as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
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 Antinâ—mians 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or loose the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 voâ—d 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 ☞ 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
the Water of Baptism but presently that Spirit of burning so called Isa 4.4 drove him into the Fire of Temptation Mark 1.12 that is suddenly carried him who was most willing to go as the Scape-Goat under the Law into the Wilderness Lev. 16.21 Though the Spirit permitted him to be buffered there yet He so supported Him under all his buffetings there that his Valour obtain'd the Victory The Good Spirit that abode on him and in him proved too hard for the Evil Spirit that came against him This place of Temptation is suppos'd to be the Wilderness of Sinai N.B. Note well No Place more fit for Satan to Assault our Saviâ—â— than this where the Law which is the Strength of Sin was Delivered Though the Son of God was without Sin yet took he upon him the Sins of the World There did our Lord fast Forty Days and Forty Nights as Moses and Elias had done in the same place before him and all these three great Fasters met together upon Mount Tabor afterwards Mat. 17.4 5. Luke 9.30 c. when the same Voice at his Baptism was Reiterated with this Addition Hear Him and confirmed more publickly with Thundring John 12.28 In this Wilderness was Christ those forty Days and Nights among Wild Beasts Mark 1.13 yet sate He there in the midst of those fierce Brutes as Adam had done among them in his State of Innocency These furious Creatures saw in Christ the perfect Image of God and therefore reverenced him as their Lord as they had done Adam before his Fall and were we but amiable in Christ we should be in League with the Beasts of the Field Job 5.21 22. Not a Dog of Egypt dare Bark at God's Israel in Covenant with him Exod. 11.7 Yet Christ was not only among Wild Beasts but also among cursed Devils here By whose Ministry the Prince of Devils Invisibly Tempted Him as he doth other men all the forty Days and Nights Luke 4.2 striving to inject sinful Thoughts into him but could not prevail because he could find nothing in him John 14.30 The Tempter struck Fire all that Time but found nothing but wet Tinder for his Sparks to fall upon Therefore at the forty days end he takes new measures and appears visibly not in any ugly shape for Christ was not to be frighted with Phantasms c. but in an Angelical splendour thinking to deceive him in the shape of an Angel of Light as He had done our First Parents who took him to be a good Angel N.B. Note well All these forty Days Christ spent in Solitude Fasting Watching and Prayer as a Penance for our Surfeitings and other Sins and for a preparative unto His following conflict Christ was afterwards an Hungry then Satan makes his first Assault not in the time of his fasting but when he was Hungry after Fasting with which Argument he would have persuaded Him that He could not be the Son of God yet pretending friendship He proposed a way both to refresh his Humanity and to give a Proof of his Deity Hoping that his Hunger together with a desire to convince the Devil would prevail to make him get Bread before the time at the Devil 's bidding and in his way but Christ Answers God hath promised to provide for those that are Imployed in his Service and accordingly Christ had Bread brought him by Angels which was far better than what the Devil would have help'd him to The Third Place The Devil by God's leave Makes Christ go on Pilgrimage from the Wilderness to Jerusalem The Tempter by Divine Permission hurries the Humane Body of Christ violently through the Air whereof he is call'd the Prince from Mount Sinai to the Holy Temple and there placed him upon a Pinnacle reputed six hundred foot high enough to dazzle the Eyes of any mere mortal to look down from the Top to the Bottom From hence the Devil bids Christ cast himself down This was a filly suggestion and but a little of the craft of a subtle Serpent in it For how improbable it was that so Prudent and Pious a person should Tempt God to so unnecessary a Protection when there were Stairs to go down However this is the Devil's Way and one of his Methods to N.B. Raise Men up to Pinnacles of Power Pomp and the greatest of Grandeur to make them Proud and Presumptuous ut quo altius scandunt eo sublimiùs decidant that the Higher their Climbing is the Lower their Fall may be this an Heathen Author could say Height of place gives opportunity of Temptation The longest Robe though never so richly Embroidered Enamel'd and Studded with Silver Gold and the most precious Pearls contracts the foulest Soils nor are any in so great danger of falling as those that walk upon the Tops of Pinnacles Height it self makes the Brain Swim and causes a Vertigo c. Oh how many Instances have we recorded hereof both in Sacred and Civil History as Haman Herod Dioclesian c. N.B. Note well This Teacheth also that the Devil himself hath not power to cast us down from the Pinnacle either of Prosperity or oâ— Profession all he can do is to persuade us to cast our selves down The great Cerberus or Ban dog of Hell God keeps in a Chain and Muzzled This is our Mercy This Dog may Bark at us but without Divine Permission and Humane folly He cannot Bite us His Barkings are his Logick and Rhetorick whereby he persuades us to come near Him to untye his Chain and loose his Muzzle for Him that He may Devour us by making us Destroy our selves Hos 13.9 what is this compliance with that cursed Cur's Counsel but to Tempt the Tempter and to meet him the better half way to fetch in our own Destruction Can we reckon that Idolater a Wise Man who in his Worshipping Fire for his God must needs out of his Blind Zeal bestow some Busses of love upon his Idol and thereby Burnt his own Lips Nor can we reckon that Woman much wiser that wish'd to Marry a Morose Husband merely to exercise her Patience when she had her wish she found by smarting experience that even her Victory paid not the cost of her Conflicts much less of her Danger of being oft strangled in Imbraces They are Fools that dare contend with Fire c. Can we expect that the shining Sun will cure our sore Eyes Or can an heavy Burden Help and Heal a broken Back Then Tempt not the Tempter If we pray Lord lead us not into Temptation then may we not Lead our selves into it The Fourth Place was an exceeding High Mountain whither the Devil carried Christ again on Pilgrimage The Good Spirit did lead him to the two former to wit unto Jordan for his Baptism and into the Wilderness for his Temptation But it was the Evil Spirit that carried Christ both to the Pinnacle of the Temple and to this Exceeding High Mountain What this Mountain was the Evangelists mention not 't is conjectur'd
and Votaries hereby hindring them of that mutual Help that God ordained them and of that Remedy against Sin If God thought it not good for Adam in his Pure state to be alone how much more for his Posterity in the Corrupt state who have more need of that Remedy This forbidding to marry to their Clergie at all times and to their Laity at some times of the year is one of Romes Doctrines of Devils 1 Tim. 4.1 3. and they are Devils rather than Divines that speak disgracefully of Marriage and call it a Defilement Though Paul saith it is not good to marry 1 Cor. 7.26 28. yet doth he neither contradict Moses here nor himself elsewhere Heb. 13.4 for the Apostle speaks not there of Moral good which onely is opposite to sin but of Expedient good or Secundum quid in respect of present Persecutions under the ten Heathen Emperours Therefore it was not expedient Had he spoke of Good simply he could not have said If he marry he sinneth not The 2 Note this holy Ordinance of God Marriage Prov. 2.17 how holy should it be contracted and accomplished Adam did not steal the Woman when formed but receives her from God when he brought her to him Alas how many entreth into God's holy Ordinance at the Devils Portal either by Theft or Fornication This is the way to bring a Curse upon them and not a Blessing As Adam did not snatch Eve by force so neither did Eve come running to Adam but is brought to him by God They be holy and happy Couples whom hearty Prayers and holy Means bring together The last Blessing partly external and partly internal was that of the Sabbath instituted in Paradise both before the Fall of Man and before the Promise of Christ as Mr. Perkins saith in his Cases of Conscience about the Sabbath even in the state of Innocency Therefore the History of the institution of the Sabbath is mentioned immediately after the finishing of the Creation as is expressed both in Gen. 2.1 3. and Exod. 20.11 before the History of Adams Fall 'T is true our first Parents did not stand in that state of Innocency to keep the first Sabbath therein but did fall upon the sixth day the very day of their creation yet God makes mention of his Sabbath Gen. 2.3 before he made mention of their Sin Gen. 3.1 c. to shew that they should have kept the Sabbath though they had never finned If Man had continued in the pure state seeing he was appointed to dress the Garden and not to live idly even in Paradise it self 't is enough probable that even then and there he should have kept the Sabbath as a Rest and Intermission from even such a labour as became that place and state and as a Symbol or Sign unto him of a more compleat Perfection to be attained unto in Heaven far beyond that Perfection and Happiness he had on Earth The first point to be Discussed is that the Sabbath was Instituted from the Creation as the Prophet Malachi gathers an everlasting Rule and Law from a Foundation grounded on the first Creation saying Did be not make one And wherefore one that be might seek a Seed for God Mal. 2.15 so may we argue accordingly Did not the Lord rest upon the Seventh day and why upon the Seventh day that he might sanctifie the Seventh day to himself and his Worship Indeed Tostatus and Pererius two Popish Writers do assert that the Sabbath was not Instituted till the time of Moses at Sinai and that the Sanctifying of the Sabbath spoken of in Gen. 2.2 is mentioned by Moses there by way of Anticipation onely But this must needs be a gross mistake in both those Popelings For 1 no such Anticipation can be exemplified in either Testament for so great a distance of time as was betwixt the Creation of the World and the giving of the Law by Moses See Phil. â— 5 2 Suarez another Popish Author doth grant that some observation of the Seventh day began from the beginning of the Creation Suarez De Diebus Festis and all the best Interpreters do unanimously affirm that the Seventh day was Sanctified from the beginning of the World 3 The ancient Jews never dreamed of any such Anticipation for it was their received opinion that the Feast of the Sabbath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 4 It is also evident that the holy Patriarchs did keep the Sabbath by a godly Tradition before the Moral Law was given for 't is said Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. This was before the promulgation of the Law Exod. 20. and though here is the Sabbath first mentioned yet here it was not first instituted they had much neglected the Sabbath in Egypt and here a new Rule is given for its renewing and constant observation 5 The Creation of the World in six days and Gods resting on the Seventh was the cause of its Institution for a Sabbath as its effect Now to put off the Institution and Observation of the Sabbath until the promulgation of the Law at Sinai is to cast the Effect behind the Cause above 2544 years and to begin the Memorial that the World was made which certainly most concerned those of the first Age thereof to regard and remember not until above 888 years after the World was marr'd by Noahs Deluge which must needs be altogether improbable 6 The very words and Phrases the Holy Ghost uses Gen. 2.2 3. doth convince the contrary for there the compleating of the Creation is twice conjoyned with the Sanctification of the Seventh day and that in the same manner and phrase as the creation of Man and all other Creatures is conjoyned with their Benediction Gen. 1.21 22 27 28. 7 When the Law came to be given by Moses the fourth Commandment doth plainly intimate that the Sabbath was instituted when the Creation was finished for in six days the Lord made heaven and earth and resâ—ed the seventh day c. Exod. 20.11 where God proposes his own Example for mans imitation That which the Lord himself had done in person the same must man do at Gods Command Thus the Apostle to the Hebrews seemeth to argue 1. From the Sabbath or Rest upon the Seventh day whereof the godly are partakers in this life which he intimates was a Rest appointed from the Creation of the World 2. There is another Rest mentioned in the Old Testament to wit the Rest in Canaan unto which Joshua brought the people of God 3. There is yet a Sabbatism or Rest remaining for them This is 1 Spiritual here as God rests in his love to us Zeph. 3.17 so we rest in our enjoyment of him Psal 116.7 2. Eternal in Heaven where the Sabbath is everlasting Heb. 4.3 4 5 7 8 9. Thus also the Ancient and Orthodox Fathers do universally ground the Institution of the
of it for 't is altogether improbable If not impossible That Cain who was a wicked one and of the wicked one 1 Joh. 3.12 Should be a Son of Paradice or be begot in the State of Innocency Adam might have hope of an offspring by Eve after their sin and their Doom for their sin because he had heard both the promise of the Womans Seed and the threatning of a dolorous birth Therefore in this hope he went in unto his Wife which the Holy Tongue all along expresseth by Jadang or knowing her upon this God gave Eve the Blessing of conception and then had she smarting experience both of the Sorrows of conceiving and of pain in bringing forth according to the Divine Doom passed upon her for her sin Gen. 3.16 Yet this pious Mother at the birth of Cain her first-born doth acknowledge Gods goodness for saving her from those Sorrows and Perils of birth and delivering her of a lovely Son such as the World had never seen before and therefore she would consecrate him to God as she had received him from God saying I have got a man from the Lord Gen. 4.1 Although in this the good Woman was greatly deceived by her Sons degenerating into the Devils off-spring As many good parents are and may be deceived in the hopes of their Children yet must they bless God for giving them Children which are blessings in themselves Psal 127.3 and 128.3 4. in opposition to the curse of barrenness Thus Eve acknowledged Gods goodness in giving her Seth Gen. 4.25 whom the Devil in Cain could not compass to kill as he did Abel in whom her expectation was not disappointed as it was in her first-born whom with the consent of her Husband unto whom she was put in Subjection Gen. 3.16 She called Cain which signifies possession herein therefore Eve did not usurp any authority that belong'd not to her but Adam willingly indulg'd her in this common right and gratify'd her in being so grateful to God for the blessing of fruitfulness her saying I have got a man from the Lord though Fallitur Augurio spes bona saepe suo Children are Certain Cares but Uncertain Comforts It is probable that Eve experiencing many molestations in the Education of her offspring and perceiving that Cain was not like a man of the Lord or like to be that man the Lord the Messiah promised call'd her second Son Abel which signifies first Vanity either 1. Because she then understood the Vanity of her own thoughts in mistaking Cain for the promised seed Or 2. Because she was now more sensible of the Vanity of Humane life unto which all were subject in their faln and mortal State Or 3. Because as some say she foresaw that Abel would be Murdered by Cain suddenly subtilly and sinfully so he would be a most memorable Monument of Humane Misery and Vanity Or 4 Our first parents repenting of their sinful fall resolved as others say to devote their first-born Son to the Worship of God which Law was ever after observed till the Tribe of Levi was brought in by Moses Law instead of the first-born Exod. 22.29 Numb 8.15 16 17 18. And their second Son to the Affairs of the World which compared to Gods Worship is but Vanity therefore they call'd his name Abel And the Hebrew word Habel signifies secondly Luctus lamentation because he was the first grand cause of his Parents long Lamentation when he came to be murdered by the hands of that bloody butcher his brother Cain who was so far from being the Angel of the Lord or the Lord and Messiah that he was rather the Messenger and first-born of the Devil though he was the first-born and so the High-priest of the Family yea a Devil incarnate thus to devour and destroy his own and only Brother Abel ☞ Hence those famous Remarks following may naturally be Inferr'd 1. Such was the unspeakable goodness of a most gracious God that notwithstanding the sin of man he would not abolish his own blessing promis'd upon Marriage but ratified it with the blessing of conception and Birth even in the State of sin for his own glory and the good of his Elect which should be brought into the world thereby 2. It was not the good pleasure of God to create out of the Earth a continued Succession of mankind as he had alone the first man but Marriage was Gods own Ordinance whereby the World must be propagated as by means Lawful Holy and Well pleasing to God who ordained it before the Fall So that all Reproachers of this Holy and Honourable Ordinance Heb. 13.4 are Reproachers of God himself the Ordainer of it such are the Romanists who impose that Doctrine of Devils in forbidding it to their Votaries 1 Tim. 4.1.3 In the mean time being insensible that Whoremongers and Adulterers God himself if man will not Judge 3. Parents are taught here to be truly thankful to God for those Children whom he graciously giveth them as Eve was here and as Jacob was after Gen. 33.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Childâ—en are Gods special gift as David taught Solomon Psal 127.3 and Title of the Psalm Psal 128. That nothing can begotten no child can be begotten without Gods blessing This was a fit Lâ—sson for Solomon who of a 1000 Wives and Concubines begot only one Son that we read of and he none of the wisest 4. Parents should consecrate those children to God which they have so graciously received from God they should nurture their souls as well as nourish their bodies which latter is done even by Brutes to their young Eph. 6.4 A Godly Education must make Children as Arrows Psal 127.4 Arrows are not Arrows by Growth but by Art Pious instructions pare off the knotty natures of Children and polish them for God Their natures are Refined and Reformed by Grace Thus Adam and Eve taught both their Sons to Sacrifice to the Lord. 5. Hence also is a clear evidence both of the Antiquity and Excellency of the Hebrew Tongue not only as no other language will admit of any such Interpretation of the word Cain as this I have got a man from the Lord But also as the three first names of men Adam Cain Abel holdeth out a most practical and profitable aphorism or Golden Sentence Adam signifying Earth Cain Possession and Abel Vanity all this being rightly spell'd and put together in Gods School affordeth us this Divine Maxim viz. Earthly possessions are but Vanity The sixth famous Remark is The marvellous and Absolute Power which the Principal Potter hath over his Clay in framing and forming of Earthen Vessels whether in the VVomb or in the World Gods Soveraignty is eminently observable in respect of Order as well as End As Gods End is wonderful in making up some Clay Vessels for honour and others for dishonour according to his own uncontrolable Counsel and Pleasure So Gods Order hath unsearchable wisdom in it here in framing and forming first not the
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
have been better and should have made a better choice from this silfull mixture sprung the Rebellious Race of the Giants who grew grosser in obstinacy all the 120 years and waged War against Heaven as the Poets say heaping up one great Mountain upon another and from thence throwing mighty Trees and prodigious Rocks up towards the Firmament to justle Jove or Jehovah out of his Throne This Rebellious Obstinacy in this Giganto-Machia or Giants War c. called great wickedness Gen. 6.5 made the world so foul that now God saw it high time to wash it clean with a Floud Gen. 6.3 6 7 8 12. Accordingly God will shortly cleanse the World grown foul again with sin since that by streams of Fire as he did then by flouds of Water There be but two ways of cleansing foul Vessels The first is by Water the second is by Fire Wooden Vessels may not pass through the Fire for they will be burned thereby Every thing that way abide the Fire ye shall make it go through the Fire and all that abideth not the Fire ye shall wake go through the Water Numb 31.23 Vessels made of Metal may abide the Fire so will not Vessels of Wood they therefore according to this Law of Purification musf be washed with Water This Great House the World hath many sorts of Vessels in it Vessels of Gold and Silver and Vessels of Wood and Earth 2 Tim. 2.20 21. Not only those Vessels of the House must be cleansed from Defilement some by Fire and others by VVater but the House it self as having a worse Defilement than the Vessels even the Plague of the Fretting Leprosie got into the Walls of it which cannot be scraped off Lev. 14.34 41 45. must be cleansed by Fire as well as by VVater As the cursed Canaanites had defiled their Land from one end to another Ezra 9.11 So this Gigantick Race of Rebels had defiled the World which was their Land from side to side with their uncleannesses The defiled Land of Canaan spued out all her Inhabitants and the World or rather the Maker of it spued out a floud to drown all its Inhabitants Oh the defiling nature and contagion of sin it infects the very House we live in the Garments we wear and even all the Creatures we use so that to the unclean by sin all things become unclean Titus 1.13 Yea the very House of God and all his Holy Ordinances Le◠16.16 Thus sin defileth not only persons but places too yea all things as it did the World the House those Rebels dwelt in making it more foul than that Augean Stable the Poets speak of which Hercules could no way cleanse from its over-grown Filthiness but by causing a River to run through it and overflow it Thus the Great God dealt with the dirty Old World he drew a Deluge upon it to cleanse it from its prodigious Defilements Yet as an House wash'd never so clean at one time will by much egress and regress of Inhabitants and Strangers contract new and it may be worse filth in success of time so will need a new cleansing Even so this great House the World though it was wash'd clean with VVater in Noah's time yet since that 't is grown so filthy again and in our the last and so the worst of times become so full of dreggs as being almost at the very bottom of the Vessel it must shortly pass through the Fire as formerly it did through the VVater God hath resolved to Ruin it again by the other more merciless Element 2 Pet. 3.7 10 12. Then it shall not be the Earth below all under VVater but the very Heavens above shall be all on a light fire and all the Elements shall melt c. and fall like scalding Lead or burning Bell-metal upon the heads of the wicked who shall give a terrible Account while the whole World is all flashing flames of fire about their Ears 2 Thes 1.8 9. but the godly shall then be caught up into the Air above all this Affrightment to meet their Dear Redeemer 1 Thes 4.17 This last Destruction of the World by Fire as before by VVater was known in part to the very Heathens as appeareth by the Writings of Lucretius of Cicero de Naturâ Deorum and especially of Ovid singing Esse quoque in fatis Reminiscitur affore Tempus c. He remembred the Fates had decreed that the World should be burned c. But more clearly was it known to Job who lived before Moses Job 22.15 20. where those two Destructions by drowning and burning are both mentioned then shall the Fire of Hell begin to burn all over and shall never end Mark here these few things 1. Because the World was destroyed by VVater about the 1675 year of it from the Creation therefore some have taken up that Opinion that the World should be destroyed by Fire at 1675 years after Christ But this conceit Time it self that term being now expired hath sufficiently confuted Secret things belong to God Deut. 29.29 That day and hour knoweth no man c. Matth. 24.36 Sundry guesses have been given at it both by Antient and Modern Authors most of which Time the best Expounder of dark Prophecies hath already refuted 'T is sufficient for us to know that 't is known to the Lord Zech. 14.6 though it be not given to us to know that Time Acts 1.7 This Key of Knowledge wherewith to unlock this Mystery hangs only at Gods Girdle 'T is therefore our folly if not our sin to set our wits upon childishly playing in such serious and mysterious matters Eorum quae scire nec datur nec fas est Docta est Ignorantia talis Scientiae appetentia est Insaniae species Austin Ignorance of things not revealed nor lawful to be known is a learned Nescience and 't is a kind of madness to enquire after the knowledge of them Mark 2. The Time of Gods burning the World will certainly come shortly though the set Time thereof God hath hid from us For Two Reasons 1. For his own Glory that we may Admire crying Oh the depth of his unsearchable Counsels c. Rom. 11.33 what we cannot apprehend much less comprehend and acknowledge we cannot stand under that which we cannot understand This must be confess'd that we are subdued by that which we cannot subdue to our understandings and hereby we give God his due Glory 2. 'T is not known as for Gods Glory so for our good that we may watch always and not be secure as we would be if we knew it Ideò latet unus dies ut observentur omnes that one day is hid from us that every day might be improved by us as if it were our last day either for Death or Judgment The Harlot in Proverbs the 7th grew bold in her lewdness upon her knowledge of this that her Husband was gone forth in his Travel for such a time v. 18 19 20. And that evil Servant saying
before the Friend of God because God made his Mind known to him even in secrets most familiarly as a Man doth to his Friend Thus we see how God made and renew'd this Covenant of Grace with three publick Persons all as Mr. Baxter saith Representers of Mankind 1. With Adam to whom when God judged him for his Sin at the same time promis'd a Saviour and through this Saviour promised made a new Law of Grace with Man Gen. 3.15 which short Text God probably did explain to Adam more plainly than is express'd in those few words as appeareth by his instructing his Sons to Sacrifice wherein was shadow'd out the Blessed Saviour hence all Mankind are more mercifully dealt with than according to the rigour of that violated Law which Adam had Sufficient though not effectual Grace to keep yet did not to be shut up as Devils under Despair but have many Means and Mercies to bring them to the God of Mercy which Cain and his Off-spring mis-improved as did the Degenerate World also so all save eight Persons perished in the Dâ—luge The second publick Person was Noah with his House being saved to be the second Root and Representative of Mankind God renews this Covenant with some additionals to them Though the first Renewal was forfeited in the Flood Gods Covenant of Peace to Man is then re-inforced yet was it rejected by Cham whose Person and Posterity was therefore Cursed and after by Nimrod that Arch-Rebel and Master-Builder of Babel's Tower who thereby brought the Curse of the confusion of Tongues by which means the knowledge of God was much lost in the loss of the Holy Tongue and most Men fell to Idolatry and Sensuality The Third publick Person who escaped those two great Evils aforesaid was Abraham call'd the Father of the Faithful with whom God most familiarly renewed again this Covenant as with his familiar Friend more fairly and fully than with Adam or Noah adding a special Promise to him that his Seed should be an Holy Nation a Peculiar People and that of him the Messiah should Spring for confirming his Hope in both these Promises God gave him Circumeâ—â—â—on as the Seal of the Covenant Gen. 17.2 where we find that the fifth time of Gods consuming this Covenant with Abraham intimating thereby that it is the prora puppis the First Second and Third yea the main point and Strong-hold or Fort-Royal of Mans Salvation and therefore we should be well Studied in the knowledge of it and have a wellgâ—â—â—â—d dâ—â—ssurance of â—ur interest in it This Covenant is call'd the Oath which God Sware unto Abraham Luk. 1.73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge which a Man may not break down lest a Serpent bite him Eccles 10.8 and we may easily Imagine that God will not break the Hedge of his own making This is the Magna Charta or Grand Charter that the Faith of Abraham in all his Ten Tryals and of all the Children of Abraham hold their Hope and Confidence on And that renewing of the Covenant with Abraham was accommodated to his then present condition of having no Children therefore was it given to him in Terms of multiplying his Natural Seed which should receive Circumcision as the Seal of the Covenant and of the Righteousness of Faith Rom. 4.11 from whom Christ came The fourth Period of Renewing the Covenant of Grace was with Moses another Eminent publick Person and by him with all Israel after their coming out of Egypt where as it had before a clearer Manifestation to Abraham for Christ was promis'd to be his Seed Born of the Woman Mary descended from Abraham than to Adam and Noah so now it had a larger extent even to the whole Nation of Jacob or Israel the Seed of Abraham Gods Friend Hereby the Israelitish Nation became a peculiar people nearer to God than any other Nation as the Priests and Levites were by a special Separation made nearer to God than the common people which yet were accounted an Holy Priesthood also in comparison of the Gentile World wherein God had some scatterings of Holy Ones even in Abraham's day notwithstanding the Covenants Renewal personally with him such as Holy Shem alive at that time with Holy Melchizedeck and Holy Job with his Friends afterwards yea and 't is improbable that all the Children of Keturah of Ishmael and of Esau did forsake the Lord being all Circumcised and so in some sort as Mr. Baxter saith were Covenanters with God however this is certain that Israel's Embodying into a new Common-wealth with a Theocratical Government in a peculiar manner receiving a new Body of Divine Laws as well as their Deliverance out of the Egyptian Bondage were all done by vertue of Gods Covenant with Abraham unto Jacob or Israel Thus the Prophet saith God will perform or Hebr. give his Mercy to Abraham and his Truth to Jacob Mic. 7.20 'T is there call'd Mercy to Abrabam for Gods Mercy moved him to make the Covenant originally as to the clearest discovery hereof with Abraham and his Truth bound him to perform it to Jacob coming in at second Hand under Abraham's Covenant whereof Divine Mercy was the Foundation as to promising and Divine Truth was the obligation as to performing according to that in 2 Sam. 7.18 21. According to thine own Heart and for thy words or Covenants sake hast thou done all these things shewing when God hath voluntarily made himself a Debtor by promise to his people he will come off fairly with them in performance and not be worse but rather better than his word Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Israel wherein he was a Type of Christ the Head and Prince of the Covenant Gal. 3.16 to Abraham and to his Seed Christ not Christus in Individuo or Christ Personal only for Christ in that sense had not a Right unto the Promimises from Abraham but rather Abraham from Christ so it must be meant Christus in aggregato or Christ Mystical also that is the Church or Faithful whose Father is Abraham he is the Root and they are the Branches Rom. 11.16 It may indeed be taken for both Christ Personal and Mystical 1 Cor 12.12 Seeing Christ is the Seed in whom all the Nations of the Earth are blessed Gen. 22.18 with whom the Covenant was made primarily and principally yet accounts not himself a whole Christ and compleat without he have his Members who are therefore call'd his fulness Eph. 1.23 Inference hence Having viewed the Plat-form of this Covenant of Promise how it hath been carried on the same in all Ages from Adam to Noah from Noah to Abraham and so to Israel and so shall be to the end of the World How should we fall-down upon our Faces as Abraham did Gen. 17.3 admiring the abundant Goodness of God in vouchsafing to enter into Covenant with him he was astonish'd at this condescention as David was
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâ—er World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
he very Happy in having a Paul by him who restor'd him to life again v. 10. Christ hath many Rooms as this Ladder hath many Rounds some lower for Children some middle for Young Men and some higher for Fathers in Grace and Godliness Now the higher that you climb the more dangerous and deadly is your Fall if you be not exceeding wary and watchful in your steps you may not take up one foot until you know where to set down the other the steps are narrow Matth. 7.14 though the Ladder be large as before and soon mist for want of due Caution and Circumspection This David felt when he complained my feet had almost slipt Psal 73.2 and fear'd when he pray'd Uphold my Goings in thy Paths that my footsteps slip not Psal 17.5 If once you slip there is no stop or stay in the way you slide down it may be headlong to the very bottom and if not slain by a backward fall as heavy Eli was 1 Sam. 4.18 yet surviving you have all your climbing work to begin anew according to the Nazarites Law Numb 6.12 but the Days that were before shall be lost because his Separation is defiled so your foul Fall defiles all your former Devotions and you must therefore begin the World and your work afresh Repent and do your first works c. Rev 2.5 Sixthly See then that you make daily Progress upon this Ladder a man may be in daily motion that steps up some few steps and then steps down again and so keep continually ascending and descending without any proficiency non proficere est deficere Grow in Grace from the lower to the higher Form and Degree your Knowledge must grow from a dram to a pound yea to a Talent thereof Poor Ezra and Nehemiah coming out of Captivity could give but Drams of Gold to Temple-work Ezr. 2.69 Nehem. 7.70 71. but Rich David was able to give not only Pounds but whole Talents towards it 1 Chron. 29.4 The man heal'd of his blindness by Christ at the first saw but men as trees walking but the second touch from Christ made him see all clearly Mark 8.24 25. so your Faith most grow from a grain of Mustard-seed to become a great Tree wherein Divine Thoughts and Desires may as Birds of the Air lodge in the branches thereof Matth. 13.31 32. so your Zeal must grow from smoaking Flax to a burning Torch and so all other Graces should grow Monstri est semper Infantem esse the Child that grows not is expos'd as a Prodigy 't is a shame the Holy Child Jesus should lye always in Swaddling Clouts you must be growing up in him till you touch Heaven with your head and heart Compare time with time for this c. See that you be active and abounding in God's Work seeing 't is not in vain in the Lord 1 Cor. 15.58 Some say the eight Beatitudes Christ proclaims in his Sermon on the Mount Matth. 5.1 2 3 to the 12. are the sundry steps of this Ladder whereof Poverty of Spirit is the lowest v. 3. and Purity of Heart is the sixth v. 8. 't is no easie labour to attain unto this step but if you be yet but on the lowest Christ pronounces you blessed and more blessed are you still if you reach higher The Fourth Remarkable Inference is Though climbing be hard work and against the bent or tendency of Nature Omne grave deorsum all heavy things press downward yet this hard work hath high Helps and Encouragements As 1. Here is an entire Ladder the Mediation of Christ wherein never a step is broken that is an useless Ladder which wanteth several steps and what insignificant things are steps when sever'd from the Ladder so are all our Gifts and Duties out of Christ and his Mediation which gives Life and Vertue to all 2. As every step must be on him so Righteousness and Peace Mercy and Truth are met in him Psal 85.10 11. and in his Mediation as the two Sides of the Ladder do kiss each other Christ is both our Righteousness Jer. 23.6 and our Peace Eph. 2.14 Truth springs out of the Earth or Heart of Man and Mercy looks down from God out of Heaven These are the objects and sure Hand-Holds for our Faith in our climbing up 3. Christ himself is gone up before us into Heaven Job 3.13 Act. 1.11 1 Pet. 2.21 c. he being God-Man needed no Ladder yet that where he is we may be also Joh. 17.24 he hath left his Mediation as a Ladder for us Having open'd Heaven and Paradise to us which the first Adam by his Fall shut against us Gen. 3.24 we may therefore follow the Captain of our Salvation Hebr. 2.10 with comfort and courage and we must follow him fast and close having the Help of a Ladder which he had not yet is become one to us his Resurrection Ascension and Sitting down are the foot length and top of this Ladder for his footsteps drop fatness Psal 65.11 for us to gather up for out refreshing in the way if we pursue him close Our 4th Encouragement is Angels attend Heirs of Salvation Heb. 1.14 to secure us from falling Psal 91.11 they are as our Nurses into whose keeping our Heavenly Father committeth us and chargeth them to look well to us his Children while we live on Earth as Citizens Children are committed to Country Nurses and to bring us safe Home to the City and to our Father's House when we die as they did the Soul of Lazarus Luk. 16.22 our Protection by Angels though manag'd by an invisible hand is our Privilege purchased by Christ oh Bless God for it Our 5th Encouragement is God is leaning as some read this Gen. 28.13 at the top of the Ladder crying Come up hither Rev. 11.12 and humbling himself to take hold of our hand with his and to draw us up to himself He hath an Hand and an Heart to help us that Child climbs the Style safely and cheerfully who is in his Father's hand c. The Fifth Remarkable Inference is Even Rich mens Children may meet with much Hardship as Jacob did here His Father Isaac had a vast Estate descended on him from his Grandfather Abraham who was a Prince among the Hittites even a mighty Prince among them Gen. 23.6 and whom God had blessed greatly with a very great Estate Gen. 24.35 and all this Prince-like Wealth was given by him unto Isaac v. 36. yea and Jacob's Mother Rebekab had brought up this Son whom she loved Gen. 25.28 with much tenderness no doubt and indulgency yet is Jacob banish'd from Home forced to foot it five hundred Miles having neither Horse nor Chariot to carry him this long Journey and in the way of this wearying Walk was constrain'd to lye out of Doors having no better Accommodation than the cold Ground for his Bed an hard Stone for his Bolster and the open Firmament for his Canopy over him Little do the best and wealthiest of Men know what
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
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
the Mountain for the Elders ver 1. the Top of the Mountain for Moses and the bottom of it for the People ver 2. Secondly The Manner how Wherein is related what 1st Moses did who 1. Wrote all God's Statutes in a Book ver 4. Heb. 9.19 2. In the Morning the very next day after the fiftieth Day whereon the Law was given he erecteth an Altar to represent Christ and twelve Pillars to represent the twelve Tribes who were both the Parties in the Covenant 3. He sent the First born who were the Sacrificers till the Levites were taken in their stead Numb 3.41 c. to offer up burnt offerings and Peace-offerings both Types of Christ to sanctifie the People for entring into Covenant with God ver 5. 4. With half of the Blood he besprinkled the Altar and the Book that lay upon it to be sanctified thereby ver 6. Heb. 9.19 5. He took the Volume of the Covenant and read it in the Audience of the People that he might bring them into the Bonds of the Covenant ver 7. Ezek. 20.37 6. He took the other half of the Blood and besprinkled the People or the twelve Pillars or the seventy Elders that did represent them ver 8. all which were Patterns of those heavenly Things done by Christ sanctifying us by the Blood of a better Covenant Joh. 17.19 Heb. 9.13 14 18 23. 1 Pet. 1.2 2dly What both Moses said and the People too 1st Moses explained the Covenant and Commands of God to the People ver 3 and 8. as if he had spoke thus This whole People thus besprinkled with the Blood of the Covenant are received into God's Covenant Care and Custody yet upon that Condition If they will exactly keep the Law of their God and in Truth obey all his Commandments 2ly The People Promise their Obedience to all these Conditions of the Covenant ver 3 7. as they had done before Exod. 19.8 and 20.10 Thus the Covenant betwixt God and Israel was establish'd by a mutual and willing Consent though as yet they knew not the Impossibility of the Law which is weak through the Flesh Rom. 8 3. nor did Mind the twelve Pillars of Stone representing to them how their hard stony Nature was thereby resembled to them as the two Tables of Stone did resemble their hard stony Hearts Exod. 31.18 2 Cor. 3.3 3ly The Issue and Effect of this entring into Covenant The Elders of Israel that before might not come near the Lord now see his Glory eat and drink before him and he layeth not his avenging Hand upon them c. ver 9 10 11. Great Joy it was also to all the People ver 15 17. But Moses is call'd up into the Mount with his Servant Joshua ver 12 13. where he must abide to receive the Tables of Stone and the Pattern of the Tabernacle with all the Utensils of it c. In whose absence Aaron and Hur must manage all matters of Controversie in the Camp ver 14. The Glory of the Lord on Mount Sinai appearing all that Time in their sight like consuming Fire ver 15 16. Six days God prepares Moses for receiving the Law as in six days he created the World and rested upon the seventh Gen. 2.2 The same number is here at the giving of the Law wherein God manifested as much Wisdom as in making the World Psal 19. per totum Upon the Seventh day God calls Moses alone into the Cloud who stood at a distance with his Servant till called of God That Seventh Day is supposed to be the Sabbath being call'd the Seventh Day by an Emphatick Article as the Christian Sabbath is emphatically also call'd the Lord's Day above others Rev. 1.10 The People had but three Days of Preparation to receive the Law Exod. 19.10 11. But Moses must have Six to shew what singular Holiness is required of Ministers The Measures of the Sanctuary as the Shekel Cubit c. were double to the ordinary among the People Ministers must wish with Elisha a double Portion of the Spirit that they may save themselves and those that hear them Moses abode in the Cloud Forty Days and Nights ver 18. without eating Bread or drinking Water Deut. 9.9 The like number of days Elias fasted for Reviving the Law which in his day was lost 1 King 19.8 And Christ did the same when he entred into his Ministry of giving the Gospel Matth. 4.2 and it must be supposed that the Lord enabled Moses to abide there forty days as well as to enter the Cloud which he could not do Exod. 40.35 N. B. If it be asked What became of Joshua all this time for he came down with Moses and knew nothing of the Calf set up in the Camp Exod. 32.17 when Moses brought the two Tables It is thus answered Tho' it be expresly said That Joshua went up with Moses and came down with him yet is it not mentioned in Scripture how high he went or whether he heard what God said to Moses c. It seemeth he staid still with Moses during the six days preparation till God call'd his Master from him into the Cloud and like a faithful Servant he staid in some place where his Master appointed and knew how to find him upon his Return Exod 32.17 18 not knowing any thing of Israel's Idolatry so had no meat from the Camp nor did he fast the forty days as Moses did but was as some say sustained all that time with Manna c. in some extraordinary manner by the Lord. In this forty days and nights Conference which the Lord held with Moses in the Mount God gave him the Ceremonial Law which was the Shadowed Gospel for this Infant Church as before he had given the Moral and the Judicial Laws The Ceremonial Law was to direct this Church in the External Worship of God As 1. That a place be prepared for his Publick Worship called then the Tabernacle which as Josephus saith was a portable Temple 2. That the People now in Covenant with their God must offer voluntarily all materials for the making of this Tabernacle both for the outward Fabrick and all the inward Utensils thereof Exod. 25 26 27 and 30. chapters 3. God ordains the Persons to attend the Service of this Sanctuary and they are Aaron and his Sons of the Tribe of Levi who are directed both as to their Garments and as to their Sacrifices and Ceremonies of their Consecration chap. 28 and 29. 4. God calls forth and qualifies the Persons for the whole workmanship of the Tabernacle within and without as Bezaleel and Aholiab with others whom he filled with the spirit of Wisdom and made them meet for the making of all sorts of the Manufacture thereof chap. 31. All which materials must be exactly made according to the Pattern or Model that God now shewed in a Vision unto Moses in the Mount giving him as is supposed an Aetherial Idea or Platform both of persons and things as God afterward
knew though He was now neither Sick nor Weak yet must he shortly dye ver 14. and not lead Israel over Jordan which was a Work reserved for Joshua ver 3. a younger Man so more fit than old Moses therefore Moses himself did desire a writ of ease from his Office Numb 27.17 knowing the Mind of God herein Numb 20.12 Deut. 3.25 26. The Third Remark is Joshua who is called Jesus Heb. 4.8 was a clear Type and Figure of our Lord Jesus who after the ending of the Law of Moses doth by Grace and Truth bring us into God's Eternal rest Joh. 1.17 Rom. 10.4 As Moses could not bring Israel to Canaan because of their unbelief Heb. 3. last ver but Joshua brought them thither So Moses's Law cannot bring us to Heaven because of the Infirmity of our Flesh Rom. 8.3 but the Gospel of our dear Jesus doth it for us And whereas Moses joineth Jehovah and Joshua together ver 3. that Israel might the better give him their Confidence and Obedience rather as a second to God than as a Successor to himself So the second Person in the Trinity Jesus Christ is our Almighty Saviour to the utmost Heb. 7.25 The Fourth Remark is the Encouragement Moses gives to Israel to counter-comfort them against their sad loss of so great and so good a Governour they had enjoy'd for forty Years The People are comforted not only with a Promise of Joshua's Succession in the Government but more especially of the Lord's Presence with them who would not fail them nor forsake them but would as surely give them a Conquest over the Canaanites on the other side Jordan as he had already done over the Amorites on this side the River their former Victories were as Pledges of Future and Greater therefore He bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.13 Quit your selves like men ver 3.4 5 6. and the same encouragement Moses gave to Joshua in particular ver 7 8. The Fifth Remark is This Law or Deuteronomy Moses orders to be read every seventh Year ver 10. which was the Year of release from Debts Deut. 15.1 2 c. for then the People were mostly free from the Cares and Incumbrances of the World and therefore might the better apply themselves to hear the Law of God As that Year of Release was a Figure of our Year of Grace and the release from our Debts of Sin by our Redeemer So seeing we are delivered we should therefore serve God the more Luke 1.74 75. And being bought with a Price therefore Glorifi God l Cor. 6.20 This Book when now read Moses commands it to be laid up in the side of the Ark ver 26. and not within the Ark because 1. After the Ark was once shut 't is probable it was never opened but this Book was fetch'd out of the Temple 2 King 22.8 and 2 Chron. 34.14 15. And 2. Because in the Ark were laid up the Tables of Stone only 1 King 8 9. This was laid up as a Testimony against Israel's falling away from God which Moses foretelleth here ver 16 17 18 26 27. The Sixth Remark is The Song call'd the Song of Moses delivered in Words at large Chap. 32. and but here described by Circumstances as 1. The Principal Author of composing this Song to be Sung was Jehovah himself while Moses and Joshua were both present ver 14 15 19. 2. The Instrument Scribe or Writer of the Song was Moses ver 22. And 3. The Subject matter of the Song is Moses's foretelling Israel's falling away and the Calamity that would come upon them for their Apostasy ver 16 17 18 29. This Song was put into Metre to be learnt and sung of all sorts sizes and sexes that it might be more easily learnt and kept in Memory with Delight Metra parant animos pristina commemorant Metre refreshes the Memory and makes it to retain Songs long in it And before the Knowledge of Letters and Writing which was long before Printing it was the Custom of the Ancients to sing their Laws lest they should forget them In order hereunto 't is said here ver 19. that Parents should put this Song into the Mouths of their Children that out of their own Mouths God might judge them afterwards c. Remarks upon Deut. 32. follow The First is The Recording of this Song at large in this whole Chapter which so distinctly foretelleth Israel's Sins of Ingratitude to God notwithstanding all his matchless Mercies to them and his Judgments of Sword Famine Pestilence and Captivity for their notorious Impieties All this is left upon Record against them that they might have no cause to complain in after times that they were neither admonish'd of their Iniquity nor premonish'd of their Punishments before hand This in general was so remarkable a Passage of Providence that the Rabbins begin here their three and fiftieth Section or Lecture of the Law and which Vatablus and more Modern Authors make the tenth Section Moreover the Hebrews affirm that this famous Song contains in it a Compendium of the whole Law of God because it maketh mention of God's magnificency of the Creation of the World of one God to be worshipped of the Generation of the Flood of the Division of Tongues and Nations of God's kindness to Israel in the Desart and of the last Resurrection The Second Remark is Moses in this Song having call'd Heaven and Earth in as Witnesses ver 1. and wishing that his Doctrine might bring forth as much Fruit in Israel as the Rain and Dew dâ—â—h â—n the Earth ver 2. and commending God to the People for his Magnificency Perfection c. ver 3 4. c. Then gives an elegant Narrative of God's Kindnesses to them both past in his free Choice of them from all other Nations ver 8 9. and present in his preserving them in the Wilderness set forth by both the similitude of the Apple of his Eye ver 10. and of the Eagle to her Young ver 11 12. yea and prophetically of God's future kindnesses to them in bringing them into the Land that flowed with Milk and Honey c. ver 13 14. The Third Remark is The second part of his Narrative consists of Israel's abusing all those kindnesses of God to them intimated ver 5 6. but more fully related both in the Causes of their Ingratitude namely their fulness and fatness ver 15. which made them forsake God their Father falling to Idolatry and following Idols ver 16 17 18. whereby the Lord was provoked to Anger against them ver 19. The Fourth Remark is The Divine Commination against Israel for this Ingratitude wherein is contained many Aggravations as 1. God's hiding his Face ver 20. 2. His retaliating them like for like ver 21. 3. His casting Fire and his Arrows on them ver 22 23. with a multitude of Mischiefs ver 24 25 26. insomuch that both God and Man might laugh them to scorn ver 27 to 39. The Fifth Remark
Then one and thirty Kings of Canaan till he had subdued the whoâ—e Land c. chap. 11 and 12. The second sort of his Actions were Sacred or Religious As 1. His Celebration of the two Sacraments Circumcision and the Passover chap. 5. 2. His Fasting and Prayer to pacifie God's Anger for the Sin of Achan chap. 7. 3. His building an Altar and publishing the Law chap. 8. 4. His conscientious keeping the Covenant tho' fraudulently gained with the Gibeonites c. chap. 9. 10. 5. His Erecting the Tabernacle at Shiloh chap. 18. 6. His Renewing the Covenant between God and Israel c. Josh 24.14 15. The third sort of his Actions were Civil as 1. His Dividing Canaan now conquered chap. 13 14 15 16 17 18 19 c. 2. His Dismissing the two Tribes and half chap. 22. 3. His holding a Parliament at Shechem chap. 23. The third and last Topick is the last End of Joshua wherein his Death is described by Antecedents Concomitants and Consequents Josh 24. Now follow the particular Remarks upon all those three General Topicks or Heads of Argument namely Joshua's Office Actions and End First As to his Office The first Remark is Joshua in his Office was a clear Type of our Gospel Jesus who was his Antitype Here this grand Enquiry comes in to be answered How far there is a Parity or Congruity and a Disparity betwixt the Type and the Antitype First Of their Parity As First Where Moses ended there Joshua began So where the Law of Moses falls short it being too weak to bring to Canaan Rom. 8.3 there the Gospel of our Jesus supplieth effectually Heb. 7.25 Secondly Both their Names do signifie Saviours Matth. 1.21 and Joshua the Type hath the Name of Jesus the Antitype twice in the New Testament Act. 7.45 and Heb. 4.8 Thirdly As Joshua was the Son of Nun Josh 1.1 which signifies Eternity so our Jesus was the Son of the truly Eternal Father is called the Eternal King 1 Tim. 1.17 and who by his Blood hath purchased an Eternal Inheritance and Redemption for us preparing us for it by his Eternal Spirit Heb. 9.12 14. Fourthly As Joshua was the Servant or Minister of Moses Exod. 24.13 32.17 So our Joshua or Jesus was after a sort a Servant of Moses when he came in the Form of a Servant into the World Phil. 2.7 to fulfil all Righteousness Matth. 3.15 and not to destroy but to fulfil the Law Matth. 5.17 by finishing the work God gave him to do in the World John 17.4 Fifthly As Joshua was the Captain General who conquered the cursed Canaanites subdued Canaan and gave the Land in possession unto the Tribes of Israel Deut. 31.7 So our Jesus is the Captain of our Salvation Heb. 2.10 conquers all our Spiritual as well as Temporal Enemies for us going before us into the Heavenly Canaan as Joshua did before Israel c. there to prepare Mansions of Glory for each one of us John 14.2 Sixthly As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window Josh 2.18 6.25 So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood signified by the Scarlet Cord for pardon of sin But more of this Type and others in their proper places Seventhly As the Cloudy Pillar which had been Israel's Conduct all along through the Wilderness under Moses did quite vanish under Joshua who instead of the Cloud that had conducted Israel through the Red Sea had the Ark of the Covenant which represented the Angel of the Covenant Christ Jesus to conduct Him and all Israel through Jordan Josh 3.3 So tho' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God yet this Cloud departedâ— through the Light of the Gospel under our Joshua or dear Jesus Heb. 10.1 Col. 2.17 The Cloud was indeed Israel's Guide in Moses's time for God was then seen Vailed in Moses but the Ark must be their Guide in Joshua's Time for God was then heard speaking from his Mercy-Seat the Covering of the Ark wherein were the Tables of the Testimony Our blessed Jesus leads us not now so much by the Eye as by the Ear for Faith now cometh by Hearing Rom. 10.17 Our first Parents gave then a listning Ear too much to the Father of Lyes We ought now to lend a listning Ear much more to the God of Truth and not neglect so great Salvation Heb. 2.3 Eighthly As Manna ceased under Joshua when Israel were come into Canaan Josh 5.12 So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan Rev. 21.23 Both the Cloud and Manna were for Passage not for Rest As Manna ceased when the Corn of Canaan was before Israel to make ordinary food thereon So do Miracles which were extraordinary cease when and where there is good store of ordinary and appointed Means the Ordinances of Christ before us Hereupon Augustin saith well He that now calleth for a Miracle is a Miracle himself The Divine Doctrine of Truth which we now Embrace and Believe is one and the same with that which was first delivered by our Lord himself and then by them that heard him who confirmed it by many extraordinary Miracles Heb. 2.3 So that now we are not to try Truth by Miracles but Miracles by Truth because there be many Lying Wonders 2 Thes 2.9 Satan is God's Ape can work miranda not miracula Ninthly As it was not Moses's work to Circumcise Israel for that Sacrament was intermitted during their forty Years wandring in the Wilderness the Lord dispencing with that Ordinance because of their frequent and sudden Removals therefore this work was reserved for Joshua to be done in Canaan Josh 5.3 So the Law cannot bring us to Canaan cannot sanctifie us nor circumcise our hearts Rom. 8.3 No this is work reserved for our dear Jesus by the Grace of the Gospel Heb. 7.19 Our Lord is the End of the Law to every Believer Rom. 10.4 Tenthly As Joshua led Israel through Jordan's Waters at a time when they did overflow all their Banks Josh 3.15 so our Jesus leads his Redeemed through many and great Floods of Affliction Psal 34.19 Yea through the Valley of the shadow of Death it self Psal 23.4 and brings them as safe to the heavenly Canaan as Joshua did Israel to the earthly Canaan Eleventhly As Joshua accepted of the Gibeonites who humbled themselves to him and earnestly imitated to be entertained into Peace with him and Protection under him so our Jesus accepts of all penitent sinners who seek Grace in time of Grace Twelfthly As Joshua made his Captains put their Feet upon the Necks of the Conquered Kings of the Cursed Canaanites Josh 10.24 not vainly or proudly to insult over them as that Pope did over the Emperor Frederick at Venice blasphemously belching out those words Thou shalt tread upon
History may be learned many Mysteries As 1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus but presently the Spiritual Enemies of the Soul muster up all their Forces against it as the Five Cursed Kings did against Gibeon assoon as she had enter'd into a League with Joshua here All that will live Godly must suffer Persecution 2 Tim. 3.12 and through many Tribulations we must enter into the Kingdom of God Acts 14.22 'T is not may but must in both places 2. The Soul when thus Assaulted must immediately send the Messenger of Prayer to its Joshua or Jesus crying Slack not thy hands but come to us quickly As those Gibeonites do here then Christ will come as the Roe leaping over Mountains c. Cant. 2.8.9.17 to Rescue it crying Come Lord Jesus come quickly Revel 22.20 3. As those New Converts the Gibeonites shewed their Confidence in that God whose Religion they had newly embraced therefore sent they for Joshua not at all doubting of Salvation by him So the like confidence should be found in all New-Converted Souls that their Joshua will relieve them and turn their Spirit of Bondage into the Spirit of Adoption Remarks upon the Second part to wit Preparations on both sides The First Remark is On the Enemies side a formidable Army is raised to destroy Gibeon which though it had obliged Israel had greatly disobliged the Canaanites by its defection Hereupon Adonizedek being possibly superior in Authority and having a power over the other four Kings musters up all his own and their Forces to devour poor Gibeon He was most forward in the Work because he was nearest the danger now the Question was Can the Prey Gibeon be taken from those Mighty Kings God Answers it The Prey of the Terrible shall be delivered Isa 49.24 25. as was done here The Second Remark is Joshua was as ready to defend Gibeon as the Five Kings were to devour it and he made as much haste to deliver the Gibeonites as they had done to deceive him He kept his Covenant sincerely with them without any Equivocation or Mental Reservation that Iesuitical Doctrine was not put into practice in that Day Joshua might have pretended though we have sworn not to slay you our selves yet are we not bound to keep others from slaying you To this I add the words of Sir Walter Rawleigh upon this very point and passage His Discourse on it deserves to be Writ in Letters of Gold saying Out of this History betwixt Joshua and the Gibeonites The Doctrine of keeping Faith is so plainly taught as it taketh away all evasion it admitteth of no distinction nor leaveth it any hole at all to creep out no outlet to that cunning perfidiousness of this latter Age call'd Equivocation All Worshippers of Images are Men of an Apish Religion Certainly if it be permitted by the help of a Ridiculous Distinction or by a God-mocking Equivocation to swear one thing by the Name of the Living God and to reserve in silence a contrary intent the Estates of Men the Faith of Subjects to Kings of Servants to their Masters of Vassals to their Lords of Wives to their Husbands of Children to their Parents and of all Tryals of Right at Law will not only be made uncertain but also all the Chains whereby Freemen are bound in the World for publick Society are broke asunder Lamentable it is that the taking of Oaths now a-days is made rather a matter of Custome than of Conscience He breaks no faith that hath none to break But whoever hath Faith and the fear of God dare not play with the severity of God's Commandments by any silly evasions Thus saith Sir Walter Rawleigh N. B. This may make a 11th Evidence of the lawulness of Joshua's League for saving the Gibeonites Lives for then God would not have encourag'd Joshua in so doing ver 8. And here we have a 12th Evidence that Joshua so carefully and conscienciously keeps this Covenant c. Remarks upon the Third Part Joshua's Victory be many The First Remark is The time when ver 9. where we have the manner how he obtain'd it He marcheth all Night and fighteth for the Gibeonites all the Day scorning as once a brave General said to steal a Victory in the Dark he will have Day-light to be a Witness of the Glory of it and those Cursed Canaanites shall behold it in their own Slaughter though it be said Joshua marched all the Night yet it is not said that in one Nights space he came from Gilgal to Gibeon for that seems impracticable seeing the distance between those two places is supposed to be 26 Miles too far for an Army to march in one Night therefore part of the foregoing or of the following Day may be added to it However he so marched as to surprize the Enemy and to set upon them suddenly before they were aware of him The Politicks of War say That a secure surprized and unprepared Adversary is soonest overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no lingring loitering delays must be used in War was Caesar's Motto He used not that trifling trick of Shall I shall I but falls on with expedition Themistocles being asked how he won so many Victories Did excellently answer I overcome my Friends with patience and my Foes with speed This latter did Joshua here Objection But what needed Joshua put himself and his Army to all this toilsom travel by Night bereaving themselves of their Natural Rest which should have fitted them for the better fighting the next Day when he was Assured of Victory by the Lord whom probably he had consulted with by the Urim and Thummim ver 8. Policy seems superfluous Answer The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement must never be Interpreted for fostering Humane Negligence or for forestalling Man's Indeavours for all prudent means must be used by Man in a way of Subordination and subserviency to the Promise and Providence of God Thus did Joshua here c. The Second Remark is The means whereby this Victory was obtained The principal Agent was the Lord of Hosts therefore 't is said The Lord discomfited them before Israel ver 10. The Glory of this Victory is Attributed to God His right Hand and his holy Arm got himself the Victory Psal 98.1 the Instruments the Lord used herein are two 1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not overtake in Flight And 2. Israel's Sword cutting down all they overtook on Earth ver 11.19 20 21. The Lords Hail-stones mixed with Thunderbolts as Josephus saith and Habb 3.11 makes it probable did hit and kill more than Israel's Sword and this Miracle was attended with another Miracle that these huge Hail-stones should only hit the flying Canaanites yet altogether miss the pursuing Israelites who were all along at the very Heels of them and must needs be intermingled with them seeing they
cannot behold it but he must punish it how much more are those great and gross Sins of Apostacy and Idolatry but more especially in God's Israel who sinned against greater Light and greater Love than other Men and who should have said Shall we again after so many Deliverances turn away from God ver 9.13 N. B. Those sins in them were sins of the greatest Aggravation their sins were therefore worse than others because they ought to have been better than others and hereupon God most justly sells his own Circumcision to be plagued by the Vncircumcision The Lords of the Vncircumcised Philistines do Lord it over God's Circumcised Heritage most probably during the Days of Samson and Eli because they had misimproved that pretious Peace they had enjoyed under the three forementioned Judges The Prosperity of Fools destroyed them Prov 1.32 The Second Remark is Now the ever-flowing and overflowing Fountain of Divine Compassion towards his own Oppressed People begins to break forth and to raise up a suitable Remedy for their sore Malady In order hereunto no less than the Angel of the Covenant the Eternal Son of God who had appeared to Joshua and to Gideon in an Humane Shape now appeared unto Manoah's Barren Wife of the Tribe of Dan though Idolatry had broke forth first publickly in that Tribe ver 2 3 c. N. B. Some indeed say He was but a Created Angel because he would not have Manoah to Sacrifice to him but to the Lord ver 16. But this is easily Answered being spoken only according to Manoah's Opinion of him that he was no more than a Meer Man like that of Christ Why callest thou me good There is none good but God Matth. 19.17 because he thought him to be but a Man But this here was more than a Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man and more than an Angel even the Lord of Angels whom Manoah afterwards calleth Elohim ver 22. and his Wife calleth him Jehovah ver 23. and by himself he is called Wonderful which is one of those Names given to Christ Isaiah 9.6 N. B. The Messiah appeareth to Manoah's Wife who is not named here yet had she her Name writ in the Lamb's Book of Life and was undoubtedly a good Woman and possibly the better because she was Barren for this Providence was an Ordinance to her and a blessed Means to humble her and so to prepare her for such a Mercy in her singular Son Samson N. B. 'T is an excellent Observation that the Barren Women in both Testaments such as Sarah Rachel Elizabeth c. had the best Children N. B. Christ tells her though she was Barren by the Course of Nature yet should she be Cured by the Power of God He foretells Samson's Conception and Birth Instructs her how both to Breed him in the Womb and to bring him up when brought forth into the World according to the Law of the Nazarites Numb 6.1 2 3 c. as one separated from the World and Consecrated unto God ver 3 4 5. Thus Samson must be both Conceived and Born Supernaturally of a Barren Woman and must be the first Nazarite we read of in Divine Record and all this to be a fitter Type of Christ himself who is the Grand Votary c. as after and who gave those Directions here to his Mother that seeing he must draw Nourishment from her both in her Womb and at her Breasts she hath her Dyet prescribed both for Meat and Drink that the Sanctifying of her Son might take its beginning from her self and the Mother must observe all these Rules only for her Son Samson's sake because commonly Partus sequitur ventrem the Birth follows the Belly the Child taketh after the Mother N. B. And therefore that Mother who would have an Holy Child must be careful that her self be Holy and Parents may learn from Samson's Parents to be praying Persons ver 8. and to cry How shall we order the Child ver 12. Such Sollicitude is laudable and God's Direction for Childrens Education is very needful The Third Remark upon the Antecedents of Samson's Birth is the second Appearance of the Messiah to both his Parents from ver 6. to ver 20. As soon as he had appeared to the Wife the first time and delivered his Message to her she immediately ran and told her Husband that a Man of God had been with her and had said to her that she should Conceive c. ver 6 7. N. B. Josephus tells us that this Manoah was a great Prince in the Tribe of Dan that his Wife was a most Beautiful Woman and that he was Jealous of her c. But who told him so Thus to slander a godly Couple for had he indeed been Jealous of her to her knowledge she would hardly have told him such a Story of a most Majestick Man with an Angelical Countenance coming to her in her Countrey-Farm as Josephus reports Waving therefore those Fables the Scripture of Truth tells us as soon as Manoah heard these Tidings he prayed to the Lord that the Man of God might come again c. ver 8. God hearkened to his Prayer and the Messiah came again to his Wife ver 9. and not to him because as is supposed she was more afflicted about her own Barrenness than her Husband was and therefore had she been a longer and a more Ardent Sutor for the Removal and Cure of it Christ comes to her as she sat in the Field about her Country Affairs not to her Husband as Josephus saith untruly but to her who immediately call'd him and when come he held a long Conference with the Angel wherein he hath a Confirmation of his Wives Information and new Instruction for the Order of the promised Son ver 8 9 10 11 12 13 14. upon this Manoah invites this Man of God to a Banquet accounting him worthy of a Prophet's Reward even double Honour 1 Tim. 5.17 namely Reverence and Maintenance he must give him the usual Respect and Entertainment of Strangers Gen. 18.5 Judg. 6.18 Manoah cannot demonstrate his Gratitude to him for appearing at his Prayer and thus directing them as a Prophet better than to feast him with a Kid and thereupon begs his Patience to be detained a while with them unto which he consented N. B. Oh Happy we if Christ may be detained a while if we can constrain him to stay a little with us as the two Disciples did at Emmaus Luke 24.29 Christ stays here until the Kid can be prepared and Oh how profitably was that short time Improved in Divine Discourse would to God we could learn to do so The Man of God tells Manoah though he was willing to be detained yet would not he eat of his Meat because he needed it not as Mortal Men do so he adviseth him to turn his Feast into a Sacrifice Hereupon Manoah enquires after his Name the Messiah answers his Name was Secret or Wonderful the Hebrew Word signifying
His no more c. was no more than that of Children no more till next time therefore David got him at last out of the Land when after the first Melting he had found him faithless In such a case Credulity is but folly V. 11 12 13. Contains Naomi's Disswasive to them for Tryal of their Truth and 't is question'd by some Whether Naomi did well in thus Disswading them seeing it had a tendency to drive them off from that Religion which was true and to fix them in that Worship which was Idolatrous as appears in v. 15. Orpah went back to her Devil-Gods to wit Baal-peor Chemosh Milchom c. but 't is answered No doubt but good Naomi did well in it to try the truth of their Affections Therefore V. 11. Why will ye go with me She would know what was their principal Motive Whether was it for her sake only or for expectation of Husbands from her She would have their Resolutions well grounded Hence Observ 1. New Proselytes and Converts should be full of Caution and Consideration they should be asking after their grounds why they leave the Idols of Sin to go along with Christ and Salvation Naomi might fear Afflictions might attend her in Canaan and this might become a stumbling-block to her Moabitess Daughters so as to make them renounce the good ways of the Lord which would have been a Scandal to the Weak a Scorn to the Wicked and a Cordolium to her self Such as will build the Tower of Godliness must count the cost Luke 14.28 lest they lose the things that they have wrought but that they may receive a full Reward 2 Ep. John v. 8. without a Non-putaram without any Fools Had-I-wist afterwards she doth not command them but Counsel them that it might be a free-will Offering in them to chuse or refuse as if she had said thus If ye will return with me into Judaea then must ye be devoted to the Worship of the True God but if this like ye not then return to Moab your own Countrey Twice over 't is repeated Turn again my Daughters Turn again my Daughters She would have their Resolves well grounded as all of new Converts ought to be they should with good Advice make War Prov. 21.18 and Luke 14.31 This Life is a Warfare and we have Twenty Thousand Enemies to fight against us Satan and his whole Myriads of Devils his Myrmidons of Lusts that War against our Souls 1 Pet. 2.11 and we have but little of strength to resist them We should follow the Lamb and his Gospel yea we should love the Gospel for the Gospels sake not because it is fringed with Ease and Honour God takes it kindly from young People that they will follow him through a Land that is not sown Jer. 2.1 2. that maketh Moses choice Hebr. 11.25 and the Spouse's Cant. 8.5 chusing Godliness though Afflicted and the Gospel though persecuted keeping the word of Patience Revel 3.10 God is tender of such Esa 63.9 to 15. Observ 2. 'T is very comely and commendable yea and sweetly Corresponding with this Scripture-pattern and President for Mothers-in-Law to carry to their daughters-in-Daughters-in-Law as if they were their own Natural Children Thus Naomi behaved her self to Ruth and Orpah even to the last if she did no more or not so much to the latter as to the former until the saw her comfortably cared for in the World in Ruth's Marriage to Rich Boaz 't was because Orpah deserted Naomi which Ruth did not and so withdrew her self from the Counsel and Kindness of her Mother by her returning unto Moab while both those Daughters stayed with their Mother she treats them kindly and does the best she can for them here she calls them her Daughters two times as if they had been Naturally Born of her you that are Mothers in Law or Step Mothers that is such as Step in to be instead of Natural Mothers you have need of Grace to supply the place of Nature which you cannot have that so you may adorn your place as Daughters of Sarah ought to do 1 Pet. 3.3 5 6 7. Observ 3. Candour and Kindness is a better way to prevail in Perswasion than Rigour Moroseness and Austerity Man naturally is a Noble Creature and will rather be drawn than driven Naomi like Naphthali gives goodly words Gen. 49.21 good words do ingratiate both with good and bad Men when especially they come not out of feigned Lips Psal 17.1 Deut. 33.23 No Noble Nature would be huffed and hector'd even unto that which is good It is good Policy therefore to preserve an Opinion of our Love in the Hearts of those whom we would perswade to any good and to treat them fairly as she here V. 12. Are there yet any Sons in my Womb that they may be your Husbands The Law required that the Brother dying without Issue his Widow should not Marry to a Stranger but his Brother should take her to Wife and should raise up Seed to his deceased Brother that the Inheritance might not be Alienated and a Name lost in Israel Deut. 25.5 6. each one was to keep to his Inheritance Numb 36.7 Levit. 25.23 Hence Observ 1. A minori ad majus from the lesser to the greater I argue Our Spiritual Inheritance ought not to be Alienated much more than their Temporal The Kingdom of Canaan was but a Type of the Kingdom of Heaven which is the Antitype If Naboth can say of the Type only God forbid I should Alienate my Inheritance when tempted to it by plausible pretences 1 Kings 21.3 which the Lord indeed had forbidden Levit. 25.23 Numb 36.7 Ezek. 46.18 how much more should we say so of the Antitype of the Gospel of its Ordinances and of the things of the Kingdom of God Religion is our Inheritance which we have received from our Fore-Fathers and we should say with Naboth the Lord forbid that we should Alienate it that we should forfeit it or fool it away and not transmit it to our Postâ—â—â—ty for so doing our own Children may Curse us their Parents in another World 'T is Religion that makes England the Lord's Land Hos 9.3 and Immanuel's Land Isa 8.8 Now assuredly if we do not live according to the Lord's Law we shall not be permitted to live in the Lord's Land Oh God forbid that our Land should cast us out or that our Sin should cast out the Gospel or that ever Christ's Land should become Antichrists I am too Old to have an Husband Observ 2. That Second Marriages are not Vnlawful This Grave and Godly Matron doth not say 'T is not lawful for me to take a second Husband my first Husband being Dead for the Scripture maketh the Woman free when the Husband is Dead and so likewise the Man Rom. 7.1 2 3 4. What then should hinder the second third or fourth Marriage Though undoubtedly Christian Moderation ought to be observed herein there must be a difference put 'twixt Lawfulness and Expediency 1
N. B. You that are such Widows if ye do but trust in God Jer. 49.11 though ye be neglected of Men yea and injured by Men yet shall ye be cared for by God as was Naomi here Another Sense on the Words is that Naomi was more grieved at her Affliction for their sakes than for her own because they were involved therein by her Means Hence Observ 5. 'T is very sad to a Sanctified Soul to involve others in the fruit of their Sins Naomi now was sensible of her sin in leaving the Land of Promise to come into that Idolatrous Countrey She had sin'd herein and neither of her Daughters had done so yet both are afflicted with her for this her sin this was it that trebl'd her Sorrow Oh how should it trouble us to involve others in our sins Tempters to sin little consider this especially the wicked Wantons in our Day which while they tempt one another to Uncleanness they do endanger the damning of two Souls by one Act. It should grieve Governours to involve their People in the Guilt or at least in the punishment of their sin as it did David saying in the tenderness of his heart 'T is I have sinned but these Sheep What have they done 2 Sam. 24.18 and so it should grieve us that our Wives and Children suffer for our sins let Spend-thrifts think of these things Oh that they would say with Naomi here It grieves me much for your fakes my near Wife and my dear Children that I have Beggar'd you and bereaved you of many good things by my Extravagancies and not only so but also That the Hand of the Lord is now gone out against me Hence Observ 6. The hand of the Lord ought to be Observed in all our Afflictions They should not be ascribed to an Inevitable Fate with the stupid Stoicks or to blind Fortune with the Superstitious Heathens or Atheists and still the Devil doth suggest to the Minds of Men when evil doth befal them that their crosses are no more than common events such as have a time to come in and must have a time to go in c. and People frequently say in the Language of the Philistines It was a chance that happened to us 1 Sam 6.9 But David was better instructed when he said The Lord hath bid Shimei Curse me 2 Sam. 16.11 To behold God in our Crosses that whosoever is the Instrument yet he is the principal Agent is an excellent Help to a right patience this was that which mitigated all Naomi's Sorrows and Sufferings that she knew all things come to pass by the Providence of God even our hairs be numbred Matth. 10.30 we had need pray with Jabez Oh that the Lords Hand may be with me 1 Chron. 4.9 10. and not against me for God's Hand is an heavy Hand and a mighty Hand if it be gone out as here it returns with a dreadful Blow as your Battering Rams contrived Artificially for breaking down strong Walls the further they be gone out or drawn back with so much greater force they return again upon the Wall From this Clause Gone out is Observ 7. 'T is a fearful thing to have the Hand of the Lord gone out against us 'T is a fearful thing to fall into the Hands of the Living God Hebr. 10.31 For who knoweth the power of his Anger Psal 90.11 The Melancholy Fancies of some discomposed Minds do sometimes fear Fires Swords Racks Strappado's Scalding Lead Boiling Pitch Burning Glass in Glass-Houses or Running Bell-Mettle and that to all Eternity yet more than all these Fears is the Wrath of God all these and such like are nothing to this Anger of the Lord if kindled but a little which none can either Avert Avoid or Abide Psal 2.12 And the further that this Almighty God when angry fetches his Blow the more forcible will the stroke be when it falleth and the deeper is the Wound where it hitteth Tarditatem Supplicii Gravitate Compensat God recompenceth the delay of Punishment with an Eternity of Extremity Poena Venit Gravior quo Magè Sera Venit Because Sentence is not executed speedily therefore the Heart of Man is fully set upon Wickedness Eccles 8.11 The sleeping of Vengeance causeth the overflowing of sin and the overflow of sin causeth the awakening of Vengeance 'T is wonderful That a God of so great Power should be a God of â—o much Patience yet though he hath Leaden Heels he hath Iron Hands and the higher he lifts up his Axe as the Carpenter the farther he draws his Arrow as the Archer the deeper will he wound when and where he hitteth God's Mill may grind soft and slow but it grinds sure and small His Vials of Vengeance Revel 16.1 hath large Bellies but narrow Mouths they pour out slowly but they do drench deeply and desperately where they fall Oh therefore take heed of provoking God to Anger lest his Hand go out of his Bosome and be listed up against you Agree with this Adversary at Law quickly Matth. 5.25 Get quickly out of God's Debt-Book by Repentance and Reformation lest ye be constrained to pay the charge of the saddest Suit in the World Know ye not that the Avenger of Blood pursues you at the Heels and Divine Justice waxes hot against you Deut. 19.6 Oh flee to the City of Refuge the Lord Jesus make him the Maker and the Matter of your Peace Eph. 2.13 14. Remember how Adonijah's Jollity and Jovialty ended in Horrour and Perplexity then he ran to the Horns of the Altar 1 Kings 1.50 ever after the most Jovial Carrousings and Collations are over then comes the sad Reckoning often off with a Sigh as well as with Expences V. 14. Orpah Kissed her Mother-in-Law Vatishak Hebr. This was a Valedictory or a farewel Kiss as Gen. 31.28 and 1 Kings 19.20 First she Kissed and then returned had she not loved her she had not Kissed her and yet she loved her not so well and so much as to cleave to her and to forsake her Idols to go with her to the God of Israel Hence Observ 1. There may be a Love to Goodness which is not an Effectual and Available Love a Love that a little Water may extinguish unlike to that of the Spouse Cant. 8.6 7 8. and unlike to Ruth's here Orpah's Love was more the Love of Humanity than the Love of Religion Orpah loved Naomi as she was a kind Mother-in-Law to her not as she was a Religious Woman unto God Hence it was that she wept at parting as loth to depart for the Ten Years Loves sake all Tears at all times are not to be trusted witness that deep Dissimulation and Crocodile Tears of Treacherous Ishamel Jer. 41.6 and Ishamel came forth to the poor Innocent and well-minded Men who had not offended this Bloody Butcher at all Weeping all along as he went These were false and feigned Tears like those of the Crocodile which having kill'd some living Beast lays all along upon the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aluâ—s 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.
of his God Therefore is he not worthy to be Named Solomon saith the Name and Memory of the wicked shall rot and stink too Prov. 10.7 V. 2. He took ten Men of the Elders These were the Sanedâ—im or Court of Judicature possibly ten to mind them of the Ten Commandments which was to be the Rule of their Ruledom Those must hear the Cause tryed be witnesses of their proceedings and likewise be Judges of the whole matter between them Hence Observ 1. Courts of Judicature If not Neighbourly Arbitrations must be the end of Controversies Some Men are of such a litigious Life that neither Amicable Arbitrations nor Decrees in Courts of Common Pleas or yet of Chancery will make them desist from Law Suits but still they pursue their sueing of their peaceable Neighbours until they come to be stigmatized and branded with the black name of Common Barretors God usually fills men with the evil of their own ways Prov. 14.14 They are paid home in their own coin and are oft brought to a Morsel of bread Sit ye down here Sitting must be the posture of those that Judge of differences Hence Observ 2. Arbitrators and Judges ought to be of a Sedate and composed Temper in hearing and determining Controversies Here they are commanded to sit that is to be of a Sedate Spirit for Men usually start up from their seat when they are transported with Anger Those Elders to whom God directs this very Case and Cause for Judgment Deut. 25.7 8. must be considerate V. 3. And he said unto the Kinsman Without an Advocate or Pleader at the Barr upon Fee he opens his Cause and states the Case himself and that in few and fit words so brings it to a speedy Issue such was the simplicity and down-right honesty of that day Hence Observ 1. The Simplicity of former times doth much condemn the wicked wiliness and corrupt cunning and craftiness of latter and our present times N. B. The Law now is become a craft and mystery there is more plain dealing as to suits at Law in other Lands than in our Land as in Denmark c. 'T is the partys work there to state his own Case whereupon the Law is Read and so they determine the matter Oh! What a shame it is that Men among us will go to Law about every light and trifling occasion yea and spin out their Suits to such a â—â—â—gth as possibly may last Seven Years Insomuch that it may be truly said no Suit made of the strongest Cloth will last a Man so long as a Suit in Chancery may This is for lamentation Naomi sâ—lletha parcel of Land Boaz having to deal with a wily Worldling deals warily with him in opening his Cause for he mentions Naomi only that had the Land to sell As if it were her Dowry or Joynture but not a word of Ruth the widow who must go along with the Land according to the Law Hence Observ 2. Holy wisdom is wonderfully helpful in managing Affairs with a wily and wicked World Our Lord's caution is to be ware of Men and bids us be wise as Serpents and harmless as Doves Math. 10.16.17 The head of a Serpent and the heart of a Dove are two necessary Ingredients wherewith to make up the Composition of a Christian N. B. There must be neither too much nor too little either of the Serpent or of the Dove Piety without policy is too simple to be safe and policy without Piety is too subtle to be good Boaz here was a just compound of both who was both Innocent and prudent too in telling the Kinsman of the Land but not of the Wife that must go along with the Land at the first while he soundeth his mind by an Ambiguous Speech He speaks not a word of Marrying Ruth yet without any purpose of deceiving him because This latter was necessarily implyed in the former seeing he was bound to accept or reject both if he accepted or rejected either V. 4. And he said I will redeem it This shews he gaped for the Land and was prepared for the purchase being a Rich Man as well as Boaz but nothing so kind as he to his Kindred Hence Observ Near Affinity may be without dear Affection Solomon saith better is a Neighbour near hand than a Brother a far of Prov. 27.10 This narrow Soul had a wide Purse his Coffers were ready to fly open at the tydings of a purchase of Land Yet Oh! How Hidebound is he towards his poor Relations He was nearer in Affinity than Boaz yet further off in Affection He is not willing to part with a Penny to his two Poor Kinswomen as Boaz did V. 5. What day thou buyest the Field c. This marred the Market of this Churle and 't was well it was so for poor Ruth who might never expect comfort in such a Misers Bosom Hence Observ Our concerns are better carried on in Gods hands than in our own Naomi and Ruth might have challenged and chosen their next Kinsman by course but God is making better Provision here for both the Widows Maintenance for Naomi and Marriage for Ruth and both comfortable God lays the nearest Kinsman aside and takes the next to him that both the Widdows which are Gods Clients might be well provided for Naomi shall no more be Marah but Naomi again And while Orpah wants Bread in Moah Ruth becomes a Lady in Canaan Oh! Who would not wait upon God in his own way V. 6. I cannot redeem it Oh Inconstancy 't was before I will and I can but now 't is I cannot lest I marr c. 't is our duty to Answer Satan so but not Christ so Pleasure and pain Piety and persecution go together Hence Observ 1. A mere Worldling is full of empty Words A Man of Verbosity is a Man of Vanity A Foolish and loquacious Man is this carnal Kinsman Solomon saith A Fool is full of Words Eccles 10.14 and multitude of words wants not Sin Eccles 5.3 Especially the Sin of Lying and Vanity as here his Verbosity in uttering those contrary Speeches about one and the same matter I will and I will not I can and I cannot must needs have vanity yea and lying in it Observ 2. Is Carnal Worldlings want not levity and inconstancy in their sayings and doings They say and do Aliud Stantes Aliud Sedentes one thing standing and another thing sitting change of postures procures change of mind and of manners in such fickle and unstable Souls One while they will and another while they will not one while they can and another while they cannot as here and why so 'T is least I marr my Inheritance Hence Observ 3. A carnal Worlding prefers his own Interest before Obedience to Gods Precepts He prefers Haram Domesticam Arae Dominicae a dirty Swine-stye before an Holy Sanctuary he seareth more Jacturam Regionis quà m Religionis the loss of his Land than the loss of his Lord Saying with that cursed and
his desires to this Dame only in the general at the first saying bring me him up whom I shall name unto thee v. 8. N. B. This practice of Divination by the Dead or by their Ghosts was frequent among the Pagans and from them Saul learnt it when he would not learn better Lessons from Samuel The Witch was a Practitioner in the Art and can do it but dare not for fear of Saul's severity v. 9. saying wherefore layest thou a snare for my life to cause me to dye supposing him by his speech and garb to be some ordinary Israelite that might accuse her to Saul as one guilty of a Capital Crime N. B. Note well It were an happy thing if we could learn that Godly Lesson from this Wicked Woman namely to answer Satan with the same words wherewith she answered Saul saying oh thou Tempter to sin why layest thou a snare for my life c. We should cut Satan short in such a case as Christ did the Pharisees why tempt ye me ye Hypocrites Math. 22.18 We should imitate the Vertues of Devils c. The Sixth Remark is Saul's security he gives this Dame to bear her harmless for her Diabolical Divination v. 10. Saul sware to secure her from all punishment N. B. Note well Here we may stand and wonder how profoundly had this Hypocrite plunged himself into the deep Pit of Perdition He had pretendedly put down all Witches in the Land according to God's Law Exod. 22.18 Deut. 18.10 which Commands that all such should be put to death but here he swears by the Lord God who had given out that Command to Indemnifie her in despite of that great God and all the World N. B. That Saul sware here may not seem strange at all for it hath been observed before that he had been both a great swearer and as great a forswearer in the case of David again and again that he should now seek to Witches after he had suppressed them was shameful enough this was a returning with the dog to his vomit and makes the report of the Rabbins more probable who say Saul only supprest Witches because they foretold the fall of himself and his Family and the succession of David in the Kingdom However Saul adds this sin to all his former Swearing that he would not only build again what he had formerly destroyed so make himself a most grievous Praevaricator Gal. 2.18 but also makes a most wicked abuse of God's Holy Name desperately Swearing by the Lord that he would sin against him in using Witchcraft and that he would protect the Witch against God as well as Man N. B. This was Saul's topping sin whereby he ripened himself for his ruine and made himself miserable by his choice forsaking his own mercy and following Lying Vanities Jon 2.8 N. B. Note well From whence we may learn that an Hypocrite may hold fair for a while and go far but at long last he is detected that he may by all good Men be detested for his Hypocrisie Some Mens sins go before hand to Judgment and some Mens sins follow after 1 Tim. 5.24 as Saul's did The Seventh Remark is The Witches Promise and performance to Saul when he had thus secured her by his swearing her Indemnity before she knew him who he was that thus boldly would Indemnifie her v. 11. she asks him Whom shall I bring up to thee Here was her grant to his request offering her service to him Saul answers bring me up Samuel Saul had experienc'd much kindness and compassion towards him from Samuel while he was alive insomuch that God rebuked Samuel for mourning so long for him Chap 16.1 So now likewise Saul expected some Counsel and Comfort in his deep distress from Samuel when he was dead To gratifie Saul the Witch falls to her work of Witchcraft in some secret place and the Devil in Samuel's Mantle appeareth telling her it was Saul himself that came to consult her whereupon she made an outcry v. 12. for fear of her own life because Saul was now an eye witness of her Witchcraft tho' other Reasons be rendred of her sudden exclamation by Learned Men as Mark First This supposed Samuel surpriz'd her all on a sudden and made his appearance to her sooner than ordinary before she had done her Charming devotion and before she had mutter'd over all her Necromantick Verses which was the usual time of other Ghosts Apparitions when she had compleated her Conjuration Mark Secondly Some conjecture that this Ghost did make his appearance in a differing manner as well as at a differing time to other Ghosts which she used to Conjure up by her Magick Spells for whereas her Black Art commonly conjur'd Black Spectrums suitable in colour to the Art so denominated yet this supposed Samuel appeared wrap'd up in that Splendid and Majestick Mantle which he used to wear as Judge of Israel Mark Thirdly the Rabbins conjecture mentioned by Menochius is that the usual way of Ghosts appearing was either with their feet upward and the head downward or all along as they are wont to lie in the Grave but this Spectrum came bolt upright as if he had been a living Man However it was this is certain that the Witch was affrighted and it may well be supposed she was no Novice to be affrighted at any ordinary matter in her own Witchcraft it must be some extraordinary accident that made her cry out Mark fourthly But the most probable Reason why she did so was for fear of Saul as is above said whom now she knew by her Familiar that told her so because 1 she crys out thou art Saul and 2. Saul is concern'd to comfort her against her fears saying be not afraid v. 13. as if he had said I come not hither to betray thee but for satisfying my self c. The Eighth Remark is The Preparative to this Dialogue betwixt Saul and Satan in the similitude of Samuel 1st Saul asks her what sawest thou she answer'd 2dly I saw Gods ascending out of the Earth v. 13. Hebr. Elohim Raithi gnolam min haerets Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits because the Witch saith she saw Gods in the Plural Number those Devils being her Gods But the word Elohim is commonly used for one person in the Hebrew Language So Barah Elohim God Created Gen. 1.1 and a Ruler of the People is for honours sake call'd Elohim Gods Exod. 22.28 or this Witch might speak after the Pagan manner who had many Gods Judicious Junius judges those she calls Gods were some goodly Apparitions sent by Satan as his Apparitors and Fore runners But the whole coherence sheweth that those Elohim or Gods was but one Person for Saul desired but one v. 11. and both Saul enquires and the Witch answers only of one v. 14. so that the person she saw is meant one God-like an excellent person full of Splendor and Majesty exceeding not
in the best p 370 392. Servants ought not to slander their Masters p. 390 407. But be faithful to them p. 540. Sin hath many degrees from bad to worse p. 369. It may lye long before reckon'd for p. 414. How it is from God p. 472 473. Sincerity is best known by Secresie p. 558. Sodomites suppress'd by Josiah p. 618. Solomon's Sapience in all his Structures both for Sacred and Civil Services p. 442 to 458. Souls have no Sexes in Point of Prophecy p. 616. Strive who can get the greatest Interest in Christ as they did in David p. 409. Sun standing and going backward p. 609. Horses of the Sun p. 619. Supper of the Lord is the best Feast that ever was p. 664. T. Temple the best of Buildings p. 444 445 c. Set contrary to Romish Churches p. 449. How it was a Type p. 450 to 452. It and the City were Burned p 628. And Built again p. 691. The many Sentiments upon Ezekiel's Temple c. Appendix p. 754. The Literal and Mystical Sence thereof p. 755. Reasons why 't is Mystical Ibid. Tempt Satan doth us to Sin that he may accuse us for Sin p. 402. Testament the Old Testament closeth up with a sweet Sentence p. 733 734. Thanksgiving Days for Deliverance ought to be observed p. 689 718 719. Topheth what it signifies p. 588. and p. 619. Truth not always known by the Major Vote p. 515. U. Valour is vain when God is against the valourous p. 566. Virgin forced may be vexed but not violated p. 377. Unbelief hinders good Men of God's Blessings as well as the bad p. 547. The three grand Doubts of it answered p. 569. W. War of Sennacherib against Hezekiah is related like a Comedy p. 601. Wealth lurches the Worldling as the Ass his Rider p. 401. And as Servants did Shimei p. 434. There is no Content in the Confluence of it p. 509. Weary Men sooner are for good than for Evil p. 473. Wicked Manasseh yet repented p. 612. Widows of Ministers ought to be cared for p. 553. Will the Determination of Man's Will by God's Decree is consistent c. p. 423. Wit of a Woman is quick at a pinch p. 641. Wives faults are fixed on their Husbands not hindring them p. 511. Must have Husbands Consent in matters of Moment p. 535. Wizards suppress'd by Josiah p. 621. Word of God which is certain must not be forsaken for uncertain Worâ—â— Vol. 3. p. 477. X. Y. Youth is full of Vanity p. 615. Z. Zeal of Elijah p. 500 c. Zephany when he Prophesi'd c. p. 624. FINIS THE FOURTH VOLUME Of the SACRED History and Mystery OF The New-Testament Logically Discust and Theologically Improved Beginning at The Birth of Christ and ending at the last of the Revelations Wherein is held forth the Life of Christ and the Lives of all the Apostles Tora oar Hebr. Prov. 6.23 Lex lux the Law is light If the Law of Moses be the Light of Men tho' it be Vailed how much more is the Gospel of the Messiah who was the true Light which lighteth every man that cometh into the World John 1.9 Seeing it is so clearly Revealed and so plainly Explained here The Preacher sought to find out words of delight even words of Truth Eccles 12.10 Philip said to the Eunuch Understandest thou what thou readest he answered how can I except some man guide me Acts 8.30 31. By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1696. To the truly Noble Lord Judge Rookesby My Lord ANtiquity of Pedigree may most truly be stiled the worthless Moss of Antient Times and is too often found to be only a Nobility by Parchment The Etymologist doth define Nobilis quasi prae aliis Virtute Notabilis intimating that the more Noble in Title a Man is the more Notable in Virtue he ought to be 'T is the saying of one of the Heathen Sages Nobilitas sola est atque Unica Virtus signifying that Titles of Honour should be the shadows of Virtue hereupon a morose Philosopher affirmed that Honours without Virtues are but the Mask of Vices A Noble Genealogy from Antient Times is but the matter of true Nobility 't is Virtue only that is the form and soul of it which doth animate and quicken it and without which it is no better than a dead carcass that soon putrifieth into stench and dwindles away into nothing when Honour is not found growing upon the back of Virtue and is not born up by it as by iâ—s supporting Pillar Hereupon it was once a most tart Sarcasm of one who rose to Honour by Virtue to one who ended his Honour by Vice Meum genus à me incipit Tuum verò in te desinit and the witty Poet singeth Quae nos non fecimus ipsi vix ea nostra voco The Platonick Definition of Nobility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English its sense is that the best Gentility is a virtuous exercise of generous Manners Upon this account the Men of Berea were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is better Gentlemen or more Noble than those of Thessalonica Acts 17.11 Assuredly that Nobility is the best and most truly Divine where God is the Top of the Kin and Religion the Root of it c. Now My Lord those happy Conjunctions I speak without vanity are most happily found in your Lordships both Parentage and Person in whom Honour and Holiness had their mutual and reciprocal Splendour For first I had the happiness to have a personal and particular knowledge of your Honourable Descent from a truly honourable and holy Father Coll. Rookesby who was pleased to dignifie me with a Call of being his Chaplain and whom I thereby became acquainted with c. to be a truly Noble and Religious Patriot of the late designed and so much desired Reformation c. as also from a godly Mother and Grandmother both which I very well knew to be grave Matrons and Mothers in Israel and cordial well-wishers in their capacities to the power of Godliness And secondly as to your own Person I have known your Lordship long to be an unfeigned Friend of our Lord the Bridegroom and of his Royal Bride the Church Tantus quisque est quantus ille est apud Deum All Honours are well measured by the nearest approach to the King of Kings who is the best Fountain of the truest Honour therefore the right valuation of every Man amongst Men must be according to the valuation which that Man hath with the great God This or that Man becomes not to be honourable because he commendeth himself or is commended by his fellow-creatures but 't is he whom the Lord commendeth 2 Cor. 10.18 The Custom among the Jews and Persians was to call their most honourable Courtiers Men of the King's presence Thus haughty Haman was so characteriz'd and after him Modest Mordecai had the same Character How much
greater Honour it is to be a Man of God's presence to be one of God's Neighbours as the Hebrew phrase is Lev. 10.3 the Lord is Neighbour to all them that fear him Psal 34.18 God complains of his evil Neighbours that do dishonour him Jer. 12.14 when he had made them as Gods in high places Exod. 22.28 but God promiseth that they which honour him he will honour them but they which despise him shall be lightly esteemed 1 Sam. 2. v. 30. My Lord because your Lordship is one that honours God therefore hath he honoured you and hath lifted up your Head as another Joseph above your Brethren The Judge of all the Earth as God is called Gen. 18. v. 25. and Psal 94.2 hath advanced you to that Honourable Station of a Judge which is the resemblance of his own Infinite Grandeur and Glory As one of the Twelve Famous Patriarchs of Israel was called Dan which signifieth a Judge in Hebrew because he was to Judge the People Gen. 49.16 So your Lordship is raised up at this Day to Judge the Mount of Esaus c. Obad. v. 21. even a company of Incarnate Devils who lately conspired to Assassinate the Sacred Person of our Righteous Soveraign c. the Lord whom you do sincerely serve with the best of your Service hath exalted you to shine among the Stars of the first Magnitude in our English Horizon and to serve your own Generation as David did Acts 13. v. 36. by the will of God in your Generation-work yea and that in such a Day wherein Hell and its Imps have been clubbing their most Sublimated Wits to destroy both our King and our Kingdom yea and to cut off the Locks of our Land wherein our strength doth lie as was done to Samson by Delilah and to steal away our Palladium from us as Ulysses did from Troy namely our Religion which is not only an Ornament but also a Muniment and Safe-guard to us Your Honour 's honourable work now is to bring those Pests to condign Punishment The Moralist saith He that will be truly generous and noble must serve Philosophy how much more to serve Theology and the Call of the Gospel wherein the Creature doth most eminently serve his great Creator Deo servire est Regnare saith the Father And David did account it his greater Honour to be the Servant of the Lord than to be the King of Israel Psal 18. title My Lord I cannot but admire that notwithstanding your providential Lameness which like a dark foil in a well-drawn Picture serveth to set off its Beauty the Lord still enableth you to Ride your Circuit and what he calls you to he qualifies you for it even for that Noble work of Judging the World The Apostle saith Know ye not that the Saints shall judge the World of sinful men yea and the fallen Angels also 1 Cor. 6.2 3. You are not like to those Nobles of the Tekoites who would not put their Necks to the Lord's work Nehem. 3.5 but rather like those Nobles of Israel who digged Wells with their Staves of Honour for the common good Numb 21.18 That the Lord may still be with you as he was with those Judges Judg. 2.18 that you may still walk in the way of that wise Counsel which good Jehosaphat gave to his Judges 2 Chron. 19.6 7. and so be still more signally and singularly significant in your high Station is the cordial prayer of Your sincere Well-wisher in both this World and in that to come Christopher Ness To the truly Elect Lady Madam Rookesby c. Madam THough there be too many Ladies in our Day for which the Land mourneth that are called Ladies of Honour but alas they have been Ladies of Pleasure as well as of Honour But I can call you with confidence not only a Lady of Honour but of Holiness also I know that the holy Education wherewith the Lord did bless you under your very Religious Parents both of them belonging to famous Mr. Bowles his Church at York hath left a Divine Tincture abiding upon your spirit unto this day and I hope it will accompany you into a better World Rev. 14.13 Whereas other Ladies do spend most precious time in beholding their Faces by Reflection and do therein as it were even nail the Eyes of their Heads upon the surface of their Looking-Glases yet all this while they hereby overlook the most important Concerns of their most pretious and immortal Souls quite forgetting what Solomon saith Favour is deceitful and Beauty is vain but the Woman that feareth the Lord she shall be praised Prov. 31.30 But I presume your Ladyship hath learnt better Lessons in Christ's School Eph. 4.20 namely to improve all opportunities in viewing the state of your Soul as the Looking-glass of the Law of Liberty doth represent it to you James 1.25 and nailing as it were the Eyes of your Mind to the substance of the Word of God which you do prefer above all the most costly Chrystal Mirrours in the World as it doth exceed and excel them in many unparallel'd excellenceis As 1st In its Clearness no Dooking-glass that is but of Man's making can be compâ—red to this Mirrour of the Word which is of God's own making 2dly In its Truth making no false Representations of evil for good or of foul for fair as some Artificial Glasses will do 3dly In its Largeness for God's Word sheweth to those that seriously inspect it what they are within as well as without and what they are behind as well as before which the best Glass of Man's making cannot perform 4thly In its Duration one foul fall may break the finest Looking-glass but this of God's Word doth last for ever and not one tittle of it can fail John 10.35 Matth. 5.18 Yea it will serve at laft to break those who endeavour to break the Commands of it by a wilful neglect or a scornful contempt John 12.48 5thly In its singular Efficacy this Divine Glass can smooth those wrinkles wash away those spots and amend those faults which it discovereth when the Spirit doth take Chariot in the Word John 17.17 Luke 5.17 6 thly In its manifold Variety of Images it presents and represents for an holy imitation by all Ladies in all after-Ages yea and all those Images or Objects are to be seen at large and all at once which is both impracticable and impossible in common Looking-glasses by a sincere inspection into it Those holy Images for imitation are threefold The first is of holy Persons the second is of holy Actions and the third is of holy Qualifications all relating to the Female Sex First of the first The Holy Persons or Religious Ladies that the Looking-glass of God's Word doth represent to open view are many both in the Old and in the New Testament all for holy Patterns and Imitation 1st In the Old Testament As 1. Sarah leads the Van like a Royal Lady and is presented as a most eminent Example to
many Vndertook to write it Luke 1.1 yet was it fit work for none but for the Four Evangelists who were all extraordinarily qualified by Divine Inspiration for that High Enterprize and were Eye-witnesses of those great Truths which They do distinctly yet coherently Record concerning Christ Hereupon though others Attempted yet none Effected it save these Four who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took it in hand Matthew wrote his Gospel Eight years after Christ Mark Ten Luke Fifteen and John forty two According to the common opinion from the most Antient Copies Whoever writes the Life of our Lord Jesus must light their Lamp at this Golden Candlestick having these four flaming Candles all lighted by Fire from Heaven To fetch any feigned Stories of Christ not founded upon Gospel-Evidence from other fabulous Authors is but a speaking wickedly for God and talking deceitfully for Him Job 13.7 As my Design is to Avoid this latter so my Desire is to Observe the former In this Essay I shall shift off and shun the cunningly Devised Fables Artificially compiled and composed not without some shew of Wisdom and Truth such as the Romanists lying Legends abound withal It being but a laborious loss of Time to search into such Things whereof we can have neither Proof nor Profit the Gains will not pay for the Pains And the Task about Toys can never be worthy the Toil 1 Tim. 4.7 2 Tim. 4.4 Tit. 1.14 and 2 Pet. 1.16 I shall therefore keep close to the more sure word ver 19. Scripture Authority N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18 above the best Lives of the choicest and chiefest of all mortal men in many respects As First The Life which Christ lived upon Earth was not only a Godly Life but it was a Life without the least praevarication from the Rule This Immaculate Lamb did lead such an Immaculate Life that he challeng'd his most Critical Adversaries to convince him of any one sin John 8.46 c. Secondly The Life of Christ was not only a Godly Life in compleat Universal Obedience to the Commands of God but it was the very Life of God 'T is said of some men that they are Alienated from the Life of God Eph. 4.18 that is They cannot live a Godly Life because they do not partake of the Divine Nature 2 Pet. 1.4 not having the Image of God Imprinted on them nor the Life of God Imparted to them But 't is said expresly that Christ's Life was God manifested in the Flesh 1 Tim. 3.16 and that Christ is the express Image of God's Person and the Brightness of His Glory Heb. 1.3 The Father and the Son are called Equals in the Greek Plural Phil. 2.6 that is every way Equal in Being Life and Operation Christ is Alius from the Father not aliud yet Co-essential and Co-equal not a secondary Inferior God as Arrius saith Thirdly That Christ led not only the Godly Life of a mere Man but also the Godly Life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So he had a Duplication of a Godly-Life both that of an Holy God and that also of an Holy Man and both in purity and perfection Fourthly Christ lived in his Humane Nature not only a single Temporal Godly Life upon Earth like that of a Godly Man to wit from his Birth to his Burial but even a Double one also to wit from his Resurrection to his Ascension beside that of Eternal Life in the same Nature in Heaven Fifthly Over and Above all These may be added That the Godly Life which Christ led upon Earth as the Son of Man was the light of Men John 1.4 His Life was a Lovely and Lively Looking Glass for all men to Dress themselves by in their Generation-Work both of Doing God's Work and of suffering God's Will The Life of Christ is the most perfect pattern of all True Piety for our Practice and Imitation We must all learn of him Mat. 11.29 and we should walk as he walked 1 John 2.6 From hence naturally ariseth this great Fundamental and most Evangelical Divine Truth That The most Sanctimonious Life of our Lord Jesus Christ is the light the Lanthorn and Law whereby all Men Women and Children ought to be Directed in all parts both of Active and Passive obedience while they live in this lower World They must all live as their Lord lived For the further and fuller Illustration of the light Hereof let me call in besides those two Texts aforementioned to wit Mat. 11.29 and 1 John 2.6 Hereafter Amplified other corroborating Scriptures As First It is expresly asserted by the Apostle Peter that the life of Christ was the leaving us an Example 1 Pet. 2.21 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Copy to write after A Samplar to work by and the most perfect pattern to Regulate our steps in walking the good ways of God Secondly The Apostle Paul affirmeth that whom God doth foreknow them he doth Praedestinate to be conformed to the Image of his Son c. Rom. 8.29 Now this Conformity to Christ is extensive 1. To his Holiness and Diligence in Doing his Father's work He must be about it Luke 2.49 and it was Meat and Drink to Him to be so employed John 4.34 2. To his Humility and Patience in suffering his Father's Will Mat. 26.39 and thus the same Apostle was Ambitious to become conformable to Christ's Death as well as to his Life Phil. 3.10 And 3. To his Happiness and Glory in Heaven as the Wages of that Double work on Earth which also was the Top-branch of the same Apostle's Ambition That His Body might be fashioned like the glorious body of Christ which is the principal Standard of Glory Phil. 3.21 1 Cor. 15.20 49 c. Thirdly Our Lord Jesus himself saith That He hath given us an Example for doing as he hath done c. John 13.15 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pointing out our way to us and therefore are we so oft bid to Follow Him and if we be Right Followers of Christ we must Tread in the same Foot-steps of Christ In so Doing we shall find that his footsteps drop fatness for us to gather up for the fatning of our Souls Psal 65.11 And if we be Disciples of Christ we must learn of Him to be lowly and Meek c. Mat. 11.29 we must learn to be Holy as He was 1 Pet. 1.15 and pâ—re as He 1 John 3.3 and the same mind must be in us that was in Christ Phil. 2.5 act as a Picture resembles a Man in outward Lineaments only but as a Child his Father in Inward Dispositions also for Christ is our Father Isa 9.6 And thus are we bid to Preach forth the Praises Vertues and Graces of Christ as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.9 Our Lives should be as so many Sermons upon Christ's Life while we strive to express Him to the World
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
beyond Jordan v. 40 c. to Bethabara where John first Baptized John 1.28 39. not so much for his own comfort for there he first heard from Heaven This is my beloved Son c. Mat. 3.16 17. as for the Peoples Conversion and Confirmation who there call'd to mind what John had some years before Preached of Jesus and then they believed John 10.41 42. N. B. Note well Which teacheth that though the Word of God seems for the present to be Preached in vain yet in due time tho long after it may fructifie c. when it is made Prolifical and Generative by the Spirit of God c. a long time after c. The 3d Remark concerns the Consequents or what followed this Feast which brings in Mat. 19.1 Mark 10.1 where Christ's passing beyond Jordan is mentioned in both places as it is in John 10. and 3. last verses and in Luke 13.22 where it is said after his stay some time at Bethabara as above He passed again through many Cities and Villages teaching c. N. B. Note well As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts that of the Tabernacles and that of the Dedication so Luke supplies their omissions as they do some of his at other times with some signal passages both before and after this feast First Luke supplies with some stories before this Feast As 1. With that of a Doctor of the Law asking Christ the greatest of Questions How shall I be saved c. Luke 10.25 to 38. occasion'd as may be supposed from his hearing those words Rejoice that your Names are writ in Heaven ver 20. This Letter-Lawyer knew nothing of the Spirit and would have gone to Heaven by his own good doings Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho and being wounded in his way by Thieves neither Priest nor Levite pitied him but a Samaritan whom the Jews abhorr'd John 4.9 and 8.43 had compassion and cured him Herein Christ doth not give a direct answer to his question saying Thou must be saved by Faith in me c. as Rom. 10.9 c. then would this Tempter have accused him for being contrary to Moses but appeals to and convinces this doating and doing Doctor 's Conscience by this Parabolical Discourse that all his doing the Deeds of the Law would not do seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour and therefore must take sanctuary in the Grace of the Gospel Rom. 8.3 3.20 7.7 5.18 Gal. 3.21 22 23 24. This Parable of the Man fallen among Thieves is Related in its Circumstances Luke 10. from ver 25. to ver 38. Wherein Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer comes to Tempt Christ ver 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses to prove him an Apostate he askt what he must do to be saved As the Jaylor did Acts 16.30 but not with so good a mind This is a question that ought to trouble all persons in the World this Captious Questionist however was no Sadducee for he here enquires after Eternal Life which the Sadducees denyed c. That young Man came running to Christ Mar. 10 17. to move this Question Oh how rarely do Men run upon this weighty Errand 't is said our Lord loved him for so doing Mar. 10.21 alas how few go so far as he did yet went he not far enough he had a good mind to Heaven he cheapens it but would not go up to the price of it he would have been saved by his own good Meanings and Doings as Mat. 19.20 c. whereas when we have done all we can we are but unprofitable Servants Luke 17. ver 10. Mark 2. Christ shapes his Answer ad Idem to the question not directly but by referring the questionists Conscience to the Law of God which only shewed him his Sin Rom. 3 10. and 7.7 Gal. 3.10 21 22 c. whereby he might be whipt home to Christ Gal. 3.24 or at least left inexcusable Rom. 1.20 Christ shews him that Salvavation is not impossible because the Law cannot give it but because Man by the weakness of flesh Rom. 8 3. cannot fulfill the Law ver 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller which did discover his Hypocrisie ver 29. Christ propounds this parable to this purpose of teaching those great Truths in the general 1. That the first Adam and in him all Mankind fell among Thieves c. by his Travelling the wrong way from the Tree of Life to the forbidden Fruit-Tree this was as going from Jerusalem to Jericho from the Holy City to a Cursed Town c. 2. In order to Help and Heal this wounded Man Christ propoundeth a Legal Priest which Represented the Moral Law to him This Law shews Man what he ought to do and with the same sight shews him likewise that he cannot keep the Law to fulfill it c. 3. This makes Man look out to the Legal Levite signifying the Ceremonial Law for some Sacrifice or Ceremony to make satisfaction for his falling short so far of fulfilling the Moral Law but when Man comes to see that the burning of a dead Beast is but a sorry satisfaction for the Sins of a living Man and the External washing of the Body can but signifie very little to the Internal purifying of a soyled Soul Hereby Man still finding no Relief or Cure from either the Moral or Ceremonial Law is turn'd over to that Law which is called Judicial and which passeth Judgment upon Man saying the Soul that Sinneth shall Dye Ezek. 18.4.20 30 And Cursed is every one that continues not in all things c. Gal. 3.10 c. but 4. when all these three Laws Moral Ceremonial and most of all the Judicial like Jobs three Friends do prove Physicians of no value Job 13.4 and miserable Comforters are they All Job 16.2 then is Man constrained to look forth for a better Helper and Healer even to that Jehovah Rophekah Hebr. that all healing Jehovah Exod. 15.26 Ps 103.3 even for that sweet Jesus who healed all sick Persons that came to him taking upon himself our Infirmities and bearing our Sicknesses Mat. 8.16 17 c. and who is called here the Compassionate Samaritan doing all the Offices of a Friendly as well as of a skilful Physitian for this wounded Man from ver 33. to 36. Christs Name was Jesus a Saviour for saving us from our Sins Mat. 1.21 and there is no other Name by which we can be saved Act. 4.12 It was not Moses or the Law but it was Jesus or Joshua that brought Israel into the Land of Promise c. Now more particularly in the whole Parable there is a prospect of two principal parts First Mans Malady and Secondly Mans
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
so the Soul under its Conduct and Influence only is like a running Bowl that is cast by a weak hand it falls short of the Jack such falls short both of Gods Glory and of their own Duty Rom. 3.23 and cannot be prompted by any gracious end seeing their works are not wrought in God John 3.21 neither from any good principle nor for any good end c. Enquiry the 3. How comes it to pass that this Mystical Priest Moral Righteousness proves such a sorry Saviour to this half-dead Man Answer For three Reasons the first is because Gods Commandments are exceeding Broad Ps 119.96 But Mans Obedience to them is exceeding Narrow so it becomes a Covering too Narrow to wrap up the whole nakedness of Man who was stripped stark naked by the Thieves that he fell among at the forbidden Fruit-Tree Isa 28.20 Moral Righteousness is no better than those Aprons made of Fig-Leaves sowed together Gen. 3.7 which were so thin that they might easily be seen through especially by an All seeing Eye and they were so narrow as to cover only the fore-part and the lower part of the Belly whereas Evangelical Righteousness is like those Coats of Skins which the Lord himself made for them Gen. 3.21 which covered both the Back and the Belly yea the whole Body from Top to Toe Alas Gods Law requires universal Obedience for Man whom it curseth if it find him naked in any part of his Obedience Cvrsed is every one that continueth not in all things Gal. 3.10 and he that breaks one Commandment is guilty of all Jam. 2.8 9 10. A Tenant paying one half years Rent cannot satisfie his Landlord for his failure of many half years Rents both before and after Alas in stead of an universal Obedience wherewith Gods Justice should be fully satisfied God finds in Man an Vniversal Leprosie that is a plague of fretting Leprosy of sin from Head to Foot Levit. 13.9 10 c. From the Crown of the Head to the Soles of the Feet there is nothing but Wounds and Bruises and putrified Sores Isa 1.6 Oh happy is the Man that hath all his Leprosie of sin come forth so as to turn white by Repentance Levit. 13.13 no raw flesh appearing again ver 14. nor spreading any more ver 34. the Law pronounceth them clean c. Our Lord Exemplifies this Truth in the proud Pharisee and in the Penitent Publican The Pharisee saw himself sound in his own Sentiments and was not sensible of one Scab upon him but comes off with his God I thank thee I am not as other Men c. Luke 18.11 12. whereas the poor Publican had all his Leprosy come kindly forth in his candid Confession crying God be merciful to me a Sinner ver 13. he acknowledged himself all over Scabby This latter Christ the great High Priest Hebr. 3.1 doth pronounce him cleaner and more justified than the former ver 14. It may be said to such a proud Boaster as this Pharisee was come and see canst thou shew us thy large Lands thou boasts of in this fair Map or canst thou shew thy Righteousness thou cries up so in a clear Scripture Looking-glass Such Souls come to God as profane Esau did to Isaac his Father he presumed that he had earned the Blessing by his pains in Hunting Venison and Cooking Savoury Meat for his Father's Palate but his Father answered who art thou Gen. 27.31 32. No better Answer doth our Heavenly Father give to those proud Souls who presumptuously come to him and challenge Gods favour which they have Merited by their Works c. whereas it was Humble Jacob that got the Blessing in the Garments of the Elder Brother Gen. 27.15 28. and so must we do in the Robe of Christ our Elder Brother also The Second Reason of the Deficiency of Moral Righteousness is if Man may be Justified and Saved by the Moral Law then our Lord Christ dyed in Vain and the shedding of his Blood was a Superfluous Act God might have kept his Son in his Bosom still and not have sent him down as a Sacrifice to Ransom the World To this purpose doth the Great Apostle Argue that by the Deeds of the Law there shall no flesh be justified in the sight of God Rom. 3.20 and the Righteousness of God without the Law is manisested ver 21. and we are Justified by Faith without the Deeds of the Law ver 28. and we are dead to the Law Rom. 7.4 and delivered from the Law ver 6. and he blames the Jews for seeking a Righteousness by the Works of the Law Rom. 9.32 and 10.4 5. and he tells the Galatians that a Man cannot be justified by the Works of the Law but by the Faith of Jesus Christ c. Gal. 2.16 and if Righteousness come by the Law then Christ is dead in vain ver 21. and all Preaching and all Believing is vain 1 Cor. 15.2 14. There is no way to be Saved but by Christ for he is both the way to Heaven Joh. 14.6 and the Door into Heaven Joh. 10.9 beside him there is no Saviour Isa 43.11 and Joshua hanged up that King who dared to be called Adonizedek which signifies the Lord of Righteousness Josh 10.3 26. he was first trampled upon and trode under foot ver 24. and after this he was hanged up by the head for presuming to take that high Title to himself which belongeth to Christ alone whose Name is the Lord our Righteousness Jerem. 23.6 there is no Man can be called the Lord of Righteousness but our Redeemer only Hereupon as History tells us Augustus Caesar gave up the Title of Dominus orbis Terrarum the Lord of the World when our Lord Christ was born That Woman the Church Revel 12.1 is said to be clothed with the Sun only even that Sun of Righteousness as Christ is called Mal. 4.2 and not with any Righteousness of the Law the fall of Adam like the Golden Calf Idolatry Exod. 32.25 left all Mankind naked and thus the Thieves in this Parable left this half dead Man naked when the Compassionate Samaritan found him here and the Compassionate Father cryed in another Parable bring forth the best Robe Luke 15.22 to cover the Ragged back of his Repenting and Returning Prodigal Son A full Christ and a naked Creature agree best together therefore are we commanded to put off the Old Man Eph. 4.22 Those filthy Rags also of our own Righteousness as well as of our own Vnrighteousness Isa 64 6. and to put on the New Man Eph. 4.24 even the Lord Jesus Christ we are bid to put on as a Garment Rom. 13.14 thus the Angel of the Covenant took away the filthy Garments of the High Priests Captivity and gave him change of Raiment upon his return from Babylon Zech. 3.3 4. we should come to our Joshua or Jesus as the Gibeonites did to the Old Joshua in old ragged Raiment Josh 9.5 that he may cloath us with his Robe of Righteousness
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
as a caution to all professors as before to all persecutors If your Ministers have at Gods command brought forth this best Robe and put it upon you as you do profess Then consider this Royal Robe maketh you Royal Persons Christ saith I have made you Kings c. Revel 1.6 and 5.10 Such are made Princes in all Lands Ps 45.16 Isa 49.23 Oh how obliging is this Royal Honour to a Suitable Royal Behaviour Do ye walk like the Children of a King Judg. 8.18 Do ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Bravely Handsomly as well as Honestly Rom. 13.13 If ye have put on a whole Christ as Lord as Jesus and as Christ that is as King Priest and Prophet ver 14. If the Spirit of glory rest upon you 1 Pet. 4.14 If this Royal Robe be your Raiment as is pretended by your Profession then ought you to walk worthy of God who hath called you to his Kingdom and Glory 1 Thes 2.12 Then ought ye to walk worthy of the Vocation wherewith ye are called Eph. 4.1 Your Conversations ought to be as becometh the Gospel of Christ Phil. 1.27 Solomon saith there be four Creatures that are Comly in their goings Prov. 30.29 c. To which I add a fifth namely A New Creature the true Believer who endeavours to be Holy in all manner of Conversation 1 Pet. 1.15 To wit in the manner of his Thoughts of his Words and of his Deeds both unto God and unto Man making it his Exercise and as it were his daily Recreation day by day as the word imports to keep a Conscience void of offence toward both Acts. 24.16 This Robe requires an unblameable Holiness 1 Thess 3.13 And to walk worthy of the Lord unto all pleasing Col. 1.10 And to abound therein more and more 1 Thes 4.1 On the contrary how unbecoming it is to this Royal Robe for professors to be loose in their Lives this is far off from serving the Lord in the beauty of Holiness Ps 29.2 Holiness becometh Gods House forever Ps 93.5 But alas How many serve God with a course kind of Holiness a Profession without power 2 Tim. 3.5 A Mongrel Religion a mixture of Human Inventions with Divine Institutions This is unlike the Royal Robe but 't is rather a Raiment made up of Linnen and Woollen which Moses's Law forbad to wear Levit. 19.19 Deut. 22.11 How many such minds there be in the World which are corrupted from the Simplicity that is in Christ 2 Cor. 11.3 This mixture of Worship is called a Cake not turned Hos 7.8 Half raw and half rosted c. others there be that in stead of this Royal Robe that seamless Coat of Christ Woven throughout from the Top to the Bottom John 19.23 Do wear a patched Garment Mar. 9.16 Mark 2.21 Luke 5.6 Patching together their own Righteousness with the Righteousness of Christ which is plain a Linsey-woolsey Garment they cover with a covering but not of Gods Spirit woe to them Isa 30.1 The word of Works must not be mingled with the word of Faith Rom. 10.6 7 8. Gal. 3.10 11. We are justified freely by his grace Rom. 3.24 And we are saved by grace Eph. 2.5 8. And not of our selves or by our own works at all if so Salvation would be a Debt Rom. 4.4 and not a Gift Rom. 6.23 Alas Man 's own Righteousness is filthy Raggs Isa 64.6 And therefore to be wholly put off Eph. 4.22 Yea and quite cast away as the blind Beggar did his Ragged Raiment when Christ called him Mar. 10.50 And as the Captive Maid did when she was to be Married Deut. 21.11 12 13. Paul would not have one ragg of his own Righteousness to remain but would be found arrayed only in this Royal Robe Phil. 3.9 Thus fallen Man is compared to a naked Infant cast forth c. Ezek. 16.4 5 6 7. Then Christ comes and Cloaths him with his Robe and makes him comly with his comliness that he put upon him ver 10.11 12 13 14. Having dispatched our Discourse upon the first Bounty and Blessing that this Reconciled Father so freely bestoweth upon his Repenting and Returning Son namely this Royal Robe as rich Raiment for his ragged Back This is not all that a Bountiful Father had to bestow upon his now Dutiful Son but his Bowels are not yet drawn dry he hath another yea another and yet another Donative for a needy Object as the Sequel of this Parable maketh manifest N. B. Note well The Father said to his Servants ver 22. 'T is not said that he spake to any one of his Servants but his Speech was directed unto all his Servants intimating that no one Servant could possibly do enough so as wholly to gratifie his boundless Bowels or fully to satisfie his bottomless Bounty towards his penitent Prodigal Therefore they must all be employed and all little enough to accomplish all those four Transcendent Acts of favour from this Father to his Son All this is a Specimen or Representation of Gods Fatherly loving kindness towards penitent Sinners God is called the Father of Mercy 2 Cor. 1.3 Intimating that when one Mercy bestowed by him upon us is spent and gone he remains still a Father both able to beget new Mercies for us and as willing also to bestow them on us God is said to be Rich in Mercy Eph. 2.4 And he is Rich unto all them that call upon him Rom. 10.12 Gods Treasury may well be called puteus inexhaustus an inexhaustible Fountain that can never be drained or drawn dry This Parable of the Fathers rich Favour to his Son giving him one rich blessing after another to the number of four over and above his Kiss of Love is but a narrow Resemblance of Gods rich loving kindness unto us for what is a drop as this in the Text was no more compared with that whole Ocean of love which is found in God and which hath been flowing forth to all his Children from Adam to this Day yet abides it a full Fountain still c. God is not only a loving God in the concrete as we say in Philosophy but he is love it self in the very Abstract 1 John 4.8 As if all love c. There is none like him for love Mic. 7.18 His mercy Triumphs over his Justice Jam. 2.13 He is plenteous in it Ps 130.8 His tender mercy is over all his Works Psal 145.8 9. This in the general now in the particular as we have seen how this kind Father after he had kissed his Son and bad him welcome c. gave him and put upon his back a Royal Robe so his next gift is a Royal Ring which he must have likewise put upon his hand ver 22. As the Robe was for Raiment so this Ring was for Ornament to him Wherein these four Excellencies are considerable as 1. The matter of this Ring 2. The Form of it 3. The posy engraven within it and 4. The Real worth and dignity of
Disciple fondly Forecasts to lay up a Stock before hand that he might have something to live upon after his Lords Death c. Christ Crosseth the Traitour in his covetous Concupiscence of fingering such a Sum and Patronises Mary's Act in Anointing him who was the Christ which signifies the Lord 's Anointed Isa 61.1 Luke 4.18 and Acts 4.27 and Acts 10.38 saying the Poor ye have always with you c. John 12.7 8. To give unto when you please Alluding to Deut. 15.11 Now Christ staying at Bethany a day or two the fame of his coming thither did Revive the fame of Revived Lazarus hereupon many People do the Pharisees what they could to the contrary came thither not only for Jesus sake only but to see Lazarus also c. ver 9. N. B. That they might fish something out of him concerning the future Estate of the Dead though they lost their labour herein and though we find not they asked Lazarus any Questions where his Soul had been while his Body lay in the Grave which Austin saith was in Manu Dei in the Hand of God not in Purgatory as Papists say for they send none thither by their own principle but Men of Middle-make betwixt Just and Vnyast Now â—azarus was None such but a very good Man and so beloved of Christ Yet many of them leaving the City believed in Jesus ver 9 11. This made the Sanhedrim mad therefore out of their Outrage they consult to kill Lazarus because by his means of being Raised to life the Honour of the Messiah was much more promoted to their own great Regret and Grief N. B. Note well Oh! How were those Outrageous Wrotehes Transported to take up Arms against Heaven it self in seeking to kill a Man only because God had made him alive Though they were thus driven by the Devil to Resolve the Ruine of Lazarus at this time yet as Epiphanius saith he lived 30 years after this as a Monument of Christs Miracalous power and as a Trumpet of his glory long after Christ's Death Resurrection and Ascension But these Malitious mad-men Envy all this while feeding upon their own hearts because they could not come at their killing purpose nor suppress the Truth meet with a worse Provocation than ever before to wit Christs Riding in Triumph from Bethany or Bethpage to Jerusalem Maugre all the Malice of Angry Men and Inraged Devils This is Recorded by all the four Evangelists John 12.12 to 2â— Luke 19.29 to the end Mar. 11.1 to 11. and Matth. 21.1 to 17. N. B. Note well There were two Special Times wherein Christ put forth some Beams of his State of Exaltation in his State of Humiliation the one was at his Transfiguration and the other was at this Triumphant Riding The first was private before no Witnesses save Peter James and John who only of Terrestial Persons beheld the Dazling glory of Christ upon Mount Tabor as before in its place But this his Rideing in Triumph to Jerusalem had many some Authors say even Three Hundred Thousand Witnesses crying Hosanna that is the Lord save us to him after the Solemnity of a King and as the Son of David c. The nearer Christ came to the appointed Hour wherein he resolved to lay down his Life the more Magnanimity he putteth forth and meets Death in the very face like the Captain of our Salvation though perfected with Suffering Heb. 2.10 And the more doth he Reveal himself to be the Messiah that was promised in whom all the promises as well as the Types and Figures of the Law were Accomplished And least the Nature of his Kingdom should be mistaken to be Temporal and of this World He Rides not here in any pompous Grandeur upon a Stately Palfrey as Alexander Julius Cesar c. did in a most Splendid Lustre and glorious Equipage but he to Evidence he was no Earthly potentate Rideth here upon a Silly Ass without any Pomp or Splendour not only to shew that his Kingdom was of another World but also to Comfort the poorest and to teach us Tolerance Humility and Patience He Rides here like a poor Man sitting upon a Beast of Burden and that not his own but borrowed while he Rode in Triumph to Jerusalem as Sions King foretold of him Zech. 9.9 This borrowed Beast that bore him was of small Value having no costly Saddle or Stately Trappings to sit upon but only common Garments cast over his Back nor had he any Yeomen of the Life-guard to Attend him only the Common People so that this Poâ—r-port in all its Circumstances seemed Contemptible Yet all this was for our good behold thy King cometh unto thee c. thus poorly Accommodated though Lord of all Acts 10.36 and Heir of all things Hebr. 1.3 Yea King of Kings Revel 19.16 Yet became he thus poor to make us Rich 2 Cor. 8.9 And though here he appeareth but a poor King yet herein he putteth forth six several Demonstrations of his Divine Power N. B. Note well as 1. That he knew there was such an Ass with her Colt 2. That he sent for them 3. He foresaw the Owners would question the Messengers 4. That he professeth himself the Lord of them 5. He could tell the Masters would send this Lord what he sent for and 6. That all were accordingly done as he had said Mathew mentions both the Foal and the Dam as Zachary doth intimating his Riding upon them both sometimes on the one and sometimes on the other seeing both of them had Garments spread upon them from whence some of the Antients say that by the Ass is understood the Jews laden with the Law and by the Colt the Gentiles that wandred whether they would an untamed People but seeing Mark Luke and John mention only the Colt and it would seem Ridiculous so to change his Beast in Riding so small a Journey therefore the more received Opinion is that he Rode only upon the Colt to which the Ass was yoaked and this Colt was whereon never Man Sat as if he had been Destinated to this very purpose for such Animals as have not been soyled in Humane Services were wont to be applyed to and employed in the most Sacred Services And this might the better convince the most stubborn Jews concerning the Kingly Office and Power of Christ seeing it could not be done without a Miracle that an untamed Colt should quietly carry Christ who was the first that Backed him N. B. Note well But who is it And what is it That this Lord of Beasts and Hearts cannot Tame when he gives out his Mandamus and undertakes the Management thereof c. Here the Multitude are also moved to do Honour to the Messiah in Despight of the Sanhedrim's Threatning Excommunication John 9.22 as to a King whose passage is Beautified with Rich Hangings rare Flowers and Rowzing Acclamations here this People give him the best of their best Congratulating his coming to the Passover in their Capital City
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
manner should we gather up the very Ashes and Cinders of the precious Sufferings of our Saviour that grant Sacrifice for sin and lay them up in Holy Hearts as in a clean place as the Richest Records of our Redeemers love to us Ruminating upon them in our Minds till they have a kindly Influence upon our Affections fuming up and inflaming our loves back again to him As the Goldsmith will not lose the least fileings of his Gold but gathers all clean up to improve them so should we do here not losing the least Circumstance of Christs Sufferings whereof take this short Landskip and prospect after Sentence was Denounced against him by the Sanhedrim of Priests before they led him to Pilate 1. After passing the Sentence upon him he as one put out of all Protection and unworthy of any Benefit of Law is exposed to all Affronts and Abuses of the vilest wretches in the World who 1. Spit in his Face 2. Buffeted him with their Fists 3. Hoodwinked him 4. Beat him with Staves 5. With Diabolical Sarcasms bid him Divine who smote him c. Thus they Derided our Dear Redeemer as a fond Prophet that knew not his Smiters doing all this in the presence of the Priests their Masters who not only looked on and connived at this unheard of petulancy but doubtless did prompt their Servants on to act all this Villany and made much Sport and many a loud Laughter thereat insulting most Barbarously over him whom they had unjustly Condemned whereas Nature it self teacheth pitty to Condemned Persons and Prisoners looking upon them as Sacred things especially this Sacred one Holy Jesus should have been looked on as a most Sacred thing and such as by the Law of Nations ought not to be Trampled upon and Misused but rather to be Commiserated and prepared for Death Yet was it Ordained of God that Christ should suffer all these Injuries and Cruelties that he might as our Surety expiate our sin Oh! What must we be worthy of when he was Spitted on Buffeted Blind-folded and so Taunted for our sakes The Sacred Face of our Blessed Saviour was thus Defiled with those Villains-Slaver and defaced with their Bruitish blows that he might cleanse our Faces first formed in the Image of God but now Deformed by the Fall from the Filth of Sin He was content to be beaten with Staves that he might free us from the strokes of the mighty and heavy Hand of God 1 Pet. 5 6. And from those Fatal Scourges and Stinging Scorpions of Infernal Fiends N. B. Note well Let us learn from hence also such Christian patience from the Example of Christ when we fall under such Indiguities and Injuries mentioned Lam. 3.30 Isa 50.6 Mic. 5.1 The 2. Aggravation of Christs Sufferings in this Ecclesiastick Court likewise that all his Disciples who had promised as one Man to stand by him in his Suffrings Matth. 26.35 had all now forsook him and fled ver 56. Though there was no such need or danger to inforce them seeing Christ had Capitulated with the Enemy for their Safety N. B. Note well Thus he freeth all his Redeemed by his Death saying let these go away John 18.7 Yet notwithstanding their Promises of dying with him they shamefully stumbled at the Cross and left him to a wonder that he was left alone to tread the Winepress alone Isa 63.3 5. And which was worse as Judas had betrayed him so now Peter who had most presumptuously promised great matters c. had before the Morning denyed him and that upon a Surprize with Confidence with Impudence and with perjury N. B. Note well when the Devil had found him upon his own ground in the Company of Christs Enemies he gets him into his Sieve of Temptation and shaked him so sorely therein too and fro till he had like to have made Chaff of him had not Christ pray'd for him Luke 22.31 32. and vouchsafed a look of love towards him even while he was concerned himself before Caiphas in the grand case of his own Life N. B. Note well A Lamp newly blown out is soon lighted again not so if it remain till it harden Peter's Lamp was newly blown out by the Devil's blast but Christ's look of Love did immediately give Light and Life to it again Luke 22.60 61. the hardness he had contracted by his Sin was kindly Thawed by a look from the Sun of Righteousness Mal. 4.2 as a bank of Snow melteth away when the Sun of the Firmament looks with warm Beams upon it Thus Peter's hardened Heart did with this look of his Lord kindly dissolve into Tears and Tenderness He went out and wept bitterly ver 63. flevit mare dum flevit Amare He wept a Sea while he wept penitently N. B. Note well If so great an Apostle did thus foully fall what may befal such shrubs as we However Christ Jesus as old Job was forsaken of all his friends like the Brooks of Tema which in Rain swell but in Drought fail Job 6.15 16 17 c. When Christ was thus unjustly condemned in the Ecclesiastick Court by Cajaphas their Officers after all the despite aforesaid done to him led him away with a Rope about his Neck as was the custom of Condemned Persons unto Pilate the Roman President under Tiberius Caesar that he might not so much as Arraign and Condemn him over again which they had done already but rather that they might immediately execute him whom they had Condemned they designed that Pilate's Imploy should not be that of a Judge but only that of an Executioner for them But Pilate as bad as he was would not be thus Imposed upon nor act by an Implicite Faith doing the Office at the first of a good Judge though afterward he became an Evil one as the sequel of this Discourse will demonstrate Now follows Christ's Trial and Condemnation in the Political Court before Pontius Pilate in the Praetorium or Common-Hall at Jerusalem who acted well thus far as 1. To hear both parties first both the Accusers and the Accused John 18.29 c. 2. To defend Christ's Innocency against his accufing Adversaries Insolency ver 38. And 3. To Indeavour his Deliverance by a Release c. ver 39. But more of these particulars hereafter N. B. Note well Christ's Trial in the Civil Court not only before the President Pilate but also before King Herod Luke 23.6 7 c. hath these Remarks The first is The Impeachment or Indictment drawn up here against Christ where in these circumstances are to be considered 1. The Persons Accusing They were the Chief Priests c. that had passed Sentence already upon him in their own General Council All sworn Enemies against Christ because He and his Divine Doctrine Increased but They and Their Diabolical Traditions Decreased therefore They Envied Him which the blessed Baptist durst not do though he had some such like occasion and provocation John 3.29 30. and did Implacably prosecute him as thinking
Spiritual Affairs 'T were well if Churchmen would practice after this Pattern The Sixth Circumstance is the manner of their managing this Impeaching of Jesus not only loading him with bare Accusations base lyes All but also urging Pilate to condemn him whom they had already condemned in their Court and so Tumultuously crying out Crucifie Him Crucifie Him in so much that Pilate was afraid of the Tumult Mat. 27.24 Though this was gross Injustice for by the Jews Law the Blasphemer as they judged Jesus to be was to be Stoned not Crucified Lev. 24.12 13. besides these shameless Wretches went herein beyond the Bounds of Witnesses whose Work is only to Testifie what they know and leave the Cause to the Judge's Determination yet these lumps of Impudence do over Magisterially impose their most malitious prescriptions They at length Extort by their vehement clamours what they could not by convincing Arguments yea those Christ-Crucifying-Priests did not only Impose upon the Judge Pilate but also upon the Jewish People making them by their Influence to cry Crucisie Him with them As this demonstrates 1. The Mischief of bad Governours so 2. The Inconstancy of Common People called too truly the Mobile and Neutrum modo mas modò Vulgus blowing hot and cold with the same breath as those did here crying Hosanna one day and Crucifie the next both Priests and People were alike in fierceness and outragious fury against Jesus Luke 23.5 21 23 c. Now comes in the Second grand Remark Which is the Defence Christ made for himself upon Pilate's Examination of him The Heathen Judge overlooks the two first Articles of those prophane Priests Black Bill of Indictment against him to wit his Perverting the People and his Denying Tribute to Caesar being both such thin Lies as might easily be seen thorough c. This Impeachment of Jesus was transacted at the Judgment-Hall Gate the Impeachers not daring to enter in for fear forsooth of Defilement therefore went Pilate out to them to hear their Accusations there 'T is a wonder he would yield so far to their Superstition which he could not but contemn But hearing nothing save clamour and confusion without doors he takes his Prisoner into the Praetorium and there examines him at the Bar and there our Lord Answers for his Life To the first and second Article as nothing was asked so nothing was answered but to the third Pilate asks him If he were a King this being a point of High-Treason Christ plainly confesseth that He was a King but his Kingdom was not of this World Mat. 27.11 Mark 15.2 Luke 23.3 John 18.33 36. Pilate having retired himself from the Gate where one could not hear another speak through Disorder and Tumult into the Pallace then more sedately sets himself to sift the business In Christ's Answer Thou sayest or Sayest Thou this of thy self c. Observe First That Judges are to proceed Secundum Allegata probata If to be Accused be enough to make a Man Guilty none could be Innocent If Pilate said this of himself there was no reason he should be both Judge and Witness Mr. said so by others Why are not mine Accusers here brought Face to Face why do not they appear here as well as I the Accused Second Christ denies not but confesses that He was a King de Jure nonide Fâ—cto for he was a born King the Wisemen saluted him wiâ—ls this Royal Title at his Birth Mat. 2.2 but his Kingdom comes not with Observation Luke 17 2â— nor is of this World John 18.6 but consists in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 now seeing it is no Worldly Kingdom as Casar's is there is no need of fear from me concerning any prejudice to the Roman Power This is that same good confession which he Witnessed before Pontius Pilate that Paul speaketh of 1 Tim. 6.13 wherein he professeth himself to be indeed a King but his Kingly Power was mostly confined to and conversant in the Court of Man's Consciences in the Discipline of his Church and after at the last Great Day of Judgment Pilate receives so much satisfaction from this plain confession that he brings him forth to the Gave again where the Priests and People waited with big expectations that their Bill of Attainder for High Treason would Infallibly do their Job against Jesâ—â— and professeth to them he found no fault at all in him 'T is true indeed He denies not that he is a King but he saith his Kingdom is not a Worldly Kingdom and no way Inconsistent with Caesar's but rather a support to it as it causeth Men to be Holy and Righteous therefore as Caesar hath no cause to be afraid of him so I cannot see any cause of Death in him N. B. This may teach us 1. Seeing Christ is a King let us not say as those Luke 19.27 We will not have him to Reign over us He must be our King to Rule us and our Prophet to teach us or he will not be our Priest to save us c. Such as will not be Ruled by him here shall never Reign with him hereafter And 2. As Christ in the midst of his Sufferings comforted himself with this That his Kingdom was not of this World so we in our Troubles should say our Comforts are laid up above the Clouds an Heir Apparent of the Crown may have his Trouble in his Travels through a strange Country but he comforts himself with happier usage when he comes home to his own Kingdom So if we Suffer with him in the Kingdom of Grace wherein we are his Subjects and what cannot this King do for us we shall then Reign with him in his Kingdom of Glory 2 Tim. 2.12 was it an happiness to be Subjects in Solomon's Kingdom 1 Kin. 10.8 much more in Christ's c. This leads to the Third Grand Remark That such and so great was the satisfaction our Saviour gave Pilate that after this Discourse aforesaid he laboured to acquit him four times by four means and this was the first thereof and his first means was by speaking for him in pronouncing him Innocent to those Priests who stood gaping at the Gate for his Condemnation which made them more mad to be thus unexpectedly disappointed and more fierce in their furious Exclamations against him yet can they still harp upon no other but the old string He perverteth the People Luke 23.5 c. as if he were an Apostate from the Law and had brought the Priests into contempt with the People c. Whereas 1. What a shame it was here to hear the Pagan Pilate to speak for Christ when those Priests of that only Church which God had then in the World spake so bitterly against him It was God that opened the Mouth of this blind Heathen to make this Just and Due Vindication of Jesus at such a time when the Devil had opened the Mouths of the Jews God's peculiar People and their Priests whose
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards