his Letters daily So may we be mending our Lives of their crookedness much more if we were more in minding our straight Copy that Christ hath given us for our Example It is said of Hierom that having read the Godly Life and Christian Death of Holy Hilarion he folded up the Book and said well this Holy man Hilarion shall be the Champion whom I will follow Should we not much more say so of this Holy Child Jesus There is the Regula Regulans and the Regula Regulata The Example of Saints is but the Rule Ruled for the Example of our Saviour is the Rule Ruling The Saints are call'd a Cloud of Witnesses Heb. 12.1 That Cloud in the Wilderness had a directive Vertue in it yet had it a Black-side as well as a Bright So the best Saints had some soilings of Darkness some Naevos Patrum and Imperfections their Frailties recorded in Scripture are Exemple Cavendi non Cadendi their Sins are set down as Rocks in Maps that Sailers may shun them and not run upon those Rocks to suffer Shipwrack to their Ruine such as follow the Dark-side of this Cloud of Witnesses are Egyptians and are drowned in the bottomless Pit But such as follow the Light side thereof are Israelites and pass over to the Heavenly Canaan The Apostle Paul proposes Himself a Pattern 1 Thess 1.6 1 Cor. 10.33 yet with this Restriction that we should follow him no farther than he followed Christ 1 Cor. 11.1 not one Inch farther than Christ's perfect Pattern In thus Conforming to Christ here this brings us to our being conformed to Christ hereafter which is the second Branch of Comfort If like him in this Life we shall be like him in that to come Our Bodies shall be made like unto his Glorious Body which is the Standard Phil. 3.21 more glorious than was the Body of Adam in Innocency the Glory of that second Temple shall exceed the Glory of the first So there shall be no need of Adam's Mourning as the Jews did Ezra 3.12 then shall we live and reign with Christ But it shall not be so by a conforming to the World which is the second Branch to wit Nonconformity to the World For we are bid be transformed from that into Christ's Image be Holy with him here and then Happy with him hereafter CHAP. II. HAving dispatched the General Account of Christ's Life as it was the Light of Men shewing how we should be conformed to his Image John 1.4 and Rom. 8.20 Now I come to give a particular Account of his Life shewing how Christ was conformed to Man's Image even from his Conception to his Ascension All the steps that he took in this lower World as He was the Son of Man The first step Christ took upon Earth was His Conception in the Womb of the Virgin which the Apostle affirmeth Without Controversie a mighty Mystery 1 Tim. 3.16 Though the Morals concerning Chris's Meekness Humility Holiness c. be plain and obvious to the mind of Man as are all the Moral Duties contained in the two Tables of the Law of Moses Yet the Intellectuals concerning Christ's Conceptions are truly call'd ãâã ãâã ãâã ãâã ãâã hard to be understood which some wrest to their own Destruction 2 Pet. 3.16 by thrusting their dead and putrified Fancies into the bosom of the Scripture as of a Mother thereof like the Harlot 1 Kings 3.19 20. N. B. Oh would to God there were no Strife no Contention in the Church but about this grand Point which of us can be most conformable to Christ's Image in ways of Holiness and who can come up highest and nighest to him in Imitation of his Morals and which of us can be the best Writer after that perfect Pattern in pious Practices We may justly judge it the shame of Mankind that so many can imitate the Voices of Birds c. Yet so few do imitate the Vertues of Christ But as to those profound Points call'd profundum sine Fundo a depth without a Bottom Rom. 11.33 and unsearchable Counsels about Christ's Conception c. We can better Admire than Determine Pruritus disputandi destruit ecclesiam An Itch in searching unsearchable Mysteries brings both the Scratch and the Smart into the Church saith the Antient Father N.B. 'T is said The Spirit of God moved upon the Waters Gen. 1.2 but sure I am it is no other than the Spirit of the Devil that moves so much upon the Waters of Strife where Men dare be but Circumstantial in Substantials yet seem so Substantial in Circumstantiali which concern not the
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
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
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
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
lowest in Hell yea and every Soul whom he draweth thither by his Temptation shall be as a milstone hang'd about his Neck to hold him down lowest in the bottomless Lake 1. Oh how are Earthly men whose footstool is Heaven and whose Throne is the Earth minding onely Earthly things the Devils meat And 2. Oh pray for the accomplishment of that promise that the old Serpent may not for ever hurt the Herbs of Grace those Green Grass the Saints but that he may be reduced to his old Diet of Dust Isa 65.25 which Gospel promise plainly importeth that this literal curse upon the bodily Serpent did imply further and fuller mysteries so Mic. 7.17 Deut. 32.24 That the Devil may be remanded to his first Damnation 3. â Oh that we may not have dirty hearts nor lead dirty lives So we are given as Diet to the Devil If we be Holy ones God will lay his charge upon Satan not to hurt us especially if green and growing in holiness Rev. 9.4 Never was David more tender of having his Son Absolom hurt 2 Sam. 18.5 than God is of such Servants who grow in Grace and Godliness The fourth part of the Devils Doom is I will put enmity c. Though Satan be more darkly doomed in the three former parts on the Serpent yet more clearly in this fourth Some indeed do say that God would not expresly Doom the Devil in the Serpent for two reasons 1. Lest Adam and Eve knowing that there was some Spirit in the Serpent they might have faln into more grievous mistakes 2. Lest the Jews now weak might think there was another power besides God that was able to oppose the counsels of God Yet the Divine Doom in this fourth part of it is properly and without a figure declared and denounced against the Devil himself as well as against the Serpent Vaeibah Ashith I will put enmity c. Here begins the book of the Lords Wars Numb 21.14 which compendiously containeth the continued combat betwixt the Church of God and the God of this World as the Devil is call'd 2 Cor. 4.4 Here the Lords hand is upon his Throne as Exod. 17.16 and he hath solemnly sworn that he will wage war not with Amalek only but with all the Seed of the Serpent those Serpents and Generation of Vipers Mat. 3.7 and 23.33 and children of the Devil Joh. 8.44 1. Joh. 3.10 c. from Generation to Generation Though there be an irreconcileable antipathy betwixt all the brood of Serpents and the whole Race of Mankind according to the literal sense yet the severest and sharpest Hostility lyes betwixt the Godly seed of the Woman and the wicked seed of the spiritual Serpent Satan according to the mystical sense who when discerned in his proper colours as a Devil is abhorred of all Mankind in General like as he hateth all Mankind without Exception and therefore this crafty Devil always studiously hides his hatred to man under some specious pretences of good-will to mankind as he did here to Eve by which prevalent impostures he holdeth the greatest part of the World to lye in wickedness as his Vassals 1 John 5.19 and so comes to be called the God of this World 2 Cor. 4.4 And though this War and Acts of Hostility had their beginning here yet there should never be an ending thereof until Christ the promised seed of the Woman conquer the Devil and cast him into the lake of sire and brimstone So that the issue of this long-lasting War shall certainly be ruine to the Devil but victory to the Elect in Christ This is the undoubted scope of the first Gospel that was Preached here in Paradise unto faln Man being both comminatory to the Tempter and consolatory to the Tempted that as by the former the Devil might be cast down into despair so by the latter our first Parents might be raised up into some hope of mercy seeing this Gospel is wholly prophetical foretelling the future and wonderful Catastrophe and Issue of both those mutual implacable Hostilities wherein two pairs or couples of Enemies are expresly considerable The first couple of Enemies in this enmity are Satan and the Woman Hebrew Benekah Uben Haishah Here the Lord speaks to Satan whom the Serpent did personate passing from the thing signifying to the thing signified as Daniel passeth from the great Tree to the great King signified by the Tree Dan. 4.13 and as both Paul and Peter passeth from the Stone to Christ signified by the Stone Rom. 9.33 and 1 Pet. 2.6 c. So God here passeth from the Serpent to Satan signified by the Serpent as Signum pro Siguato the Sign for the matter signified saying I will put enmity 'twixt thee O Satan and this Woman as the Hebrew word Haishah importeth God as it were pointing to her with his finger 'twixt thee the Seducer and her the Seduced by thy Seducements Therefore by this woman cannot be meant the Virgin Mary as the Popish Monks have dotingly dreamed for this enmity began long before the blessed Virgin was born into the World and that Monkish Dream is notoriously derogatory to the honour of Christ while it transfers the Glory of that Victory over the Serpent from the Son to the Mother from our Redeemer to Mary who her self call'd her Son my Saviour Luke 1.47 especially as those Doting Dreamers read the following clause Hi for Hu the Feminine for the Masculine She for He as if Mary the Mother had broke the Serpents Head and not Christ the Son This is the Sandy Foundation of many Popish Fopperies And though God here putteth enmity 'twixt Satan and the Woman yet this implyeth not that the Man should continue in any Amity with Satan but God opposes the Woman as the weaker Vessel to Satan because the Woman was first deceived by Satan and by this weak Vessel God would put Satan to shame and because the Woman being first in the transgression was the first that needed Comfort yea and Counsel too never any more to hold any friendly familiarity with Satan but to look upon him as a deadly Enemy This very law did most graciously open a door of hope for Repentance and Salvation to our first Parents The law of this lasting enmity came from God as a Judge to Satan but as a Friend Father and Physician to them for to flee from Satan as an Enemy is to flee from Sin and Death and to return to God and Life And without all doubt our first Parents were both mindful and observant of maintaining an enmity according to this Divine law against the Devil all the many years that they lived after for Adam lived 930. years after this The second pair or couple of Adversaries in this Enmity is the two Seeds the Seed of the Serpent and the Seed of the Woman the sense whereof is this 1. By the Seed of the Serpent is not only meant those Venemous Creatures that have enmity with Mankind according to the literal sense
well with his Holy Life and thus the Author to the Hebrews Interprets it also Heb. 11.5 6. by the same word out of the Septuagint ãâã ãâã ãâã ãâã ãâã he had this Testimony that he pleased God by his walking after his Will composing himself as alway in Gods presence being ever careful to obey him and fearful to offend him There be three Scripture Phrases 1. Walking with God as here 2. Walking before God Gen. 17.1 3. Walking after God Deut. 13.4 All importing one thing all which I have spoken to in the Epistle to the Reader in my Christian Walk so pass it by here This brings in the Second Answer Shewing what it is to walk with God positively that is he did serve God in his Generation according to his Will as is said of David Acts 13. 3â6 not only a step or two or now and then this makes not Saints or Devils but all his days for full Three Hundred years He led an Holy and Unblameable Life not according to the pleasure applause or example of Men but according to the Will and good Pleasure of God composing himself wholly to his Word and Worship then deliver'd by Tradition the Phrase is a Graphical Character or Description of a truly Religious Man who is not idle stands not still but maketh progress and presseth forward to the Mark as is done in walking which is a most Elegant Metaphor for the work of a Christian walking in ways of Godliness all his Life until at his Death he cometh up to God and this his walking is not Inordinate and Irregular but 't is done all by a Rule Gal. 6.16 by a Line and as it were in a Frame footing it tightly and uprightly as the word ãâã ãâã ãâã ãâã ãâã Gal. 2.14 Yea exactly and accurately as the word ãâã ãâã ãâã ãâã ãâã Eph. 5.15 do signifie not taking up one foot until he find firm footing where to set down the other and striving to get to the very top of Godliness And undoubtedly Enochs walking with God was in such sincerity in as much as he ordered his life not so much for the Applause of men as for the Approbation and Acceptation of God this was that which made him so highly well-pleasing to God as the Septuagint and Author to the Hebrews translate this phrase as is aforesaid The second Enquiry is How this walking with God is mans Duty Answ Upon a threefold respect 1. 'T is the principal End why God Created Man that Man should walk with God his Creator As Man when he was made and had all Creatures of all kinds to pass before him to receive their several Names from him could not find among them all a fit Companion for himself Gen. 2.18 19 20. So when God had made the whole Creation and all that he had made he saw was very good Gen. 1.31 yet among all his Creatures of every kind he could not find any to be a fit Companion for himself to walk with him save Man only his Delight is to be conversant among the Sons of Men Prov. 8.30 31. Man is his Habitable part of the Earth The Tabernacle of God is with Man Revel 21.3 God hath Fellowship with no Creature so as with Man Oh that we could say Truely our Fellowship is with the Father and with the Son Jesus Christ 1 John 1.3 This is our Duty The second Respect or Reason is 'T is the Creatures Mans Homage and Fealty to his Creator God to walk with him not with Satan or with Sin and Sinners Alas Man owes all he hath and to God who is the God of his Being and the Giver of his Well-being Acts 17. 28. Jam. 1.5 17. and he owes nothing to Sin and Satan unless it be hatred and abhorrency for the evil they have done him And 't is very hard if Man will not pay to so good a God such a poor Pepper-Corn as this is to acknowledge his God in all his ways Prov. 3.6 by his walking with him If we do not own and acknowledge yea and avouch the Lord for our God how can we expect that God should own acknowledge and avouch us for his Children Deut. 26.16 17 18 19. The third Respect or Reason is This walking with God is the very Badge and Character whereby Saints are distinguish'd from Sinners Believers from Unbelievers and the Children of God from the Children of the World who instead of walking with God do walk contrary to God Levit. 26.21 c. and not only lye down but even wallow in wickedness 1 John 5.19 This is the Devils Badge and Livery as the other is Gods by which both are known whose Servants they are and who is their Lord. The third Enquiry is How is this walking with God Mans Dignity as well as Duty Answer 'T is not only Mans Homage but 't is also his Honour to walk with God 't is accounted Honourable to be but a Follower of a Mortal King but much more Honourable to walk hand in hand as a Favourite and Familiar Friend with him how much more Honourable must it needs be not only to follow and walk after but also to walk with the King of Kings and Lord of Lords Arm in Arm and Heart in Heart duely and daily As it is the lowest condescention in God to abase himself so much as to walk with Man so 't is the highest advancement in Man to be thus exalted as to walk Frequently Freely Familiarly and Friendly with the great God As Society with Sin debaseth Man as low as Worms hence David saith I am a Worm not a Man Psal 22.6 I am Dust and Ashes saith Abraham Gen. 18.27 and I am less than the least of thy loving kindnesses saith Jacob Gen. 32.10 So accompanying of God in a Friendly walking with him dignifieth Man as high as Angels Man is made ãâã ãâã ãâã ãâã ãâã or equal to Angels thereby Mat. 22.30 to sit in Heavenly places Eph. 2.6 This walking with God in his ways dignified Joshua the High-Priest so that Christ promiseth him he will give him a place to walk among those that stand by Zech. 3.7 that is among the Angels that stood by v. 4. and Zech. 1.8 9 10. or among the Seraphims as the Chaldee Paraphrase phraseth it thou shalt walk Arm in Arm with those Coelestial Courtiers and be as one of that Honourable Innumerable Company Heb. 12.22 walking in better Gardens and Galleries than this is and of Chabul 1 King 9.13 or dirty World can afford Now Union with Christ is the ground of this Communion with Angels he that hath the Son hath Life 1 John 5.12 He hath taken possession of those Heavenly walks by his walking with God in Christ here on Earth as is done of Earthly walks and Inheritances by Turf and Twig Inferences hence are 1. 'T is our Duty to walk with God though the whole World walk contrary to Godâ The worse that Times are the better should we be that the Times may not be
worse but better by us we should all strive to be the most holy Persons even in the most unholy Times Thus our Enoch in very bad Times was still a good Man and walk'd with God when that corrupt Age did walk from God yea contrary to him or against him as if they would justle God out of his Throne he kept close to him when they most forsook him and so forsook their own Mercies to follow Lying Vanities Jon. 2.8 't is probable Enoch's Prophesying or Preaching to them did them little good and 't is as certain that their prophaneness did Enoch as little hurt He was not as appeareth by this Phrase of his walking with God of the World while he lived in the World 1 John 2.19 because he conformed not to the World Rom. 12.2 He did not run with them into the same excess of Riot 1 Pet. 4.4 nor did he walk in the way of these wicked men Prov. 14.4 nor would he have any Fellowship with their unfruitful works of darkless Eph. 5.11 Thus also Noah did walk with God in the midst of a most crooked and most perverse Generation Gen. 6.9 Phil. 2.15 That Character of Commendation given to Noah seemeth higher than this of Enoch in as much as Enoch's Age was more tolerable But that of Noah's was so intolerable God could tolerate them no longer but took them all away with a Deluge which was not done in Enoch's it seems more tolerable Times wherein iniquity indeed abounded but was not come to the full Gen. 15.16 But Noah remaining Righteous and Incorrupted in the corruptest of Times walked with God when the World was overflown with an Inundation of wickedness and therefore he was saved by God when the World was likewise overflown with an Inundation of VVater And as Enoch was the best in bad Times as well as Noah so Elijah was likewise who continued Zealous for God when in his own apprehensions he was left all alone and his degenerate Age was all against God and for Baal 1 King 19.10 14. therefore Enoch and Elijah are call'd the Two Candidates of Immortality because neither of them tasted of Death in the common way of Mortality The second Inference is Therefore we should all strive to walk with God upon these three following Motives besides the Reasons of the Duty as also of the Dignity 1. Safety 2. Solace 3. Satiety all which shews 't is not only our Task but our Priviledge not only our Duty but our Dignity as before and not only our VVork but our VVages too to walk with God 't is a VVork that is VVages to it self having all these three Motives or Encouragements in them 1. Society with God is safety to Man Fear not Abraham saith God I am thy Shield Gen. 15.1 to keep off all blows and is impenetrable the wicked must strike through God before they can come at those who walk with God for he is not only their Shield but also a VVall of Fire round about them Zech. 2.5 And they are Mad-men who will Fight with the Fire especially such consuming and devouring Fire as God is Heb. 12.28 Isa 33.14 Quid timet hominem homo in sinu Dei positus A Man that lyes in the Bosom of a King or walks by his Side with him as his Friend and Favourite who dare touch him 't is Crimen laesae Majestatis a Treasonable Affront to Royal Majesty how much worse is any Injury in the Society with the King of Kings in whose presence no Evil or Devil dare be so insolent as to Arrest any that walk with God If God be for us and with us who can be against us Rom. 8.31 At what time I am afraid I will trust in thee saith David Psal 56.3 That is I will shrink under the shadow of my Shield wherewith I walk safe through the Valley of Death Psal 23.4 The second Priviledge attending our walking with God is Solace and Delight Oh the Complacency good Men find in Gods Company how pleasant it is to walk in the warm Sun-shine at a cold Season God promiseth to be a Sun as well as a Shield to those that walk with him Psal 84.11 and how sweet it is to walk in the warm Sunshine of the Sun of Righteousness Mal. 4.2 That Soul dwells at ease Psal 25.12 13. The ways of wisdom to walk with God are ways or walks of pleasantness and her paths are peace Prov. 3.17 Not only strawed with Roses but also paved with Love the VValk is a Golden Pavement Cant. 3.10 Revel 21.21 and therefore unfit to be defiled by dirty Dogs Revel 22.15 In this walk it was that the Spouse sat down under Christs shadow that beautiful and beloved Harbour with great delight where his Fruits the Promises tasted sweet Cant. 2.3 Psal 19.11 In as well as for keeping c. there 's great Reward No Company is so comfortable as Gods Company and he that walks without God and not with him is indeed alone This makes Sinners Solitary and sad Souls though they have never so many Beastly Creature-comforts with them as a Man is said to be alone though he hath many Myriads of Beasts round about him in the Forrest so those ãâã ãâã ãâã ãâã ãâã or Atheists that walk without God in the VVorld Eph. 2.12 They are all alone in the midst of their Sensuality or Sense-comforts whereas Saints though bereav'd of them have Soul comforts as Christ had John 16.37 This ushers in the third Priviledge to wit Satiety This made Jacob say I have enough my Brother or Hebr. Kal-li in opposition to Esau's Rab-li Esau had much but Jacob had All as the words signifie Gen. 33.9 11. As having God in his Company who had All and was an Universal and Satisfactory good congruously Accommodated to all his wants and no good thing will he withhold therefore David desires to be a Door-keeper first in and last out any thing so as to have Gods Company Psal 84.10 11. and this made Abraham run like a Lackey at Gods Stirrop as it were when he heard his El-shaddi or All-sufficient God bid him walk before him Gen. 17. 1. He can follow God blindfold and went out not knowing whither Heb. 11.8 Having done with Enochs first grand concern to wit concerning his appearance in the World all which he managed in a constant walking with God I come now to discourse upon his second Grand concern concerning his disappearance to the VVorld to wit his translation from Earth to Heaven This Moses having his vail upon him as is usual with him mentioneth in dark and intricate expressions but the Apostle removes the vail and unvails Moses Gen. 5.24 delivering his translation in a more plain and perspicuous language Heb. 11.5 1. As to Moses Dark and Intricate expressions they are two 1. He was not 2. For God took him 1. He was not the Hebrew reads it Veenenu which in Latin is rendred non ipse and in English and not he Which abrupt
1.16 Psal 92.14 Isa 25.6 c. as Rebekah signifies or Rebecchan Hebr. denotes Deliverance from Death and Inheritance of Life expected and from this Blessed Expectation some say she had her Name and so was a notable Type of the Church 3. As Rebekah was wooed by Abraham's Servants Gen. 24.35 c. shewing how the Lord had blest his Master greatly c. So Ministers Christs Paranymphs do wooe the Souls of People to be Espoused to Christ shevving forth his unsearchable Riches Eph. 3.8 and fulness of Treasures Col. 1.18 19. and 2.3 We may not make any cold Suite for Christ but alvvays be warm in that Work to make Souls sick of Love after him Cant. 2.5 telling them he is Lord of all Acts 10.36 and Heir of all things Heb. 1.2 3. and vvho vvould not be Married to so Rich and so great an Heir 4. As Rebekah forsaketh her Friends and her All for Isaac and said I will go with this man from you all to him Gen. 24 58. vvhen it vvas enquired at her mouth about it ver 57. Thus also the Church Christs Hephzibah Isa 62.4 is no less vvilling to forsake all her carnal Friendâ Psal 45.10 and to be brought unto Christ by the Ministers of Christ ver 14. vvhen the Finger of God toucheth the Heart Isa 56.6 and maketh willing hearted Psal 110.3 he commandeth his loving kindness Psal 42.8 saying Go out my mercy and seize upon such a Soul Go out my loving kindness take hold of such an Heart and draw them from sin to God this is that makes right Voluntiers indeed for all good 2 Cor. 8.3 5. As Rebekah deck'd her self with the Jewels that Isaac sent her when she was brought forward toward him yet cover'd them all with a Veil so the Church is adorned with all the choicest Ornaments that her Blessed Isaac sends to her while she is Handed towards him by his Ministers Ezek. 16.10 to 14. Uxor fulget radiis mariti the VVife doth shine with the Beams of her Husband so doth the Church with all the Excellent Gifts and Graces of Christ John 1.14 16. Eph. 1.23 yet doth she cover all with the Veil of Humility wherewith she is clothed 1 Pet. 5.12 as Moses cover'd his Glory with a Vail and knew not that his Face shined Exod. 34.29 33.35 and those Blessed Ones of the Father say When saw we thee naked and clothed thee c. Mat. 25.37 they will not know it unto Pride c. The sixth Parallel is As Isaac met Rebekah when she came to him took her to Wife Enjoy'd her with great Joy and Rejoic'd with her all their days Gen. 24.63 to 67. So Christ meeteth his Church Isa 64.5 Amos 4.12 and she becomes his Callah from the perfection of her Beauty and Bravery Jer. 2.32 and his Hephzibah from his delight in her Isa 62.4 He then rejoiceth over her as a Bridegroom doth over his Bride ver 5. when he hath purified her as Esther chap. 2. ver 9.15 and sanctified her as Eph. 5.26 yea beautified her with an inward as well as outward Glory Psal 45.8 13. then he so rejoiceth in her as to rest in his love Zeph. 3.17 He will seek no farther as fully satisfied in his choice And seeing all this is so How should every good Soul say as Rebekah said Hinder me not to go meet my Isaac Gen. 24.56 So should we say to Satan solliciting us to stay a while in our old Courses and Companies and though we Ride upon a Trotting Camel a tiresom and tedious Journey as Rebekah did Gen. 24.61 yet was it for a good Husband So we must be content to suffer with and for Christ that we may be glorified together when the Marriage shall be Consummated for now is only the time of our Contract Heaven will make amends for all He that Rides though upon a Trotting Beast and in a Rainy day cannot think ill of either when it is to receive a Crown and Kingdom Then the Church shall light off her Trotting Beast being at the end of her Journey as Rebekah did ver 65. and Ministers shall give an account of their Stewardship as Eleazar did ver 66. 2 Cor. 11.2 and Isa 8.18 and John 17.4 then is she brought into a Mansion-house of Glory there to be ever with the Lord 1 Thes 4.17 The good Lord make his Church here Love-worthy as Rebekah was ver 67. Fair Courteous and Vertuous a Mate most meet for Christ in all the World Thus much of the first particular the Offering Come we secondly to the Author that there should be such an Offering as a Father to Offer up his Son his only Son this God himself is said expresly to Authorize Gen. 22.1 in his Tempting of Abraham hereunto not for perdition as Satan Tempteth but for probation only see before at large the difference 'twixt Gods and Satans Tempting in the first Division upon the Agent or Tryer. Enquiries here are to be Answered 1. About the Legality or Lawfulness of the Act. 2. The Difficulty 3. The Excellency of it 1. It s Legality Would God command to Kill who saith Thou shalt not Kill Answer 1. The Supream Law-giver who made that Law can out of his uncontroulable Soveraignty dispense with his own Law as that of Thou shalt not Steal God notwithstanding that did Authorize the Israelites to spoil the Egyptians of their Jewels Exod. 12.35 36. This was done by a special Dispensation which none could grant but the Law-Maker this was done by an extraordinary Command and may not be made a President but in the same case and upon the same Warrant for ordinarily it is the wicked that borroweth and payeth not again Psal 37.21 but here the Case and VVarrant were both extraordinary and therefore not to be an ordinary Pattern for after-times 'T is just with God to spoil those that spoil his people Ezek. 39.10 and 't is just with Men too when they have as here an Express Command Answer 2. God did not command Abraham to do this as it was an Act of Rebellion against his own Moral Law which was not now promulgated as after by Moses nor against the Law of Nature which is writ in every Mans Heart and so in Abraham's Rom. 2. 14 15. but as it was an Act of Obedience to the great Law-giver and therefore it was necessary that Abraham should well know it was God and not the Devil who tempted him to this Act which in it self seemed so unnatural for a Father to kill his own Son and wherein God seemed so contrary to himself and to his own positive Precepts and Promises this Abraham knew well 1. From Special Illumination 2. From Familiar Experience of Gods speaking to him vvhose Voice he knevv as vvell as the Voice of his Wife Sarah's 3. This Voice came not to him in a Dream vvhich vvould have been more uncertain and less distinguishable from the Devils Deceit but vvhile Abraham vvas awake for 't is not said that he stayed
so again ver 24. Let that abide in you which ye have heard from the beginning The Light of the Sun which shines at Noon under which we are is the same that shone in the Morning of the World to the Patriarchs c. we must follow their footsteps Heb. 6.12 A Scripture Faith and Scripture Life are the best of all And in 1 Tim. 6.20 If for ãâã ãâã ãâã ãâã ãâã we read ãâã ãâã ãâã ãâã ãâã as Beza observes from Chrysostom Basil Ambrose and Augustine there is Chrysostom's Note alledg'd by Serranus of singular use ãâã ãâã ãâã ãâã ãâã we must put away Novelties that we may avoid Vanities There is some new Light so called that darkens the Mind with Pride Vanity and Villany too like new VVines Luke 5.39 which vapour up into the Head but have neither Grace for the Heart nor Comfort for the Conscience The old way brings Life and Peace Lastly the Nature of this Covenant may be further Illustrated by its sundry Attributes and Excellencies especially Four To wit 't is 1. A Free 2. A Firm or Lasting even an Everlasting 3. A Full. 4. An Holy Covenant all which are summarily comprehended in that Text Isa 55.3 quoted by the Apostle Act. 13.34 As First 'T is Free therefore God saith there he will give he saith not he will sell his Covenant to Man and he there also calls if Mercy meer Mercy excludes all Merit This Covenant is made with sinners without Price or Hire ver 1.2 'T is a deed of gift truly so called 't is not said God sold but gave his Son Joh. 3.16 Gods Covenant with Man is not like those Covenants that are made 'twixt Man and Man wherein the one Party expects advantage Reciprocally from the other Thus Abimelech made a Covenant with Isaac Gen. 26.28 This was a benefit to both Parties For 1. Abimelech saw that God was with Isaac and therefore he could not be an Enemy to Isaac but he must be an Enemy to God and if Isaac were against him Isaac's God would be against him also Hereupon he concludes as the best Measure he could take a Covenant of Peace with him Yea 2. And Isaac was also a Gainer hereby for he gained his own Peace and peaceably enjoyed those Wells of Water about which before this there had been sundry strivings as the Names Ezek and Sitnah signifie from v. 15. to 22. till God gave him the Well Rehoboth making Rooms for him in the Land Oh! that Europes Abimelech's would wisely consider this according to Davids Counsel be wise O ye Kings Psal 2.10 So far as they are against Gods Isaac's so far they are against Isaac's God and Isaac's God against them and so they become ãâã ãâã ãâã ãâã ãâã Fighters against God himself Act. 5.39 And who ever hardned himself against God and prospered Job 9.4 Name one Man saith Job there either among Tongue-Smiters or among Hand-Smiters who hath escaped Scot-free none ever hardened his own Heart against God but God hath hardened his own Hand against him and hasten'd his Destruction Thus Abimelech whose Name signifies my Father the King secured his own Peace and the Peace of his Posterity by this Covenant v. 29. c. The like Remarks might be made upon that Covenant 'twixt the shechemites and Jacob mutual Advantage was expected each from other thereby Gen. 34.23 c. but in this Covenant of Grace God looks for no benefit by us in his with us Mans goodness extends not to God Job 22.3 tho Gods goodness extends to Man see Psal 16.2.3 'T is only to bestow his bounty on us what God doth herein he doth it freely I will love them freely saith the Lord Hos 14.4 Therefore is it called the Covenant of Grace or of free Grace and that in two respects 1st In proposing it to us Idaea Dei non advenit ei aliundè there is no motive in Man to move God in tendring his Covenant to Man 't is his own Grace his good pleasure only we come to him without Silver without Price yet may we come and be welcome and be taken into Covenant with him Isa 55.1.3 Hence this is expressed oft in Scripture by the word Nathan which in Hebrew signifies to give Gen. 17.2 Heb. I will give thee my Covenant as Act. 7.8 And thus God is said to give the Covenant of Priesthood as a gift unto Phinehas Numb 25.12 c. And thus God expresses himself he loved Israel in his Covenant for no other reason but because he loved them Deut. 7.7 8. That the Covenant is free in its being propounded to us may be further Demonstrated As 1. God gives it first to Man and not Man to God who hath given unto him first Rom. 11.35 He loves us first Joh. 15.16 1 Joh. 4.19 He is found of those that sought him not Isa 65.1 Man in the faln Estate hath nothing to give to God but what he must first receive from God 2. When God seek us first as the Man doth the Virgin for Marriage he finds neither Beauty nor Dowry to draw him as the Man may Ezek. 16.6.5.8 3. But enough God finds to debar him as 1. Unfaithfulness in the first Covenant which Adam broke and we in him Deut. 32.15 Rom. 3.22 23. and 5.14 1 Cor. 15.22 45. c. 2. Enmity against the second Covenant Rom. 8.7 Crooked cross and contrary to him as Darkness to Light Such and no better doth the Covenant find us as the Scoffing Jews Act. 2.13 37. and Raging Saul Act. 9.1 5. 4. And sometimes God chuses the worst as him 1 Tim. 1.15 the worst of Sinners Publicans and Harlots and leaves the better the righteous Pharisees behind Matth. 21.31.32 To whom he saith Friend I do thee no wrong thou hast as much as I owe thee Matth. 20.13 God is no Debtor to Man neither doth he owe any thing to any Man but will have Mercy upon whom he will Rom. 9.15 c. See Ezek. 3.7 8. Joh. 14.22 Matth. 11.23 25. 1 Sam. 12.22 1 Cor. 1.27 28 29. All is from free Grace in propounding 2dly In performing it as well as promising and propounding it not as if God were free to perform or not to perform it for he cannot alter the Oath that is gone out of his Lips Psal 89.34 But though Faith Repentance and Obedience be required on our part yet consider 1. At the best and in the best those Graces can carry no proportion of Merit to the reward promised 't is still the gift of God which is Eternal Life Rom. 6.23 2. Those very Graces are promised to us and performed in us by the Covenant wherein the active part lies all upon Gods part I will be a God to you and you shall be a People to me Heb. 8.10 That is I will make you so you cannot make your selves so 3. Consider Christ is the first gift in the Covenant Is. 42.6 wherein the Father gives himself and his Son to us and with him freely gives
was the increated Angel of the Covenant the Son of God Christ Jesus who wrestled with him and that so understood if we read the Text He could not prevail It was not through want of Power which is most manifest by his Dislocating Jacob's Hip or Huckle-Bone the Joint most used in wrestling to stand firm upon and the right Thigh that is the stronger too as is supposed such a violent Touch upon such an inward Joint so covered with Flesh could not be the Touch of a feeble Man but of the Almighty God whereof Jacob was easily sensible It must therefore follow that God yielded to Man here not from any Deficiency of Strength but from a Voluntary Condescension he was willing to give Jacob the better of it and according to Martial Law whosoever giveth over first is accounted the Conquered but he who holdeth out longest keeping the Field not desiring to depart as the conquered Antagonist did here must be accounted the Conquerour Christ here gave over the Combat first declining both the Dispute and the Place of that Dispute and 't was not so much because he could not but because he would not conquer As it is alike said of the same Christ Mark 6.5 He could not do many mighty works in Nazareth but the meaning is because he would not He could do all things by his Absolute Power yet would scarce do any thing by Actual Power and the Reason is rendred because of their unbelief v. 6. and more plainly Matth. 13.58 where Matthew explains Mark 's Phrase He could not do by saying He did not do for though by his Absolute Power he can do all things that are possible and imply no Contradiction yet by his actual Power he can do no more than he will do He could not that is not because he was unable but because they were unbelieving Christ could do no more Miracles there not because of any Infirmity in him as Theophylact well observeth but because of such an Incapacity in them Their unbelief notwithstanding all the Divine Wisdom in Christ's Sayings and all the Divine Power in his Doings shining forth for their Conviction still remained and did incapacitate them as it doth still us of many a Miracle of Mercy Hence have we two famous Remarks that both Faith and Unbelief constraineth Christ to a kind of He could not As 1. Their Unbelief was of such a venemous Nature that it transfused as it were a kind of Dead Palsey into the Hands of Omnipotency disabling Christ after some sort to do such and such a man good So Jacob's Faith was 2. Of such a prevalent and powerful Nature that it overpower'd as it were even the power of Almighty power it self manacling after a sort the very Hands of Omnipotency so that Christ is glad to bespeak his own freedom saying Let we go for the day dawneth Gen. 32.26 In like manner Moses's Prayer of Faith did put a Bar upon Gods Anger and Bonds or Bolts as it were upon his Hands that he could not give one avenging blow at God-provoking Israel therefore God cries our Let me alone Moses Exod. 32.10 c Deut. 9.14 as if Moses had held God's Hands and as if Moses's Devotions were stronger than Gods Indignation Thus likewise the two Disciples Luk. 24.29 did constrain Christ to tarry with them as Jacob did here who would not let him go until he had blest him yet in none of these instances may we Imagine that meer Humane Power prevail'd above the Divine and put a force upon it but it was the Divine Power that thus graciously condescended to that which was not mere but more than Humane even the Spiritual requests so of his Faithful Servants to whom he hath graciously granted them this large Royal Charter that concerning the works of Gods Hands they shall command him Isa 45.11 which is a most astonishing expression hardly to be parallell'd in Sacred Writ that the great God should abase himself so far as to pass such a Complement of becoming really truely and without any of our Court Complements an humble Servant to a poor worthless Worm sorry Man and 't is indeed such a transcendent phrase that if God had not oblig'd himself to be all this by his own Gratuitous and Wonderful Promise it would be not only the proudest presumption but also the blackest Blasphemy for any Mortal Man to pretend his commanding the Immortal God Make therefore a pause here with me and seriously contemplate the saving condescensions of God to Jacob he comes not here as a strong Giant to Conquer him but rather as a weak Man or a Man of weaker strength to be conquered by him God came here only to examine Jacob's Faith nut to extirpate it he shakes it indeed in wrestling with him but 't was only as the tender Tree is by a gentle Wind to make it take faster root God came not to Jacob here as became after to Job chap. 38.1 in any violent and furious Whirl-wind or as he after that came to the Disciples Act. 2.2 in a mighty rushing storm as if he would have rent him up by the roots The Devil doth indeed shake us to root us up but God never deals so ruggedly with any of his Servants he shakes them indeed as he shak'd Jacob here yet it was not to root him up but to make him root faster Jacob's Faith was not weaken'd but strengthen'd by his shakings And while he shak'd him with his left hand he all the while supported him and shor'd him up with his Right-hand so that God gave Jacob that strength wherewith Jacob resisted God He supply'd Jacob with more power to assist him than he sent forth out of the Angel to resist him Thus while he saith or saw that he prevailed not the mystery lies here it was only God overcoming himself God and more of God in Jacob overcoming God or less of God in this combatant against Jacob Yea Jacob's Victory and prevailing over God here was symbolical as it was a predicting Sign 1. That his Person should prevail over Esau And 2. That his Posterity should prevail over Esau's off-spring the Edomites or Idumeans And 3. That Christ springing from Jacob should subdue all his Enemies that every Knee should bow to Christ Phil. 2.10 And 4. It was also a Symbol or Sign that every true Christian who are Israelites indeed John 1.47 and the right new and now Israel of God Gal. 6.16 should likewise conquer all their Temporal and Spiritual Adversaries the Flesh the World and the Devil Rom. 6.14 c. Joh. 16.33 c. Rom. 16.20 and Rom. 8.37 38 39. Through Christ we have more than a Conquest of them we are more than Conquerors even a Triumph over them 2. Cor. 2.14 As Deus in Jacobo vicit seipsum in Angelo God in Jacob overcame himself in the Angel So this addeth a famous Victory to the Saints in a Symbolical manner that they shall not only overcome the three aforesaid but the fourth
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. ãâã ãâã ãâã ãâã ãâã the word there signifies one beside or without an House as ãâã ãâã ãâã ãâã ãâã and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daââ trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 ãâã ãâã ãâã ãâã ãâã Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their ãâã ãâã ãâã ãâã ãâã or work but their ãâã ãâã ãâã ãâã ãâã or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
commodious place for pasture this is the more probable because it was the practice of the Patriarchs to seek out pastures for their Flocks till they found those that were fat pastures and good according to 1 Chron. 4.39 40. where these Patriarchs are spoke of v. 1. and 24. and ch 5.1 c. but when Reuben was gone saith he Judah espying those Arabian Merchants making towards them counsell'd his Brethren to sell Joseph to those Arabians assuring them that Joseph would die by that means and it would be better he should die among Strangeââ afar off than among them in the midst of his Brethren who would hereby be acquitted from having any actual Hand in his Death This counsel of Judah which signifies praise God all his Brethren praised be God who ordered and over ruled all these matters unanimously commended and consented to it hereupon Joseph was drawn out of the Pit and Sold to those Merchants and hereby Judah deliver'd his Brother from this latter danger and death as Reuben had done from the former But when Reuben returned from seeking pasture being resolved to rescue Joseph without his Brethrens knowledge came by Night unto the Pit as Josephus saith and call'd upon Joseph with a loud voice but having no Answer he then thought that they had slain him in his absence whereupon he sadly bewail'd himself and reproved them with a most rigorous reprimand but understanding what they had done he was then satisfied Judah's Arguments prevailed with him as they had done before he return'd with the rest of his Brethren The sense of whose Arguments in the general was this Judah motions a middle way betwixt the two mischiefs that perplexed them and proposeth Gen. 37.26 27. Saying to them If you will sell him you not only free your selves from Blood-guiltiness whether Actually by Slaughter or Accessorily by Famine but you will get to your selves good gain in the price of him neither would this be all your advantage for besides by this means you will withdraw him from our Father to whom he did usually accuse us and with whom he was better beloved and more made of than us all yet further hereby we shall make him become a real Slave to those that Buy him and so disappoint his Dream'd of Dominion But more particularly observe here 1. That at this time of Judah's interposing for Joseph his Brethren were already resolved by Reuben's Reasons which no doubt God put him upon for Joseph's good not to ruine him with their own Outragious and Murdering Hands but to permit only his pining away and perishing in the Pit 2. Judah was here moved by the Spirit of God to deliver Joseph from this second Death as Reuben was to disappoint the first whereby he became so far inlightened as to account his casting Joseph into the Pit to which Reuben advised would be no better should they let him lye there but a slaying of him themselves 3. This excellent Illumination in Judah that dislik'd to be an Accessory in evil as well as principal was no thorough saving Humiliation which was wrought afterwards in Egypt by Joseph's roughness Gen. 42.7 21 22. and 43.8 9 18. and 44.13 16 to 34. and 45.1 c. for he still retained some hatred against his Brother Joseph insomuch as he gave Counsel to make a Bond-slave of his Brother which was as bad as Death If bare Banishment be as Lawyers term it a civil Death how much more is it when 't is a Banishment into Bondage seeing Liberty is oft preferr'd above Life so that Judah in proposing his Brother Joseph's perpetual Slavery acted more like one of the Devils Patriarchs as Cain is call'd by Tertullian for Hating and Murdering his Brother Abel than one of Gods Though Judah had here some Passion of Love and Compassion towards Joseph in designing to deliver him yet in Selling him as a Slave there was at least a pang and an Act if not an habit of hatred And according to the Apostles Rule he that hateth his Brother is not of God but of the Devil 1 John 3.10 and is not translated from death to life ver 14. Nay in downright terms is but a Murderer ver 15. And how far Judah's motion to sell him which indeed was better than to slay him was remotely at least a Murdering motion seeing this Selling him was but a passing over their power to put Joseph to Death into the Hands of those Arabians who might with more Colour of right have Murder'd him as their Slave than they might do as their Brother because they being Barbarians no better Behaviour could be expected from them than what was Barbarous toward their Bond slaves especially considering what God himself allow'd of among his own Israel during the time of their Rudeness and Pedagogy to wit If a Master corrected his Servant whom he bought so cruelly that he died upon it within a day the Master was not to be punish'd for his death and the reason is rendred because he was his Money Exod. 21.21 so the loss of his Servant being the loss of his Silver seem'd a sufficient punishment which he had inflicted upon himself though in truth that Servant did not owe his Life but only his Labour to his Master and the loss of his Life is not only the loss of a Servant to his Master but also the loss of a Member to the Body Politick or Commonwealth Yet Israel had this Divine allowance of Austerity towards such Bond-slaves out of those Nations which were decreed to be destroyed Deut. 7.2 and it need not to be doubted that those Arabians being Barbarians would be as austere and boisterous upon an Hebrew Bond-slave seeing he as Joseph here was their Money as Hebrew Masters might be in the like case to Canaanitish Captives all which evil Judah's even good motion expos'd Joseph unto yet this he ought not to have done nor his Brethren have consented to the doing of it seeing Joseph was their Brother to whom they all did owe Brotherly Love and their own Flesh from which they should not have hid themselves Isa 58.7 therefore better things were expected from them than to expose their own Brother and their own Flesh to the barbarous usage of those Blind and therefore Bloody Barbarians from whom no good no kindness nothing but a morose Carriage could be expected Their poor Brother who was of the same Nature yea and had the same Father in Nativity who was also capable of the same Grace and Glory with themselves and who had no way been injurious to any of their Persons save only to their sins Gen. 37.2 yet did they shut up their Bowels of Compassion towards this Joseph their Brother in his necessity and extremity for which they are deemed and doomed as Murderers l John 3.15 16 17. neither drawing out their inward Souls Isa 58.10 nor their outward Succours of this Worlds good to him but Murder'd him in their Hearts while they wish'd him out of the World when
Nilus which they Adored and for which end it is supposed Pharaoh was going down to pay his Homage to that Idol when God bade Moses go meet him in the morning Exod. 7.15 This is intimated in Ezek. 29.3 9. where they are twitted twice for Idolizing it but God made it loathsom to them Exod. 7.18 4. In their Fish which was their daily and delicate Diet Numb 11.5 for the Flesh of many Beasts they out of Superstition would not eat of as abominable Exod. 8.26 All the Fish died when their Water was turned into Blood Exod. 7.21 5. In their Bodies wherein they greatly prided themselves but the Boils God smote them with spoil'd all their Beauties in their well-built Bodies 6. In their Children when in every House there was a dead Corps and that not of a Slave or Servant but of their First-born All these were the Idols of Egypt Exod. 12.12 Zeph. 2.11 Thirdly and Lastly They were plagu'd in all their Senses As 1. In their Seeing for they lost all sight when the Plague of Darkness took away their Light for three days unless it were horrible sights mentioned in Apocrypha Wisdom 17.6 7. however their comfort of Seeing they lost 2. In their Hearing Oh what a Consternation Dread and Terror seiz'd upon them when God uttered his terrible voice in those frightful Thunders in the Plague of Hail when Fire ran along upon the ground yet did not melt the Hail-stones Exod. 9.23 this must be Supernatural and therefore the more dreadful which might make them think that God was come to Rain Hell-fire out of Heaven upon them as he had done before this upon wicked Sodom Gen. 19. How did this voice of the Lord break the Câdars c. Psal 29 5 6 c. yea every Tree of the Field Exod. 9.25 3. In their Smelling both by the stench of the Frogs Exod. 8.14 which might mind them of their Sin that made them stink before God and likewise by the stinking rotten matter that ran out of those Ulcers wherewith they were smitten Exod. 9.9 10 11. As they had oppressed Gods people with Furnace work in making Brick so the Ashes of that Furnace became burning Boils that brake forth into putrid running Sores c. 4. In their Tasting both by the Waters turned into Blood because in them they had shâd the Blood of the Male Hebrew Children these Bloody Men had Blood to drink for they were worthy Rev. 16.6 Their River Nilus they used to boast of to the Grecians saying in mockery to them If God should forget to Rain they might chance to perish for it the Rain they thought was of God but not their River Ezek. 29.3 9. therefore to confute them in their confidence as God threatens to dry it up Isa 19.5 6. so here to bereave them of all the comfortable use of it they now loathed to drink of it Exod. 7.18 19 20. God cursed their blessings Mal. 2.2 and also by their thirst thereby procured Drinking such Bloody Water did rather torture their Taste than please their Palate or quench their Thirst 5. In their Touching or Feeling by their dolorous shooting pangs in their Body when the sin of their Souls broke forth into Sores of their Bodies which pained them so that as they could not now sleep in a whole Skin as hitherto they had done so they gnawed their own Tongues for pain this was superadded to the bitings of Flies Wasps Flying Serpents c. whereby some might be stung to death Psal 78.45 and the Magicians themselves who had so insolently imitated Moses the Devil being God's Ape were branded with those Boils to detect their contumacy Besides also the Frogs ravening upon their Bodies so irresistibly c. must needs be very offânsive to their Sense of Touching Lastly As if all this had been too little to fill up the measure of their Plagues and Punishments Pharaoh and all his Forces that hitherto had escaped were all drawn blindfold into the noose by fair way weather c. and then were drowned in the Red Sea Exod. 14.8 9 21 24 28. The seventh Remark in the General is The marvellous correspondency betwixt the Plagues upon the old Literal Egypt with its Pharaoh and the new Mystical Egypt with its false Prophet When the Lord comes to plague this new Egypt Rev. 11.8 He will deal with the Romish Pharaoh for persecuting his Gospel Churches as he dealt with the Egyptian Pharaoh for oppressing his Antient Israel therefore in the seven Vials Rev. 16. there is mention made of Boils Blood and Darkness Frogs c. which is a plain Allusion to the Plagues of Egypt only with this difference The Vision of the Vials begins first with the sixth Plague upon Egypt bringing a noisom Boil upon all the Worshippers of the Beast and the reason may be because that sixth Plague was upon Jannes and Jambres the Magicians that they could not stand before Moses Exod. 9.11 so this vexing Plague that is placed first shall fall upon the Ring-leaders of Mis-rule in the Antichristian Egypt and shall reach Home at the first blow when Reformation begins The second and third of the Vials refer both to that one of Blood in Egypt to shew how it shall exceed that wherein they had some relief by digging for Water Exod. 7.24 but this comes throughly Home without any relief and the Throne of the Beast shall be darkened by the fifth Vial as Pharaoh's Kingdom was by the ninth Plague And the Egyptian Plague of Frogs is translated in the Vials into a more dangerous tenour c. CHAP. XVII The History and Mystery of Israel's Deliverance from Egypt NOW come we to the Concomitants the second part of the Premises proposed of Israel's Deliverance and Departure as the word Exodus signifies out of Egyp They are three 1. The beginning of the year is Altered 2. The yearly Passcover is Appointed And 3. The First born of Israel are Sanctified to God Exod. Chap. 12. and 13. The first of these hath this Remark That Abib which signifies opening or part of our March and of our April being the time of Flowers opening must be the beginning of Months Exod. 12.2 at which time some say most probably the World was Created and Noah's Flood began these words therefore give not properly any new Institution as some say but rather a reviving of the old Custom of beginning the year from that time which use had been discontinued in Egypt for a long time by another use of that Countrey which began their year in Autumn At Spring all things begin to revive the Days lengthening and the Sun ascending and now the whole Creation seemed to rejoice at Israel's Release out of Egypt this was a Figure of the Churches Redemption by the Messias who by his Death in this Month John 18.28 c. gave a new life and reviving to the faln bewintered and withered World 1 Cor. 5.7 8. and 2 Cor. 5.17 Rev. 21.5 Thereby also is the Church
Corn. Thirdly 'T is likened to Wafer-Cakes made of Honey v. 31. to shew the sweetness of its taste Fourthly 'T is compared to fresh Oyl Numb 11.7 for such was its savour when dress'd tho' before its dressing or baking it tasted like sweet Wafers and Fifthly it was like Bdellium Numb 11.7 a transparent Gumm for colour but the Talmudists will have it the white Precious Pearl No wonder then if such Rich and unparallel'd food as precious Pearl was call'd the food of Angels so delicate as might not unbecome Angels to eat if they did eat any at all such as Poets feign their Nectar and Ambrosia was to their Dunghil Gods and as the Jews say it had Saporem omnimodum a particular taste to please every palate yet those murmuring miscreants loath'd it complaining that they were dryed up with it preferring Garlick and Onions before it The Fifteenth Remark is As those that laboured hard upon the sixth day to gather a double quantity of Manna were well provided with what to eat upon the Sabbath-day So all such as do labour hard in Christ in this life while God giveth time to work shall have in the life to come the fruition of their labours with an eternal Sabbath of Rest in Heaven John 6.27 29 58. Gal. 6.7 10. Revel 14.13 Heb. 4.3 4 9 c. This present Life and World is the time and place of working the Life and World to come is the time and place of receiving wages and reward for our work 2 Cor. 5.10 c. If we have gathered no Manna before it will then be too late to seek for it Mat. 25.8 9 10. The Sixteenth Remark is Monuments and Memorials of God's great Mercies are to be erected that the loving kindness of God may be kept in everlasting Remembrance Hence was it commanded here fill an Omer with this Manna put it into a Golden Pot to be kept for the use of succeeding Ages in the Most Holy places v. 32 33 34. Heb. 9.4 lest it should fare with them as it frequently fareth with Children Bread eaten is as soon forgotten Thus Christ Commanded that when he had fed the Multitude with a few Loaves c. the remainder of the broken bread c. might be reserved in baskets that such a signal and singular miracle of mercy might be preserved in a thankful remembrance How much more worthy to be remembred was this unparallel'd Miracle of Mercy wherein Christ sed so many hundred thousand with such dainty diet as was Manna which had such a nourishing vertue above other food in it that where sin hindred not it would draw out a Man's Life rather to an Angelical than to an Humane Duration Thus it kept Moses and Caleb in a continual equality of Strength and Health Deut. 34.7 and Josh 14.11 And that Christ fed them herewith full Forty Years till they came to the Corn of Canaan Josh 5.12 Teaching us two great Truths 1. We shall need Ordinances till we come to Heaven And 2. Where God grants ordinary means there extraordinary Miracles are not to be expected 't is Tempting God But the grand Reason why this Omer of Manna was kept in a Golden Pot was because it was a most pregnant Type of our blessed Messiah as He himself affirmeth Joh. 6.33 48 49 50 51 c. and this is farther Asserted by the great Apostle 1 Cor. 10.3 4 c. N.B. 'T is call'd Angels Food not by way of Position but of Supposition for Angels being Spiritual Substances need no Food at all nor do they eat any unless when they take upon them Humane Shapes as Gen. 18.8 and 19.3 c. but suppose they were to be nourished as Men are they needed not any other dainty Diet than this Manna that came from the Habitation of Angels in whose Name it is commended There is much Congruity betwixt the Type Manna and the Antitype the Messiah yet some Disparity also First Of the Congruity which brancheth it self out in these Particulars 1st In the Causes of sending this Manna which was 1. The Moving Cause God's Compassion to his People when almost famish'd in the Wilderness So God loved the World in sending Christ to nourish Hungry Souls Joh. 3.16 2. The Final Cause of giving Manna was to prove Israel ver 4. Whether his Favours would work them to Obedience unto his Law Thus the Lord trieth the World whether they will receive the Law of his Son to wit the Gospel which Reprobates reject Luk. 7.30 2ly In it's Qualities which are many As 1. Both came from above 2. As Manna descended in the Dew so Christ the Bread of Life comes down in the dew of God's Word Deut. 32.2 Rom. 1.16 17. and 10.8 14. Gal. 3.1 2. Psal 110.3 Falling like dew upon mowen Grass Psal 72.3 The dew that water'd Paradise Gen. 2.6 3ly Israel knew not what Manna was having dew both under it and above it so lying clean betwixt two coverings and appear'd not till the Dew vanish'd ver 14. Thus Christ is an unknown Mystery wrap'd up in Types and Figures the Holy Child Jesus in Swadling Bands yet is God manifest in the Flesh 1 Tim. 3.16 when those shadows wherewith he was wrapped are done away 4ly Manna was but a very small thing like Coriander-seed yet had it a great and most Soveraign Vertue in it for preserving of Health so that there was not one feeble Person among that vast Host Psal 105.37 Thus though Christ came under a small figure in the form of a Servant c. yet is he of such a powerful Efficacy as to begin and beget being the Bread of Life Joh. 6.48 all Spiritual Life in us and not only so but also to uphold and maintain it yea and to nourish us up to Eternal Life ver 68. 5. Manna is said to have all sorts of good Tastes in it pleasing every Palate of them that made a right use of it So hath Christ to all given unto him whether Jew or Gentile Barbarian Scythian Male or Female Bond or Free Gal. 3.28 All are one to him and he all and one to them Col. 3.11 6. As Manna was sweet as Hony Glorious as Bdellium that shining Pearl and wholesome as Oil that makes the Face to shine so and much more than so is Christ to all his Redeemed 7. As this Manna was ground in the Mill beaten in a Mortar boil'd in a Pot or baked in an Oven So was Christ beaten and bruised for us Isa 53.4 5. The Heat of God's Justice was upon him c. 8. As Manna fell every Day and that with the Dew which was extraordinary in this respect for all Dews naturally fall at the Evening but this fell in the Morning so Christ is the Morning Dew Psal 110.3 That falls daily promising to be with his Church to the Worlds end Math. 28.20 in the dew of Grace and Spirit 3ly The Congruity holds in the Circumstances of gathering it As 1. The Time when it must be gather'd in
exercised with Thirst whereas Hagar had been under the same Tryal Gen. 21.15 and the Three Kings that warr'd against Moab 2 Kings 3.10 yet were all relieved in season This was their renouncing of all Religion at once and a denying of the Deity of God There is no Divine Essence where there is not a Divine Omnipresence God is most present when he afflicts He knows our Souls in adversity Psal 31.7 8. Another wonder was this That the same Water out of this Rock was Drink for their Souls as well as for their Bodies therefore the Apostle saith They all drank of that Spiritual Rock 1 Cor. 10.3 4. They had not only Manna the Bread of Angels but also Water out of the Rock Christ They had no dry Communion as is practised in the Romish Church The Water was Spiritual Drink in the same respect that the Manna was Spiritual Meat being both of them miraculously produced and prefiguring Christ who is call'd a Spiritual Rock 9. And lastly This Rock was a figure of Christ in many respects holding most apt Congruity yet some Disparity First The Congruity betwixt them As 1. A Rock is a firm and sure Foundation for any Fabrick to stand upon Soft Stones will not bear a Superstructure but waste with stormy weather and washes away with the fluctuating Waters So Christ is a firm and unmoveable Foundation for his Church and Children to rest upon Matth. 7.24 and 16.18 1 Cor. 3.11 Isa 28. 16 c. Waves break themselves upon this Rock of Ages 2. A Rock is a dry craggy uncomely thing so is Christ to a carnal Eye having no form nor comeliness to be desired Isa 52.14 and 53.2 3. Yet as this Rock had Water within it tho' it seemed dry to Thirsty Israel so Christ hath the Water of Life within him Believe for Comfort when thou canst not behold it c. 3. A Rock is of great Relief for a shadow and shady Harbour in an hot Season and a weary Land Isa 32.2 and 25.4 So Christ shades us from the Curse of the Law and the Wrath of God from being Sun-burnt Sin-burnt or Hell-burnt as the Spouse Cant. 2.3 4. This Rock affords no Water for Refreshing Israel under Thirst till smitten with Moses's Rod So Christ was smitten of God Isa 53.4 bearing the Curse of the Law for our sins Gal. 3.13 from whence flows healing Waters for thirsty and troubled Souls Christ's side smote with a Spear gushed out in blood and water John 19.34 35. 5. The Water out of the Rock served for both cleansing of Garments from filth contracted and for sustaining of life in satisfying Thirst So the Water of Life from Christ both washes away the guilt and filth of sin and upholds Spiritual Life in Believers Joh. 4.13 14. and 7.37 38 39. 6. The Water out of this Rock followed Israel from one station to another till they came to the Land of Promise So the Water of Life follows Believers in all Ages till they come to the heavenly Canaan Secondly The Disparity 1. This Rock was but course condensed Earth Christ was Heaven-made 2. It was without motion stirr'd not out of its place but Christ came down from Heaven went about doing good Acts 10.38 and ascended thither again 3. His Water of Life perishes not with using as that did and now is not Note here 1. Israel asked water of Moses 'T is the Rock Christ must give waterings not Moses's Law 2. As this Rock was turned into water so wrath is turned into mercy by our Mediator 3. Wo to whom this Rock is a stone of stumbling Rom. 9.23 1 Pet. 2.6 such shall be broken nay grinded to powder Mat. 21.44 4. 'T is the emblem of an hard heart softened by the Law in the hand of a Mediator standing on it mollifies 5. As God led to the Rock so he draws us to Christ John 6.44 The second distress and danger Israel met with at their 11th station was War with Amalek Exod. 17.8 c. teaching us That no sooner is one Tryal over but we must expect another following at its heels while we are in the Wilderness of this lower World Velut unda super venit undae one wave of the Sea pursueth another till we come to the happy Shore and Rest in the Coelestial Canaan Acts 14.22 Heb. 4.9 God tryed Israel's Faith with penury of Food and Water and with the peril of War before from Pharaoh and now from Amalek who indeed was a Scourge from God for the unishment of their four times murmuring and repining against his Conduct of them The Remarks in this VVar are 1. The Persons waging war against Israel were the Amalekites who were the Off-spring of Esau Jacob's Brother so near allied to Israel Gen. 36.12 15 16. whereupon they should have met their near Kinsmen with Bread and VVater by the way but they met them with Fire and Sword Deut. 25.18 being Heirs of that old Hatred of Esau against Jacob and reviving likely the remembrance of that old Quarrel about the loss of both the Birth-right and of the Blessing and now beholding Jacob's Off-spring become so notably numerous and marching towards the Land of Promise they had more cause to be afraid that Isaac's blessing of Jacob was now in a way of its Accomplishment and that the elder should serve the younger N.B. Amalek signifies a licking People licking up the hindmost of Israel Deut. 25.17 18. assaulting them more by Treachery than true Valour As Pharaoh pursued Israel to reduce them back to Egypt so Amalek intercepts them in the way to hinder them from Canaan and were the first of the Nations that warred against them for which Act Balaam himself foretold their destruction Numb 24.20 in whose days Amalek and their King Agag ver 7. ruffled among other Nations in formidable Grandeur as his expression there imports who by this primary and insolent Attempt procured his own utter Ruine God permitted this VVar for other causes beside that aformentioned for punishing their former Murmurings But 2. That they should not wax wanton by Ease and Idleness 3. That they might have more experience of God's delivering Mercy 4. And grow more expert in VVar Yea 5. And better furnished with weapons and other necessaries c. The second Remark is concerning the Manner of managing the Military matters on Israel's part Moses the chief Magistrate calls Joshua to be his General in this War whom he knew should be his Successor and General in all the Wars of Canaan He must fight with his Army the Lord's Battel against Amalek below which Moses Aaron and Hur prayed together above upon the top of the Hill Moses holding up the Rod of God in his hand where the Army might behold this Ensign and be confirmed in their good Fight of Faith ver 9 10. This Hur say the Jewish Doctors and Josephus was the Husband of Miriam Moses's Sister and being an old wise and experienc'd States-man was made Moses's Deputy in his absence
John 4.14 to wit thirst after the Vanities of the World and surely such as thirst after the Worlds Fooleries have not yet taken an hearty Draught of those Blessed Waters Fourthly He gives us not only Water but Blood yea the Blood of God Acts 20.28 and his Blood is Drink indeed John 6.55 Which the Young Men have drawn Hence Observ 3. As Boaz so God hath his Water-drawers to wit out of the Wells of Salvation Isa 12.3 4. He hath such famous Fountains as that was Numb 21.18 Which the Princes digged called thereupon Beer-Elim the Well of the Mighty Ones Isa 15.8 God hath his Bartholomew's which signifies Water-drawers his Ministers of the Gospel which draw Water to wit The words of Eternal Life John 6 68. The rich and precious promises whereby we are made Partakers of the Divine Nature 2 Pet. 1.4 and of the Holy Spirit so frequently and fitly compared unto water Psal 42.1 2 Isa 44.3 4. Ezek. 36.25 John 8.11 and John 3.5 The Spirit is a Coelestical Water that doth not only wash white and makes fruitful but also cools and quenches our Thirsts after Righteousness 'T is the Work of God's Bartholomew's or Water-drawers to draw out this Blessed Water for Thirsty Souls and that with much Mirth and Melody as they did with Singing Numb 21.17 and with Joy Isa 12.3 4. as well as with much Sweat both of the Brow and of the Brain N. B. And 't is very observable that no less than Three Thousand of God's Water-drawers or Bartholomew's were suspended from their publick Water-drawing upon that famous Black Bartholomew-Day so call'd that very Water-drawer Day as the word Bartholomew signifies gave a stop to so many Water-drawers from drawing Water out of the Wells of Salvation in their publick Ministry not only tying their Hands but also stopping their Mouths by an Act of Uniformity And 't is remarkable also that this Bartholomew-day so call'd was that very Black and Bloody Day of the Parisian Massacre in France wherein many Thousand Protestants were Murdered by the Red-Letter Romanists V. 10. Then she fell on her Face c. Here shineth forth Ruth's Grace of Humility wherewith she was clothed 1 Pet. 5.5 and with many other Graces Hence it was that she found so much favour in Godly Boaz's his Eyes to exalt her from her low Estate as followeth Hence Observ 1. The most lowly shall be the most lofty such as humble themselves under the mighty Hand of God God will exalt thou them in due time 1 Pet. 5.6 Self-Abasement is the readiest way to right Advancement They that duly and truly abase themselves shall be soonest advanced of God When Job abhorr'd himself in Dust and Ashes then God turn'd again his Captivity Job 42.6.10 and David when low and little in his own Eyes was brought to the Crown and Kingdom of Israel c. That thou shouldest take knowledge of me This Ruth admired as one altogether unworthy to find favour in his fight being but a poor stranger how much more should we admire that we should find grace in he sight of God Hence Observ 2. God's manifesting his Love to poor us and not to others in the World is matter of great admiration How did the Apostle cry out with Admiration John 14.22 How is it Lord c We may all say with Ruth here Why And what cause hath moved thee thus to cast an Eye of favour on me who am but a Stranger a Stranger to God and to all goodness at first yet that time is a time of Love Ezek. 16.4 8. Non sum dignus Domine quem diligas Austin What is Man that thou art mindful of him Psal 8. And what is Man when thou art unmindful of him Hebr. Anochin Nochria I am a Stranger we may all say V. 11. It hath fully been shewed me all that thou hast done c. Her Faith to God and her Love to Naomi was much noted and noticed Hence Observ 1. True Piety cannot want its due praise Fame follows Vertue as the Shadow doth the Body at the very Heels If there be any vertue there will be some praise Phil. 4.8 By faith the Elders obtainted a good report Heb. 11.2 Though they be dead as Abel yet speaketh or are spoken of ver 4. and the Faith and Works of the believing Thessulonians sounded out as an Eccho ãâã ãâã ãâã ãâã ãâã into the World 1 Thess 1.8 Thus all the People of Bethlehem soon knew that Ruth was a Vertuous Woman Ruth 3.11 Hence also Observ 2. 'T is a blessed evidence of true Piety to prize highly the Piety we behold in others especially in the Instruments of our Conversion Thus Ruth highly prized that Holiness she saw in her Mother-in Law that had been the means of turning her from the Idols of Moab to the God of Israel and therefore she sticks close to her in all Offices of Love V. 12. The Lord recompense thy Work 'T is Boaz's hearty Prayer for Ruth who wanted the World's Wealth yet wanted she not good Works such as God both regarded and rewarded Hence Observ 1. Every labour of Love even in those that have not Alms to give the Lord regardeth and in due time richly rewardeth The blind Romanists have shrunk up good Works even to an hand breadth as if it consisted only in giving of Aluâs Ruth had none to give yet her good works in her Pious Loving and Courteous Carriage to her Mother-in-Law in her Old Age were with the Lord Isa 49.4 who gave her a rich Reward according to this good Man's Prayer for her yet not out of merit either de congruo or de condigno as the Romish Doctrine phraseth it but of his free Grace and Fatherly Love as a Father rewards his Son that serveth him Mal. 3.17 A full Reward be given thee Hence Observ 2. Such as shew the kindness of God to the Saints in distress the Lord will shew the kindness of God in giving a full Reward to them Thus Jonathan had shown the Kindness of God to David in distress 1 Sam. 19.2 and 20.2.4.42 A God-like kindness and David judged himself obliged to shew the kindness of God to Jonathan's Seed and Son 2 Sam. 9.3 Jonathan swore David to shew him the kindness of the Lord 1 Sam. 20.14 Such kindness as the Lord sheweth to his People and such as they that have their Hearts soak'd in the kindness of the Lord towards themselves do shew one to another loving mutually out of a pure heart fervently 1 Pet. 1 22. Thus Ruth had shown the kindness of God to Naomi and Boaz prays that the Lord would shew the kindness of God to Ruth for so doing and give her a full Reward which was given to her even in this World when she became Wife to that Rich and Religious Man that thus prayed but especially in a better World when she became a Glorified Saint in Heaven where the full Reward is given indeed and that as a free gift Rom.
Little Horn because 1. He was much less than Alexander call'd the Notable and Great Horn ver 5 8. 2. Little because the youngest of his Brethren having nothing of Grandeur at the first save only born a Prince but without a Kingdom till he came to be an Vsurper 3. Little because being of a low Fortune he was sent a Pledge and Hostage to Rome by his Father Antiochus Magnus whom the Romans had Cudgel'd into a Complyance about the best part of his Kingdom of Syria And Little 4. because after his Father's Death he made his escape from Rome and seized upon the Crown of Syria Deposing Demetrius his Nephew and the Right Heir after this he grew from Little to Great yea greater and greater by pretending to be Protector to his young Nephew Ptolomeus Philometor he got into his hands the Kingdom of Egypt from which Crown when the Romans forced him he returned with great Rage to pour forth his Revenge upon the poor Jews who were less able than the Romans to Resist him and in plain terms He play'd the Devil amongst them ver 10 11 12 c. N. B Wherein this Epiphanes Famous as his flatterers styl'd him but rather Epimanes Infamous a Vile Person as the Angel named him Dan. 11.21 Acted the part of a Mad-man in three cases First In casting down some of the Stars of Heaven to the ground ver 10. that is those Godly Priests and Princes of the Jews called Stars because they shone in their Sphere of God's Church Militant Worshipping the God of Heaven whose Names were writ in Heaven as so many Citizens thereof Secondly He did not only cast them down but he also trampl'd upon them and stamp'd them under his Feet ver 10. these he prophaned and cruelly Murther'd them Such Shining Stars as these Rev. 1.10 Persecutors spight in all Ages is specially against Zech. 13.7 Thirdly He magnify'd himself in an Hostile manner against the Messiah who was Lord of the Temple and the Captain of the Jews Sufferings and Salvation Heb. 2.10 in taking all his Worship out of his Temple yea and Christ too as it were he cast out of his place setting up in his room Jupiter Olympus an Image of the Devil v. 11 12. and burnt the Books of the Law 1 Macc. 1. 47 59. N. B. How long this loss of the Daily Sacrifice and those sad Desolations should last was likewise declared to Daniel by the Palmony Hamadabber or Excellent Numberer the Man or Messiah ver 13 14 15 16 c. The Term told him was for 2300 Days that is for six Years three Months and twenty Days Reckoning 365 Days to a Year and adding the two Days of the the two Leap-Years therein to it this was not full seven Years from the beginning of Antiochus's Prophaning the Priesthood and Temple unto his Death that the Jews did suffer under him much less was it Seventy Years as formerly they had suffer'd in Babylon which must needs be a Comfort to the Church of the Jews when Daniel declared it from Christ to them How this Phophecy was fulfill'd see 1 Maccab. 1.12 13 14. and 4.52 and 2 Maccab. 4.12 This Vile Person Acted Vilely from first to last and such an Hell-hound was hardly heard of Mark 3. Daniel in his 9th Chapter receiveth a Prediction of what should befall the Jews from the Time of their Deliverance from Captivity until the Death of Christ Chap. 9.24 25 26 27. namely Seventy Weeks or Seventy times seven Years or four Hundred and Ninety Years from Cyrus's Proclamation to the Death of Christ This Interspace the Angel divideth into three Vnequal Parts the first is Seven Sevens or Forty nine Years to the finishing of Jerusalem's Walls c. The second is the Sixty two Sevens or four Hundred Thirty four Years from that time till the last Seven the Events of which are mention'd ver 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached to wit three Years and an half and then was Crucified c. So that from the Decree of Cyrus to the Death of the Messias 't was just 490 Years N.B. I have consulted various Authors about this Term of Time as Alsted's Encuclop pa. 2974. and Dr. Willet on Daniel pag. 284. where he saith Daniel having had a Revelation of Christ who is call'd the Stone cut out of the Mountain without the hands of any Humane Help Dan. 2. Chap. and of the Son of Man's coming in the Clouds Chap. 7. pag. 283. therefore was he the more Inquisitive about the Times of Christ c. as likewise Pemble pag. in folio 353. and many other Antient and Modern Authors N.B. Many great Wits have been exercised about this Noble Prophecy Cornelius A Lapide speaks of one Learned Gentleman who run out of his Wits after many Years study upon it I find the Doctors are much divided about the beginning and ending of these Seventy Weeks 't is most probable they began at the out-going of Cyrus's Decree Dan. 9.25 and ended at Christ's Death tho' some say at the Destruction of Jerusalem by the Romans under Titus Vespatian but 't is better to Compute it as Above than to Dispute it without End N. B. However sure I am it may well be observed That the Jews after their Seventy Years Captivity have Seven Seventies of Years granted them wherein they enjoyed their own Countries shewing him how God's Mercies bear the same proportion to his punishing Judgments which Seven a complete Number beareth to an Vnit or One for their Seventy Years Bondage in Babylon was Recompenc'd by the Lord with Seven Seventies of Inlargement in their own Land beside that Mercy of Mercies here promised them even the Grace of the Messiah who in the last Seven Years of the Seventy confirmed the Convenant with many Elect Gentiles ver 27. N. B. But the Jews did so Degenerate and were so Infatuated into such a Sottish Superstition that they put to Death the Prince of Life Acts 3.15 and after that their Seditious Zealots as they call'd themselves committed such abominable Outrages as to sill the Temple with Dead Bodies of their own People as Josephus relateth then came the Time of Christ the King 's sending forth his Roman Armies Matth. 22.7 to Murder those that had Murder'd him and to burn their City and Temple and to put a period to all their Sacrifices and Services This is call'd Christ's Coming Mal. 3.1 2. John 21.22 Jam. 5.7 and therefore 't is said here Dan. 9.27 that Christ himself makes it Desolate for its overspreading Abominations now rendring this once Holy City not only the Slaughter-house of God's Saints but also of the World's Saviour for which foul Fact they are become the Scorn of the World and the Contempt of all Countries thereof N. B. 1. This Scripture doth so evidently demonstrate both the time of the Coming and
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâenzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
Life its preheminence above the best of Lives 2. Miracles not imitable 3. Testistified by Josephus 53. His Moral acts to be imitated Vol. 4. Page 3 4 His Conception 6 8 9. Reasons of his Incarnation Vol. 4. Page 8 His low Condescension in his Humiliation Vol. 4. Page 10 His Birth of whom 12 13. Time when 14 15 16. The Place where 16 17. It s Manner 17 18. Manifestation 18 19. Circumcision 20 21. Presentation 23. Flight into Egypt 24. Return 25. His Occupation 28. His Travels 29. Baptism 30. Sympathy 48. His Persecution 49. Sermon on the Mount 54. Transfiguration 95 96 c. Compared to a Woman Vol. 4. Page 131 Christ's Apprehension Arraignment and Condemnation from 192 to 226. His Crucifixion its Circumstances from 226 to 252. His Prayer on the Cross 234. His temporary Sufferings a Satisfaction and why Vol. 4. Page 245 246 Christ's seven last words on the Cross Vol. 4. Page 247 248 249 Seven signs of Christ's Triumph Vol. 4. Page 250 to 253 Christ's Burial Vol. 4. Page 254 to 259 Christ's Râsurrection Vol. 4. Page 260 to 276 Christ's Ten Appearances Vol. 4. Page 277 to 321 c. Christ's Ascension Vol. 4. Page 323 to 328 c. Church its parallel to a Ship 68. Disparity Vol. 4. Page 69 Conversion wonderful Vol. 4. Page 44 Conformity to him directed and commended Vol. 4. Page 5 6 D Damned Souls void of ease Vol. 4. Page 156 Dangers to be avoided Vol. 4. Page 78 Darkness at the Death of Christ why Vol. 4. Page 240 241 Deliverances convincing and confounding Vol. 4. Page 349 Devil his Impotence 31. Truckling to the Power of Christ 58. Tormented by Christ's approach Vol. 4. Page 71 Dependency on Divine Conduct Vol. 4. Page 401 Devotion evidenced by Family Duties Vol. 4. Page 382 Dissension the ground of deliverance Vol. 4. Page 472 Dispute against Christ by corrupt Church-men Vol. 4. Page 86 Docility the best gentility Vol. 4. Page 432 Diseases of Body the health of Soul 45. To be Dumb better than profane Vol. 4. Page 76 Dreams Natural and Diabolical ordered by God Vol. 4. Page 216 Duty to Parents to give way to Duty to God Vol. 4. Page 28 E A terrible Earthquake at Christ's Death Vol. 4. Page 242 The Eclipse of the Sun at the Death of Christ miraculous Vol. 4. Page 239 Elimas struck blind Vol. 4. Page 407 Enemies of the Church numerous Vol. 4. Page 473 Enoch's Prophecy Vol. 4. Page 508 An Ethiopian converted Vol. 4. Page 361 362 The Evil of Sin the greatest Vol. 4. Page 252 Eutychus raised Vol. 4. Page 453 Expounding before Sermon laudable Vol. 4. Page 410 Extremity the time of Deliverance Vol. 4. Page 488 F Faith must not doubt of Christ's Power or Will 45. Its Degrees discernable Vol. 4. Page 73 Faithfulness the best ground of Vnion and Communion Vol. 4. Page 424 Favour seldom single Vol. 4. Page 59 Fidelity to Servants a famous instance Vol. 4. Page 55 Formality what 118. It s Insufficiency Vol. 4. Page 119 Fraud and Force combining Vol. 4. Page 474 G God to be trusted not tempted Vol. 4. Page 43 God's goodness to such as fear him 383. His Soveraignty over his Servants Vol. 4. Page 397 Gospel not to be subdued Vol. 4. Page 51 Guilt exposeth to fear Vol. 4. Page 102 Grace its beauty 56. Exâolled by Christ 56. And the Seal of it to go together Vol. 4. Page 392 Its Truth more regarded than Measure Vol. 4. Page 64 Grievances to be redressed Vol. 4. Page 428 H Happy is the Place where Christ is Vol. 4. Page 43 Healing of a poor Cripple Vol. 4. Page 48 49 The Heart is to conceive Christ 11. Compared to Soil 65. To give Birth to Christ Vol. 4. Page 12 13 Herod and Herodias's sin 40. their miserable Death Vol. 4. Page 41 Heaven and Hell described Vol. 4. Page 157 Hell filled with variety of Torments Vol. 4. Page 156 The High in Faith may be Low in Humility Vol. 4. Page 55 Hereticks are Wolves Vol. 4. Page 456 Humility its nature Vol. 4. Page 55 Hypocrites most for Ceremonies Vol. 4. Page 52 Sooner or later detected Vol. 4. Page 360 I Ignorance inexcusable Vol. 4. Page 330 Incredulity reproved Vol. 4. Page 104 Indifferencies require a single Eye Vol. 4. Page 421 Innocency maketh happy Vol. 4. Page 480 Insinuations to gain Attention lawful Vol. 4. Page 464 John Baptist's beheading Vol. 4. Page 40 Judas admitted to the Lord's Supper Vol. 4. Page 192 The general Judgment of the World its circumstances Vol. 4. Page 183 Divine Justice comes at last Vol. 4. Page 212 K Kingdom of Christ Vol. 4. Page 518 519 Knowing of Christ is from Revelation Vol. 4. Page 102 L Learning alone cannot learn us Gospel Vol. 4. Page 434 Learning at its height in Judea when Christ disputed the Doctors Vol. 4. Page 26 Legion of Devils in one Man Vol. 4. Page 70 Leprosie most prevalent in our Lord's time Vol. 4. Page 45 How we ought to Love Christ Vol. 4. Page 25 Luxury most in rich Cities Vol. 4. Page 438 Lyes charged on Christ Vol. 4. Page 201 202 M Man the Microcosm Vol. 4. Page 132 Man fallen is the lost Groat Vol. 4. Page 132 Marriage honoured by Christ Vol. 4. Page 33 The Apostles Married Vol. 4. Page 34 Means tho' weak may work much Vol. 4. Page 44 Mercy requireth Duty Vol. 4. Page 46 Meekness needful in Churches Vol. 4. Page 302 A Salvo of Mercy in the Church's Misery Vol. 4. Page 349 Mercy remembred in the midst of wrath Vol. 4. Page 408 Ministers shall lose nothing Vol. 4. Page 80 Mobile changeable Vol. 4. Page 413 Moses and Messiah on the Mount Vol. 4. Page 97 N Nicodemus his ignorance and timorousness Vol. 4. Page 37.38 Non-Conformity not to be wondred at Vol. 4. Page 86 Number 12 affected by God Vol. 4. Page 323 O Obedience to a general Precept may be Disobedience Vol. 4. Page 76 Obstacles removed in coming to be healed by Christ Vol. 4. Page 47 Obstinate ones sharply rebuked Vol. 4. Page 495 Obstructions to the Ministry to be removed Vol. 4. Page 494 Offence not to be causlesly taken or carelesly given Vol. 4. Page 87 Opposition to Satan a good work Vol. 4. Page 472 P Papist's New Gentiles Vol. 4. Page 512 Parables of the Sower 61 to Vol. 4. Page 65 Parable of the Sower Vol. 4. Page 61 62 Parable of the Man fallen among Thieves 111 to 123. Of the great Supper 123 124 Of building the Tower 125. Of the lost Sheep Groat and Son 125 to 148. Of Dives and Lazarus 149 to 158. Of the Ten Virgins 177. Of Pounds and Talents 178 to Vol. 4. Page 188 Seed Temporal and Spiritual their congruity 63. Their disparity Vol. 4. Page 64 Preachers to be tender Vol. 4. Page 78 Preaching a Means of Grace Vol. 4. Page 77 The Prayer of Faith prevalent Vol. 4. Page 75 427 Worldly Professors taken up with worldly things
had in perfection from the first but in Natural Acquired and Experimental Knowledge only such as to be Angry and Grieved Mark 3.5 6.6 and to be Ignorant of some things Mark 13.32 Mat. 24.36 The Son knew not the last day but from the Father This was Ignorantia morae privations non pravae Dispositionis Notewel If Christ thus humbled Himself that he might Suffer for us both in Soul and Body c. How should we be content to be Humbled even to a Nothingness for His Glory and the Churche's Good and how should we be content to be Humbled One for Another The same Mind that was in Christ should be in us Phil. 2.5 6 7. and we should wash one another's Feet as He gave an Example John 13.14 15. 'T is a shame for Man to be so-Proud where God hath been so Humble c. Notewel Secondly As Christ was Conceived in the Womb of the Virgin so must He be Conceived in the Heart of a Christian Gal. 4.19 Paul had a Travelling Spirit till Christ were formed in them This he did promote by two Means 1. By casting the Seed of the Word into their Souls which being Hid in the Heart Psal 119.11 and Well Watered there by the Ordinances will Through Grace breed Christ 2. He presseth them to min âhis word with Faith Heb. 4.2 otherwise It will be as a Miscarrying Womb No sooner did Mary Believe what the Angel had told her but she straight way Conceived Christ Luke 1.35 38. So Faith is a necessary Ingredient for Conceiving Christ Spiritually for Christ dwells in our Hearts by Faith Eph. 3.17 All which we may know by the âabe's Motion as in the Womb. And without this we can have no comfort in the Literal unless we can feel the stirrings of the Spiritual Conception also The Antients say That Mary carry'd Christ ãâã ãâã ãâã ãâã ãâã in her Heart as well as ãâã ãâã ãâã ãâã ãâã in her Arms. Notewel Thirdly As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature but by the Overshadowings of the Spirit of Grace As the Watry Cloud Overshadows a Fleece of Wool and the Rain thereof soaks and sinks into it insensibly so did the Spirit into the Virgin 's Womb and so sometimes into our Hearts Many may abound with the Power of Nature and be indued with all Natural Excellencies yet not have Christ Conceived or formed in their Hearts This cannot be till the Power of the Holy Ghost come upon us which the Wisest Sages and the greatest Luminaries of the Heathen World were strangers to 1 Cor. 2.8 Eph. 4.18 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 There can be no fiducial Assent of the Heart to own Christ as our Lord but by the Spirit Notewel Fourthly As Christ was Conceived by the Holy Ghost that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together that none could take Man's Nature but He must take his Sin too till the second Adam came to part these two by his Supernatural Conception So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit shall feel this parting Power of Christ who was the first from Adam that purify'd Man's Nature and parted it from Sin Thus it was in Regenerated Paul The good He would do He did not The evil He would not Do He Did Rom. 7.19 Sin was one thing in him and Nature Imported in the word I was another would to God we may All have this parting power of Christ to say as the Apostle 't is no more I but Sin that Dwells in me that though we keep the Nature of Man yet Sin may be parted from us As a spark of Fire may but up Towns and Cities c. So this Spirit of Burning can consume a World of Corruption in us Notewel The Fifth Mystery arises from the Third Particular to wit The Commotion at Christ's Conception Joseph cannot sleep Mary must be put away and the Angel must come to quiet all c. Mat. 1.19 20. Thus there is much ado when Christ is conceived in any Christian Heart such a one presently becomes a Table-Talk A Song of the Drunkards Psal 69.12 Men say He is Mad or at least Melancholy Acts 2.13 15. Mark 3.21 Oh what a Rout is made about it and nothing but an Angel from Heaven can hush all not only without in the World but also within in the Christian's own Conscience c. CHAP. III. AFter Christ's Conception followeth his Birth to be Discussed wherein consider five Particulars 1. The Person of whom he was Born 2. The Time When. 3. The Place Where 4. The Manner How 5. The Manifestation of it First of the First First The Person of whom He was Born Wherein two Branches be observable 1. He was Born of a Virgin 2. Of the Virgin Mary Mat. 1.23 1. Of a Virgin for three reasons 1. That he might be freed from the Guilt of Sin which comes by the course of Nature All have sinned in Adam Rom. 5.12 who proceed from his Loins by ordinary Procreation Though Christ was as a Man in Adam yet not simply so as other Men Are both from Adam and by Adam He was from him in his Humane Nature but not by him as a Procreant Cause by Ordinary Generation Therefore was he Born of a Virgin not in the common course of Nature that the purity of his Conception and Birth might sanctifie the Impurity of Ours Christ Began at the farther end of Man's Sin the first Tincture whereof is when Conceived and Brought Forth both in Iniquity Psal 51.5 That he might be our Compleat Saviour The 2d Reason is To Fulfil the Prophecies of Him Isa 7.14 Gen. 3.15 A Virgin shall bring forth Immanuel and the Seed of the Woman Born without the Seed of Man shall be the Breaker of the Serpent's Head and by this Signal and Singular Sign he was known to be the Saviour of the World The 3d Reason is That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life Yea much more than at the strange Births of Isaac Jacob Moses Samuel Samson and John Baptist The World did wonder a little at it Luke 2.18 'T is a wonder that they wondred no more that Christ should be Born of a Woman without Man whereas All the World wonders after the Beast Rev. 13.3 and not at this that the Son of God became the Son of Man to make us Sons of Men to be the Sons of God Learn hence a fourfold Mystery 1. What is Impossible with Man is yet possible with God Mat. 19.26 That a Virgin should bear a Son is Impossible by the Power of Nature yet Possible by the Power of God 'T was Impossible in Nature that Sarah when her Womb was Old and Cold should bear a Son yet was it possible with
Christ was born after the Common so 2. After the Meanest Manner that might be We do not read of any persons present to assist but when the Blessed Virgin had brought him forth such was her love to him that she swadled him with hee own Hands though newly Delivered Luke 2.7 Nor do we read of any fine Things such as are commonly used now to be put upon Him but she wrap'd him in Vilibus Veteribus Indumentâ saith Ludolphus In Mean and Musty Clouts No Light shining nor Angel appearing there that we hear of All the Angels Admire the baseness of Christ's Birth and are confounded to consider how Poor the Manner was as well as the Place thereof Therefore are they said ãâã ãâã ãâã ãâã ãâã Prond Capite propenso collo Introspicere âo Peep into it and to look Wishtly and Intently upon it 1 Pet. 1.12 As the Cherubins of old Looked into the Mercy Seal Exod. 25.18 19. Hereupon the Romanists not being able to reach the Reasons why Christ was so poorly born have devised sundry strange stories to Grace his Birth as this when Joseph went for the Midwife Christ was Born in the mean time At which time there was such a Light as they might see as well at Mid-night as at Noon-Day And many more such Fopperies Popery hath invented in their Supposititions Gospel of St. James All which as that Gospel is are false and fictitious 't is a being wise above what is Written The Reasons why Christ was Born Poor were 1. To fulfil the Scriptures Psal 22 6. He was the Contempt of the People and Isal 53.2 The Root out of the Dry ground having neither Form nor Beauty 2. To distinguish his State of Humiliation and first coming in the Flesh from his State of Exaltation and last coming in Glory 3. To confute the World's Wizards who account the ony was to be Happy is to be Wealthy c. 4. Above all he became Poor to make us Rich 2 Cor. 8.9 The Inferences hence are 1. How should we love Christ who was willing to be Born as we are to creep along and grow up as we do to Live and Dye not only as we do but all these with us and to lye in the Grave with us that our sinful Bodies might be purified and quickened by his Holy Body Oh cry Lord What is Man that thou art so mindful of him Psal 8.4 and lo how Christ loved us John 11.36 2. How should we loath Sin that not only brings many Bad men to Beggary but also our Good Jesus to Baseness of Birth and Poverty that he might save us from our Sins The Vgliness of Sin is best Discerned upon the back of Christ 3. How should this teach us content in the meanest Estate seeing it was the estate of the Son of God who pass'd through it to sanctifie it to us the Poor may be Holy and Happy 4. Wonder that the Inn had room for Swaggerers and Swearers c. but none for Christ hath your Heart a Chamber for Lust and not a Corner for Christ but he must be Thrust into a Stable c. Many at this Day make Room for Maskers and Mummers yet have no room for Christ and his Members whom they thrust into Stables Prisons Dungeons yea out of the World But 't is because Christ's World hath no room in them John 8.37 The Fifth Particular is The Manifestation of Christ's Birth So obscurely was He born that 't is a wonder how the World heard of it but it was made known 1. By an Angel to the Shepherds 2. By a Star to the Wisemen This shews that God is no respecter of Persons in revealing this Grand Mystery to Shepherds and Wisemen the one Poor the other Rich the one Learned the other Unlearned the one Jews the other Gentiles The one near the other afar off The Tree of Life stood in the midst of the Garden of Eden Gen. 2.9 and in the Heavenly Jerusalem the Tree of Life stands in the midst of the Street Rev. 22 2. Importing that it equally imparts it self to all Ranks Poor and Rich c. where an Heart is given to come to it and is not guarded from Any The midst of the Street is easily come at by All. Yet we find the little Fishes bite most at the Bair of the Gospel Mat. 11.5 Jam. 2.5 c. so the Greatest Clerks are not always the Wisest Men in the Affairs of God Had the Wisemen met with the Shepherds of Bethlehem when they by misreckoning the point mist the right Haven they certainly might have received better Intelligence of the Master-Shepherd from them that they could from the Learned Scribes of Jerusalem God chuses the Weak of the World to confound the Wise 1. Cor. 1.27 28. with 26. A Carnal Cardinal passing to the Trent Council with his Collegue and observing an honest Shepherd Admiring how God had not made him that Toad before him cried out Surââââ Indoâti Rapiunt Coelum sed nos cum Doctrinis nostris Detrudimur in Gehennam The Unlearned take Heaven when we with our Learning go down to Hell None are so far from Christ as Knowing Men sometimes be Yet is there but one way John 14.6 For the Rich and for the Poor for the Learned and for the Unlearned Christ is the Vine John 15.1 That begins to wrap about the bottom of the Pole in his Poor-Fishermen but at last creeps up by little and little till it wind and twist it self to the Top hereof Hereby Learned Nathaniel Joseph of Arimathea and Nicodemus all Masters in Israel became Christ's Disciples lest it should be thought that if only Simple-men had been called they had been Deceived out of their Simplicity And these Magi or Wisemen were also Rich Men as appear'd by the gifts they offer'd to Christ yet took many a weary footstep in coming from far which Teaches us no pains must be accounted too great to come to Christ Isa 60.2 3 4 Mat. 8.11 Luke 11.36 we must go to the Market especially while Manna is rain'd down at our Tent Doors go out to gather it But we must in seeking Christ follow the Star of the word and not Humane Reason which when they did they were led to the wrong port If Christ seek us much more ought we to seek him Notewel First The Angels and Shepherds rejoice at Christ's Birth by giving Glory to God Luke 2 14.â we need not fetch Joys from Hell for it as the profane do making it the Calf-Day âââd 32.6 or as a feast to Bacchus or Cereâ in all licentious liberty down they sit to Feast and up they rise to Play as if Christ were a Master of Misrule Notewel Secondly Though Bethlehem was a mean Place yet the Shepherds went thither Luke 2.15 Because Christ was there So any mean place is a Bethlehem if Christ be but there in his Word and Sacraments Thus all the City gathered together at the Door of a poor Fisherman's Cottage Mark
1.33 because there was the healing power of Christ where this may be found there let us resort tho' others run to Plays and to Places of Pleasure and Rioting c. if we go to our Bethlehem we shall not see Christ in a cratch as the Shepherds did but on his Throne as Stephen did Acts 7.55 and reaching down Grace to us Notewel Thirdly As the Shepherds made haste notwithstanding their Letts as 1. The Darkness of the Night 2. The Danger of their Flocks in their absence 3. None to direct them either thither or there as we have no body could tell them of Christ either in Country or City yet break they through all as they did through the Roof in Mark 2.4 To let the Palsie man down to Christ True faith will break through all Difficulties Thus should we with those Shepherds and with Mary John 11.29 Make haste to Christ yea with Peter we should leap overboard to come to him John 21.7 Notewel Fourthly The Wisemen came from far to Christ though they had but one Star to guide them but we have many Stars every Pastor is a Star Rev. 1.20 yet we come not though Christ be near us Rom. 10.6 7 8. Notewel Fifthly When the Wisemen found not Christ at great Jerusalem They Depart not Discourag'd but seek him at little Bethlehem where they find him in a poor state yet despise him not but worship him and offer their best to him Mat. 2.7 8 9. c. though none of the learned in the Law stirr'd a foot Jerusalem is no place for us If Christ not there Say with Isaac where is the Lamb though Fire Wood Water c. be had yet this must be no stay to us without the Lamb in Ordinances Notewel Sixthly Herod an Usurper and the Jews for fear of losing their Worldly Kingdom John 11.47 were troubled at Christ's Birth there is no Man the worse but a great many the better for Him 't is strange any should be troubled at Him who is the Desire of Nations and the joy of the whole World Hag. 2.7 Zech. 9.9 c. Notewel Seventhly Though not a Man stirr'd to seek Christ out of Jerusalem with the Wisemen yet they used right means to find Him and God blessed them with the Star as Israel with the Cloud Exod. 13.20 21 22. and the Eunuch with Philip Acts 8.28 29. and the Women with an Angel Mark 16.3 and Mat. 28.2 God blesses those that use right means Notewel Eighthly Those Wisemen opened their Treasures to Christ They are Fools that are narrow Soul'd to him in his Members tho' many may worship him yet they must do it cheap c. Notewel Ninthly They were warned of God to return another way Mat. 2.12 Thus the People coming in at one Door of the Temple were commanded to go out at the other opposite Door Ezek. 45.9 signifying they must go out changed from Sin to Grace quite other persons as Saul was turned into another Man 1 Sam. 10.6 Notewel Tenthly Old Simeon by a motion of the Spirit made a more Ample Manifestation of Christ's Birth We as He must 1. Lay up all our Comforts in Christ not in Friends Goods Lands this he waited for 2. We as He must be moved by the Spirit not by Friends or other Respects to seek Christ 3. We as He shall find him in the Temple if Devout there c. 4. We as He must not be content to see him in Marie's Arms but we must take him into our own Arms and Hearts especially when the Child Jesus cries to be there for our Good not His own 5. We as He will then bless God that tho' we have lived to see much trouble yet now to see Christ in the Gospel qualifies all Mat. 13.16 Acts 8.39 c. 6. This will make us as Him 1. Willing to dye 2. As God's Servant 3. Departing only as out of one Room into another 4. In Peace of Conscience and Favour with God We live long enough when we have seen God's Salvation Luke 2.25 29 30. CHAP. IV. NO sooner had our Lord Jesus passed the Pains of his Birth which Naturalists Affirm is as much to Infants as the pains of Death to them 't is as painful to such to be Born and come into the World as it is at that time to Dye and go out of the World but within a few Days after He must also endure the Pains of his Circumcision wherein he must shed some Drops of Blood wherewith the Bond of the Covenant was sealed for his shedding all the Blood in his Body for us The Evangelist tells us that Christ was Circumcised upon the eighth Day Luke 2.21 and the Apostle tells us That he was made of a Woman not of Bread Kneaded by the Baker through the Transubstantiating Mouth of a Popish Priest and not only so but made under the Law also Gal. 4.4 5. therefore would he be Circumcised whereby he made himself a Debtor bound to do the whole Law All which he faithfully fulfilled to free us who were under the Law and though he punctually and perfectly performed the whole Law in his Active Obedience yet Suffered he the Curse of the Law for us in his Passive Obedience Thus Christ began betimes to bleed for us even when but eight Days old that he might Redeem us or buy us off who were in worse case than the Turks Gally-Slaves Chained to an Oar and that we might Receive the Possession of our Adoption the full Injoyment of our Inheritance Eph. 1.3 5 7 11 14 18. Concerning Christ's Circumcision these things are very considerable First The Preparation to it He must be eight Days old according to the Law of its first Institution Gen. 17.12 Before this Sacrament was celebrated upon him Till then he as our Surety was preparing for it This was done to signifie 1. That all Infants under the Jewish Paedagogy lay under the Uncleanness of their Blood for seven Days according to Moses Law Lev. 12.2 22.27 Ezek. 16.4 5 6. The very young Cattel that were not accounted meet Meat for Man till seven Days had passed over them were likewise till then doomed unfit Offerings for God but legally Impure and in their Blood Thus likewise were Infants deemed who as Austin phraseth it Antequam natisunt Damnati Are Condemned as soon as they are Conceived to shew the Corruption of Man's Nature from the first being Psal 51.5 Yea the Blind Heathens have some sight and sense of this Original Uncleanness for this custom is obserev'd among the Grecian Midwives They take the Born Child when it is five Days old and run with it about a Fire made for that purpose to purifie it from its uncleanness Thus the Jewish Infants were accounted unclean for seven Days 2. This eighth Day for Circumcising the Child made the Jews conceit that the perfection of the Creature depended upon the Sanctification of one Sabbath-Day at the least Hence they say God ordained Circumcision then That at least
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
Ministers of Christ that Torment their Evil Consciences calling Christ the Holy One of God Luke 434. N.B. Notewell While the Pope with needs be called the Most Holy he lifts up himself above Christ and Antichrist herein becomes worse than the Devil Though the Devil thus confessed Christ yet Christ muzzled him and dispossess'd him through his Soveraignty over him he is but under a Reprieve c. The Second Remarkable Miracle Christ wrought there at his own City as Capernaum is call'd Mat. 9 1. where he not only Hired and House but also wore the stole or long Gown of a Citizen was the Healing of Peter's Wives Mother of a Fever Mat. 8. â4 15. Mark 1.29 30 31. and Luke 4.38 39. Christ came from the Synagogue-Service to Dine at Peter's House c. which affords these following Marks 1. Christ's Practice approves of a Sabbath-Day Dinner N.B. Notwell This distinguishes a day of Thanksgiving as every Lords Day ought to be for our Redemption from a day of Humiliation 2. That Peter had a Wife and all the Apostles saith Ambrose had Wives save only John and Paul but if John were the Bridegroom in the Marriage Feast at Cana as is abovesaid then had he his Bride also and Paul likewise had a Power to lead about a Sister Wife as well as the other Apostles 1 Cor. 9.5 Yet those Pope-Holy Hypocrites the pretended Successors of Peter deny the lawfulness of Ministers Marriages as a Defilement though it be one with them to have many Harlots These Popelings are condemned and cursed by their own Cannon-Law Distinct 29 31. Acts and Monuments Fol. 1008. by Paphnutius that famous Primitive Confessor in the Nicene Council By Ignatius Scholar to the Evangelist John who pronounceth all such as call Marriage a Defilement to be possess'd with that old Dragon the Devil Epist ad Philadelph But above all by the Apostle who saith Marriage is Honourable to all and the undefiled Bed is True Chastity Heb. 13.4 3. This good Women Peter's Wife's Mother was sick of a Fever call'd by the Greeks ãâã ãâã ãâã ãâã ãâã or Burning from the heat that is in it And the Germans call in the Shaking as we do from the Cold in that Distemper N.B. Note well They whom Christ Loves may be sick John 11.3 his Love and our Sickness are not Inconsistent 4. Christ heal'd her with a touch of his Hand Hippocrates and Galen with all their Citò Tutò Jacunde c. could never find such an easie and speedy cure here a word and a touch only do the Deed in an instant without long Diet-Drinks and many tedious Evacuation 5. Christ can turn us to destruction and then say return Psal 90.3 and when we are Dead to our selves and others He can speak Life to us and keep us from going down into the Pit Psal 30.3 6. This Handmaid of the Lord thus signally healed arose and ministred to Christ whereby not only the Truth of the Miracle was evinced but also the Truth of her Thankfulness was evidenced which likewise is a demonstration of an honest and good heart thus to pay the Redemption of her Life of God Exod 21.30 c. The Third Remark is There also He healed all manner of Diseases and Dispossessed Devils with his word Mat 8.16 Not suffering those Evil Spirit to speak because they knew him Mark 1.34 Luke 4.41 This was done at evening Hence Note 1. Christ's diligence in doing his Father's work In the morning he Sowed his Seed and in the evening he with held not his Hand Eccles 11.6 He was a President for Preaching twice a Day in the Forenoon and Afternoon Mat. 13.1 The same Day after convincing the Pharisees He Preached again to his Disciples 2. Christ suffer'd not Devils to speak of him He had better Witnesses than they and what Call or Warrant had they to Preach The Gospel 3. To an Almighty Physician no Disease can be Incurable Christ heal'd all manner and none went away without healing Exod. 15.26 Psal 103.3 4. Capernaum was a place lifted up to Heaven with means to Grace and with Miracles of Mercy 'T was a City highly blest with Christ's frequent presence Dwelling there Mat. 4.13 Taught there John 6.59 and oft returned Thither from his uttering Oracles and working Miracles in other Cities Mat. 8.5 17.24 Mark 1.21 2.1 Luke 7.1 9.33 John 2.12 6.24 yet is it doomed by the Judge of the World to be cast down to Hell Mat. 11.23 Luke 10.15 He saith that Sodom shall suffer less than Capernaum for its Infidelity in setting so light by his Grace though it even kneeled down to them wooing acceptance as 2 Cor. 5.20 was in some respect a worse Sin than Sodomy and hath a heavier doom abiding it though they that suffer least in Hell suffer more than they can either Abide or Avoid The Destruction of those Cities should be for Instruction to our Cities which have been likewise lifted up to Heaven by Means and Mercies know we not that a misimprovement of them c. will provoke God to thrust us down to Hell with Violence and with a vengeance Alterius Perditio tua fit cantio Take Example or God will make thee an Example Herodotus the Heathen could say of the Destruction of Troy That National and Notorious Sins bring down National and Notorious Plagues from a Sin-Revenging God As to Christ's Pilgrimage it was prodigious for some reckon the Travels of Christ from his Infancy to his Ascension and compute them to be 3093 Miles beside general Visits and Journey hither and thither which If all were Recorded the World would not contain them John 21.25 and 20.30 c. CHAP. IX HAving thus far observed the Order of Place in those three most observable Perambulations of Christ over all Galilee Preaching in every Synagogue the Towns thorough Mark 1.39 Mat. 4 23. and Luke 4.44 though his Fellow Citizens of Capernaum would have stay'd him that he should not depart from them ver 42. would to God we could do so in this City Let us now look a little more narrowly into the Order of Time in the Life of Christ which Mark and Luke especially Matthew do not observe but is more strictly observed by the Evangelist John who measures out Christ's Publick Life by four Jewish yearly Passovers The first Passover John Records is John 2.12 13. saying that when Christ went down to Capernaum from Nazareth with his Mother Brethren and some few Disciples to dwell there the Jews Passover was at hand when this came the first half year of Christs Minister from his Baptism was expired thence-forward hath Christ but three years more to live which this Evangelist reckoneth by three more yearly Passovers to wit John 5.1 and John 6.4 John 18.28 In this first half year Christ had passed thorough his forty Days Temptation had gathered some few Disciples and had Perambulated Galilee unto which time those wonderful works of Christ in
Money-Merchants being angry at his Interrupting their Gain urge him to work some Miracle that they might divert him from his enterprize of their Ejection This bastardly brood as Christ calls them for their degenerating from their forefathers Faith and Holiness Mat. 12.39 Seek after a Sign whereas they might have seen Sign enough in his so powerful ejecting of them as above in their Irresistible Expulsion Thus they maliciously pressed for a Miracle while they were under one yet Christ answere them obscurely because they were unworthy of plainness as Mat. 12.40 The Second Remark is Christ's answer here Destroy this Temple c. is the same in effect with that sign of the Prophet Jonas though that was a little more manifest for in the History of Jonas's lying three days in the Whale's Belly they might have found the Mystery of Christ's Death Burial and Resurrection But here Christ spoke darkly of the Temple of his Body John 2.21 which the Disciples themselves understood not till it was accomplished ver 22 and therefore these Cavillers through their Infidelity much less would believe him The Third Remark is Christ doth congruously call his Body the Temple because the Godhead dwelt bodily in it Col. 2.9 God dwelt personally in his body as he did Sacramentally in the Material Temple and as he doth Spiritually dwell in our hearts Eph. 3.17 The Tabernacle of Christ's Body was not made with hands Heb. 9.2 nor built by the power of Nature The Fourth Remark is Every man's Body is call'd a Tabernacle 2 Cor. 5.1 wherein the Soul dwelleth and the Temple wherein the Holy Spirit dwelleth 1 Cor. 6.19 and therefore we may not Harbour Lusts that defile God's Temple Money-Merchants c least Christ come in Anger and Scourge us with Scorpions c. The Third Passage of Christ's Publick Life which began at this first Passeover Reforming his Temple was the calling of Nicodemus John 3.1 2 3 c. The First Remark is This Nicodemus was one of the Judges of the Great Sanhedrim call'd a Master in Israel ver 10. This Chieftain of the Pharisees comes to Christ before his Departure from Jerusalem to become Christ's Disciple We read that many did Believe on Christ there when they say his Miracles John 2.23 though we find none he did then in Jerusalem save the Whipping out of those Money Merchants c. unless some were done which are not related Those Believers Christ Believed not for he knew the Inconstancy of their Hearts better than the Gardiner knows what Flowers he shall have at Spring because he knows the Roots Christ knew that their Faith was Fickle and Unfaithful as flowing only from a sight of his Miracles Therefore Christ would not Believe them though they pretended to believe in him ver 24 25. Yet Nicodemus the sincerity of whose Soul Christ saw was admitted to his Discipline The Second Remark is Though he was sincere yet this Master of Israel was notoriously Ignorant Especially in the Doctrine of Regeneration and of the Kingdom of Heaven These two points did perplex his mind John 3.4 9 10. The Pharisees and Philosophers are call'd Princes of this World for their Learning 1 Cor. 2.8 yet their Learning hung in their Light and Gospel Truths were Gibrish to them and puts Nicodemus upon his How can this be twice ver 4 9. Yet Christ insults not over his Ignorance but deals tenderly with him in his convincing instructions and not to disgust him he saith not Thou but a Man must be Born again thou or any other c. The Third Remark is Yet such a Proficient did this Nicodemus prove notwithstanding He was but a Night-Bird coming to Christ by Night for fear of the Jews John 3.2 7.50 and notwithstanding He was thus Ignorant believing no more as yet touching the Messiah but that he was a Prophet come from God that afterward he shews himself for Christ openly in the Sanedrim at the Council-Table saying doth our Law condemn any man before he be heard John 7.51 and again his Faith broke forth at Christ's Death as the Sun from under a Cloud bringing Spices about an hundred weight c. to embalm Christ's Crucified Body in Testimony of his Hope of a Resurrection John 19.39 40. As Nicodemus had broke up the Council with one word seasonably put in and prevented them for that time from attempting any thing against Christ John 7.50 51 52 53. where we find him so well resolved to own Christ that all the Seniors in the Sanhedrim could not Jeer him out of his Religion as the Devil doth too many at this Day So he is found publickly couragious in owning Christ at his Burial Joining therein with Joseph of Arimathea a Chieftain in the Civil State as he was in the Ecclesiastick yet both of them before were but secret Servants of Christ and jointly manifesting their love to Christ who had been so cruelly handled Now that blessed Seed which had so long lain under the Clods was sprung up above Ground The Fourth Remark is Here we have a clear comment upon that dark Text The first shall be last and the last first in comparing Judas with this Nicodemus Who was only a Night Professor and came to Jesus but by Stealth and in the Dark as if ashamed any should see him do so when at the same time Judas boldly owned his owning Jesus in the sight of the Sun c. Nicodemus was but a dull Disciple and a slow learning Schollar marvelling at those Mysteries of Godliness which Christ taught him in his School John 3.4 7 9 10. When Judas soon learnt his lesson became a forward Preacher and a famous Miracle-Worker with his fellow Disciples Mat. 10.1 2 3 4. Luke 9.1 2 6. c. though thus far Judas out stripped Nicodemus Riding upon the Fore-horse all this while yet at the long run when they both came to the upshot and toward the Race-end at the last Judas lags and betrays Christ in the Night when Nicodemus did faithfully profess Him in the Day c. both in John 7.50 and in John 19.39 He having good Blood could not long belye himself his sincere love to Christ was as fire that could not long lie hid no more than that of the true Mother to her Child when it was to be cut in pieces 1 Kin. 3.25 26. This Dastard Disciple did briskly bear up when bold Judas's false-fire dwindled into Hell-fire So that four properties in Nicodemus are very conspicuous though Learned yet was he 1. Sincere But 2. Ignorant And 3. Timorous Yet 4. Constant because Sincere c. The Fourth Passage of Christ's Publick Life after this transaction with Nicodemus hath relation to John Baptist's Imprisonment Jesus leaving Nicodemus departeth from Jerusalem into Judea where he setteth his Disciples to Baptize in his name whom those John Baptized as yet knew not John was Baptizing still in Aenon of Galilee John 3.23 and there presently having traversed Judea all along Jordan his Sun
heard at Jerusalem what Herod had done to the Baptist in Galilee for gathering as was pretended of dangerous consequence so many Disciples and Jesus also became an Eye sore to them for gathering more Disciples than John did Hereupon Christ knowing this and that he was in equal danger from those envious ones He withdraws from Judea and goes into Galilee that he might be out of their reach John 4.1 3. N.B. Note well As he did so may we flee from Persecution The Secoâd Remark is Happy is the Place and People that lay in Christ's way This was Samaria's happiness Christ must needs go through it John 4.4 Where ever Christ comes to look with his look of love upon poor mortals there do his footsteps drop some fatness Ps 65.11 As David's Bowels yerned saying Is there yet any of the House of Saul that I may shew kindness to them 2 Sam. 9.1 3. So and much more do Christ's Bowels yern saying is there yet any of the House of Adam that I may shew the kindness of God to them Therefore must he needs look upon Samaria c. The Third Remark is Christ God-Man voluntarily subjected himself to undergo our Humane Infirmities which are the fruits of Adam's eating the forbidden fruit He was wearied with his Journey John 4.6 Many a weary footstep did Christ take to seek and save his lost Sheep He had travell'd at the first Passover from Capernaum in Galilee to Jerusalem to purge his Temple of the Money-Merchants c. a Journey reckoned 56 Miles and now again he travels from Judea by the way of Sychar and Samaria into Galilee again with which Journey he waxed weary so sits him down upon the side of Jacob's Well to rest him This made him a more merciful High Priest both apt and able to succour us under our Infirmities wherewith he was touched so far as sin is not in them Heb. 2.17 4.15 5.2 As those that have been troubled with the Tooth-ach can and will most pity such as have it Thus are we bid to pity those in misery as being our selves in the body to wit the body of flesh and frailty Heb. 13.3 The Fourth Remark is Behold the sweet concurrence of the various workings of Divine Providence As Christ must needs go thither and sit there so at that very juncture The Samaritan Woman must needs come thither and draw water there so have an happy opportunity of holding a saving conference with Christ 'T is not in us to direct our own steps Jer. 10.23 but they are ordered by the Lord Psal 37.23 so were this Womans though but a poor Tankard-bearer yet Christ despiseth her not but is better to her than she expected She came only for perishing Water and well too she might find that seeing sometimes droughts dry'd and drank up their Wells of Water but she met with Living Water which she expected not and which quenched her thirst after Sin c. whereby she understood that a Cup of cold Water given to a Disciple shall not lose its Reward much less to Christ himself The Fifth Remark is How poor became a rich Christ for us to make us rich 2 Cor. 8.9 here our Lord was not only weary with walking but also thirsty it being then Twelve a Clock the Jews sixth hour reckoning from six in the Morning the hottest time of the day his thirst therefore made him ask a Cup of cold Water from this poor Pitcher-bearer Oh Glorious condescension not only that being a Jew-man should ask Drink of a Samaritan Woman whereas the Samaritans took it ill they were so slighted by the Jews John 4.9 but also that He who was Lord of all Acts 10.36 Heir of all things Heb. 1.3 and on whom the Eyes of all Living Creatures do daily and duely wait for food in due season Psal 104.27 28. 145.15 N.B. should thus wait here upon a poor Woman for a draught of Water Oh love this Lord Jesus all of us who thus loved us he was thirsty to quench our thirst c. The Sixth Remark is Christ is the best gift that ever God bestowed on man If thou knewest the gift of God John 4.10 the love of God in giving Christ is a Sic without a Sicut He so loved the World John 3.16 as nothing in Nature can be found wherewith to parallel it Christ is call'd the Benefit Partakers of the benefit 1 Tim. 6.2 that is ãâã ãâã ãâã ãâã ãâã the best benefit in the whole World God's Philanthropy as 't is call'd Tit. 3.4 or love to men did outshine his love to Angels who fell without a Redeemer God gave not Christ for the benefit of their Redemption Oh prize this gift and benefit above all none like it as 1 Sum. 21.9 none but Christ cry'd the Martyr The Seventh Remark is We all are naturally prone to slight and shift off the offers of Christ and Salvation Behold how witty this Woman was to reject Christ's offer of Grace she shifts it off with an armed Dilemma a double horn'd Argument 1. Drawn from the depâh of the Well and his want of a Bucket the Jews abhorring the use of Samaritan Vessels as well as Society with their Persons hence concluded he could not perform his promised Living Waters Thus those Recusant Guests vilâpended and made light of the Royal Supper Mat. 22.3.5 And thus the Jews rendred themselves unworthy of Eternal Life Acts 13.46 The Apostle saith this refusing or slighting the Rich offers of Christ by frivolous excuses yet by plausible pretences is as much as our Souls are worth Heb. 12.25 therefore have we need to look to it The Eighth Remark is Worldly Professors as they boast of their Old Progenitore so they can be content to take up with worldly Privileges Thus those Samaritans bore much upon their Father Jacob though they were a degenerate people 2 King 17.24 c. Thus the Jews bragg'd that they were Abraham 's Seed John 8.33 c. yet looked no further than an Earthly Canaan This was the other and second Branch of the Woman's Shifting Wit here art thou greater than Jacob c John 4.12 if not how could Christ have better Waters to give Jacob was content with this for himself his Children and Cattle to drink of c. But sure I am Jacob and all his Seed must have better Water than what Cattle drink of to wit the Water of Life though Worldlings can be content with Cattle-comforts The Ninth Remark is Scoffing Consciences ought to be smartly aroused 'T is the Sentiment of some Learned Criticks that this Samaritaness doth jeer our Saviour in her saying to him Sir give me this Water c. John 4.15 Whereupon Christ turns short upon her for her Ironical Taunt and smites her Conscience with these Powerful Words go call thy Husband c. ver 16. N. B. When the Heart is so stupified as to despise Grace it needs Corrosives rather than Cordials When she would have covered her Fault with
touching Dan. 10.9 10 16 18. N.B. Note well We need frequent touches from the hand of Christ to cure our crooked paths and spirits even every Lord's day c. The Fifth Remark is 'T is a comfort in suffering that though it may be long even twelve years Mat. 9.20 or eighteen years Luke 13.11 or thirty eight years John 5.5 6. yet our compassionate Saviour doth Judge that the Sons and Daughters of Abraham ought at length to be loosed from their long lasting sufferings Luke 13.16 N. B. Note well Oh that every Sabbath some Soul may be loosed from Satan to heal them of the Dropsie or drought after worldly Vanities and Villanies with a draught of the Water of Life Luke 14.2 4. and oh that the Church may be loosed to go forth Mal. 4.2 then shall all Adversaries of Christ and his Church be silenced and be ashamed Luke 13.4 4.4 CHAP. XIV Christ's Sermon on the Mount THE next mighty works of Christ to be discoursed of fall out in order of time after he had Preached his most famous Sermon upon the Mount of Capernaum such as were his healing the Centurion's Servant the raising up to Life the Widows Son at Naim c. 'T is said the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen Luke 19.37 and Christ's own countrymen wondred whence he had all that wisdom and those mighty works Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts yea they said he works his wonders by the Black-Art surely he never came to all this honour honestly and in God's Name N.B. Note well We Ministers must not think much to be miscensured and misconstrued seeing Christ himself was so c. but Herod's perplexed Conscience hamper'd him into a better frame to wit into a tho' a faint and fruitless desire to see Jesus Luke 9.9 because he heard of many mighty works were wrought by his hands Mat. 14.2 yet would never stir out of Doors to see Christ perhaps he only desired to see whether he were John Baptist raised from the Dead yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works as neither they nor their forefathers had ever seen the like never since they had been the People of God Mark 2.12 and never since the World began were ever the like done John 9.32 Therefore saith he Christ must be God because he had given sight to him that was born blind against the course of nature beyond all the power of art v. 33. Thus the works which Christ wrought bore testimony of him John 5.36 10.25 13.8 14.11 Christ wrought such works as never any man did John 15.24 Christ's works were more stupendous for the manner because wrought by his own power and all for Peoples profit N. B. Note well Though greater works he promis'd to be done by his Apostles for the matter John 14.12 as converting 3000 Souls at one Sermon reducing a great part of the World to the Obedience of Christ c. yet were their works less than those Christ did in two respects 1. They wrought not their works in their own names but in the name of Christ 2. Nor Did any of the Apostles Preach up himself to be God as Christ did but they Preached Christ the only Lord and themselves the Churches Servants for Jesus sake So that Christ was the only Thaumaturgus or Wonder-worker this is attested by Josephus the Jew and confessed by Mahomet himself Hereupon it was disputed in the Roman Senate using to Delfie Great men whether Christ should be received among the number of their Gods for his having done so many wonderful works but the debate ended in the negative because Christ Preach'd up Poverty and lived in the practice of it for which the World hated him and they said Poverty can never have many Proselytes to it for all do decline it When Christ had Preached any Sermons to the People he customarily back'd and confirm'd them with his Miracles which some compute to the number of thirty four corresponding with the years of his Natural Life others do reckon them to be fifty seven something suitable to his supposed Age John 8.57 He had so macerated his Body with pains and fastings that the Pharisees did suppose him to be much elder than he was when he was not much more than thirty Luke 3.23 they judg'd him by his grave countenance to be about fifty But omitting the number of his Miracles let us proceed to discourse upon the Nature of them beside those aforementioned that Christ wrought to back his Sermon upon the Mount where a Mountain was his Pulpit and the whole Law was his Text. As Moses went up to the Mount to receive ãâã Law so did the Messias to explain it and only such Hearts as are mounted Heavâ ward have an Universal respect to it Psal â9 6 Sursum corda up with yeâ Hearts c. This Mount-Sermon is call'd Catechistical Mat. chapters 5 6 7. declareâ the qualifications of those that aim at Blessedness and the Means that lead up to it the Blessings were to be pronounced upon Mount Gerizzim Deut. 27.12 and the Curses upon Mount-Ebal ver 13. yet the Blessings are not mentioned as the Curses are In that Chapter because we must look for the Blessings from the Messias not from Mâses for Christ was sent to bless both Jew and Gentile Acts 3.26 The Curse come by the Law Gal. 3.10 but the Blessing of Grace came by the Gospel John 1.17 Therefore Christ stands here as upon Mount-Gerizzim on this Mount of Capernaum to pronounâe those eight beatitudes sweetly Harmonizing with that of Deuteronomy here and Lâââ also addeth that Christ also Denounced Woes as if he had stood upon Mount-Bââ also Luke 6.20 25 to v. 30. Blessed be the Poor the Hungry c. but Woe to the Rich the Full c. Christ proceeds to lay forth the latitude of the Law shewing its Extent to Thoughts as well as Deeds c. contrary to the corrupt Glosses of Jewish Traditions whereby they had made the Law of no effect whereupon he Divinely Damneth their cursed constructions and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon as was his last when he left the World John Câââters 14 15 16 17. but he confirms his Oracles with some Miracles as with healing ââe Centurion's Servant and raising to Life the Dead Son of a Widow at Naim ãâã above hinted c. This the Evangelist Luke clearly demonstrates giving an account of the Heads of this Mount-Sermon Luke 6.20 c. and then makes this transition When he had ended all his Sayings or Oracles then did he back his Doctrines immediately with these two Miracles Luke 7.1 the former is related from ver 1
Peter as Prince of the Apostles to detect the folly of Rome in her fictitious Primacy but with him for this was in the Desart of Bethsaida which was Philip's City John 1.44 and he consulted with all his Disciples say Mat. 14.15 16 17. Mark 6.35 36 37. and Luke 9.12 thus what is omitted by one Evangelist is commonly supplied by another both was done successively one after another Christ did this to discover the Diffidence of his Disciples as well as to commend to them the use of ordinary means under an ordinary Call having as yet more Dross than good Oar in them speaking here like meer carnal men though Christ was resolved in himself notwithstanding this Consult to work this Miracle which teacheth Though we be oft at a Non-plus under the failure of means yet Christ is never Non-plust but knows what he hath to do John 6.6 The 2d Circumstance is Christ commanded the multitude to sit down upon the Grass which now at the Passover was well grown by fifties and by hundreds Mark 6.39 40. and Luke 9.14 that is Rank by Rank that the number of them might be more manifest and that an orderly Distribution might be the better manag'd Christ will have all matters in his Church manag'd in Decency and Order 1 Cor. 14.40 The 3d Circumstance is He took the five Loaves and the two Fishes because he took care to feed the multitude not by creating new Loaves which he could have done to confute Arrians but by multiplying the few Loaves which was equivalent for his giving them Bread and Fish did declare him to be Lord of Sea and Land and to make much of a little required no less than Omnipotency The 4th Circumstance is He looked up to Heaven which he did not when he was doing greater works than this as in Raising the dead casting out Devils and subduing the stormy Sea c. yet lifts he up his Eyes in this lesser work not because he could not otherwise do it but as in the case of Lazarus John 11.41 in healing the Deaf and Dumb Mark 7.34 to shew that he came from the Father and acted all by him and nothing contrary to him Sometimes he looked not up in his acting as one equal with the Father and sometimes he doth look up acknowledging his Father greater than he as Man John 14.28 but especially it was to teach us not to cat Meat before we look up to God for his blessing 'T is said Rom. 14.6 He that giveth God thanks eateth to the Lord then he that gives not thanks at eating eateth to the Devil The 5th Circumstance is He blessed and brake c He did not only give thanks to God for what was present John 6.11 but also but his blessing upon the Bread c. to make it abundant provision Psal 132.15 as well as implored the Father's Blessing upon it Had not the Bread been broken as well as blest it had not been multiplied Fragments succeed fragments both in the hands of the Servitors and in the mouths of the Eaters Christ opened his hand and filled them all Psal 104.28 and 145.15 The five Loaves by a strange kind of Arithmetick were multiplied by division and their augmenting Addition was made by a singular Substraction so that there was enough for 5000 men by his Divine operation The 6th Circumstance is When Christ had broken the Bread he gave it to his Disciples c. both that a Decorum's and due order may be duly observed in the Church by the Ministry and that they might be more certain Witnesses of the Truth of this Miracle as also that by them as Ministers this Miracle might be wrought whereby he after a sort transferred the Glory of it from himself to them they fed five thousand and upward to the full c. The 9th Remark is Christ's Ministers shall lose nothing by distributing their little in feeding the People The Disciples here grudged not of their own little to give others some therefore did it grow in their hands as the Widows Oil did in her Cruise as it did in the hands of the Eaters also who could not but expect a Miracle otherwise they would not have sit down so silently at Christ's command and the Disciples here after above five thousand had been fed with their five Loaves do take up twelve Baskets full which was a great deal more than they had laid down nothing was ever lost by liberality especially of this nature Christ bid his Disciples Take up the fragments that nothing may be lost John 6.12 He would have us Thrifty but not Niggardly wilful waste bring woful want The Disciples do so and have one Basket full for each of them If we consider how few were the Loaves and how many were they that fed upon them we may wonder they left any thing and if we consider how there were twelve Baskets full of fragments left we may wonder also that they are any thing Christ taketh care to fill his Ministers Baskets that they may feed others if not with Temporals yet with Spirituals Baskets be but base things yet God uses them to confound the World The Remainder here was more than Moses's Manna Exod. 16.18 or Elias's Meal 1 King 17.16 or that of Elisha 2 Kings 4.44 and signified the Doctrine of the Twelve Apostles being the Remainder of Christ's should feed and fill all Lands Now follows the second grand Miracle of Christ's walking upon the Waters c. which was thus occasioned This five thousand whom he had fed with five Loaves c. had so much Devotion to Christ for so feeding them that they unanimously concluded to cry him up for their King c. John 6.14.15 They could not imagine him the Messias that had not an earthly Kingdom therefore would they force this honour upon him Thus Superstition doth to Christ at this day it will needs obtrude seeming honours upon him whether he will or no though the Word call it no better than Will-worship But this Tumultuous Acting Christ knowing their thoughts did prevent by conveying his Disciples into a Ship and himself into that Mountain where he had been before John 6.3 Matth. 14.23 that he might decline the Tumult for he saith My Kingdom is not of this World John 18.36 N. B. Note well Christ is received in a Regal capacity where the everlasting Doors of the Soul are set open to receive this King of Glory Psal 24.7 that he may Rule in the heart by Faith Eph. 3.17 c. This multitude minded not his Spiritual Kingdom was all for a Carnal Kingdom wherein they might eat and drink with their King c. as they had done in the Miracle and after followed him for Loaves more than for Love Hereupon he avoids them departing all alone into that Mountain where his Disciples had been with him before and had not Christ commanded them to take Ship they had much fail'd of their duty to leave their Lord alone behind them He
not undertaking this hazardous Voyage without his express Precept so they safely lay in the Arms of Christ's protection and so long as he keeps the Insuring-Office the Devil himself could not harm them without their Lords-permission And 3. Their vain Imaginations If the darkness was not so condensed as to hinder them from beholding the Spectrum they might also have seen and known their Saviour had they trusted in him and their senses not been disturbed by their fancies and fears which were now got above their Faith when they should have been below Psal 56.3 Gen. 15.1 Thus it is with the Church things seems to go backward ere they go forward though Christ be come Duplicantur lateres venit Moses when the tale of Bricks were doubled then came Moses 12. As the Disciples deserved reproof for their misbelief yet Christ pities and pardons their perplexities and passions speaks good words and comfortable to them saying Be of good cheer it is I be not afraid 't is no nocturnal Bug-bear but your very Saviour in whose presence ye have no just ground to fear your extremity is my opportunity I am that I am Exod. 3.14 Hereupon they desire him to come up into the Ship when he had made them able to know it was he that spake as he ever doth to his own People John 6.21 N. B. Note well Thus Christ covers our mistakes we think sometimes he is mad as Mark 3.21 when he exercises us with harsh Providences though he do all things well Mark 7.37 They mistook him for a Spirit not only now but after Luke 24.37 till he had convinced them by both being touched by them and by his eating with them v. 39.42 nor was this the only time of Christ's seeming to go from them Mark 6.48 for he did so Luke 24.28 only that they might invite him both times let us do so also c. 13. As still Peter must be tryed for asking a sign and Christ must be entertain'd tho' at hand before the Storm cease c. N.B. Note well So we still hanker after signs and invite him not earnestly to a constraint c. were this done the Sea would be calm and as soon as Christ sets his foot upon the Ship she would immediately be at Shore Our Jesus sets his foot upon the proudest Waves of wickedness as did Joshua upon the necks of his loftiest Adversaries Josh 10.24 Christ is not far off Acts 17.27 Rom. 10.6 c. constrain him to come in and he will bear the Ship more than she bears him so can lift her into the Haven of Hope No sooner is Christ come into any heart but presently Conscience is becalm'd Lust is our Tempest while we love the Lord we with Peter can walk on the Waters but when we love the World then begin we to sink yet if then we cry to Christ he hath an helping-hand for us c. The Romanists applaud this fact of Peter but Pareus shews he believed not without a sign as the rest did and had it but with a check v. 31. Mat. 14. CHAP. XXII NO sooner were Christ and Peter come up into the Ship Mat. 14.32 but the Wind ceased as if it had been weary with blowing so big and boisterous out of the Devils mouth and now desired rest after its hard labour as the word ãâã ãâã ãâã ãâã ãâã signifies Then both the Tryal and Trouble of the Disciples and Mariners ended together and most happily ended both in the Increase of their knowledge and in glorifying God ver 33. They all came and worshipped him as the Son of God not by Creation as Adam Luke 13.38 and as the Angels Job 1.6 nor by Adoption as all Believers John 1.12 and 1 John 3.1 but ãâã ãâã ãâã ãâã ãâã 1. By Eternal Generation Prov. 8.22 And 2. By Personal Vnion Psal 2.7 This new Experience of Deliverance from the danger of death made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead than his miraculous feeding of 5000 with five Loaves had done for then were they not in any imminent or eminent danger of dying as here therefore being then secure they considered not so well that Miracle Mark 6.52 N.B. Note well We are more teachable in Adversity than in Prosperity especially if God illuminate our minds then Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida from whence his Disciples launched out and Capernaum not to the contrary side of the Lake but only cross that Bay or Bosom on the same side therefore 't is said the People whom he had fed with the Loaves here did before follow him on foot from Capernaum to Bethsaida John 6.1 Mat. 14.13 and Mark 6.32 33. and came up to him in Bethsaida's Desart where he fed them And now when his Disciples return by Sea again they are said to go over to Bethsaidââ Mark 6.45 and from thence to Capernaum John 6.17 coasting still upon the same side yet met they that astonishing Storm tho' they pass'd not over the Lake to the other side beyond Jordan aforementioned But that which is highly remarkable here is that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias yet they return in Ships back to Capernaum that they might ' meet with their bellies-filling Jesus so much the sooner John 6.22 23 24. and they meeâ with no Storm in their Voyage as the Disciples had done to teach us that the World sails with fair gales of Wind when the poor Church is tossed with Tempests Isa 54.11 as also that the greatest Graces must expect to encounter the greatest Exercisââ Now Christ is got to Genezareth supposed to be the same Countrey with Cinneroââ Josh 11.2 19.35 however out of Herod's Jurisdiction where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his garment Mat. 14.34 35 36. and Mark 6.53 to the end wherein we have these following Remarks 1. Our Lord went about doing good Acts 10.38 healing every where such as came ãâã him yet harming none no not such as were refractories any where no not in obstinate Samaria Luke 9.53 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost Acts 5.5 10 and did strike blind that Sorcerer Acts 13.11 by their gift of Miracles but we have no such Instance in Christ the giver thereof The 2d Remark is A People that have blown upon the Gospel are more unkind to Christ than they that have not had it before Thus Christ's own Countrey-men Nazareth reject him and resolve to break his neck Luke 4.29 when this Genezareth an Emblem of the Gentiles Conversion do kindly receive Christ and acknowledge him the Messiah and they rejoyced at his coming amongst them c. The 3d Remark is Oh the matchless candour and kindness of Christ to all commers to him He heals all promiscuously here
Glory here in the Mount that they might the better stick to him in his Garden horror and hotter Services beside John was His Beloved Disciple and was charg'd with the Lord's Mother Iohn 19.26 27. After these three Antecedents follow the substantial part or relation of Christ's Transfiguration or Transformation as the word ãâã ãâã ãâã ãâã ãâã strictly signifies which was not done by any change of his natural form shape or stature of Body but by an alteration of the natural obscurity of his flesh that had comparatively no form nor comeliness c. Isa 52.14 53.2 into a most glorious glittering splendour and majesty flowing from the indwelling of the God-head in him Col. 2.9 This was no Metamorphosing his flesh into a Spirit or his Humane Nature into Divine for all the Lineaments and Proportion of his Body and the Figure of his Face so familiarly known to his Disciples still remained but this was an Adventitious Glory wherewith He cloathed himself as he Prayed laying aside for a while the Form of a Servant and putting on the Form of God Darting forth some Beams of his Deity far transcending That when He walk'd as lightly as if he had been but a Spirit upon the Waters Mat. 14.26 The Agility of his Body was shewn there which made his Disciples mistake Him for a Spirit and the lustre and clarity of it here 1. In his Countenance which shone as Moses's had done but far short of this when God gave to his Face something of his own Glory Exod. 34.19 as bright as the Sun in his Strength which is an higher splendour than that the Old Testament puts upon him Dan. 10.6 where his His Face was as the Appearance of Lightning and Hab. 3.4 His brightness was as the light c. And 2. In his Rayments which the splendour of the rest of his Body below his face did penetrate and gave to them this Glorious Tincture so that they became white as the Light or Snow glistering and sparkling as Stars and casting forth flashes of lightning infinitely beyond the Art of the most exquisite Fuller in the World Here Christ shews himself in such Glory and Majesty as He will Appear in at his Second coming to Judge the World and as the Glorified Saints are cloathed with when made like unto his Glorious Body here Phil. 3.21 Mat. 13.43 They shall shine as the Sun c. Their Garments shall be white and shining Rev. 19.8 like those Angels appear'd in Mââ 28.3 Mark 16.5 Luke 24.4 John 20.12 Now this Beam of Deity put forth ââre did demonstrate to his Disciples that He could with all this Glory and Power easily have rescued himself out of his Crucifiers hands a tast whereof knock'd them down John 18.5 had he not Voluntarily given up himself an offering for Sin a Ransom for the World Having gloss'd upon the Substantial part of this History of Christ's Transfiguration after the first Circumstantial part to wit the Antecedents thereof I come now to the second Circumstance the Concomitants of it which are three in number 1. Christ's Companions in Glory 2. Peter's Extasie and Advice 3. The bright Cloud and the Divine Voice out of that Cloud First Of the first of these His Companions in Glory The 1st Remark whereon is Moses and the Messias meet together in the Mount as familiar Friends to demonstrate how the Accusers of Christ were notorious lyars in charging him with his breaking Moses's Law making him a frequent Transgressor of it therefore did Moses correspond with him to confute the Jews Blasphemies against Him The 2d Remark is Together with Moses appeareth Elias also who was most zealous likewise for the Law and the most eminent among the Prophets as Moses was the first Law-giver so Elias was a fervent Law-Restorer He came here into this Sacred Synod to testifie that Christ was neither against the Law nor against the Prophets as his Adversaries did Impeach him but came indeed for no other end but to fulfil them Mat. 5.17 c. The 3d Remark is Those two Candidates of Immortality as the Antients call them were the rather appointed for this witnessing work because the People had said of Christ that he was Moses or Elias they two appear here distinct from him to shew He was neither of them They but Servants He their Lord and Son of the living God as Peter had truly professed The 4th Remark is Moses the first Prophet of the Jews and Elias the first Prophet of the Gentiles Luke 4.26 must be the Celestial Witnesses of Christ's Glory as his Disciples were of the Terrestial Ministring here to their Master who now appeared glorious so must have some glorified companions both as best comporting with Christ's Grandeur being a Representation to the Life of his future Kingdom which should consist both of Jews and Gentiles Represented by these two Prophets of both and for a Testimony to the truth that the Apostles might not judge this a phantasm only The 5th Remark is These two Heavenly Witnesses appeared also in Glory having put on a Celestial splendour for Honouring their Lord's Person and Prefence the more even that Glory which they shall possess fully at the Resurrection of the Just which they had not yet attained unto Phil. 3.11 Heb. 11.35 39 40. but which was for Present lent them by a Divine Dispensation yet was this their Glory far lesser than Christs who now shone as the Sun among Stars 1 Cor. 15.41 The 6th Remark is The Discourse in this Sacred Synod was about Christ's Departure or Decease Luke 9.31 what He was to Suffer at Jerusalem and then enter into his endless Glory This Discourse may well be supposed to be long for this Transfiguration lasted all the night seeing it is said Luke 9.37 It came to pass the next Day when Christ and his Disciples were come down c. Those Consorts of Christ did discourse upon his Exodus Greek which we read Decease alluding to Israel's Exodus or Departure out of Egypt which was the beginning of their Liberty So Death call'd a Departure is a passage to Glory and seeing Christ's Resurrection and Ascension were his Exodus too this might lengthen the discourse as well as shewing His Sufferings were prefigured in the rites of the Law and predicted in the Oracles of the Prophets Christ being the Accomplishment of both The 7th Remark is Those two Consorts of Christ did appear here in this Colloquy in their Real Bodies and no Phantasm or Extatical fiction or a Vision of two Angels personating those two Prophets Because 1. 'T is not God's Method to confirm the truth with lying Fictions 2. These two Prophets came to confirm the Doctrine of the Resurrection both Christ's and Ours which they could not properly have done but with their own true Bodies brought with them And 3. Both their Bodies seem to be preserved by God himself from Putrefaction for this very Personal Apparition for Eliaâ's Body was rap'd up into
but also their own Colleague Nicodemus who with one seasonable word broke up the council of Conspirators ver 47 49 50 51 c. See more of the Antecedents added by Luke in the middle of the next chapter CHAP. XXVII Of the Feast of Dedication c. THE History of Christ's Life is now brought down to the last Half year thereof for so much and no more was the distance of Time betwixt the Feast of Tabernacles last mentioned and his last Paschal Feast whereat he voluntarily died In this interspace of half a year the Evangelist John who most exactly above the other three keeps the clock of Time going that we may the better know in what order every story ought to be ranked and tells us of the Feast of Dedication wherein Christ was present again at Jerusalem betwixt that Feast of Tabernacles and his last Passover this he calls the Winter Feast John 10.22 happening about two Months after the former Feast about the middle of our December in the Winter Solstice though both the Tabernacle-Feast and the Passover were Instituted by God himself Exod. 12.3 4 c. Lev. 23.34 c. yet this Feast of Dedication was Instituted by Judas Maccabeus 1 Mac. 4.56 59 c. 2 Mac. 10.6 7 8. wherein to give God Thanks for the new Purgation of the Temple from the pollutions of Antiochus that little Antichrist which Feast the Jews kept with Lamps lighted in their houses for eight days together until Christ's Time What hapned before in and after this Feast is next to be remarked The 1st Remark concerning its Antecedents is When Nicodemus had by urging the Law and so gaining over the Sadducees strict observers thereof to oppose the Pharisees of both which the Sanhedrim consisted first divided then dissolved the Plotters in their Consult as each of them went to their own home so Christ to the Mount of Olives John 7.53 8.1 that was his ordinary Oratory Mat. 26.36 Luke 23.39 There he pray'd by Night and early in the Morning he returns into the Temple to Preach where the old Sanhedrim Sophisters do again assault him with a Case of Conscience about the Adulteress taken in the very act John 8.2 3 c. to intangle him however he answered either for contemning Authority they would accuse him to the Romans or for Destroying Civil Liberty despising the Law and for being inconstant to his own practice in pardoning penitent Publicans and Harlots c. they would accuse him to the People either of too much severity or too much popularity c Christ in his answer neither absolves nor condemns the Adulteress leaving the Law of God the Execution whereof did not now belong to him in its own force as to corporal punishment yet doth he both convince the Consciences of those Hypocrites that accused her and were guilty of many secret sins so self condemned Tit. 3.11 as also to awaken her Conscience to bring her to Repentance c. ver 7 8 10 11. Hereupon he takes occasion to Preach a choice Sermon of his being the Light of the World v. 12 c. and that those spies were Slaves and Sons of the Devil c. v. 41 44 c. For this they stone him v. 59. but he escaped out of the Temple and as he passed along impassible now and impenetrable he meets a Man born blind this sight was enough to move him to Mercy he heals him by bidding him go wash in Siloam's pool which as Epiphanius saith was given of God in a strait Siege for Drink to the City at Isaiah's Prayer John 9.1 7 c. and other unlikely means v. 14 15. this inrages the old Cavillers to cast the cured man out of their Synagogue v. 34. Christ receiv'd him in v. 36 c. preacheth another convincing Sermon v. 39. John 10.1 that he was the good Shepherd the Messiah the Son of God and the Saviour of the World c. from v. 2 to 19. This made them Mad in saying He had a Devil and was Mad v. 20. which others did vindicate v. 21 c. The 2d Remark is concerning the Concomitants of this Dedication Feast mentioned in the next verse John 10.22 23. Christ walked in Solomon's Porch not for Recreation-sake but for taking an opportunity of doing good to the multitude met there and for meeting with the Masters of the Sanhedrim that sat in one side thereof Here presently the old crew of catchpoles compass him about with their cavils of being so dark a Doctor in his Parables c. that they could not but still doubt whether he were the Christ v 24. whereas the darkness lay only and all upon their own Understandings the Windows whereof they had wilfully shut up 2 Pet. 3.5 Isa 6.9 10. John 8.43 Mat. 13.14 15. John 12.40 Acts 7.51 Rom. 11.8 as Christ intimates in his answer to those Cavillers v. 25. What need plainer words when you see the plainest works that demonstrate me the Messiah were it not for your voluntary blindness v. 26. those Catch-poles expected another answer more to their malicious advantage to wit had he confess'd himself to be Christ then would they accuse him of Treason to the Roman Powers that then Ruled over them or had he denied it then might they represent him to the People as a Cheat and Impostor c. the former they principally aimed at as appeared after John 19.12 knowing from Isa 60.12 Dan. 7.14 that he who was Christ must be a King and such a King as would destroy all other Kings and Kingdoms yet gave he them such an answer in the Wisdom of God as those Pick-thanks could pick nothing out of it save this that they were the Reprobate Goats of Satan not the chosen lambs of the Saviour for which they attempted to stone him ver 31. Had not Christ held their hands though they pretended to be Holy Persecutors not pelting him for his Pious Works but for his Blasphemous words ver 32 33. and when Christ vindicates himself from their charge of Blasphemy v. 34 35 36 37 38. then finding themselves not able to answer his Arguments they turn once more to a course of Violence wherein si non argumento Aristotelico tamen Baculino c. they doubted not but to be too hard for him at club-law v. 39. and though they now lay down their thoughts of Stoning him as a Blasphemer because he had so cleared himself thereof as they could no longer pretend it yet still they would take him and carry him to the Sanhedrim who would lay other crimes to his charge c. but he passed through them like a second Samson Judg. 16.2 3. his own Almighty arm saved him as before in Luke 4.30 He escaped quietly freely and as unseen giving them again this demonstration that he wanted not Power to deliver himself which might have convinced his Adversaries had they not been Mad with Malice and because their madness was incurable He went again
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
c. The Seventh Office of Love is He sets him upon his own Beast ver 34. No sooner had he recovered him to Life and redeemed him into any good Capacity but he Mounts him upon his own Horse when he had before Dismounted himself Thus our Redeemer as if it were changeth places with his Redeemed in his coming down to become sin for us who knew no sin that we might be made Exalted ones upon his own Righteousness 2 Cor. 5.21 N. B. Note well 1. Christ is seen Riding upon a white Horse Rev. 6.2 but behold here a black Sinner riding upon Christs white Horse this is a far greater Honour than that done to Mordecai when the Royal Apparel was put upon him and the Kings own Saddle-Horse brought forth to him and he rode on his Back through the City with this Proclamation made before him Thus shall it be done to the Man whom the King delighteth to Honour Esth 6.8 9 10 11. N. B. Note well 2. Happy are they that be thus Mounted on Christs Horse then no Avenger of Blood mentioned Deut. 19.6 nor any furies of Hell can overtake them but Miserable are the Men not thus Mounted poor Footmen be soon overtaken by the pursuer and overcome also besides the Journey to Heaven is so very long and the way thither so very Dirty such can never reach it on foot The Eighth Office of Love is He lodges him carrying him back to Jerusalem and providing well for him ãâã ãâã ãâã ãâã ãâã in an Inn which receiveth all comers from all Quarters thus all Believers come from East and West c. to sit down with Abraham c. in the Kingdom of God Matth. 8.11 first in the Kingdom of Grace to wit in the Chambers of the Church Militant upon Earth which is as an Inn that bids welcome all true comers to Christ John 6.37 Thus Christ brought his Spouse into his Banquetting House Cant. 2.4 and she held him in those Galleries Cant. 7.5 for she well liked both her Dyer and her Lodging as Noah alone did in the Ark c. and if both be so good in Jerusalem here below how much better when at last he brings us to that above Triumphant in Heaven The Ninth Office of Love is he paid two pence for him c. ver 35. these two pence signified Christ's Justitia personae Justitia Meriti Active and Passiive Obedience the former made him a qualified Mediator and the latter was the payment of our Ransom Money for satisfying offended Justice 'T was much for David to cry would God I had dyed for Absolom 2 Sam. 18.33 but it was much more for Christ not only to wish it to an high Degree Luke 12.50 but also to Accomplish it and to give his Life for a Ransom for many Matth. 20.28 when Silver and Gold could not Redeem us 1 Pet. 1.18 19. The Blood of Christ was the Blood of God so called Acts 20.28 as well as of Man this two pence hath Relation to the two Natures of Christ in both which there was Merit as well as Compassion The Tenth and last Office of Love is his care for Recovered Men from his Resurrection to his Return giving them Pastours after their own Hear to feed them Jer 3.15 and whom he chargeth as he doth the Host here ver 35. to fulfill their Ministry Col. 4.17 and if they love him to feed his Lambs John 21.15 16 17. and he promiseth not only his Presence with them to the end of the Word Matth. 28.20 but also a most Rich Reward in a better World upon his Return as here ver 35. and Matth. 25.14 19 21 c. to conclude Thus is the Question what shall I do to be Saved ver 25. fully answered unless our Redeemer do all those Offices of Love afore Named we are not his Redeemed c. Oh! that we could come believingly to Christ as the stung Persons did to the Brazen Serpent that had no Sting his word is look to me all the Ends of the Earth and be saved Isa 45.22 2. Luke tells of Christs entring at that time into a certain Village where Martha whom Ambrose reckons was the Woman that he cured of the Bloody Issue received him into her House Luke 10.38 c. Some suppose her to be a Widow with whom her Brother Lazarus and her Sister Mary Magdalen as above did live Christ came first to be acquainted with this Family in Luke 7.36 37. At this place in Bethany Christ tarryed some time and Taught both this Family and his Followers He Taught Martha here that Attention upon his word was better to him than Attendance upon his Body which must shortly Dye c. and that the Bonum hominis Mic 6 8. the Totum Hominis Eccles 12.13 The whole and the all of a Mans Happiness lay in entertaining Christ into the Conscience this was the one thing necessary and which hath life Everlasting He also here Taught his Followers to Pray Luke 11.2 upon their asking him to Teach them a Compendium of things to be prayed for saith Grotius adding nor were they at that time bound up to Syllables c. and he inforceth this Duty of Prayer 1. By the promise of receiving what we pray for 2. By our Importunity Illustrated by two Similitudes the Fast is of a Friend borrowing a Loaf of a Friend ver 6. to 9. The Second is of a Son asking Bread of his Father ver 9 10. concluding with an Argument from the lesser to the greater from Mans Bowels to Gods ver 11 12 13. 3. Then Luke Records next another Story of Christs casting out a Devil much like that in Matth. 12.22 to 46. with the same Cavils and Answers that are before related Christ here meeting again with the like Malitious Misconstructions of his Miracles maketh the like Defence as before Luke chaineth such following passages with this Story that it seems altogether distinct from that aforementioned 4. Then the Multitude pressing upon him to be Taught for the more those Catchpoles cavil with their Captious questions to make him speak something seeming against God the Law or Caesar whereby they might Deter the People from attending him Luke 11.53 the more they pressed after him Luke 12.1 He presseth upon them a sincere and constant adhering to the Gospel cautioning them against the hinderances thereof as 1. too much Carking Care for the World 2. Too much Timorousness in times of Persecution 3. Too much love to the things of this Life and 4. Too much neglect of the practice of Piety Luke 12.4 5 6. c. Lastly Luke saith at the same Season some told Christ Pilate's killing the Galileans while they were killing their Sacrifices c. Luke 13.1 2 c. because they would not pay Tribute nor pray for the Roman Powers Upon this Christ presses the People to Repent telling them that the greatest sinners are not always met with Gods greatest Judgments that since impenitents would destroy them
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 ãâã ãâã ãâã ãâã ãâã there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils âo raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as ãâã ãâã ãâã ãâã ãâã Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and
not the Earth or Earthly things with the bare feet his Affections but treadeth in the World with a Gospel-frame of Spirit and then dare trample upon the Briars and Brambles Tribulations of the World because 't is well shod with Gospel-peace in Christ John 16.33 As there was Etham which signifies hard ground for Israel to walk over betwixt Egypt and Canaan Exod. 13.20 So there is much hard ground in our way to Heaven and therefore we had need to be well shod with those Gospel-shoes otherwise we shall halt tire and prove Apostates 't is only the poorest of People that are forced to go bare-foot Glory is promised to good Beginners but 't is performed only to good Enders Matth. 24 13. N. B. Note well 4. The various Excellencies of those Gospel-shoes which are the Love-tokens of our Heavenly Father to the Truly Penitent c. in several Congruities with Literal shoes As 1. These shoes keep feet warm they are not thin Summer-shoes any Cold taken by the feet 't is well known doth much endanger the weal of the Head we should keep our Affections warm for God as ãâã ãâã ãâã ãâã ãâã signifies 2 Tim. 1.6 Be fervent in Spirit Rom. 12.11 serving the Lord. 2. Shoes keep the feet clean our Lord saith He that is washed needs not save to wash his Feet John 13.10 Which implies how apt are our Affections the feet of the Soul to Contract Defilement and to need often washings while we walk in this present Evil World Gal. 1.6 Which better deserveth the name of Chabul that signifies Dirty than those Twenty Cities Solomon gave unto King Hiram 1 Kin. 9.12 13. Oh! That we could have such low Thoughts of this Dirty World wherewith our Mystical feet our Affections are so oft Defiled as Hiram had of those Dirty Cities who got them changed into a suitable Sum of Money levyed by Solomon on his Subjects ver 15. 3. As those shoes keeps our feet clean so likewise they keep them dry we shall not be wet-shod when we pass through the Waters of Affliction if we be well-shod with these Gospel-shoes God promiseth those Waters shall not come nigh us to an overflow of those shoes Isa 43.2 As Israel had both the Red Sea and Jordan betwixt them and Canaan yet the Lord so dryed up them both as Israel passed Dry-shod over them both into the Land of Promise that was the Type and a Christian Walk is the Antitype c. Thus the Waters of Babylon and Euphrates shall be dryed up Isa 44.27 Jer. 50.38 Rev. 16.12 God will Smite the Tongue of the Egyptian Sea and make Men go over Dry-shod Isa 11.15 4. They keep our feet sound in Treading upon hard Ground as before for we are naturally Tender-footed like those Tender and Delicate Women which would not adventure to set the soles of their Feet upon the ground Deut. 28.56 No not in their fine thin shoes much less barefoot We are Diseased in our feet as Asa was 2 Chron. 16.12 Therefore we need to be well-shod even with Iron and Brass Deut. 33.25 To be sound in Gods way c. Ps 119.80 5. They keep our feet safe from Satans Darts they are for Armour as well as for Ornament Eph. 6.15 Achilles was wounded to Death in his Heel saith Homer whose Phrase is also ãâã ãâã ãâã ãâã ãâã well booted Grecians Thus they that are fortified with this Armour of proof to wit Gospel Comforts are well-shod Christians above Goliahs greaves of Brass 1 Sam. 17.6 c. 6. Shoes that are neatly made do likewise Beautifie the feet thus 't is said How Beautifull are thy Feet with shoes O Princes Daughter Cant. 7.1 To shew how comely the Christian Church is in her Goings which may well be added as a fifth Instance unto Solomons four that he so highly commends for going well Prov. 30.29 30 31. Yea and no less is said of the Churches Faithful Ministers How Beautifull are the feet of them that Preach the Gospel of Peace c. Nah. 1.15 and Rom. 10.15 With the shoes of which Gospel of peace both Pastors and People ought to be shod Eph. 6.15 Or we can never walk well in Gods Eye Christ faith I shod thee with Badgers Skins c. Ezek 16.10 We read how the Tabernacle was covered with Badgers Skins Exod. 36.19 No doubt but those Skins were neatly Dressed for both those uses Christ gives Robe Ring and Shoes to make us comely c. Ezek. 16.10 11 to 14. 7. These Gospel shoes are lasting shoes they last longer than the Shoes which Israel wore 40 years in the Wilderness their shoes were part of their Raiment which did not waxe Old in that time Deut. 8.4 The Latchet of these Gospel-shoes shall never be broken as the Phrase is Isa 5.27 For they are made of Iron and Brass Deut. 33.25 And do consist of Eternal Spirit Hebr. 9.14 and Everlasting Love Jer. 31.3 So they last for ever untill they bring us to our Journeys End we are never bid to put them off but always keep them fast on our feet Night and Day c. Thus far the Congruity this last brings in the Disparty only to be named as 1. These Gospel shoes are of Gods making and not of Mans 2. They are made of the skin of this fatted Calf of a Crucified Christ 3. They are to be ever worn both Summer and Winter yea by Night as well as by Day never to be put off as before 4. These Spiritual shoes do secure us from Spiritual Evils 5. They are the same to all the Redeemed whether Rich or Poor Young or Old Male or Female Jew or Gentile 6. Yet none complains of these Everlasting shoes that either they pinch them or are too wide for them they fit all Saints c. N. B. Note well Indians put new shoes on the Dead thinking they have a great Journey to go The 4. Entertainment the lost Son found-likewise was a fatted Calf ver 23. which the Antient Greeks did reckon inter cibos ãâã ãâã ãâã ãâã ãâã among their choicest Meat and of great price as the word ãâã ãâã ãâã ãâã ãâã signifies 1 Pet. 3 4. All Authors Interpret this fatted Calf to be Christ upon whom we should ãâã ãâã ãâã ãâã ãâã Feed and be merry as the word is Explained Luke 12.19 and 16 19. Acts 14.17 Behold here the Fathers Feasting with his Son upon this fatted Calf Enquiry the 1. What is this fatted Calf Answer 1. Some sense it to be meant the worst Foe to wit the Devil and not only our best friend our Blessed Redeemer The ground of this Gloss is because it doth carry a consonancy to many Scripture Phrases Leviathan that Sea Monster is an Emblem of the Prince of Darkness the Question is asked canst thou draw out Leviathan with an Hook c. Job 41.1 2 3 4 5. and shall the Companions make a Banquet of him ver 6 c. He is called a King over all the Children of Pride
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
Mount of Olives the place of Christs Ascension Acts 1.9.12 Others say he will return from Heaven to the Earth in General grounding their Opinion upon the Expression of Job My Redeemer shall stand upon the Earth Job 19.25 Which words may be understood 1. Metaphorically saith Junius Vpon the Dust Hebr. that is he shall stand last in the Field when he hath Conquered Satan Sin and Death and trod them down as Dust unter his Feet he will make all his Foes his Footstool Ps 110.1 c. or 2. if taken Literally Gnal Hebr. may be Read over the Earth or Dust to wit in the Air for it is said We must meet the Lord in the Air 1 Thess 4.17 That is the Saints for as some suppose there cannot be Room enough upon the Earth to contain all the Sons and Daughters of Adam that have lived in all Ages and Places of the four Quarters of the World at so General a Sessions or Assizes therefore All the Dead in Christ shall Rise first then we which are alive shall be caught up together in the Clouds to meet the Lord in the Air and so shall we be ever with the Lord 1 Thess 4.16 17. But it may be supposed that Sinners who dye in their Sins shall be Judged upon the Earth which was the place of their sinning against their Judge and of their saying We will not have this Man to Reign over us Luke 19. ver 14 27. This amounts also to a Demonstration that when the Heavens and the Earth shall be all on a flaming Fire at our Lords Return 2 Thess 1.7 8. 2 Pet. 3.7 to 12. They shall not be Consumed into that Original nothing out of which they were first Created Gen. 1.1 But both of them and the Air also which is the Devils Territories Eph. 2.2 Shall only pass through the Fire to purifie them from the Pollutions of sin and be as the Bush burning but not Consumed Exod. 3.2 Hence 't is said We look for New Heavens and a New Earth c. 2 Pet. 3.13 Otherwise what place hath Christ to Judge the World in The Third thing is the manner how our Lord Returns Namely 1. Visibly as he went up Acts 1 9. every Eye shall then see him c. Revel 1.7 With a Real Body to which our Bodies shall be fashioned Phil. 3.21 2. Gloriously not in the form of a Servant as at his first coming Phil. 2.7 But of an All-Conquering King all shall behold him then coming in the Clouds of Heaven with power and great Glory Mat. 24.30 3. Suddenly as a flash of Lightning Mat. 24.27 and Surprizing as a Thief Revel 16.15 That gives no warning yea and as Noahs Flood unexpectedly swept all away Mat. 24.37 38 39 40 41 42. Therefore Omnem Crede diem tibi diluxisse Supremum think every Day thy last Day None know what any Big-belly'd Day may bring forth c. The Judge is at the Door Jam. 5.9 4. Terribly to the Wicked if the Law was given in so Terrible a Manner Exod. 19.16 How much more when the Judge comes to Require it c. then Mount Sinai only was all on Fire but at this universal Assises the whole World melts like Scalding Lead about their Ears yea those Rocks which they cry to to cover them Rev. 6.16.17 shall then melt 5. Comfortably to the Godly 't is their Marriage Day Rev. 19.7 8. Therefore they look for it and hasten unto it 2 Pet. 3.12 and lift up their Heads for joy c. Luke 21.28 The Fourth Circumstance is our Lords Attendants at his Returning Namely All the Holy Angels shal come with him and Attend upon him Mat. 25.31 As if he would not leave so much as an Angel in Heaven behind him Angels are his Apparitours who know the Elect as Servants to know their Masters Corn from others in Common Fields 1. By Gods Image of Holiness stamped upon them 2. By being so Conversant with them to keep them in all their ways Ps 91.11 While they are on Earth 3. And possibly by their chearful Countenances upon this Day of their Redemption c. Oh! What a Brave Bright and Glorious Day must this undoubtedly be not only when many Millions of mighty Angels shall shine forth all at once in their Splendour like so many Glorious Suns in the Firmament but also among and above them all our most Glorious Sun of Righteousness out-shining them all Velut inter Stellas luna Minores far more than as the Moon at her full doth out-shine all the lesser Stars And this shall then compleat the Saints comfort when they shall behold the very Nature of Man in this Lord-Judge Advanced above the Brightest Angel upon the Throne of his Glory which some understand upon the Shoulders of Augels because Angels are called Thrones Col. 1.16 As if our Lord will then come carryed in Triumph upon Angels Shoulders as Conquerours are carryed Triumphantly upon the Shoulders of Men c. The Fourth part of this Parable is the Servants Reckoning Mat. 25.19 Luke 19.15 Which holds forth that at our Lords Returning at the Day of Judgment that day shall be a day of Reckoning with all Mankind both with the Godly and with the Wicked Servants how they have Traded with their Pounds and Talents while they lived in this Lower World whether well or ill c. N.B. Note well 1. This time of Reckoning hath various Denominations in the Holy Scriptures as 1. 'T is called a Day because it brings to light all hidden Deeds of Darkness Luke 12.2 3. 'T is called 2. A Night Mat. 25.6 and 1 Thess 5.2 and 2 Pet. 3.10 Because that time will unexpectedly Surprise a secure World as a Thief doth the House that he Robbeth 3. 'T is called the Evening Mat. 20.8 Because the Day for work being expired the Workmen at Even are called by the Lord of the Vineyard to come and Receive their Wages 4. 'T is called the Morning Zech. 3.5 This will be that great Morning wherein God shall bring his Judgment to Light and wherein the Upright shall have their Dominion over all their Emies Ps 49.14 And then shall our Lord be as the light of the Morning without a Cloud c. 2 Sam. 23.4 Hereupon are we bid to Watch for we know not when our Lord will come at Even or at Midnight or at the Cock-crowing or in the Morning Mark 13.34 35. Those differing Denominations are indifferently taken for Time a Thousand years be but as one Day with the Lord 2 Pet. 3.8 And some suppose the Day of Judgment may last so long seeing we are not told in Scripture how long this last Day may last this is a Secret unrevealed N. B. Note well 2. Augustin Argueth that this Day of Reckoning must be Managed Vocaliter and not Mentaliter as Aquinas affirmeth Et per locutionem as he Phraseth it that is by way of an Audible Discourse and that Father doth prove it to be probable by urging that Famous
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.
as the Churches Prophet had he dispatched the Day before as appears in the foregoing Chapter Christ had but a little time to be with Men and behold how He bestirs himself He saith Yet a little while I am with you c. John 13.33 and again John 14.19 N. B. Note well Natural Motion is most Swift and Violent towards the end of it and so is Spiritual as it appeareth in Jacob's Swan-like Song at his Farewel to the World Gen. 49.1 to the end Shewing That the Wine of God's Spirit is usually strongest and best at last in the Hearts of his People and Spiritual Motions are quickest when Natural Motions are slowest c. How much more doth this appear in Dying Jesus As the Sun of the Firmament doth shine most Amiably toward its Descent so did this Sun of Righteousness in doing so much blessed Work in so short a time It was as pleasant to Him to seek Man's Salvation as it is to the Devil to seek Man's Destruction who therefore doth his utmost because he knoweth his Time is but short Rev. 12.12 His Malevolence is a Motive to his Diligence and to make all the haste he can to outwork the Children of Light in a quick dispatch of his Deeds of Darkness Let us now with Moses at the Bush again Turn aside to behold this great Wonder how our Lord improved every Inch of his Life his two last Days before his last Passover c. Matthew and all the other three Evangelists do in the next place make a Transition from the Ministry of Christ's Doctrine to the Mystery of his Passion He had hitherto taught the Doctrine of Salvation and done the Office of the Grand Doctor and Prophet of the Church Now comes it to be declared how He did the Office of the Church's High-Priest and Redeemer Mat. 26.1 to 14 c. Mark 14.1 to 10. c. Luke 22.1 2 c. and after these John 13.1 to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover This Supper was at Simon the Leper's House Mat. 26.6 and Mark 14.3 whom Christ had healed of his Leprosie and therefore he entertains his healer in way of Thankfulness as Lazarus and his Sisters had done four days before John 12.1 2. This same Simon was Lazarus's near Neighbour thither comes Mary Magdalen Lazarus's Sister to Anoint Christ the third time his Feet she anointed at her first Conversion Luke 7.38 and again his feet John 12.3 which was six days before the Passover ver 1. and in her own House ver 2. Now comes she to her Neighbour Simon 's House and Anoints Christ's Head and Body two days before the Passover At the same Supper Christ rose up and washed his Disciples Feet sat down again and gave Judas the Sop who murmured again that the Price of this precious Ointment miss'd his Bag again v. 5. Now the Devil that had stood at the Door only in discontent c. hitherto entred into him and fill'd his Heart as Acts 5.3 from corner to corner Luke 22.3 John 13.2 27. N. B. Note well Satan entred not into Judas's his Body that he might Agitate and Act him as he used to do Demoniacks but into his Mind having been long beating at the Door of his Heart with wicked Suggestions of Discontent Malice Avarice Theft and Sacriledge Judas opened the door on his own accord and let the Devil in c. now he consented and covenanted with the Devil to betray his Lord He first embraced the Devils Advice suggested to him John 13.2 but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples and to him among them if possibly the wretch would repent at that very Supper John 13.3 to 26. Then the Devil took full possession of him ver 27. He went immediately out after the Sop before Christ had ended his Sermon ver 30. N. B. Note well Let them that depart before God's Worship be all done as Judas did take heed they meet not the Devil at the door Judas starts up and travels though it were Night from Bethany two Miles to Jerusalem They must needs go yea run whom the Devil drives John 8.44 Mat. 8 32. and doth quickly that cursed work he had covenanted with the Devil to do In covenanting with the Sanhedrim for his Masters betraying c. For he understood they had held a consuât about killing Christ six days before the Passover John 11.47 53 55 57. 12.1 and again two days before the Passover Mat. 26.2 3. Mark 14.1 Luke 22.2 3. Their cruelty being attended with craft they were at a loss in their consult how to compass their contrivance and resolving it should not be acted at the Feast for fear of a Tumult Mat. 26.4 5 c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough though at the feast in the Absence of the People Mat. 26.14 15. This made them glad Luke 22.4 5. and then as he had covenanted with the Devil to do his drudgery so they covenanted with him that he should have of them Wages for his Work even thirty pieces of Silvet a goodly price it is call'd in detestation Zech. 11.12 13. being the known set price for the basest of slaves Exod. 21.32 no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the deaââ of Christ because he blasted their reputation and made their Kingdom of Tradition to totter c. yet this covetous caitiff contracts for so small a sum to sell his Inestimable Master not only because Judas would make up his loss in the rich Ointment which yet he valued at a far higher rate than he had his Lord as if it had been ten times better than he with the first Money that was offered him were it much or little to stop the gaping Mouth of his greedy Satanized Soul but also because the Oraâââ Zech. 11.12 13. must be accomplished where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces though Judas had valued the Ointment at three hundred This Scripture was fulfilled hereby as 't is expresly said Mat. 27.9 So that we need not wonder why the Traytor ask'd no more and why these Merchants offered no more if we look higher at the Divine Decree c. However Thus the one sold his Salvation and the other bought their Damnation from that time of this woful bargain Judas sought an opportunity to deliver up his Master to those Merchants Mat. 26.16 when the Multitude was absent so he did it in cold blood and upon mature deliberation c. Now is our blessed Saviour sold by his own Treacherous Servant who did not stand upon Terms with those Merchants but takes their own Price they proposed for their Prey here began our Lord's Passion two days before the Passover If
for the Devils Drudgery Such as have been in high Places of the Church seeming to sit near Christ but loosing their little Tast of Religion and that life of God they seemed to have do become the most pestilent Persecutors of Christ and Truth This wretched Hypocrite could deal plainly and above Board with his cursed Comrades in giving them a sign whereby they might truly and realy know him while he gave his Lord a Dissembling Kiss and backsliding out of the good way he becomes a Captain to those in an Evil way N. B. Note well But mark the Issue when he had Sold his Master for thirty Pence which another would not have done for a Thousand Worlds because the Ware he Sold was the Riches and Glory of the World c. and had thus Treacherously betrayed him into his Murtherers Hands he had little Peace or Comfort of his Doings for 1. Making Reflexion upon himself he finds the Ware Sold was the Richest Treasure for a little Trifle but for fifteen Pence as some compute it the price of a Slave N. B. Note well There be many Judas's that though they sell not Christ to the Priests as he did yet sell their Souls to the Devil for trifling things and Heaven and Happiness for a little Profit or Pleasure yea Peace with God for Peace with the World c. 2. He found his Injustice and Injuriousness to Christ not only as a Servant in Sordidly Selling his kind Master but also as a Man selling something that was not his own and whereof he had no Right of Sale but the Power of Disposeal belonged to another that is to the Father and to himself who said I have power to lay down my Life and I have power to take it up again John 10.18 Judas Usurped Jesus's right 3. Beside Spiritual things are not to be sold at all much less for Carnal for they are of Inestimable Value which nothing in the World can Countervail Therefore the Souls of Men are not Saleable things Matth. 16.25 26. Unless it be with the Whore of Babylon Roma omnia venalia Revel 18.12 13. Nor is the loving kindness of God Psal 63.3 Nor the Holy Ghost Acts 8.18 19. Simons Mony must perish with him ver 20. much less Christ who is the Father and Fountain of all Spiritual things Col. 2.3 Phil. 3.7 8.4 But that Dart which stuck in the sides of his Conscience was his Betraying his loving Lord with a Kiss under Colour of Friendship Just so his sin had betrayed his Soul into the Hands of Satan with a sign of Love the Tempter is a Parasite till we have sinned but a Tyrant after the Act Now the Wages of wickedness began to burn in his purse but worse in his Conscience Matth. 27.3 4 5. Up he vomits all confessing his sin openly in the Temple which he had committed covertly in the Garden the Priests he confessed to proved Miserable Comforters dealing with him as the Devil doth with his Witches brings them into the Bryars and then lurches them hence went he and Hanged himself c. as a warning 1. To those that Kiss Christ at Church yet betray him in their Trades c. 2. That carry cunningly in catching all they can and sinning closely all will be out when the Book is opened Revel 20.12 Whereof Judas Read but two Lines 3. That confess to a Priest and not to God may meet Judas hanging himself 2. Judas having as before pointed out Jesus to the Jews c. that came to Apprehend him yet could they not come to their purpose without a preceding Parley though there came a Company of Souldiers who being Romans wanted no Courage and a Multitude of Servants who being Jews wanted no Malice yea and some of their Masters too to prompt them on for such were they that Christ spoke to this is your Hour and the power of Darkness Luke 22.52 53. yet none of these Men of Might and Malice could with all their Arms lay an Arm to Attack this Unarmed Man till he who was Lord of his own Life gave them leave N. B. Note well This cursed Crew came indeed out against Christ as against a Thief who Stole nothing from Mankind but Death and Damnation both Secretly and in the Night with a great clutter of People with a grievous clashing of Weapons so that they awaked a young Man out of his Sleep c. Mar. 14.51 52. and with so many Lanters and Torches as if they would turn the Night's Darkness into Day-light the better to Discern Christ by Face This they did to make the World believe that he whom they came to catch was the veryest Varlot in the World and one fled from Justice c. whereas had their Cause and their Conscience been good they might have taken a fitter time and given Christ a fairer Carriage c. Though the Adversaries had all these Advantages yet cannot one Man lay hold upon Christ who was under all Disadvantages till himself pleased For the Order of the History lies thus N. B. Note well Judas came up first and Kissed Christ with his killing Kiss bidding his Fellow-Villains lay hold on him whom he had Kissed they thereupon draw up near him Jesus stepped forward to meet his Murderers in the very face hereat they standing as it were stupifyed Christ Asketh them whom seek ye as Christ had immediately before this thought good to sting Judas's Conscience by that cutting question Friend wherefore art thou come Dost thou betray the Son of Man with a Kiss Luke 22.48 Though Christ knew well enough why he came yet to convince his Conscience of his putid Hypocrisie painted over with crying Rabbi Rabbi Mar. 14.45 and pretending a pitty of his Masters Misery by asking him comest thou as a friend or as a foe If as a friend what mean those Swords If as a foe what means this Kiss Some suppose Judas designed to carry his Treachery on so cunningly as if his hand had not been at all in this Conspiracy therefore Kissed he Christ as a Friend and would have been so reckoned still but haeret lateri Lethalis Arundo those cutting questions of Christ stuck fast in his Conscience like Darts c. At least when he saw Christ Condemned hoping likely that Christ would deliver himself by a Miracle as he had done at other times Matth. 27.3 4 5 c. So likewise this knocking question Christ asked this Armed Multitude whom seek ye c. John 18.4 No sooner had he said I am he but that word knocked them all down to the ground in a Retrograde Motion ver 6. Here our Lord let out a little Beam of the Majesty of his Deity so that 500. Armed Men are made to fall down to the cold Earth and neither their Staves could Support them nor their Swords could be their Safeguard N. B. Note well and 't is probable Judas fell with the rest ver 5. Oh! The power of Christs word that Raised Dead Lazarus
to life again and that will Raise all the Dead in the World at the last Day John 5.25 If Christs word was of such Efficacy here when himself was going to be Judged How much more Efficacious will it be when he comes to Judge the World His thus confounding those Aggressors and Transgressors with a word was a plain Demonstration that none could take away his life from him untill he laid it down of himself Now while they lay groveling upon the ground and our Lord had his Adversaries under his Feet he only Indented with them for the peaceable Dismission of his Disciples and having a full discharge for them he yielded up himself to them Hereupon up they got again and desperately proceed in their Divelish Design being nothing daunted with their late Disaster This leads to the manner how these Assasines Apprehended him as Judas had Betrayed him to them by a Kiss so those Jews c now 1. Laid hands on him 2. bound him and 3. Led him away to the City 1. These wretched Miscreants laid their wicked hands upon Holy Jesus Oh! The prodigious Callosity and Obduration of these Villains Hearts that dare do so to our Redeemer after they had felt the power of his Deity which had just then so confoundingly struck them backward and made them stagger like Drunkards till they fall flat all along on the Earth N. B. Note well Christ did oftentimes put forth a Beam of his Deity as 1. At his Birth in the Eastern Stars that proclaimed it to the Wise-Men and in the Quire of Angels that Sang him into the World 2. At 40 Days old when he was presented in the Temple as a Son of Man yet praised there by some as the Son of God Luke 2.26 30 c. 3. At his flight into Egypt where all the Idols thereof did fall down as History saith at his presence 4. At his Dispute with the Doctors whom at twelve years Old he Astonished c. Luke 2.47 5 At his Baptism in the Bath-kol or Daughter of a Voice as the word signifies to wit the Voice from Heaven and the descending of the Dove Matth. 3.16 17. 6 In the Wilderness where he had Angels to Minister Comforts as well as Devils to buffet him with Temprations Matth. 4. 7. At his Transfiguration which strengthened him against all Affronts Mat. 18.7 At his Agony where he had his comforting Angel Luke 22 43. Wipeing off that Sweat which was the Doom upon Adams fall in the Garden In the Sweat of thy Brows c. when all the powers of Hell were let loose against him as never was upon any person upon Earth since the first pitching of that Field-Battel betwixt the Seed of the Serpent and the Seed of the Woman Gen. 3.15 And now 9. At his Apprehension strikeing down his Apprehenders and confounding them with a word of his Mouth I am he they call'd him Jesus of Nazareth by way of Reproach he owns this Reproachful Name and wears it as his Crown even upon his Cross and should not we do so likewise N.B. Note well This his casting of his Assaulters into a Consternation did declare how the wicked should not stand in the Judgment Day Psal 1.7 And how Christ will smite the Earth with the the Rod of his Mouth and with the Breath of his Lips he shall Slay the Wicked Isa 11.4 Notwithstanding after our Lord had thus daunted his Adversaries with this Beam of his Deity let out to their Terrour and Confusion he was pleased to draw it is again and let it ly obscured whereby he permitted those Villains not only to recover their strength but also to proceed in their Villany So they laid Hands on Jesus by his own consent and as Ireneus phraseth it ãâã ãâã ãâã ãâã ãâã while his Deity rested and refused to put forth it self N. B. Note well while he had been in his Agony and Horrible Anguish of Soul in the Garden he desired the Removal of the Cup which was an Act purae Humanitatis but then he prayed himself into a Submission of his will into the Will of God which was an Act purae Sanctitatis as it is when a Man hath a gangered Member to be cut off pure nature makes Reluctancy against it but right Reason yields to the necessity of it These wretches being full of the Devil take Jesus and he being full of God submitted to be taken No sooner was this done but Peter to perform some part of his promised Courage asks leave of his Lord to draw his Sword which possibly he had for slaying the Paschal Lamb or for defence against wild Beasts in those Desarts c. but out of his preposterous Zeal not staying till he had leave cuts off Malchus's Ear Peter probably saw this Man deal more rudely with his Master than his Fellows did therefore that it might appear he would be a Man of his word would Rescue him out of his sawcy Hands but Christ first Reproves this Rash Act in Peter because 1. He did it without a Call and Warrant from God 2. Christ could have Rescued himself by Legions of Angels if he had pleased and 3. It behoved that that the Scriptures must be fulfilled which foretold of his Sufferings N. B. Note well A wonderful work of Christs Deity it was surely also that Peter was not hereupon hewed into a hundred pieces by the surly Souldiers as it was a work of Christs power to repulse his Adversaries and knock them down into a prostrate posture so it was to protect his Servant Peter who by his inconsiderate Act had inraged those Cruel Cut-throats against him N. B. Note well Nor shall they only behold the Works of his Power only but the Works of his Mercy also not only in this Respect that whereas he had cast them down yet he letteth them rise again and whereas he did but throw them down to the Earth he might have thrown them all into Hell but also in Respect of Malchus who was the busyest and rudest Fellow likely in Surprizing our Saviour and whose Name as a sad Omen signifies a King whom Peter had as it were Ear-marked in his Inordinate Fervency but what the Disciple had Marred by his over-eager Zeal the Master mended again by a Miracle of Mercy Luke 22.51 Healing the Wound Miraculously by a Touch of his Hand Thus did the Lord try two ways to convince them of their unparallel'd Iniquity by letting them see both the Acts of his Power and the Acts of his Mercy N. B. Note well but nothing would heal them of their hardness of Heart to be given up of God thereunto is the greatest Judgment on this side Hell Nothing can move or do any good to an hard Heart as Pharaoh's Ex. 8.15 c. Neither Ministry nor Misery nor Miracle nor Mercy can Mollifie it 2. These Obdurate sinners notwithstanding all these Judgments and Mercies do dare to proceed in their divelish design and not only take Jesus Prisoner but
the Wound in the Wounded Man But this Mystery Christian Religion assureth us of though there never was a President in Nature That the Scourging and Wounding of one Man should cure Another yea a World of Men Women and Children but Behold the Man who was not only Scourged for our Sins but had also N. B. Note well 1st A Crown of Thorns platted upon his Head Mat. 27.29 John 19.5 1. To remember us of that direful Curse that first came into the World for Adam's Sin Gen. 3.18 The Curse began in Thorns and ended in Thorns for Christ the Second Adam by wearing this Crown of Thorns which was the first fruits of the Curse took away the Sin and Curse of all his Redeemed People whence we learn farther that 2. Christ's Kingdom was not of this World for then had it been a Crown of Gold and not a Crown of Thorns And 3. That the Members of Christ must not expect a Crown of Glory in this lower Life 't is Reserved for a better World the Crown of Thorns must be expected here below Non decet sub capite spinato membra vivere in Delicijs Saith Bernard it is not fit Seeing the Head was Crowned with Thorns that the Members should be Crowned with Rose-bâds saith Zanchy or live in Delights and Wouldly Pleasures But 4. To Teach us that seeing Christ wore a Crown of Thorns for our sakes and for our Sins and not for his own in the way of his Patience we should therefore for Requital set a Crown of Gold upon his Head as the Spotise in âhe Song did Cant. 3.11 In the way of Obedience These Thorns being puâgitive prickly and share as the point of a Sword so the word signifies must needs be extream sensible especially considering that his Body being made of the finest Temper and Tenderest Constitution easily touched with the least hurt N. B. Note well 2dly Behold the Man again How he was Arrayed iâ Scarlet being first stripped of his own ordinary wearing Garments Mat. 27.28 a Purple Robe they put upon his when stripped Maââ 15.17 30. John 19 2. being a Coat of that colour which did only counterfeit the colour of Purple or Scatlet and was possibly some Thread-bare Garment of a Red-Coat Soldier but suppose it were some Old Coat that had been used in Triumphs or in Sacrificing c. yet could it be no better than a Vile Vestment because it was put on to mock Christ and to please Caesar as well as those Kill-Christs However this was not done without a marvellous Providence of God to teach us 1. That the Second Adam must be stripped naked both to be scourged and to have this Mock-Royal Garment put upon him that He might make an expiation for that Primitive nakedness which the first Adam contracted by his first Sin Gen. 3.7 10. Thus was Joseph a type of Jesus stripped by his Brethren Gen. 37.23 Because his Parti-coloured Chat was an Eye-Sore to them c. 2. They make Christ a Mock-King here by thus Arraying him for he was indeed a King but an obscure one as was Melchiââdeck yet his Kingdom comes not with Observation and oh that it may be within us Luke 17.20 21. N. B. Note well 3dly Behold the Man again How a Reed for a Scepter was put into his Right Hand Mar. 27.29 c. Thus they made a Mock-King of Christ the King of Saints Rev. 15.3 Accoutring the Son of God like a Fool in a Play So do all those still in this day who will not submit to the Scepter of his Spiritual Kingdom and give him full Soveraignty over their Souls and Consciences but at the best serve him only with Carnal Commandments in their Ceremonial Worship All this History hath a Mystery in it signifying how Satan mocks the Souls of Mankind as Christ was plaid upon in these three last Stage-Play Accoutrements the Mock-Robe the Mock-Crown and the Mock-Scepter Thus Sinful Souls are Mocked by Satan 1. In their Vain Ostentation of Worldly Grandeur whereof the Purple Robe the Vestment of Potentates was a Badge c. 2. In a Greedy Affectation of Worldly Wealth which is intimated by the Crown of Thorns for Riches are the Thorns which choak the Seed of the Word slily and subtilly Mat. 13.22 over-topping the Corn harbouring Vermin-Lusts and at last pricking the Consciences of those that do grasp those Thorns too greedily Vitijs Divitijs Vices and Riches in the Latine Tongue are near a Kin in Name and Nature 3. In the Vanity of Worldly Wisdom which is denoted in this Reed fair and smooth to behold but hollow and empty within better to look upon than to lean upon it He that leans upon his own Understanding or Worldly Wisdom Prov. 3.5 leans upon a broken Reed which though it want substance may sufficiently serve to Pierce into his Hands and into his Heart also Isa 36.6 c. N. B. Note well We read that Christ in Scripture had a threefold vestment 1. That at his Birth when his own Mother though newly delivered and much weakened with her Travel had such love for her Son as be at the pains to wrap him in Swadling clothes to keep him warm Luk. 2.7 this was the badge of his Poverty for though he was born King of the Jews as the Three Wise Men of the East styled him yet was he wrapped up in poor ragged clouts as the Word there signifies not in the best but basest place in the Inn. His 2d Was here at his Passion a Vestment of Vileness and a badge of contempt cast upon him in this Red-Coat which his Step-Mother Cant. 3.11 The Jewish Synagogue got him scornfully Arrayed with c. His 3d Was after at his Resurrection when Christ clothed himself with Honour and Majesty Psal 104.1 2. prodigiously splendid must needs Christ the Lord of Angels be at his Resurrection when at that time the Angel who was but Christ's Servant had a Countenance like Lightning and his Raiment as white as Snow Mat. 28.3 with which dazling Lustre and Majesty he frighted all the Priest's Guard of Souldiers away and himself sat down upon the Tomb-stone as a Conqueror Though his Body was Sown in Weakness yet was it Raised in Power c. 1 Cor. 15.43 and in as great Glory as he had in his Transfiguration a Type hereof Accordingly Christ had a threefold Crown 1. This of Thorns a Crown of Grief and Disgrace 2. A Crown of Grace in the Gospel Conquering and to Conquer Rev. 6.2 And 3. A Crown of Gold and of Glory Rev. 14.14 we should go forth and behold the Man thus three times crowned the first by his Step-Mother the two last by his Heavenly Father Cant. 3.11 Lastly When they had thus Adorned Christ like a Puppy Pageant then follows their Ludibrious Homage they Pay to their Stage-Play-King 1. Bowing the Knee to him which Dissembled Prostration was the most palpable evidence of their stiff-neckned Hearts and the plainest posture of
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
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
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
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâh as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. ãâã At this Bethany his three dear Friends dwelt Laâdrâs Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word ãâã ãâã ãâã ãâã ãâã Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his ãâã ãâã ãâã ãâã ãâã Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâlarimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word ãâã ãâã ãâã ãâã ãâã need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is ãâã ãâã ãâã ãâã ãâã His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
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
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch ãâã ãâã ãâã ãâã ãâã or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
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
started by that Do-evil contracted the Devil bred no small dissension and disputation which caused that most Meek Apostle Paul who was willing to become all things to all men to undertake an holy war against them that would Introduce Circumcision into the Christian Church because he could not become sin to any man verse 2. nor could he abate one Inch of the purchase of Christ which was so perfect in it self in order to Salvation that it needed no Eeks or Addittions to it out of the Ceremonial Law Therefore alloweth he not of any works of the Law to be an Ingredient into our Justification and Glorification but he must have the free Grace of God in Christ to be all in all Col. 3.11 N.B. Besides He well knew that the retaining still of Circumcision would have rendred Christ and his Gospel less acceptable among the Gentiles and also have kept possession for all the other legal ceremonies and their Re-entring amongst them for the Circumcised person was obliged by his Circumcision to observe them all Gal. 5. verse 3 4. there being the same reason for the one as for the other This was that which moved this Meek man to contend so earnestly for the Faith of the Gospel as Jude v. 3. being well assured that every small parcel of Divine Truth is pretious none of the least filings of Gold are to be carelesly cast away Oh how Zealous was mild Paul therefore in this Case Gal. 1.7 and 2.5 and 5.12 He wished that those troublers non modó circumcidantur Sed abscindantur not only to have their praeputium or foreskin but their very persons cut off to trouble the Church no more N.B. When these false Apostles pretending the Authority of the Church at Jerusalem for the maintenance of their Heresy had greatly disturbed the peace of the Church at Antioch the Church sends Paul and Barnabas who had chiefly the ministration of the Gospel among the Gentiles from Antioch to Jerusalem that the Apostles of Christ there might decide the Controversy which those Apostles of Satan had started in this New Constituted Church N.B. Humble Paul for he had learnt of his Saviour both Meekness and Humility Matth. 11.29 could be content here to be only a Messenger of this New-Church tho' he was nothing Inferiour even to the chiefest of the Apostles 2 Cor. 12.1 willingly Submitting to the Judgment of those Apostles that were then at Jerusalem hereupon he with Barnabas and other Companions undertake the Embassage who were brought on their way by the Church verse 2 3. not only to shew their due Veneration and Respect to them but also that there was no Dissension betwixt them and the Church which sent them as their plenipotentiaryes to treat about a remedy upon that Emergent mischieuous Scruple and that therefore these were the Ambassadors of Antioch and came not on their own Heads N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places who when they heard how the Gentiles were brought from darkness to light and from the power of Satan to the ever living God Acts 26.18 This caused great joy to those believers for nothing can more rejoyce the heart of a gracious man than the hearing how heathenish Souls are brought âââe to God and the Increase of the Kingdom of Christ Thence they came to Jerusalem when they had filled Samaria with this second Joy added to that first Acts 8.10 where they were received with all respect and reverence verse 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles Acts 14.27 N.B. Paul and Barnabas who had been imployed in the Ministry of the Uncircumcision made their application peculiarly to Peter James and John who were the Ministers of the Circumcision first in private the other Apostles being gone to preach the Gospel in all probability to other parts of the World The result of this private conference was that the three of the Circumcision did kindly concurr with the two of the Vncircumcision without either detracting from what they had done already or super-adding any more things to be done by then hereafter And all was well concluded betwixt them that as the Three should mind their Ministry among the Jews so should the Two among the Gentiles requiring only that the poor of the Circumcision must be charitably remembred by those of the Uncircumcision N.B. Notwithstanding this Amicable Agreement betwixt the three and the two in private The Zealotes for the Mosaick Ceremonies in the Church at Jerusalem who abetted the opinion of the necessity of Circumcision would not be so satisfied but the matter of Controversy must come to a publick Canvasse So the Elders and Brethren met together with the Apostles in a Solemn Synod to debate the point Acts 15.6 12 22 23. The debates that were principal in this Christian Council are Three to wit First That of Peter who defending the cause of Paul and Barnabas Argueth from particulars instancing in the Conversion of Cornelius to an Vniversal namely the Justification of all the Gentiles His Syllogism consists of three Logical parts 1. His Major proposition is There is but one and the same manner of Justification toward all men 2. His Minor is Cornelius with his whole Family was justified without Circumcision which he fortifies by declaring that this was done by the Command of God ver 7. and that God had given his Testimony for approbation in giving them the Holy Ghost so their Justification was evidenced by their Sanctification ver 8. putting no difference betwixt Jew and Gentiles but purifying their Hearts by faith as well as ours having broke down the partition wall c. ver 9. Then 3. Follows this conclusion from these two premises namely that therefore justification cannot come by the works of the Law which was an intolerable and an inefficacious Yoke ver 10. but by the grace of God the Father through faith on Christ the Son by which way all the Patriarks Prophets and the Holy Progenitours were saved ver 11. Thus Peter proposeth that he would have none of Moses's burdens imposed upon the Gentiles because in a word he himself had seen the Gentiles to have been made partakers of the Holy Ghost in as free and full a measure as ever any Jews had been who were formerly the most Mosaical c. The second Speech made in this Council was that of Barnabas and Paul who affirmed that they had seen the same Divine Testimonies in the Justification of the Gentiles so they confirmed the Proposal of Peter by declaring what Miracles and Wonders God had wrought by them among the Gentiles verse 12. which was an Evidence God was pleased with their Ministration among them therefore the Gentiles being as eminent in Gifts as any of the Jews what could these Mosaick Ceremonies add to them and what need was there to trouble them with such Observances N.B. The third Speech in this Council was
likely none of the best it being in a blind Heathen Family yet Paul boggles not to preach to those at their call not knowing what persons or in what hour God might call This depends upon the Lord in Duty c. The eight Remark is A word in season how good is it Prov. 15.23 c. Paul here applys a Plaister suitable to the sore Those persons he preached to were defective in their Morals therefore he discourseth of the Evil of Unrighteousness and Incontinency for which the day of Judgment will call to an account This put the patient to pain made him tremble Paul's faithfulness met with no reproach or trouble as John Baptist did from Herod for the like behold the force of Conscience which like Samson's wife conceals not the Riddle 't were well if great persons had such faithful preachers This might stop them in their Career of sin and make this evil World much better The ninth Remark is Slight qualms of Conscience never last long Faelix puts Paul off as over-sharp till another Season which never came that we read off v. 25. Delay of Duty is dangerous his vices revive 1. His Avarice in expecting a bribe contrary to the Law both of God and man raised by a common purse as he hoped for such a Ring-Leader's Liberty 2. His Adulation as his Original was base and sordid so were his Actings to flatter the Jews that they might not follow him with complaints about his oppression he leaves Paul bound when turned out of Office verse 26 27. yet was sent bound himself by his successor Festus to Nero's Court Thus Faelix which signifieth Happy became Infelix unhappy as carnal Polititians do that mind pleasing of men more than displeasing of God CHAP. XXV Paul tryed before Festus THIS Chapter is resolved into Sundry Branches under one General Head namely Paul's second Tryal before Portius Festus as his first was before Faelix in the foregoing Chapter This Tryal was first transacted before Festus alone and then it was translated and devolved to King Agrippa The transactions before Festus alone consist of Antecedents Concomitants and Consequents 1st The Antecedents concern 1. Paul's Accusers wherein is Related their importunity and impudence in giving to Paul this new trouble so soon as this new Governour was come into place verse 1. Then their Cruelty and implacable hatred against the prisoner ver 2. And lastly their Craftiness in laying snares to take away Paul's life verse 3. The 2. Concerns Paul's Judge wherein we have an account both of his equity in denying their Petition v. 4. yet granting them Liberty to implead Paul at Cesarea ver 5. and of his expedition in returning speedily from Jerusalem to dispatch this Tryal there verse 6. 2ly The Concomitants which are two 1. The Jews accusation of Paul v. 7. And 2. Paul's Apology and Answer to it for himself ver 8. 3ly The Consequents are likewise two 1. The sentence of the Judge v. 9. And 2. The Exception Paul entred against the Court and Judge propounding his reasons verse 10 11. for his appealing unto Caesar to which the Governour and Council consented verse 12. Now follow the causes why Paul's Tryal was translated to King Agrippa which are two 1. The Remote cause or occasion was the King's coming to visit Festus and to congrtulate his new Government ver 13. and who also was desirous to see and hear Paul verse 22. But 2. The more immediate cause was Festus's discourse to Agrippa first private in his own palace herein he states the case with its Circumstances v. 14 15 16 to 22. and then publick in the Common Hall from v. 23. to 27. asking his advice how to manage the appeal c. preparatorys to the Third Tryal The great truths to be Remarked from the whole Chapter thus resolved follow in course The Remarks are these The first Remark is The providence of God works all things for the good of those that love God Rom. 8.28 Paul spake that word from his own experimental knowledge For 1. It wrought well for Paul that Judea was not not sui juris that is invested with a power of life and death within it self then Paul had undoubtedly gone to the Pot before this time but it was a providence under the Roman power for Paul's relief And 2. 'T was no less a good providence to Paul that the old Governour Faelix was Cashiered out of his Office who had so wrongfully detained him a prisoner for two years only because Paul would not or rather could not bribe him tho' his preaching so powerfully had made him tremble before But as that qualm soon Evaporated so did his honour for at Festus's coming to the Government he was packed away to Rome a bound prisoner as he had kept Paul bound so long to answer before the Emperor Nero for his barbarous misdemeanours laid to his charge by the Jews in his Government A right reward for him who to please the Jews left Paul bound Acts 24.27 to pacify them that they might not pursue him with their complaints for his exactions and cruelties this man-pleaser cared not to please the great God nor to profit good men A new Governour therefore could not but be more easy to Paul c. verse 28. Acts 24. The second Remark is Oh! how restless is the rage and enmity which the persecutors of the truth have against the professors and preachers of it as here verse 2 3. The High Priest to make good Paul's calling him a whited wall and the chief of the Jews who should have protected the truth all turn informers to persecute the truth giving private intelligence as the word ãâã ãâã ãâã ãâã ãâã here signifieth to this New Governour and buzzing salfe reports into his ears against Paul Oh! what Priests and Rulers were these and how are they hurryed headlong by a Diabolical Spirit to request with utmost impudence such a favour of Festus as they call'd it namely to send away Paul up to Jerusalem when themselves had hired bloody Russians to murder him in the way an act to be abhorred of all humaned kind as notoriously contrary both to the Law of Nature and of all Nations Gentiles as well as Jews Thus were even the chiefest of those Jews given up of God even to a reprobate sense a very little before their final destruction And thus Dangerous it is for men in Authority to Corrupt Justice and not only to Degenerate from the Truth but also to become persecutors of it The third Remark is How easy it is with the most wise God to baffle and blast the most cunning contrivances of the Devil and his Instruments against his Church and Children as he did here the Plot of the priests against Paul whom they designed to Assassinate in his Journey to Jerusalem No saith Festus ver 4. he shall be kept at Cesarea c. N.B. It is more than probable that Faelix had informed this Festus of the Jews's Malice against
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand ãâã ãâã ãâã ãâã ãâã postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but
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
resting on their own Revelations of a pretended Spirit The Prophets and Apostles making but one Foundation he that stands besides the one must stand besides the other also because both be but one and we must Build upon both or we can Build upon neither It may be said that Antinâmians truely so called deal with the Prophets as Papists do with the Protestants who condemn that in Calvin c. which they commend in Augustine c. so these seem to receive truth from an Apostle yet dare reject the same truth from a Prophet what is this but to regard Names more than Things in them both which indeed ãâã no better than to disregard the Writings of both the Old and the New The ninth Argument If the Doctrine of the Law and of the Prophets must abide for ever then none may presume to despise them c. but the foregoing is true therefore the following is so This is plainly proved Mat. 5.17 18. all the Scriptures of the Old Testament are comprehended under these two Names the Law and the Prophets Mat. 7.12 the Prophets being all the Interpreters of Moses Law and certainly none can abrogate that Law but Christ who is our Law-giver Isa 33.22 yet Christ saith expresly he came not ãâã ãâã ãâã ãâã ãâã to dissolve or loose the Law but ãâã ãâã ãâã ãâã ãâã to accomplish it and so to establish it in the hand of a Mediator better and greater than Moses Gal. 3.19 as that Heaven and Earth should sooner pass away than one Jot or one Tittle should pass from the Law This was a needful Doctrine in Christs Time because the Pharisees would then have made void some part of the Law with their Traditions Mat. 15.3 4. Mark 7.13 Mat. 23.4 How much more needful is this Doctrine in our own Time when Antinomians now would make all the whole Law voâd and not obligatory to any Believer The Blessed Apostle Paul who was a pure Gospel Preacher and a most strenuous asserter of Free-Grace saw in his Day an Emergent Necessity of affirming this great Truth saying We establish the Law Rom. 3.31 which yet some men cry down calling Repentance a Legal Grace Humiliation a back-door to Heaven and grieving that they have grieved so much for their sins c. undoubtedly the Moral Law is in the hand of a Mediator as an Everlasting Rule of Righteousness to the end of the World yea and the Ceremonial Law is rightly called an Ordinance of Eternity Exod. 12.14 as it stands firm for ever in the things those Ceremonies did signifie let us not then think to build some New fine yet false Golden Bridge to Heaven Promising Pardon and Paradise to Sinners as Sinners and freeing Men from Doubting while in the Bonds of Iniquity This is a fair easy step and like the finding out of the new North VVest passage to the Indies which hath brought shipwrack upon all its undertakers The Law must be our School-Master to bring unto Christ Gal. 3.24 't is to us what Paul's Sister 's Son was to him Act. 23.16 17 18. to shew us our Danger and to send us to the chief Captain of our Salvation Heb. 2.10 who came not to destroy but to fulfil the Law The tenth Argument 'T was the practice of Christ and all his Apostles to make use of the Scriptures of the Old Testament This is obvious in all parts of the New Testament to every ones eye and observation Neither can we stop the Mouth of any gain-saying Jew but by Testimonies drawn from the Old Testament as Paul did Act. 9.12 c. which the Jews do acknowledge and not from the New which he acknowledgeth not for principles must be granted by both parties contra negantes principia non est disputandum Besides it might further be urged that many great Truths taken for granted by all sober Minds have yet no grounds of a Divine story but what is drawn out of the Old Testament as that it is lawful for Magistrates to punish Sabbath-breakers that it is unlawful for a Man to Marry his Sister c. or that the People may upon Emergency ordain without Officers according to Numb 8.10 These and many other Truths have no other proof but from the Old Testament all which do declare that it 's Divine Authority continueth still under the New and that rules may be drawn from it in all matters which are not Ceremonial or Judicial but of a Moral and Common and so of a continuing equity Whatever is unrepeal'd stands still in full force and vertue 't is a sufficient proof in such cases though out of the Old Testament to justifie many practices under the New they are both useful for Rules and therefore Christ calls him a good Scribe or Teacher of the Church who brings forth the precious treasure of Truth out of the treasury of both the Old and New Testament Mat. 13.52 â It follows hence We must take heed of all Novel Notions which hold no Harmony with the Antient Truths We should contend for the Doctrine of Faith which was once that is of old delivered to the Saints Jude ver 8. 'T is one of the Sins of our Times and that none of the least Sins to despise Antient Truths The Lord complains how the False Prophets had led his people from the Antient paths Jer. 18.13 14 15 16. which he calleth a leaving the Snow of Lebanon whereby the thirsty Traveller used oft to be cooled and comforted and therefore in no wise to be left This Sin God calls not only a forsaking but also a forgetting of God and of all things in the World God cannot abide to be forgotten this he calls a very horrible thing and filthiness in a Virgin which is most abominable in as much as they had forsaken the Antient paths Heb. paths of Antiquity or of Eternity such paths as were chalked out by the Law of Moses and walked in by the Patriarchs and Prophets God tells them plainly their Sin was no less than a Land-desolating Sin Should not we then shun untrodden paths as dangerous and beware of new Lights that never bring new Hearts and avoid such new Notions as rather indulge than mortifie old Corruptions We should have an holy Jealousie or a Jealous Eye upon that which is Novelty No Man saith Christ having drunk old Wine straightway desireth new for he saith the old is better Luke 5.39 importing that the Rule of Gods Word is Antient and Eternal but the Dreams and Dotages of the Pharisees were New Upstart Mushroom Earth-sprung yea Hell-sprung Opinions and the Old Heaven-born Institutions of God must needs be far better than whatever Novel Inventions of Men obtruded on the Church either by Jewish or Popish Pharisees God therefore calls us to enquire after the old way which is the only way to give right Rest to our Souls Jer. 6.16 and even in Gospel times the Apostle John commends to us that which was from the beginning 1 John 2.7 and
Kings 22.48 49. whereby he shew'd the Truth of his Repentance Mark 3. These Three Branches First Jehosaphat's Sin in associating himself with so notorious a Sinner had this aggravation that it was so soon after such a glorious Deliverance as Ezra 9.13 14. The Second is How good Men may fall once and again into the same fault as Gen. 12.13 and 20.2 Abraham said twice She is my Sister The Third is God will not prosper the evil Projects of his own People Peter Martyr saith God prosper'd Solomon's Voyage for Gold 1 Kings 9.28 because his Temple was then to be Built but not so Jehosaphat's for there was no necessity then 't was only for Curiosity c. 2 Kings CHAP. I. THIS Chapter is a Narrative of the Life of Ahaziah who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead and his Successor when he fell there and Contemporary with Jehosaphat as before The two General Parts of this Chapter are 1st the Life and 2dly the Death of this King Remarks upon the First are First this Ahaziah hath a black Brand put upon him 1 Kings 22.51 52 53. ãâã ãâã ãâã ãâã ãâã an evil Egg of an evil Bird his Father Ahab was bad but his Mother Jezebel was well worse No good Son could well be expected from such notoriously bad Parents seeing both their Loins and their Lives were sufficient to Debauch him He clave close to his Parents Patterns and succeeded Ahab not only in his Throne but also in his Sin so he did truly Patrizare prone to prove the same Sins and to be his Father's Second Edition therein Remark the Second This mopish Man makes Moab revolt from their long Subjection ver 1. here they had been subdued by David 2 Sam. 8.2 Upon the Division Moab was adjoined to the Ten Tribes as Edom was to Judah 1 Kings 22.47 Moab had furnish'd Israel with rich Flocks and Fleeces Chap. 3.4 5 and was kept in that Subjection until that warlike King Ahab died but now they cast off the Yoke when Ahaziah comes who was a weak as well as a wicked King This was the first Judgment of God upon him to punish his Wickedness Remark the Third is This mopish Man hearing of Moab's Revolt walks musing upon the Battlements of his Palace and leaning on the Lattice the same righteous God that had guided the Arrow to kill Ahab now orders the Lattice to break asunder and to let Ahaziah fall so as mortally to wound him vee 2. Where can obstinate Sinners be but God's Justice may meet them and their sin find them out Numb 32.23 now is he disinabled to attempt any thing against Moab Remark the Fourth is When this Second Judgment of God had befall'n him he fearing Death and being desirous of Life inquires of Baal-zebub or of the Devil and not of God touching the Issue Thus his Body was not so sick as his Soul was sinful in sending to Satan either for Medicine or for Intelligence This is the first time we hear of Baal-zebub in Scripture the Name signifies a Fly-Lord the Ekronites called their Idol thus thinking by the perswasion of their Priests that Baal freed their Country from the annoyance of Flies wherewith they were much infested All the Dunghil-Deities of the Pagans were Devil 's saith the Apostle 1 Cor. 10.20 and in after-times the Prince of Devils is called Beelzebub Matth. 12.24 At Ekron he was chiefly Worshipped hence Acheron is taken for Hell in Virgil. Flectere si nequeo superos Acheronta movebo Saul had said the same in effect If God will not be my Friend the Devil will be glad to be so 1 Sam. 28.6 7. but Ahaziah Saul's worse seeks not to God at all but to the Devil in the first place Nor did he seek to his own Baal for that he had lately gull'd Ahab out of his Life but to that of Ekron among the Philistines Oh sottish Soul thus to admire a Foreign Idol Remark the Fifth The Lord look'd upon this Message as an intolerable Affront to himself that a King of Israel should so far degenerate from an Israelite indeed John 1.47 as to prefer the Idol or Devil of Ekron before the God of Israel who had never said to the Seed of Jacob or Israel Seek ye me in vain but bids them Concerning the work of his hands command him and be asham'd of their dumb Idols Isa 45.11 16 19 because of this heinous Crime in ascribing Prescience God's Attribute to the Devil who knows no future Things but what are in their working Causes or in the Light of Particiââtion as the Schoolmen say therefore God sent his Angel a great honour to Elijah who bids him meet the Messengers of Ahaziah and denounce the Doom of Death to him ver 3 4. and then when he had better do any thing else than die Eccles 7.17 Remark the Sixth The Messengers saith Peter Martyr thought Elijab to be more than a Man even some Angel who knew the King's Secrets delivered to them in his Bed-Chamber therefore durst not apprehend him but he departed to Mount Carmel and they returned to the King with the Tidings without going to Ekron concluding he that could tell what the King had so secretly spoken could also foretel how he should finally speed N. B. Their so speedy return did easily discover to the King they had not been at Ekron therefore he enquires of them What manner of man he was that met them with these Tidings ver 5 6 7. they describe him ver 8. how he had a rough Garment Zech. 13.4 a pattern of Repentance Isa 20.2 Matth. 3.4 Hebr. 11.37 to mind the King of becoming a Penitent otherwise he was himself hastning to Beelzebub the Prince of Devils Matth. 12.24 and Baalzebub the God of Ekron could not save him from it The Second Part of this Chapter hath relation to the Death of Ahaziah as it was usher'd in by the Death of two of his Captains and an Hundred of his Men of War by Fire from Heaven Remark the First is Ahaziah readily apprehends it to be Elijah whom he had seen more than once an unwelcome Guest to his Father Ahab and to his Mother Jezebel and instead of Repenting he resolveth in a great rage to make Elijah die before himself saith Sanctius N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him but a Captain of War with a Band of Soldiers to fetch him by force ver 9. All Authors agree That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatnings against the Lord's Prophet she being as highly incensed against him 1 Kings 19.2 as ever Herodias was against John the Baptist Matth. 14.8 This Captain goes to Carmel and there calls him in contempt Thou man of God come down I must carry thee Prisoner to the King or if he confessed him to be so without a Jear 't was with a false Heart and bloody Hands the
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
Blood out of his Pores but this exhausted his very Soul out of his Body even these words of his Dying Speech were wrested Some say by the Ignorance of the Souldiers not understanding the Syriack tongue I rather judge the mistake was by the Malice of the Priests who mis-interpret his cry as if he now made Elias his Patron when forsaken of God Some of the Spectators standing by and hearing this cry of Christ said This man calleth for Elias Mat. 27.47 that they might sill up the measure of their Mocking him top full and running over They add this Taunt to a Tortured Jesus over and above the redundancy of Mocks aforementioned As if he had now turned his Back of trusting in God and prayed to Elias for his Patronage N. B. Note well 1st No wonder if the Servants of Christ be slandered in their sufferings and rendered Ridiculous seeing our Saviour himself was thus ridiculed for his Prayer to God in the Anguish of his Soul c. N. B. Note well 2d The practice of the Papists in praying to Saints c. is a Ridiculous practice even in the common Reason of those Prophane Wretches who made a Mock of Christ's calling on Elias supposing he had done so N. B. Note well 3d. The Devil by his Instruments labours to run down distressed ones into Despair as Christ here of whom they said Let him alone let us see whether Elias will come and take him down Mat. 27.49 Mark 15.36 Thus Insolently do they Insult over a dying Jesus telling him to drive him into Despair that he was now forsaken both of God and Man as to any help c. whereas his Prayer was not Despair but a Conflict wherein he called not upon any Man but upon his God c. The Fifth of Christ's last Words upon the Cross was I thirst John 19.28 N. B. Note well Some of Christ's last sayings are recorded by one Evangelist and some by another Therefore ought we to compare all the Evangelists together to compleat the History of Christ's Death seeing this saying is Recorded by the Evangelist John only N. B. Note well Wherein is observable 1st The Occasion of our Saviour's so saying I Thirst no wonder that he now cried out of thirst if it be well considered how we find not any refreshment he took after the Paschal Feast and his Institution of the Lord's Supper no mention is made of any Meat or Drink offered to him after that his last Supper any where by any Hand save only the Vinum Myrrhatum the Wine mingled with Myrrhe which he refused Mark 15.23 as is above said with the Reasons of that Refusal N. B. Note well Adding thereto only this here Christ received willingly all the other Evils and Injuries offered him As to be Taunted to be Buffeted to be Scourged once and again to be Stripped as well as striped and to be Cloathed with a Fool 's Coat yea to be Crowned with Thorns and to be Crucified upon the Cross c. for all these things pertained to Man's Salvation and were fore-ordained and fore told that the Surety for Man's Sin and the Saviour of the World should suffer as the Price of our Redemption but his Drinking this Bitter Drink was an Arbitrary Action and not necessary for our Ransom therefore he received it not Now seeing he had received nothing to refresh his Nature since the Passover-Evening and considering well withal how he had been spent with his Agony and bloody Sweat in the Garden before his Apprehension and when Apprehended with the Toil they put him to in Tossing him from place to place all the Night long not suffering him the least Refreshing Slumber all that time and the next Morning with their Turmoiling him still from Pilate to Herod and back to Pilate again and when Condemned how was he still more spent with his Renewed Buffets and Scourges with bearing his Ponderons Cross from the City to Golgotha but most of all with his Hanging on the Cross in unparallel'd pain for six Hours together c. No wonder I say that our Saviour so spent over and over again and void of all Refreshings should now cry I Thirst. N. B. Note well The 2d Observable is the Provision that is made for quenching his Thirst upon this sad occasion We must suppose here that the Sacrifice of the World was now a Roasting in the Fire of the Father's Wrath and therefore no wonder if he were dry and cryed I Thirst but behold those Monstrous Miscreants when our Lord could have been content to quench his Thirst with a Cup of cold Water do deny him that cheap kindness of the common Element and Barbarously gave him only sour Vinegar to Drink Matth. 27.48 Mark 15.36 and John 19.29 Whereas it is a frequent favour to dying Malefactors that some Refreshing Drink is granted to them yet such was the Justice of God and the Malice of those Men as Christ must not have Water but Vinegar to Drink N. B. Note well These Monsters had once given him Vinegar mingled with Gall Matth. 27.34 c. This they did at Golgotha before he was Nailed to the Cross and then he received it not for Reasons before Related And now again they give him Vinegar when he was just upon the point of breathing out his last after his six Hours hanging upon the Cross which now he did receive John 19.29 30. When he had nothing now to do but to Die knowing that all things save Death was now Accomplished ver 28. for fullfilling that Scripture Psal 69.21 They gave me Gall to Eat and Vinegar to Drink N. B. Note well And why did he drink this Vinegar of sowr Affliction but that he might purchase for us the priviledge of Drinking full Draughts of the Wine of Consolation yea even New Wine with him in his Father's Kingdom Matth. 26.29 They filled a Spunge with Vinegar and put it upon Hysop John 19.29 both the Spunge and the Hysop signifie Christ cleansing our Souls from the guilt and filth of Sin Psal 51.9 Hebr. 9.14 c. Inferences from hence are 1. Oh! How ought we to love this Lord Jesus who was content to Drink the bitter that we might Drink the Sweet he Thirsted that we may not cry out of Thirst in Hell as Dives did begging a drop c. No Consolation no not so much as a Cup of cold Water must be given to him while he was purchasing all kinds of Consolation for us such as are Strong Spiritual and Eternal c. 2. If Christ cry I Thirst for us How much more should we all cry we Thirst especially seeing he hath pronounced them Blessed that Thirst after him and promiseth to satisfie them Mat. 5.6 Yea makes open Proclamation for all such to come in freely for Satisfaction Isa 55.1 2. John 7.37 Revel 22.17 3. Our Lord did thus Thirst here that he might quench our Thirst with living Waters John 4.10 14. that we may after an hearty
Disciples to comfort them which they could never have done without the Light of that Fire which still continued burning in their Hearts Teaching us hereby 1. That all Self-interest Night-rest and Private concerns must give place to God's Glory and our Neighbour's good And 2. The Blessed Truths revealed unto us we should hasten to reveal them to our Relations As the Dam or Old Bird getting a worm flyeth quickly home with it to feed her young And as Ruth carried her Gleanings home to her Mother Naomi so should we do to ours c. CHAP. XXXVIII Of Christ's Fourth Appearance THE Fourth Appearance of Christ after his Resurrection was to Simon Peter which the foregoing discourse doth Introduce the discovery of Luke 24.34 The Lord is risen indeed and hath appeared unto Simon That it was so done is plain from a double Testimony not only from this place of the Evangelist Luke but also from the Testimony of Blessed Paul 1 Cor. 15.5 He was seen of Cephas which was the honourable name Christ honoured him with when he first looked upon him with his Omniscient Eye of Favour knowing not only his other names though no body had told him them but also his inside as well as outside John 1.42 N.B. His first name was Simon which signifies an Hearkener and is the first Step or degree of those that desire to learn the best things Now he was one of those that waited for the Consolation and Redemption of Israel by the blessed Messias as Luke 2.25 38. Mark 15.43 So no better news could come to him than this we have found the Messias John 1. verse 41. His second name was Bar-Jonah which as it is the contract of Jochanab it signifies a Son of Grace This was his second degree as he now was become of an Hearkener a true believer not doubting but he who call'd him and knew his names untold by others must be no other than God-man the Messiah then came this Additional name Cephas which signifies a Stone to denote the third degree of such proficients in believing as to cleave close to Christ with an unshaken Faith which this Simon did by the force of Christ's Prayer for him Luke 22.31 32. Though this Stone did foully faulter and stumble at the Cross in denying his Master yet did not his Faith fail nor was he called a Stone as if he were to be the foundation of the Church as the Romanists report for 1. In making Peter the foundation Rome pitcheth upon that Apostle of whom most infirmities are Recorded in Scripture for beside his Abjuring his Lord c. blessed Paul withstood him to his face c. Gal. 2.11 12 13 14. c. 2. Peter himself calls all Christians lively Stones 1 Pet. 2.5 Soif that Denomination of a Stone made him the Church's foundation then all Christians are no less by vertue of that same name that he himself honours them with Adding a more honourable Adiunct or Adiective to wit lively which was not given to him 3. The same honourable name of being foundations of the Church is given to all the Apostles as well as to him yea and to the Prophets also Eph. 2.20 Rev. 21.14 Rom. 15.20 1 Cor. 3.10 11. 4. Though Christ tell Peter why he gave him that name Matthew 16.18 19. yet the words spoken to Cephas there are explained to be meant unto all the Apostles John 20.22 23. Thus it appears that Paul's Cephas was Luk's Simon call'd Peter a Synonymon with Cephas both signifying a Rock or Stone but though this double Testimony doth confirm this Truth that Christ appeared indeed to Simon Peter yet the great Question is what time it was when this was done The Romanists must by any means have it Christ's first appearance to any man next to his appearances to the holy Women that Peter might be honoured above all men to be the foundation of the Church but this is like their presumptuous Assertion before mentioned that is was but good manners for Christ to appear first to his own Holy Mother And 't is a wonder they do not likewise assert that his second appearance must be next to that of the Blessed Virgin unto Peter for the honour of Peter's patrimony as they are pleased to style the Romish Church looking upon it as a Dishonour to them That their Mary whom they blasphemously Deify and their Peter to whom they unwarrantably ascribe a Supremacy over all the other Apostles should be so slighted by Christ's Appearing first of all to so great a Sinner as Mary Magdalen was though the Scripture of Truth do peremptorily assert it Mark 16.9 and to the other Holy Women far inferiour to the Virgin Mary in the next place as if the Son had forgot his natural affections to his dear Mother yea and that two of the 70. Disciples should be honoured with the honour of our Lord's appearance to them before Peter or any of the other Apostles who were of a far higher order N.B. Thus humane folly most daringly takes upon it to correct Divine Wisdom and insolently presumes to be God's counsellour though no man either in the Romish or Christian Church ought to do so Rom. 11.33 for as was said before God loves to go a way of his own and by himself His thoughts are not as our thoughts neither are our ways his ways saith the Lord But as the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55.8 9. The thoughts and ways of God are unconceivably and incomprehensibly above those of Men N.B. I know the Popish Postillers do affirm that those Matrons did merit the first appearance of the raised Messiah because of their Zealous Devotion in going on Pilgrimage to visit the Lord's Sepulchre a piece of devotion still meritoriously practiced in the Church of Rome to this day but if Christ dealt out his appearances in a method of Merit Sure I am his Mother Mary who was ãâã ãâã ãâã ãâã ãâã a breeder and bearer of God the greatest of Saints must needs merit more priviledge than Mary Magdalen one of the greatest of Sinners or any other of those Women who went to visit Christ's Sepulchre and who found only an empty Cask the Treasure being gone before they got thither which had they known 't is likely they had not so done Nor am I ignorant how that Iudicious Acute Accurate Chronologer Dr. Lightfoot reckoning but seven appearances of our Saviour suitable in number to his seven last words and wonders and signs of his Triumph as above putteth that to Mary Magdalen and that to the other Holy Women into one to wit the first and this to Peter he placeth the Second reckoning him to be one of those travellers to Emmaus but Salva canti viri pace I shall ask leave of that very learned man to offer some objections to his opinion though backed well with the Authority of the Ancients especially of Origen modestly