touching Dan. 10.9 10 16 18. N.B. Note well We need frequent touches from the hand of Christ to cure our crooked paths and spirits even every Lord's day c. The Fifth Remark is 'T is a comfort in suffering that though it may be long even twelve years Mat. 9.20 or eighteen years Luke 13.11 or thirty eight years John 5.5 6. yet our compassionate Saviour doth Judge that the Sons and Daughters of Abraham ought at length to be loosed from their long lasting sufferings Luke 13.16 N. B. Note well Oh that every Sabbath some Soul may be loosed from Satan to heal them of the Dropsie or drought after worldly Vanities and Villanies with a draught of the Water of Life Luke 14.2 4. and oh that the Church may be loosed to go forth Mal. 4.2 then shall all Adversaries of Christ and his Church be silenced and be ashamed Luke 13.4 4.4 CHAP. XIV Christ's Sermon on the Mount THE next mighty works of Christ to be discoursed of fall out in order of time after he had Preached his most famous Sermon upon the Mount of Capernaum such as were his healing the Centurion's Servant the raising up to Life the Widows Son at Naim c. 'T is said the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen Luke 19.37 and Christ's own countrymen wondred whence he had all that wisdom and those mighty works Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts yea they said he works his wonders by the Black-Art surely he never came to all this honour honestly and in God's Name N.B. Note well We Ministers must not think much to be miscensured and misconstrued seeing Christ himself was so c. but Herod's perplexed Conscience hamper'd him into a better frame to wit into a tho' a faint and fruitless desire to see Jesus Luke 9.9 because he heard of many mighty works were wrought by his hands Mat. 14.2 yet would never stir out of Doors to see Christ perhaps he only desired to see whether he were John Baptist raised from the Dead yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works as neither they nor their forefathers had ever seen the like never since they had been the People of God Mark 2.12 and never since the World began were ever the like done John 9.32 Therefore saith he Christ must be God because he had given sight to him that was born blind against the course of nature beyond all the power of art v. 33. Thus the works which Christ wrought bore testimony of him John 5.36 10.25 13.8 14.11 Christ wrought such works as never any man did John 15.24 Christ's works were more stupendous for the manner because wrought by his own power and all for Peoples profit N. B. Note well Though greater works he promis'd to be done by his Apostles for the matter John 14.12 as converting 3000 Souls at one Sermon reducing a great part of the World to the Obedience of Christ c. yet were their works less than those Christ did in two respects 1. They wrought not their works in their own names but in the name of Christ 2. Nor Did any of the Apostles Preach up himself to be God as Christ did but they Preached Christ the only Lord and themselves the Churches Servants for Jesus sake So that Christ was the only Thaumaturgus or Wonder-worker this is attested by Josephus the Jew and confessed by Mahomet himself Hereupon it was disputed in the Roman Senate using to Delfie Great men whether Christ should be received among the number of their Gods for his having done so many wonderful works but the debate ended in the negative because Christ Preach'd up Poverty and lived in the practice of it for which the World hated him and they said Poverty can never have many Proselytes to it for all do decline it When Christ had Preached any Sermons to the People he customarily back'd and confirm'd them with his Miracles which some compute to the number of thirty four corresponding with the years of his Natural Life others do reckon them to be fifty seven something suitable to his supposed Age John 8.57 He had so macerated his Body with pains and fastings that the Pharisees did suppose him to be much elder than he was when he was not much more than thirty Luke 3.23 they judg'd him by his grave countenance to be about fifty But omitting the number of his Miracles let us proceed to discourse upon the Nature of them beside those aforementioned that Christ wrought to back his Sermon upon the Mount where a Mountain was his Pulpit and the whole Law was his Text. As Moses went up to the Mount to receive 〈◊〉 Law so did the Messias to explain it and only such Hearts as are mounted Heavâ— ward have an Universal respect to it Psal â—9 6 Sursum corda up with yeâ— Hearts c. This Mount-Sermon is call'd Catechistical Mat. chapters 5 6 7. declareâ— the qualifications of those that aim at Blessedness and the Means that lead up to it the Blessings were to be pronounced upon Mount Gerizzim Deut. 27.12 and the Curses upon Mount-Ebal ver 13. yet the Blessings are not mentioned as the Curses are In that Chapter because we must look for the Blessings from the Messias not from Mâ—ses for Christ was sent to bless both Jew and Gentile Acts 3.26 The Curse come by the Law Gal. 3.10 but the Blessing of Grace came by the Gospel John 1.17 Therefore Christ stands here as upon Mount-Gerizzim on this Mount of Capernaum to pronounâ—e those eight beatitudes sweetly Harmonizing with that of Deuteronomy here and Lâ—â—â— also addeth that Christ also Denounced Woes as if he had stood upon Mount-Bâ—â— also Luke 6.20 25 to v. 30. Blessed be the Poor the Hungry c. but Woe to the Rich the Full c. Christ proceeds to lay forth the latitude of the Law shewing its Extent to Thoughts as well as Deeds c. contrary to the corrupt Glosses of Jewish Traditions whereby they had made the Law of no effect whereupon he Divinely Damneth their cursed constructions and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon as was his last when he left the World John Câ—â—â—ters 14 15 16 17. but he confirms his Oracles with some Miracles as with healing â—â—e Centurion's Servant and raising to Life the Dead Son of a Widow at Naim 〈◊〉 above hinted c. This the Evangelist Luke clearly demonstrates giving an account of the Heads of this Mount-Sermon Luke 6.20 c. and then makes this transition When he had ended all his Sayings or Oracles then did he back his Doctrines immediately with these two Miracles Luke 7.1 the former is related from ver 1
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
lost and sink into the Pit of perdition Psal 28.1 and then was the utmost date of Divine Mercy expired as to Israel when God told the Prophet that God would not hear their Prayers Jer. 11.14 Inferences hence are 1. If the sweet success of our Services be Gods acceptance then Oh what an holy carefulness should we all have about our Services and Duties lest as Cain we perform not aright for matter and manner so lose our labour and indeed take much pains only for Eternal pains and for no better reward We should all be wise to Salvation 2 Tim. 3.15 and do those things that accompany Salvation Heb. 6.9 having Salvation certainly annexed to them we must not look only at our outward Actions but also at our inward Affection and Cordial Devotion 2. Oh what holy cheerfulness should we have to work all our works in God John 3.21 that they may be accepted of him and respected by him God longeth as it were for the first Ripe Fruits of our Service Mic. 7.1 The Fat of our Devotion as David did for the waters of Bethlehem 2 Sam. 13.15 16. We should do as his three Worthies did our utmost endeavours to satisfie Gods longings as they did Davids What we do we should do with all our might Eccles 8.10 David Danced before the Lord with all his might 2 Sam. 6.14 And Sampson at the Pillars of Dagon's Temple bowed himself with all his might Judg. 16.30 In all our Duties we should come forth in the strength of the Lord Psal 71.16 and be as the Sun in his strength Judg. 5.31 Then are our Services shining indeed and delightsom yea ravishing unto God Cant. 4.9 The same Lord Jesus was ravish'd more with one of his Spouses Eyes with one Chain of her Neck to wit her Grace than he was with all the glittering Glories of the World which Satan shewed him Mat. 4.8 9 10. 3. Oh what an holy Inquisitiveness should we all have whether God accept or reject our Duties Our acceptance may he known by these Characters 1. Hath God Inflamed our Sacrifice as he did Abel's some warm Impressions of Gods Spirit upon our Hearts some Divine touch of a live Coal from Gods Altar Isa 6.6 All the whole Colledge of Baal's-Priests could not procure what one Elijah did They could put the Wood in order cut the Bullock in sunder and lay it on the Wood as well as Gods Prophet but they all nor the Devil their Master to help them could not fetch one Flash or Flame of Fire Though Satan by Gods leave could as Prince of the Air do it to consume Job's Sheep so made them an Hecatomb Holocaust or Burnt-offering to the Lord therefore is it call'd rather the Fire of God than of the Devil Job 1.16 We should all have an holy heat even in the coldest Season Some Coelestial Fire in us to Burn up our Corruptions This is therefore call'd the Spirit of Burning Isa 4.4 A carnal Man as Cain may do the External Action of Duty but he wants the Internal Heat of Devotion He cannot say as Isaac said behold the Fire and the Wood but where is the Lamb c. Gen. 22.7 but rather thus Behold the Wood and the Lamb for he may have both these but where is the Fire 'T is the Holy Fire he wants The second Sign or Character of Acceptance is the Joy of Duty Injections of Joy as well as Inspirations of heat are sweet demonstrations of Acceptance Blessed are they that hear the joyful sound of God they shall walk O Lord in the light of thy Countenance Psal 89.15 A benign Aspect from the Face of God in Duty makes a Believer that hath joy in believing Rom. 15.13 to keep Hilary or the merry Term. Those Godly Souls saw God and did eat and drink Exod. 24.11 That Beatifical sight was as a refreshing Feast to them and it was that which gave Moses full Sustentation during all his long forty days Fast Exod. 34.28 How likewise was David ravish'd after Prayer Psal 116.1 2 3. Yea he triumph'd Psal 6.8 9. And Hannah after this is said to be no more sad 1 Sam. 1.18 And after the Psalmist had lift up his hands then came his Marrow of Joy in his Acceptance Psal 63.3 4 5. All this is Gibberish to a Carnal Heart sed Sancti intelligunt quid dico the Saints know what 1 say saith the Father A third Sign is When God gives in any Supply of that Grace which is sued for either strengthning it or weakning sin that Wars against it Relief against Tentation without or Corruption within then saith the Soul By this I know my God accepts Psal 41.11 12. When sin is subdued Mic. 7.18 and the Heart transformed into the Image of Christ Luke 9.29 2 Cor. 3.18 Mountains melt Psal 97.5 Dagon's Fall and Jericho's Tumbling down be sweet Evidences as Judg. 5.21 Oh my Soul thou hast trod down strength then there is growth as well as warmth and joy on the contrary there be Characters also of Non-acceptance As 1. If dead in sin then the Person pollutes the Action as Hagg. 2.13 14. The Person polluted by a dead Body defiled all that was about him in regard of legal pollution their Persons under the Law unclean made all their works unclean so 't is under the Gospel every wicked man is an unsanctified unclean man he is polluted with the Touch of the Dead he himself is dead Eph. 2.1 3. so every holy duty he toucheth is defiled All his works are dead like himself Suppose a dead carcass were never so well Embalmed with all the Spices and Art of Egypt yet all this will not make it a fit Present for a Prince No more can All the Odours of good Duties sweeten the works of him that is dead in sin to God 2. As there is no life in a wicked man's Duty so there is no warmth in it he puts off God with cold Dishes such as God loves not As there is no Heart so there is no heat in any of his Services 't is not a Sacrifice made by Fire unto the Lord so no sweet savour to him Levit. 1.13 17. and 2.2 9 10 c. 3. A wicked Man as Cain here regardeth iniquity in his Heart therefore God regardeth not his Prayer Psal 66.18 This is the dead Fly that spoils never so sweet Ointment Eccles 9.1 He comes to God in Duty smoaking with the Guilt of some known sin Prayer is call'd the lifting up of pure hands as well as Heart to God 1 Tim. 2.8 Now hands lifted up to God are said to be pure not when there is a perfect purity but when there is an abhorrency of every known sin this a wicked Man cannot come with for though he may give to God his Knee and his Lip yet he reserves to himself a love to his sin especially to his Darling sin Union with sin and Enmity with God are the two strong holds of Satan in him whereby he holdeth
1.4 that Love Christ with a pure chast Virgin Love Hath Sin a Negative Voice to good and an Arbitrary Power for Evil to do what it will 't is not only thy King but thy Tyrant 1 Sam. 8.11 2.14 The Priests bare rule by their means Jer. 5.31 they came and took with their Flesh-Hooks what they would if Sin do so thou art its Slave if thou bow the Knee and Cry Abrech to any Lust as they did to Joseph Gen. 41.43 't is thy Lord thy Idol but if a new Kingdom be set up in thee that takes away the Commanding as well as Condemning Power of Sin and thou hate it quà peccatum as well as quà Morbum Warring against it as 't is Gods Enemy as well as thine never making it thy choice thy chase or thy Satisfaction thou art not a Servant to it nor sold under it Joh. 8.34 Rom. 7.14 but under Grace Rom. 6.14 The 3. Character Can you declare how your Tenure and Copy came to be changed Can you say in the Witnessings of the Holy Ghost Rom. 9.1 having Gods Spirit VVitnessing with your Spirit Rom. 8.16 that Ego non sum Ego I am now through Grace among the Circumcised Rom. 2.29 whereas before I was among the Uncircumcised Jer. 9.25 can you or any for you Act. 9.27 declare that you were a Blasphemer 1 Tim. 1.13 but I have obtained Mercy v. 16. and have seen the Lord Isa 6.5 What evidences have you of your change Can you tell the time when and the manner how 1 Pet. 1.11 Act. 9.27 the Heirs of the Promise flee to the City of Refuge as affrighted when the Wrath of the Avenger of Blood makes Inquisition for them and pursues with an Heart waxing hot after them Deut. 19.6 they flee to the hope set before them Heb. 6.18 crying with Paul oh that I may be found in him Phil. 3.9 having sense of Sin in his Heart and fear of VVrath at his heels can you say whereas before I was Blind now I see Joh. 9.25 I was poor now rich I was naked now clothed Rev. 3.17 I was defiled now washed 1 Cor. 6.10 11 compare time with time for finding an Heart-changing and a Life-changing work such as say with that Justiciary they have been right from their youth Mat. 19.20 a good belief and a good Heart and Affections from their Birth may be much in the dark and in doubt of this Translation out of the old Covenant into the new we say you know when Men have goods whereof they can give no account how they came by them their honesty is always suspected 't is so in the true Riches The 4. Character Look what is the present frame of your Heart is it Legal doing all Duties with a Legal Spirit or with an Evangelical not only convinced in our Minds but also in our Affections that we must not only do well but love to do so not formidine poenae but virtutis amore not seeking or setting up a righteousness of our own which is natural Popery as well as Judaism Rom. 10.3 not pleading our own works Isa 58.2 3. and Mat. 7.21 23. and Luke 18.11 12. The true Heirs of Grace 1 Pet. 3.7 dare not own their own Graces nor Duties Mat. 25.37 and Moses must not know that his own Face shone Exod. 34.39 whereas the Legalist not only lives in Duty but also of Duty not of Christ in Duty he doth Duty as a Task performing it perfunctorily without a Principle of Life goeth on indeed but 't is in a Round as the Horse in a Mill without any progress or growth yet never coming to the Journeys end See more in my Hearts Treachery In a word the 5. Character If translated you will look on it the best thing in the World to be Religious Psal 73.28 and 84.10 Job 23.12 c. And 6. You will behold all Mercy in the Covenant all forfeited till then and be snares Psal 69.22 and 106.15 all yours in Love NB. ☞ Then it follows that all ours must be Gods we must be altogether to him as he is All-sufficient to us this is our Reciprocation you shall be to me a people 1 Pet. 2.9 Psal 119.57 Deut. 32.9 Lam. 3.24 Exod. 19.5 Isa 19.25 Hos 1.9 and 3.3 1 Chron. 29.14 We must resign our All to him Exod. 3.5 Deut. 25.9 Ruth 4.7 8. 1. Our bona Animae all the faculties of our Souls 2. Our bona Corporis all the abilities of our Bodies 3. Our bona Fortunae or rather Providentiae all our VVealth Honour c. Reasons or Motives 1. All are from him so should be return'd to him All return to the Sea as to their Cistern Eccles 1.7 and Center from whence they came 2. All are bought by him 1 Cor. 6.20 Christ is our God or Redeemer 't is honest to give God his own and what he paid for 3. 'T is our Advantage and Salvation we would undo our selves not knowing how to dispose but as he directs we yield not to an Enemy for slavery but to a Friend for safety 4. There 's worth in Gods All none in ours which extends not to him Psal 16.3 Job 22.2 3. 5. A whole Christ was laid out on us he was totus in nostros expensus went about doing good The Conclusion of all from this Covenant is comfortable As 1. 'T is not made with us nor can it be broke by us 2. Gods glory in keeping this Covenant is more concern'd Eph. 1.6 than our good 3. Divine Love in it is to Persons in the Decree not to Propositions If believe in time c. 4. Though those in Covenant die Naturally yet not Legally for so Christ died for them 5. Saints Names be transcribed out of the Book of Election into the Lambs Book of Life 6. It properly curses none 't is not Physick frowardly refused but the Disease that kills so unbelief John 3.36 7. God loves his Elect while in the state of sin with the love of Benevolency though not then with a love of Complacency which appears not till called Tit. 3.4 8. Faith wraps the Soul in the Golden Fleece of the Lamb of God 9. Grace is sufficient we must not wrong it Limit it not where God has not limited it though sin be iterated 10. Answer Satan thou art Married to Christ so must not be for the Tempter or his Tentations cleave as a Girdle Jer. 13.11 11. Christ is our Advocate 1 John 2.1 and in his praying for us he gratifies only the Fathers Bowels as Joab did David's in intreating for Banish'd Absalom 2 Sam. 13. last and 14.1 12. The Grace of Union and the Grace of Unction both comes from this Covenant and Union is the ground of Communion 13. The Father draws into Christ and the Covenant John 6.44 Ezek. 20.37 He commands his Love to go out and take hold of such a Soul Psal 42.8 and keeps us in it also Jer. 31.33 39 40. 14. This Covenant is the staff both of
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
the Morning Exod. 16.21 from 6. a Clock to 9. in the Morning Manna was to be found but when the Sun after waxed hot it melted away by God's appointment though in its own Nature it would abide the Fire in baking or boiling c. when used according to God's command This was to stir up the People that they might get up early and gather it betimes in the Morning that they might have time to prepare it and then attend other business whereas had it been to be gather'd all the Day they would have been sloathful and negligent They must gather it so soon as the Dew that hid it was off the Ground So ought we to gather the hidden Manna Rev. 2.17 The true Bread that came down from Heaven Joh. 6.32 33. In the Morning of our Youth Health and Strength we must seek the Lord while he may be found Psal 32.6 While the Day of Salvation lasteth 2 Cor. 6.1 2. And not shift it off Heb. 2.3 12.25 He that gathers in Summer is a wise Son Prov. 10 4 5. 6.6 8. Joh. 12 35. Gal. 6.10 While Time and Means continue c. and this is supposed to be the â—ur port of Moses Prayer O satisfie us early with thy Manna Mercy Psal 90.14 The Soul of a Sinner cannot have it too soon 2. The Place where Manna was gathered They were to go out of their Tents and beyond the Camp to gather it The Dew lay round about the Camp Exod. 16.13 Thus are we commanded To go forth unto Jesus without the Camp Heb. 13.12 13. We must relinquish our old Conversation and renounce all worldly Interests which are inconsistent with an Interest in Christ and a Participation of him The Spouse could not find Christ upon a Bed of Idleness or in the broad ways and common Worship of the World Cant. 3.1 2. Yet was Manna found nigh their Camp and not far off in the Wilderness nor need we go far for Christ he is nigh us Rom. 10 8. 3. The Persons who were the gatherers namely all Universally Old and Young Male and Female Parents and Children Masters and Servants none excepted or exempted from gathering Manna so nor from getting Christ Gal. 3.28 4. The Measure what each gathered were it more or less there was neither Deficiency nor Redundancy Exod. 16.18 so all sorts of Believers have an equal Portion in Christ our heavenly Manna Gal. 3.28 29. 2 Pet. 1.1 The smallest degree of Grace so it be true sufficeth for Salvation and the weak do partake of Christ in his Word and Sacraments as well as the strong 5. The Extent of this Duty How long As they were to gather it every day and that all along the forty Years until they came to Canaan excepting only the Sabbath-day So ought we to gather this heavenly Manna every day and all our Life long till we come to Heaven and enjoy there an Eternal Sabbath 4ly The Congruity continues in the differing Vses and Effects of this Manna as it was eaten both by good and bad To some it putrefied for not improving it according to God's Prescription and others loathed it as light Bread Numb 11.6 and 21.4 5. Citò parta vilescunt lightly obtained is but lightly esteemed the Wheat of Heaven was lightly set by because lightly come by though to the good it was a spiritual as well as corporal Food Thus God's Word and Sacraments are the savour of Life unto Life to such as make a right improvement of them but to others that mis-improve them and receive them unworthily they are the savour of Death 2 Cor. 2.15 16. breeding that never dying Worm Mar. 9.44 and 46. ever gnawing on the Soul in furious Reflections without Hope of either ending or mending let such squeafie Stomachs as nauseate the Bread of Life and disrelish plain Preaching duly consider this The Second considerable is the Disparity between the Type and the Antitype the Shadow and Substance The First Disparity is this Manna was made in and ministred out of the middle Region only by the Ministry of Angels but the Messiah is the true Bread whereof Manna was only a Figure that came down from the highest Heaven Joh. 6.32 33. and out of the Bosom of the Father Joh. 1.18 Secondly Those that fed upon the Type Manna hungred after the next day and so end way for forty Years together as it was food for the Body but such as feed upon this Bread of Life by Faith shall never Hunger Joh. 6.35 That is shall never be painfully or desparingly hungry as utterly destitute of Grace and Glory Psal 119.8 but shall continually feed upon that Gospel Feast of a good Conscience Prov. 15.15 Where as Luther phraseth it the blessed Angels are Servitors of Sweet Meats being Cooks and Butlers and the three Persons in the Trinity are gladsome Guests making the whole Life one intire merry festival without Interruption Thirdly Those that were eaters of this Manna dyed Joh. 6.49 Manna could not Immortalize them as the Poets feign their Ambrosia did their Dunghil-Deities and many of them died in God's displeasure 1 Cor. 10.3 5. but those that feed by Faith upon this Bread of Life have Eternal Life c. Joh. 6.47 48 50 51 56 57 c. That is in the Purchase of Christ in the Promise of the Father and in the first Fruits of the Spirit that resteth on them 1 Pet. 4.14 This our Lord oft inculcateth both as needful to be known and as comfortable to be considered Fourthly This Manna melted putrefied bred Worms and perished in the using Meats for the Belly and the Belly for Meats but God will destroy both it and them 1 Cor. 6.13 But this cannot befal Christ who is Life essential and God will not suffer his Holy One to see Corruption Psal 16.10 Fifthly Manna was but the Carcase of the Sacrament which could not give Life therefore many that fed upon that Sacrament daily did perish Eternally But the Soul of it is Christ signified whereof they that partake live for ever Outward Priviledges do not excuse but aggravate Enormities Carnal Professors feed upon Sacraments after a fleshly manner with such God is not well pleased 1 Cor. 10.3 5. c. the Romanists especially when as Christ saith The Spirit quickeneth the Flesh profiteth nothing Joh. 6.63 We should be wise Men 1 Cor. 10.15 That is skilful in the Doctrine of Sacraments One may go to Hell with Font-Water on his Face and be haled from the Table to Torment Mat. 22.13 Sixthly Manna lasted but forty Years but Christ ever lives and lasts c. and is the sume Yesterday to Day and for ever Heb. 13.8 c. The next memorable Matter concerning Israel in the Wilderness was at their eleventh Station at Rephidim Exod 17. Raph-Jadiem signifies the healing of the Hands God held Israel's hands here from stoning Moses by giving them Water to which place the Lord led them by the Cloudy Pillar that he might again exercise
Samson suspected as is supposed his Wife had before over-much familiarity ver 20. which caused him to compare her to a Wanton Heifer ver 18. The Fourth Remark upon the Concomitants is the Solution of Samson's Aenigmatical Sentence which is twofold N. B. First Literal which the Bride-men by the Bride's Treachery to her Bride-groom openly declared before the Sun was set upon the Seventh and last Day of the Feast ver 18. that they might win the Wager Samson hereupon acknowledgeth he had lost yet telleth them Had they not plowed with his Heifer they could not have found out his Riddle N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness and their Fraudulency in first Inticing and then in Forcing his Wife to discover her Husband's Secrets They Expounded the Riddle indeed yet but in dark words saying What is sweeter than Honey c N. B. To which might be answered Sugar had it been known in those times as it is in our days Nor could they have hit upon Honey had Samson's Heifer drawn even in the Yoke of Wedlock with himself which she did not but drew a contrary way N. B. As befalleth such Married Couples that are unequally Yoked 2 Cor. 6.14 or Samson might call her his Heifer because he suspected that his Friend so called ver 20. had been too familiar with her as above N. B. Some Criticks rendring the Hebrew word Begnanalti in Vitula meâ in my Heifer this Chief Bride-man had been Plowing in her as well as with her but the plain meaning of that Allegorical Expression is As the Plowing with Heifers turns up and discovers the Treasure that is hid in the Ground so they had made use of his Wife both by their Fawns and Frowns to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them N. B. Secondly The Mystical Sense of Samson's Riddle is twofold The first Mystical Sense is 'T is an express Figure of the Mystery of the Death of Christ who is the Lyon of the Tribe of Judah Revel 5.5 and oft call'd a Lyon as well as a Lamb. N. B. Now out of the Carcase of this Crucified Christ comes forth that sweet and saving food for the Soul of Man far sweeter than Honey or the Honey-Comb Psal 19.10 and 119. ver 103. his flesh is Meat indeed c. John 6.51 And by his Death he slew the Devil of Death Mors mortis morti mortem quoque morte dedisset there 's Honey out of the Rock indeed Psal 81.16 to wit the Rock Christ Hebr. 2.14 O Death I will be thy Death Hos 13.14 N. B. The Second is It covertly implyed likewise That the Philistines though now they had strength on their side and exercised a rigorous Dominion over Israel and thereby did devour them upon all occasions yet at the last they should become Meat to the Israelites Psal 74.14 whose present Afflictions when Sanctified may be compared to Honey which alway hath its best in the bottom leaving a sweet Blessing behind them though grievous at present Hebr. 12.11 God's Rod drops Honey more than Jonathans 1 Sam. 14.27 43. The Third part is the Consequents which be Three First Samson pays the Wager he had lost by Treachery to the Thirty Men with Honesty but not without Cruelty ver 19. N. B. For he went in a great pang of Passion to Askelon one of the Principal Cities of the five Lords of the Philistines and finding the Citizens gathered together at their Sports in the Fields he falls furiously upon them slays Thirty of them and strips them all the rest running away in a Fright and not daring to make a Rescue N. B. These Men that Samson Murdered might be Innocent in the matters acted at Timnath all that can be said to clear Samson from Cruelty is That he acted not herein as a private person from a Spirit of Revenge but as a Constituted Judge over Israel against their Enemies under the Conduct of God's Spirit N. B. The Second is When he had honestly paid what he had deceitfully lost with those Spoils he carried from Askelon to Timnath he packs up his All and departs from thence to his Father's House N. B. Wishing it may be that he had followed his Father's Advice in not Marrying that Vncircumcised Philistines Daughter which had so betray'd him and for so doing he left her behind him in Anger N. B. The Third is The Perfidiousness of Samson's Vntamed Heifer no sooner had her Husband turn'd his Back but she Marries the chief Paranymph or Bride-man whom Samson had chose as his Friend to be the Master of the Ceremonies at his Marriage and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets Samson had made this Man his Alter-Ego his Second-Self as a Friend is called yet he Marries her ver 20. and so became Samson 's Second-Self indeed How much more unsufferable was such a Wrong that was done by such a Friend This made David himself cry out It was thou my Friend Psal 55.12 13. Judges CHAP. XV. JUdges the Fifteenth manifesteth more of Samson's Heroick Exploits in his waging War against the Philistines singly by himself Wherein is observable 1. The Cause 2. The Manner 3. The Event The First Remark is The External Cause or Occasion of Samson's War was the denial of his Wife ver 1 2 3. Samson had withdrawn himself from her in a fit of high displeasure N. B. This cannot be look'd upon as a laudable Action in him for he ought not so lightly to be disjoynted from her having now taken her for better and for worse as we say but within a while after so soon as he had disgested his Indignation he first sought a Reconciliation which he would have purchased with a Kid so kind was he to forgive and to forget Injuries N. B. Hereby teaching all Married Couples either not to fall out or not to go long unreconciled But Samson's Overtures of Peace were wretchedly rejected by his Wife's Father Samson essayed to go into his Wife's Chamber which used to be distinct from the Mens Gen. 24.67 her Father stops him 'T is a wonder Samson did not knock him down N. B. No doubt but Filial Reverence and Respect to a Father did tie Samson 's Hands from so doing This was also of the Lord he did it not because he still sought an occasion against the Philistines Judg. 14.4 Her Father with his forcible resistance adds a slender Apology saying I verily thought thou hadst utterly hated her but he should have been sure of it or sought either a Reconcilement or a Divorce and not have disposed of another Man's Wife without his Consent once asked which is not only against the Law of God but of Nature also N. B. The wilful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives ver 6. However to stop Samson's Mouth as
foundation of humility shall be laid the higher will the Superstructure and Roof of Honour be over-laid This is God's Method For thou hast shewed more kindness c. That is this thy later Love is greater than thy former while thy Husband was alive and could requite thee Hence Observ 4. True Grace and Goodness is of a growing Nature Thyatira's Works were better at last than at first Revel 2.19 Happy is that Soul that hath no Spiritual Witherings and sensible decays of the inward power of Grace but is as the shining light that shines more and more to a perfect Day Prov. 4.18 when Apostates like Blazing-Stars go out in a snuff and stench yea and infect the Air c. The Righteous shall hold on his way and wax stronger and stronger Job 17.9 not only persevere but proceed and make progress not only holding their own but also getting more Grace adding to Faith c. 2 Pet. 1.5 Inasmuch as thou followest not Young Men. Which are more suitable to thy Age being more Vigorous and Viewable Persons of a better presence than I am being an Old Man This was chaste Love Hence Observ 5. The Lawless Law of Lust ought not to direct in Matches and Marriages but the right Law of Reason and Religion This Ruth followed and not that for no doubt but she might have found Wanton Young Men either poor or rich in her own Countrey and never have come to Canaan to be Married to Old Boaz she did not as too many Wanton Young Widows which are dead while they live 1 Tim. 5.6 that being impatient of delay marry the first that come to their hand and as the vulgar Saying is take their former Husband's Winding-sheet before he be well cold in the Grave to make a Shift or Wedding Shirt for her following Husband This is not of good report to sober Minds V. 11. And now my Daughter fear not That is of failing or falling short of thy desire or hope or thus do not fear that I will reproach thee or reject thee for this present practice which though it have an appearance of evil in it so far as to affright me yet now I better understand it proceedeth not from any Unlawful Lust or Wanton Lightness this was a Candid Construction and a comfortable Answer to this Distressed Expectant Hence Observ 1. As Ruth 's Goel or Redeemer construes all candidly and answers comfortably unto her even so and much more then so doth Christ our Goel and Blessed Redcemer all this unto poor us Oh what a candid Construction is that of God! Deut. 22.26 27. There is in the Damosel no sin for she cryed out she shall not die 'T is presumed from the very circumstance of the place that she cryed out and ceas'd not to do so till she could hope no longer of any help or succour she falls before the Fornicator as the Honest Traveller before the High-way Robber Now how could this be known that there was Violence on the one side and Innocence on the other seeing as there was none to save her so there was none to hear her in her crying out God teaches Moses to presume it and to take it for granted silence in such a case giveth consent And Oh what a comfortable Answer did Christ give that Syrophaenian Woman Be it unto thee even as thou will Matth. 15.28 although he had first at least seemingly reproached and rejected her for a Gentile Dog yet after gives her as it were the Key of his Treasury where fulness of all things both Throne-Mercies and Footstool-Mercies are laid up and bids her take up what Mercy she pleaseth I will do unto thee all that thou requiretst saith Boaz to Ruth here Hence Observ 2. The desires of the Righteous shall be granted Prov. 10 24. Let Persons that pray bring but honest Hearts and lawful Requests in the Name of Christ and they may have what they will even any thing their Hearts do wish for or their Needs do require either in Heaven or Earth even betrothing Loves from Jesus Christ as Ruth had here from Boaz a promise of Marriage conditionally I will be thy Redeemer thy Goel thy Husband Isa 54.4 5. especially if Christ can but say of us as Poaz said of Ruth Ye are Vertuous Souls For all the City of my People knoweth that thou art a Vertuous Woman Chi Esheth Chail A Woman of Vertue that hath Godly Strength as the word Chail signisies to withstand Ungodly Temptations thou art one praised by all and therefore praised by me above all even above the choicest Rubies Hence Observ 3. All Women ought to be Vertuous Women They should have Ruths Character on them who is called Esheth Chail and they should be known to be so by all the City of their People N. B. But woe and alas how many Women are Vitious not Vertuous Women and known too to be so by the People of this Great City Wherein are found so many notorious Bawdy-Houses and whole Streets or by-Allies of prostituting Whores We should mourn in secret for this as it contracts great guilt and will bring great Plagues on the City if not Repented of and Reformed Solomon saith many Daughters have done Vertuously Prov. 31.29 but alas we may say in our day that many Daughters have done Vitiously in prostituting their Bodies to the Whoremonger and their Souls to the Devil never considering that all such Unclean Persons shall be shut out of Heaven 1 Cor 6.10 11. no such defiled Dogs or Bitches shall ever trample upon that Golden Pavement Revel 21.21 27. with 22.15 but all such wickedness shall be thrust down and turned into Hell yea though there be whole Streets whole Cities or whole Nations of them Psal 9.17 prepared for the Devil and the Damned Matth. 25 41.46 Observ 4. Good men should promise Marriage only to Vertuous Women Thus Boaz promises Ruth here upon this very ground that she was a Vertuous Woman Alas the Worlds Rule is Virtus post nummos Money carrieth the mastery more than Vertue And the Question that is first asked is What hath she for Cash not What is she for Vertue Dos non Deus 'tis Portion not God maketh most Marriages but they commonly prove unhappy Marriages where Men Marry either by the sight of their eyes for fading beauty or by their fingers ends in telling over a great Portion I have given in my Christian walk upon Family duties Seven qualifications whereby to chuse a fit Wise to wit Grace Race Face Arts Parts Portion and Proportion Grace is the first as t is the best of those Qualifications and Portion is the last but one This is Boaz's way and 't is God's way though it be not the Worlds way For saith the Poet. Hand facilè Invenias multis e millibus Vnum Virtutem preeii qui put at esse sui Not one of a Thousand do reckon Vertue as a good Portion as Boaz did here c. N. B. 'T is indeed good
fourth Consequent was The restoring of the Primitive Order of the Priests and Levites in the Temple-worship ver 18. and 2 Chron. 23.18 19. where Baal's Priests call'd Athaliah's Sons 2 Chron. 24.7 possibly her Bastards had put all out of Order in the Service of God now Jehoiada rests not till he brings all to the rights and reforms every thing found amiss both in Worship and Order which Athaliah say Junius and Piscator had greatly corrupted Mark 5. The Consequence was Jehoiada's bringing forth the new King after a six Years close Confinement into a Possession of his Ancestors Throne and Kingdom ver 19. and 2 Chron. 23.20 Here God perform'd his Promise 1 Kings 11.36 and 15.4 here anew he is set up on the Throne that Solomon built saith Grotius 1 Kings 10.18 Mark 6. The Consequence The universal Joy of the Land for this Happy Change from an Vsurping and Tyrannical Queen to the Young King Joash under the Conduct of good Jehoiada ver 20. N.B. 'T is worthily observed by a worthy Expositor that as all the People of the Land did rejoice exceedingly when that wicked Woman Athaliah was executed by the High-Priest Jehoiada even so and much more than so shall the whole Community of God's People do when the Whore of Rome shall be executed by Christ the true Jehoiada who shall throw her out of the Temple and burn her with Fire because she hath slain the Seed Royal put down Kings at her Pleasure usurped the Government of the Church set up Altars and Images to Baalim and called such Traitors as have only endeavoured to seek and set the Crown upon Christ's Head c. The last Remark from ver 21. and Chap. 12.1 and 2 Chron. 24.1 Joash began to Reign in the seventh Year of Jehu who pieced out God's Providence with his own Policy as before never molesting Athaliah c. and in the seventh Year of his own Age for he was about one Year old when sought for to the slaughter and lay hid by Jehoshebah six Years Whatever his Mother Zibeah was his Foster-Mother his Aunt Jehosheba did all the Offices of a good Mother to him but he ill requited her afterwards in her Son Zechariah whom he ungratefully slew for the faithful discharge of his Duty 2 Chron. 24.21 2 Kings CHAP. XII and 2 Chron. CHAP. XXIV THESE two Chapters of Kings and of Chronicles consist of two General Heads First The good Government of Joash during Jehoiada's Life wherein Joash's Acts were laudable and to be commended And the Second is Joash's Apostasy from goodness after Jehoiada's Death where his Actions were Illaudable and to be condemned Remarks upon the first Part are First All Joash's Acts in General were right as to the Matter while Jehoiada lived but they were not upright as to the Manner of them in the sight of God ver 2. here and 2 Chron. 24.2 Education moveth somewhat though it be only an external Motive So Nero was good saith Grotius for his first five Years while he made use of his good Master Seneca who wrote his excellent Book de Clemontiâ for his Direction which had such an influence upon him that when desired to set his hand to the Warrant for the Execution of a condemned Person he cried out Vtinam nescirem literas I wish I had never learn'd to write so loath he was to sign it Remark the Second Joash's freeness and forwardness to repair the breaches and ruines of the Temple which had been notoriously neglected if not abused by his Idolatrous Predecessors especially by the Sons of Athaliah ver 7. Jehoiada did what he could to make Joash good and therefore he provided Wives for him 2 Chron. 24.3 N.B. Well knowing the mischief that Jezebel the Wife of Ahab and Athaliah the Wife of Jehoram had wrought in Israel and Judah Therefore this good High-Priest provideth that this King should not miscarry by such mischievous Matches Now the first good Act of this Young King was He was minded to repair the Temple 2 Chron. 24.4 2 Kings 12.4 5. hereby he testified his thankfulness to God who had so safely hid him in that House for six Years from the bloody Hands of the usurping and tyrannical Queen Remark the Third This young King doubtless by Jehoiada's Direction for what could his own Father had he been living have done more for him than to provide him Wives and give him continually all good Counsel commands that all the Half Shekels Exod. 30.12 13 c. payable by all above Twenty that perpetual Poll-Mony called the Collection of Moses appointed for the use of the Tabernacle and Temple for ever yea and all the Redemption-Mony Levit. 27.2 c. and all the Free-will Offerings of the People Exod. 35.5 c. All these vast Summs shall be laid out only for Repairing the Temple wherein the Lord had so marvelously preserved him from the Murderess his Mother to make up the Breaches which the Temple had contracted by Antiquity having now stood 155 Years or by the Iniquity of those later times 2 Chron. 24.5 6 7 c. Remark the Fourth The fervency of Joash's Zeal though but an Hypocrite yet it seems he chides even Jehoiada his Tutor and Foster-father because the Priests neglected to repair the Temple according to his Royal command 2 Kings 12.5 6 7. and 2 Chron. 24.5 6 7. So zealous was Joash saith De Dieu that he bids the Priests and Levites pass through the Land and gather this Poll-Mony of the People in all parts and not stay at their own homes till the people brought it to them Menochius notes well here That Joash found the Priests negligent partly because they gathered not the Mony for themselves but for the Temple they had no benefit by it but their Labour for their pains taking the Mony with one hand and paying it with the other N. B. We love to see something coming out of our Labour which otherwise hath but little Life in it and partly he saith from Josephus that the people were backward to part with their Poll-Mony not daring as yet to trust the Priests with it until their Faithfulness was after made apparent ver 15. and partly saith Grotius because publick Work is always least promoted what is the care of all men is oft the care of no man 't is a vulgar saying The mean Pot boils but meanly However Joash chides Jehoiada for this neglect which shews saith Grotius that Kings have the care of Sacred as well as of Civil Matters committed to them N. B. To which I add And that Kings may reprove the High-Priest the Pope 'T is a wonder so good a Man as Jehoiada was should stand in any need of quickning from the King who now though a mere Temporary yet was the fore Horse as we may say in the Teem the Ring-leader of his best Officers to a good Office and Exercise c. Remark the Fifth Josephus excuseth Jehoiada saying That it was the High-Priest himself
God for nothing that is Possible or Honourable is too hard for his Power Omnipotent Gen. 18.12 14. Rom. 4.19 20. When Moses smote the Flinty Rock Numb 20.10 't was more possible in Nature to fetch Fire out of it than Water yet was Water not Fire fetch'd from it by the Almighty Power of God The Unbelieving Lord said God's plenty promised by the Prophet could not possibly be performed though the Windows of Heaven were opened 2 Kin. 7.1 2. With Nicodemus we oft say How can these things be John 3.9 Can God prepare a Table c. Ps 78.19 Can this Corruption be mortified Can this Temptation be Resisted Can this Sin be Remitted Can our bodies be Raised Can Christ's Cause be revived Thus do we Err not knowing the Scriptures nor the Power of God Mat. 22.29 Remember to rest your Souls upon the Power of God in his Promises as Dan. 3.17 and Mat. 3.9 8.2 26.53 c. He can make a Virgin bear a Son c. He can what we cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen Poet Linus could say All things are easie with God and nothing is Impossible Notewel Were we but Virgins Cant. 1.3 Rev. 14.4 Christ and his Cause may be born again of in and among us There is nothing Impossible with God c. N.B. The Second Mystery is As there must be a Spiritual Conception of Christ in the Conscience of a Christian ut suprâ so there should necessarily follow a Spiritual or Mystical Birth of Christ He must be born of us as well as conceived in us and both these are best effected in and by a Virgin Heart that is renewed so as to love Christ with an Holy Chast Virgin-love as more of that after alas there be many that seem to have Conceptions of Christ but they prove meer Embryo's Moles false Conceptions that become bare Abortives and never see the Sun Many have good Motions and good Desires kindled in their Consciences by some strong Convictions yet these come to be quenched either by withdrawing of Fuel a neglect of Ordinances or by pouring on Water in falling into soul Courses so Christ that seem'd to be conceived in the Heart comes not on to be born and brought forth into the Life they cannot say 'T is not I that live but Jesus Christ that liveth in me c. Gal. 2.20 How many fair Buds of good Desires are blasted and never Blossom into the flower of good Resolutions much less into the Fruit of good Actions Some seeming Palpitations or Pantings of Heart after good some Inquietations of Spirit and unsatisfiableness of Soul are oft stifled by Men who should not quench the Spirit 1 Thess 5.19 but be careful to add fuel to that Holy Fire Lev. 6.12 13. and 24.2 3. The neglect of this Duty should be confessed 2 Chron. 29.6 7. and we ought to blow up those sparks of the Spirit of Burning Isa 4.4 into a Flame 2 Tim. 1.6 that our Lives may shine in a dark World Matth. 5.16 Phil. 2.15 1 Pet. 2.12 If we have but the sparks of true Grace and we be but smoaking Flax Christ will not smother or quench it Matth. 12.20 God forbid we should do it our selves Therefore should we be like the Woman greatly wondred at which Travelled and was in great pain to be delivered c. Rev. 12.1 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions N. B. The Third Mystery is This can be done in none but in a Virgin-Heart as was before intimated effectually Christ was born of a Virgin And 't is the Virgins that love Christ Can. 1.3 that have a spiritual Chastity and are not defiled with the Corruptions that are in the World through Lust 2 Pet. 2.20 These follow the Lamb whithersoever he goeth Rev. 14.4 and these are they that bear and bring forth Christ first conceived Mystically in their Hearts into the most conspicuous Parts of their Lives and Actions The Life that they now live in the Flesh they live by the Faith of the Son of God Gal. 2.20 they are Redeemed for Royal Vse The Hebrew Word Gnalamoth for Virgins signifies God's hidden ones for so they are called Psalm 83.3 Their Life is hid in Christ Col. 3.3 Would to God such Virgins were without number now Cant. 6.8 N. B. Note well The Fourth Mystery is As Christ-lay nine Months in his Mother's Womb not Idle but eating out the Core of Corruption which cleaves to our Natures and then was borne So we under the Spirit of Bondage are prepared for the New-Birth she first received of the Holy Ghost before she conceived and brought forth Christ So must we do c. The Second Branch is The Person of whom Christ was born was as a Virgin in General so the Virgin Mary in Particular Concerning whom there is a double History and Mystery respecting 1. Her Stock And 2. Her State She was one of a very high Stock and Pedigree yet one of a very low State and Condition First The Mother of our Lord was nobly descended therefore is Christ call'd the Son of David Matth. 1.1 and 9.27 and Luke 20.41 So was Joseph his Reputed or Foster-Father of David's Lineage also Matthew shews the latter and Luke the former Matthew calls Christ the Son of David and of Abraham Matth. 1.1 2. because these two had the Promise of Christ's proceeding from their Loins This was for the Comfort of the Jews that God had made his Promise good to Abraham whom they call'd their Father And Luke derives Christ from Adam Luke 3.23 38. for the Comfort of the Gentiles who were of Adam though not of Abraham These were convincing and undeniable Testimonies that Christ was the true Messiah and the Saviour of the World This we must believe and with blind Bartimaeus cry out Jesus Thou Son of David have Mercy on me Mark 10.46 so strong was his Faith that it did not only break through but also increased by all rebuking Contradictions He cryed a great deal the more ver 48. Notewel True Faith works its way as the Sun doth through all Obstructions Yea and when he heard that the Master call'd him as he doth us daily he cast away his Garments ver 50. though but a Beggar so knew not where to get another Coat in this Case he stood not upon the loss of his Coat but for Joy of his being called cast it from him that he might hasten to his Redeemer Oh that we could cast away our rotten Rags of Sin Heb. 12.1 and that filthy Garment also of our own Righteousness Isa 64.6 let Christ tread upon it Matth. 21.8 Leave thy Water-pots and all John 4.28 All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man when mighty Monarch's are pass'd over in silence they if not utterly forgotten lay shrouded up in the Sheet of Shame c. Secondly Though Mary was of a most
Rabbies ambitiously affected Mat. 23.8 9 10. as if their only opinions had been Oracles and must stand for a Law but also quarrell'd together one with another to the effusion of blood which animosities could not to be taken up till a pretended Bath-kol or Voice from Heaven to such fictions they were forced to betake themselves caused them to cease Then had they Invalidated and made void the Commands of God with their Traditions Mat. 15.3 6 9. pretending to perfect the Written Law by the Prescriptions of the Elders shouldering God out of his Throne c. Thus Christ came seasonably to his Temple 3. Solomon the Type shewed his wonderful Wisdom in deciding the controversie between the two Harlots by discovering the yerning Bowels of the one from the other when he was but twelve years old 1 Kin. 3.16 to â—8 so our blessed Saviour the Antitype at the same Age manifested his Matchless Wisdom among the Doctours not only Hearing but also posing them so that they were all astonished at His Vnderstanding and Answers Luke 2.42 46 47. For the Grace of God was upon him ver 40. yea without measure was his fulness of Spirit John 1.16 3.34 Col. 1.19 yea so large was his Understanding that some have affirmed it infinite however he put forth a Beam of his Delty here and as he confounded the Jewish so he can the Popish Doctors The Fifth Passage of Chirst's Private Life is his Parents losing of him for three Days at the Passover Feast Luke 2.41 44. c. See after on this Remarks hereupon are 1. Take heed of losing Christ at our Feasts by Mad Merriments c. 2. The Best are sometimes at a loss and hard put to it yea mostly for their Security Cant. 3.1 and 5.2 4 c. 3. Christ may be lost for three Days or so yet found again 4. The Readiest way to find a lost Christ is Addressing to the Temple 5. To seek a lost Christ is a sorrowful seeking 6. To be careless of such a precious Pearl as Christ is is Dangerous what could Mary think but that Archelaus had now got his Prey or that he was fain Sick or at the best some Angel had caught him and carried him away 7. Duty to Parents must give way to Duty to God Wist ye not c. 8. The Three days do figure 1. Patriach's before the Law 2. Prophets under it sought but found him not as we 3. do under the Gospel CHAP. VII NOW come we to Christ's Publick Life which was the Principal Task of all the Evangelists they treat of his Publick Ministry and not of his Private Life and Imployment whereof very little is Recorded till he was twelve years old save what is above mentioned nor after twelve till he came to be about thirty Luke 3.23 save only that he returned from Jerusalem and from his Disputations with the Doctors unto Nazareth and there was Subject to his Parents and Increased in Wisdom and Stature and in favour with God and Man Luke 2.51 52. The Remarks hereupon are Many As First What Christ did from his Infancy to twelve years old and from thence to about Thirty the Scripture is Silent yet the Romanists have feigned so many Idle and false Relations of Him as hath exposed the Christians to the Jeers of the Jewish and Taunts of the Turkish Miscreants Where the Scripture hath no Tongue we should have no Ear and where it hath no Mouth to speak we should have no Tongue to ask How Christ spent his Non-Age and Minority is thought fit for secresie Secondly Some indeed have these sentiments that his blessed Mother Mary must undoubtedly be acquainted with some of his Domestick Miracles during his Private Life which probably might be the grand ground of Her informing Him that the Marriage Guests at Cana in Galilee his place of Retirement from Archelaus Matth. 2.22 wanted Wine which otherwise had been more properly made known to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Master of the Feast whose Office it was to supply all wants c. nor would she otherwise have said to the Servants when She durst say no more to Her Son who had turn'd short upon her for her Haste and Halting What he saith to you do John 2.3 5. as expecting a Miracle from him but were this true then that must be false ver 8. That this was his first Miracle Thirdly Those many years Christ spent with his Parents at Nazareth the Antients opinion is He carried on his Father's Calling of a Carpenter Hence was he called while Joseph lived the Carpenter's Son but Joseph Dying before his Son 's full Manifestation He was no longer call'd the Carpenter's Son but then in downright Terms the Carpenter Mat. 13.55 with Mark 6.3 Justin Martyr that lived near Christ's time testifieth that our Saviour before he entred upon the Ministry made Ploughs Yokes c. to which Baronius consenteth saying that Christ alludeth to his own making of Yokes when He said My Yoke is easie Mat. 11.30 Thus when Libanius was bid by Julian that persecuting Apostate to ask a Christian School-Master in a Sarcastick scorn what his Carpenter was a Doing had this smart Repartee that Christ was making a coffin for that Cursed Apostate 'T was Noah's honest Imploy who wrought in it an hundred and twenty Years as a Type of Christ the Antitype who might work till thirty years therein though he was the great Architect of the World Christ came to bear the Curse of Adam's Sin and therefore might in the sweat of his Brows provide necessaries for Himself for his Mother and Family his Fellow Citizens call'd him a Carpenter Mark 6.3 Fourthly The Poverty and Meanness of Christ's Extract Education and Occupation became a Stumbling Block and Rock of Offence to the Carnal Jews who look'd for a Messiah of an Higher Port and to come in a more pompous posture beside his coming out of Nazareth from whence they expected no good John 1.46 at his first appearing in his Publick Ministry The true Messiah was clouded from their Eyes with those obscurities the Prince of Darkness having blinded them by holding his Black hand before their Understandings 2 Cor. 4.4 because Christ being born at Bethlehem so many years before this his first publick appearing out of Nazareth was either not taken notice of or now not remembred Therefore the Jews could not own Him for their Messiah who made his first publick appearance to be Baptized of John Baptist Mat. 3.13 in coming out of Nazareth in Galilee as out of an obscure Hole where he had spent nigh thirty years in Subjection and Slavery or Laborious Drudgery c. N.B. Note well Whereas our Answer to this Jewish objection is this All these things which the Jews stumble at became the Captain of our Salvation Heb 2.10 In his state of Humiliation thus to empty himself of all Majesty and Glory Phil. 2.7 and to be subject to his Parents c. Luke 2.52 For the
those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
10 18. He gave up the Ghost thus commended into his Fathers Hands by Prayer and this Golden Sentence that drop'd from the dying Mouth of our Dear Redeemer in his last Breath is Recorded only by the Evangelist Luke which still farther Demonstrates how necessary it is to have an Harmony of all the four Evangelists without which we cannot have a full History of our Lords Passion and Death seeing what Circumstance thereof is omitted by any one Evangelist the same is all along seasonably supplyed by another Now when Christ had wrought and was working of seven Wonders upon the Cross wherein all Creatures could co suffer with their Creator a Crucified Christ for the Sun was Eclipsed the Heavens were Darkened the Earth Quaked the Rocks Rent asunder the Graves opened and the Vail of the Temple did dwindle away yet all this time of all other Creatures only Miserable Man would not Co-suffer with Christ though for Man only it was that Christ suffered And when Christ was speaking the last words he had to speak before his Death this Sentence was the last of the last And this last is also borrowed out of the Book of the Psalms as his my God my God c. before said was to shew the Congruity betwixt the Literal and the Mystical David the former being the Father and the Figure of the latter as the other Eli Eli c. was drawn out of Davids Quiver Psal 22.1 So is this last word out of Psal 31.5 where David in great distress commits his Spirit to God and here Christ commends his Spirit to God This Denotes how our Lord loved to Dig in Davids Delf and to Dive into his depth in deriving those sayings from the Psalmist to shew the fullfilling of the Scripture and the Symbolizing of the Type with the Antitype though with some small difference in this last for 1. David Literal was but the Adopted Son of God but David Mystical here was the Natural Son of God 2. David Resigns up his Spirit to his Redeemer that is to Christ our only Redeemer the Lord God of Truth that alone Redeemeth us But Christ here Resigneth up his Spirit to his Natural Father 3. David uses the word Commit but here Christ useth the word Commend which difference of the Verbs may admit of this Criticism things of small value may be committed to the Trust of a Keeper and commonly are so though they cannot be highly commended for any Intrinsick worth in them being only of common commodity and usefullness as ordinary Vessels of Wood Stone Glass or Clay Such an one was David as compared with Christ David saith of himself what profit is there in my Blood in the very Psalm before this Psal 3â—â— but Oh the unspeakable profit that is in the Blood of Christ the Blood of God Acts 20.28 Not the Blood of a meer Mortal Man but of that God-Man the Lord Jesus Therefore it is called the most pretious Blood 1 Pet. 1.19 and in the Blood as in a Vehicle is the Life of the Body Gen. 9.4 Levit. 17.11 Now as Christ's Body was of the Finest and most Refined Temper of Mankind being purposely fitted by the Father for uniting with the Divine Nature Psal 40.6 7. Hebr. 10.5 So his Soul that Particle of Divine Breath that Animated such a prepared Body must needs be the most precious Soul in the World And if the Soul of Man in general be of more worth than the whole World as Christ himself who best knew the worth of a Soul because he only paid down the full price of a Soul plainly declareth Matth. 16.26 Then assuredly the Soul of this our Redeemer which he was to powr out as an offering for sin Isa 53. to and which was to pay the price of Redemption for all the Souls of the Election all Ages of the World must needs be of a most prodigious value and a most Inestimable Jewel This is that precious Gemm which our Dying Jesus here commends to his Father which Teacheth also that his Soul did not Descend into Hell the place of the Damned for he immediately commends it into his Fathers Hands c. had he gone down to Hell Luke must mention it but not one word of this Acts 1.1 yet of all else c. and to Teach us what we ought to do in a dying Hour 'T is a standing Duty Incumbent upon all that fear God to commit their Spirits to Gods Keeping all the Days of their Lives as David did Psal 31.5 and to commit their Souls to God as to a Faithful Creator in all ways of well-doing as Peter Requireth 1 Pet. 4.19 Those that can thus commit their Souls to God while living may most comfortably commend that most precious Jewel the Soul to God â—hen dying as Christ did here CHAP. XXXIV Seven Signs of Christs Triumph THE Sixth Grand Remark is the seven Signs of Christ's Glorious Triumph over even his most Ignominous Death at that Juncture of Time when his State of Humiliation was at its lowest Ebb in its last Accomplishment As Christ's seven last words had a kind of coincidency with his seven last Wonders in some particular Branches So likewise those seven Signs of Christ's Triumph over Death while yet he did Hang upon the Cross have an Happy Coincidency with both his last words and his last Wonders and therefore little more than a bare Narrative of them need be added here save only a Discourse in brief upon the first and the last of those Seven which have not been at all touched upon before These seven Signs are these 1. The Title upon the Cross of Christ Jesus of Nazareth the King of the Jews Mark the Over-ruling Hand of Almighty God That this very Title of Christ's Crime should stand unalterably in these very Terms when the Chief Priests c. did use their utmost Indeavours for the Alteration of this Inscription John 19.19 20 21 22. Though those Priests could prevail with Pilate to pass the Sentence of Condemnation upon Jesus contrary to the conduct of his own Conscience yet can they not with all their Rhetorick c. perswade him to alter this Inscription But stands stiffer in this without any yielding than he had done in Condemning Christ for popular Applause But he who pleased the People in that will not please the Priests in this saying what I have Written I have Written it was as unalterable a Superscription as if it had been the Law of the Meeds and Persians a Decree not to be changed Dan. 6.8 whereas indeed it was the unchangeable Decree of Heaven that it should stand thus for the Great God by whom all Men Live Move and have their Being Acts 17.28 Thus guided Pilate's the proconsuls Hand and Governed his Heart both to write this Title and to Ratifie this writing against the Priests Minds And Pilate wrote this Title to the Hebrew Greek and Latin that all People out of every Nation flocking to Jerusalem at this Paschal
from whence it is manifest that the dedication of this day had not its Original from the Apostles as if they had power to appoint it of themselves but from their Lord who having breath'd his Spirit upon them whereby they had such Divine Illumination as to know the mind of Christ by his holy pattern that the first day should be consecrated for the Christian Sabbath c. But of this point see more both before and after adding only this here that seeing this Sabbath is from Christ let us beware we be not worse than Judas condemned of all who Stole yea from Christ yet only his Money Alas 't is far worse to Steal Time Service and Duty from him and our own Souls also c. The Fifth Appearance of Christ was to the Ten Disciples Peter being present but Thomas absent Luke 24.36 to 49. John 20.19 to 26. Mark 16.14 Simon Peter after his former Foul fall yet rising again by Repentance and running with John to make a fuller inquiry after the Truth of his Lord's Resurrection was well Rewarded for this his forwardness for first an Angel Animates him and frees him from his Anxiety Mark 16.7 and then Secondly he received farther Confirmation and comfort from Christ himself appearing to him Luke 24.34 1 Cor. 15.5 now his disjoined Soul being thus happily put into Joint again he hereupon joins himself de novo with the Chorus or Colledg of Apostles and there waits with them that were now newly crept out of their secure lurking holes Though these fresh Tidings and Reports of their Lord's Resurrection for farther manifestation and whom he bad now put into a full perswasion that the Lord was risen indeed and in that transport they all Unanimously tell those two Travelling Disciples to Emmaus that he had appeared unto Simon as above Then Christ came and made his appearance Object How can this be call'd the Fifth when John expresly calls the next but one of Christ's Appearances but the Third John 21.14 and Mark makes this appearance to the Apostles the last of all Mark 16.14 Answ 1st John's Phrase the Third time must be meant in Relation to Days or to the Disciples If to Days then it holds true that the Appearance John speaks of there was the the Third day for on the First day the day of his Resurrection he appeared Five several times to several Persons this Fifth being the last of that day Then the next first day Seven night he Appeared again which made the Second day of his Appearance and then his appearing again at the Sea of Tiberias which John there speaks of makes the Third day or time and so it was likewise as respecting the Disciples for the First time of Christ's Appearing to them was on the very day he Rose up from the Dead His Second time was that day Seven night when Thomas was present and that at Tiberias Sea made the Third time of his Appearing to his Disciples together though he had to others c. Answ 2d As to Mark 's making this Appearance the last his account of them is short as in many other Historical passages He therefore Sums up all Christ's Appearances in this one and makes it the last because it lasted all the time from Christ's Resurrection to the very time of his Ascension thus both those Objections as remora's are removed out of our way The general account of this Fifth Appearance of Christ in short is this the Disciples were now newly as it were conjured out of their lurking holes of concealment by those Rumors and Reports flying abroad of their Lord's Resurrection and convening to consult about this Matter Ten of them were gotten together Thomas only being absent yet very privately in a Secret place having the Doors fast lockt to them for fear of the Kil-Christ's though this closeness might conceal them from the Jews yet could it not from Jesus for he by his Divine power conveyed himself suddenly and marvellously in among them no man unlocking the door for his enterance and stood in the midst of them This unexpected Apparition did at first affright them suspecting it to be some Spectrum c. But to take off their consternation he first comforts them and then confirms them in a belief of the Truth of his Resurrection by convincing Demonstration both in beholding with their Eyes and in handling with their hands his solid Body retaining still the Skars of his Crucifixion in the several parts of it After this he breathed upon them the Holy Spirit and committs to them their Apostolical Offices Luke relates this History briefly Luke 24.36 but John more largely John 20.19 c. But more particularly we have herein a plain prospect of these several famous remarks The First is the time when which was in the Evening of the very same day that he Rose upon John saith the same day at Evening being the first day of the week c. John 20.19 And Luke saith as the Ten Disciples were talking together with the Two Travellers at Emmaus Luke 24.33 34 35 36. But Mark adds As they sat at Meat He Appeared to them Mark 16.14 Thus have we here Christ's Exemplary Establishment of the first day of the week for the Christian Sabbath that we might learn of him to do as he did in spending the whole day morning middle and the Evening at which time this last of the Five Appearances or this one and the same day of his Resurrection was even the whole day in Divine Devotion and Duties And thus Those scattered Sheep did on that day Assemble together those faln Disciples rose up from their foul falls on that day which their Lord rose upon and did Undoubtedly spend at least the Evening of it in Divine Discourses c. Then comes our Lord into the midst of them and so will he do to us if we do so c. as they did c. The time of this Appearance must not only be night time but late at night also for the two Disciples had sat down to Supper that Evening and had after that to Travel Seven Miles and an Half from Emmaus to Jerusalem where they found the Eleven together and as Mark saith sitting at Supper 't is not improbable they had spent some considerable time in praying weeping and comforting one another before they took any refreshment And some say Thomas was with them at the first but went out before Christ came because he would not believe the Relations either of the Holy Women or of his fellow Apostles or of the two Disciples that were now returned thither from Emmaus However this Teacheth us 1. That the Saints when they meet together ought to hold Holy Conference one with another concerning Christ and matters tending to Edification c. As those Apostles of the Lord did here 2. When the Saints cannot hold their sacred Assemblies and Godly Conferences by day they may lawfully do it by night notwithstanding all the base slanders that
publick Character for Zeal and Godliness far better than his Name-sake the Hypocrite Acts 5. as appears Acts 22.12 and one of the Seventy as some say sent out by our Saviour Luke 10.1 However he had an extraordinary warrant and call from Christ for this whole Transaction towards Saul c. N.B. This grand Transaction concerning both Ananias and Saul hath so many famous Remarkable Passages in it as will amount to a distinct discourse in the sequel Section Having dispatched Saul's Miraculous Vocation I now come to his Marvelous Ordination to the Apostolical Ministry which he boldly began to officiate in first at Damascus then at Jerusalem c. Saul's Ordination is described to be done 1. By what Organ or Instrument 2. In what Manner And 3. The Event thereof 1st The Ordaining Organ or Minister was Ananias whom whosoever he was Presbyter Deacon or One of the Seventy Disciples or only a private Christian it matters not Christ gave an extraordinary Commission to become his Embassador upon so eminent an Errand and who at first did timorously startle at his Embassage knowing both Saul's past pestilent Persecutions at Jerusalem and his present Power from the High Priest to do the like at Damascus until the Lord answered his Objections and then he obeyed Acts 9.10 11 12 13 14 15 16 17. after which the Manner and Event follow The Remarks upon the Organ of Ordination are these First Learn hence the necessity and usefulness of a standing Ministry here Christ converts Saul but his Minister must instruct him It was the Church in the Wilderness's choice Let Moses speak to us but let not the Lord himself speak to us lest we die Exod. 20.19 and it was no less Job's wish also Job 33 6 7. for Elihu tells him Behold I am according to thy wish c. my terrour shall not make thee afraid And verse 23. He reckons it as a great privilege If there be a Messenger with a Man an Interpreter one of a thousand to shew unto Man c. 'T is therefore a singular mercy to have the mind of God made known to us by Men like our selves As the Lord ordained the Office of the Ministry so he hath establish'd that Office with efficacy and adorned that efficacy with his own use to convey the Water of Life by those Conduit-Pipes at second hand which shall not be communicated immediately from himself to us The Second Remark is Such as be prompt to Christ's Service may upon appearing difficulties hang back till they â—e helped over those stumbling-blocks by the helping hand of Christ Thus it was with Ananias whom the Lord call'd on in a Vision he answered Behold I am here Lord Acts 9. v. 10. to shew his readiness to run any Errand the Lord would send him and to do what he commandeth him But understanding what it was he then consulting with flesh and blood is affrighted and would be excused as Moses desired Exod. 3.11 c. and 4.1 10 13. This was both their Infirmities fear diverted them from their duty yet the Lord most graciously removes the Remora's and stumbling-blocks out of both their ways of obedience Thus the spirit prevails against the flesh in us and its Objections The Best of Men are but Men at the best and have their unnecessary fears as Ananias had here who thought he had much reason for his Reluctancy N.B. Oh whither may not a Servant of God dare to go while he goes in God's hand that conducts him along as the Child though timorous yet boldly walks even through the darkest Entry because he walks in his Father's hand Thus Abraham went out not knowing whither he went Heb. 11.8 yet was he content to be a follower of God blindfold because he knew with whom he went So Ananias here so soon as convinced that his heavenly Father's presence could preponderate all perils he presently subscribes to the Divine Precept and obeys Oh how ready is the Lord to remove the scruples out of the minds of his Saints The Third Remark is Christ knows both where and what we all are and do as here he tells Ananias for his better satisfaction both 1. Where Saul was both in what Street and in what House verse 11. His Redeemed are so dear to him that he loves that Street wherein they lodge the better for them yea the very Air they breath in he loves the better for their breathings there as well as the very Ground they tread upon as is imported Psal 87.5 6. He loves the very Gates where they are born and dwell verse 2. above all other places and the Walls of their Dwelling-places though but Mud-walls or Wooden are continually before him Isa 49.16 as if he loved to look alway upon them how should then Holiness to the Lord as Zech. 14.20 be alway writ in fair legible Characters upon the Walls of our Houses 2. What Saul was calling him a chosen Vessel verse 15. First a Vessel to shew that Believers are rather Patients than Agents in the work of Conversion and in matters of Holiliness therefore Saul here is not compared to any Active Engine that moves it self and sets it self upon work but to a Passive Instrument such as Dishes and Vessels are that may bear Meat Treasure c. by the help of the bearer's hand 2 Cor. 4.7 Secondly Yet a chosen Vessel Christ the great Housholder hath all forts of Utensils or Vessels in his great House the Visible Church some for higher and nobler Imploys others for lower and meaner Services This Saul was predestinated to be a Vessel of Honour Rom. 9.21 2 Tim. 2.19 20 21. whom God had chosen to bear the Divine Treasure of the Gospel in both to Jews and Gentiles though he was but an Earthen Vessel or as the word signifies a poor Oyster-shell 2 Cor. 4.7 He was chosen of God to Preach the Gospel Gal. 1.15 as likewise to suffer for Christ's sake 1 Thes 3.3 and Acts 9.16 Thus the Potter hath power over his Clay Rom. 9.21 c. and so is a most free Agent without any obligation from his lumps of Clay he calls whom he will Mark 3.13 He hath mercy on this Saul yet hardens Pharaoh c. 3. What Saul did Behold he prayeth verse 11. It appeareth by verse 17. that Christ revealed unto Ananias not only what Saul was doing to wit that he was praying and humbling himself greatly before the Lord as that matchless Sinner Manasseh had done for his defying God for his murdering Men and for his worshipping Devils 2 Chron. 33.11 12. in those Solemn Duties of Fasting and Prayer but also the very subject matter of that which he prayed for to wit for the inlightning both of his Soul and Body that he might lead a new and a better life for the future in which great Humiliation he spent all his three days of bodily Blindness inflicted upon him to make him sensible the more of his Soul-Blindness Hereupon Ananias having all this made known
had laid his hands and by bestowing thereby the Holy Ghost on them he had fitted them for the Ministry Acts 19.6 7. and more over some such might be as Timothy had ordain'd to office during his abode there and tho' these overseers could not but be much confirmed by his Apostolical Sermon yet some of them proved by seers verse 28.30 As Nicholas the Deacon Rev. 2.6 Hymenaeus Alexander Phygellus and Hermogenes 1 Tim. 1.20 and 2 Tim. 1.15 perverting Scripture c. The third Remark is In this Solemn Meeting at the Sea-Town Miletum Paul proposeth himself a Marvellous Mirrour for all Gospel-Ministers a pregnant pattern for all pious pastors when constrained to leave their flock or charge that they may go off with a clear Conscience within themselves and that they may be able to appeal unto the Consciences of their people concerning their carriage and conversation among them N.B. Thus doth the Apostle here verse 18 19 20 c. He challengeth those Elders to be witnesses of the Truth of his own Vindication fore-seeing that Obloquies would be cast upon him by false teachers nor doth he commend himself in a way of vain boasting or fond Ostentation tho' no Apostle had more cause to glory in his Apostle ship than he yet though so lofty in his Ministry he was still lowly in his mind but he pro-poundeth his practice as a pattern to those Ministers whom he appointed to Govern that Church for their holy Imitation The fourth Remark is The work of the Ministry is a very mighty work when carefully and conscientiously carried on as this great Apostle did here which appeareth particularly in many several branches As 1st He served the Lord with all humility of mind How many Ministers cove◠to be covered with his Apostolical Garment of Dignity but cannot be content to be clothed with his humility which he proposeth here for imitation and which Peter also prescribeth to us 1 Pet. 5.5 2ly Tears and Temptations did continually attend him verse 19 20 33. as if he had gone weeping from house to house beseeching them to be reconciled to God persuading them in Christ's stead well knowing the terrour of the Lord 2 Cor. 5.10 with 18 20. he like a good Shepherd satisfies not himself with his publick preaching only N.B. But Labours to understand the State of his flock in personal and particular visits as Acts 2.46 and as Jacob answered for the loss of every Lamb unto Laban Gen. 31.39 accounting the Souls of the Lambs of Christ which he had Redeemed to be of much more value than all Laban's flock Matth. 16.26 in the sight of God who would require an account thereof at his hand 3ly Nor was it so much his own personal Troubles call'd Temptations Jam. 1.2 and 1 Pet. 1.6 he every where suffered from the Malicious Jews that drew so many tears from him verse 19 31. as it grieved him to see what a large dominion the God of this world 2 Cor. 4.4 the Devil had and how little a share was left for his dear Lord and Master Jesus Christ to whom the father had promised he should divide the spoil with the strong Isa 53.12 and to give him a vast Inheritance upon his asking Psa 2.8 yea to make him Lord of all Acts 10.36 Nor 4thly Did Paul's Spirit hang loose but it was girt up by the Holy Spirit Resolving not to be driven from his duty either by the deterring fear or deluding favour of men but would go through stitch with his work whatsoever happened in obeying the Lord whom he took for his God and Guide Psal 48.14 and for his sun and shield Psal 84.11 and Gen. 15.1 not desiring so much to act himself as to be acted by him verse 22. Alas N.B. How many ungirt Gospellers and Gospel Ministers there be whose Spirit the Spirit of holiness doth not hem about comprehends and keeps up right for Christ when a man 's own strength would fall loose of its self He that hath not his Loins thus girt Luke 12.35 1 Pet. 1.13 can never be handy or handsome to run readily and nimbly the race of obedience the Proverb saith ungirt unblest a loose discinct and diffluent mind is very unfit to serve God when there is no supernatural strength to support the Soul Such cannot but incur that dreadful Curse threatned for doing the work of the Lord both negligently and deceitfully Jerem. Chap. 48. v. 10. Nor 5thly Did he conceal any thing necessary to Salvation for either Jew or Gentile concerning the Credenda or Agenda of Christianity useful to be believed or performed in order to Eternal Life preaching Repentance towards God which God was ready to give them Acts 11.18 and 2 Tim. 2.25 26. and faith toward our Lord Jesus Christ which two graces comprehend the whole duty of man both as to law and Gospel v. 20. and 21 26 27. Nor 6thly Could all those Bonds and Afflictions which dogg'd him from place to place deter him from his duty not valuing his own life in competition with finishing both his General course of Christianity and the special course of his Ministry with Joy verse 23 24. which words with verse 25. do altogether as one saith of Cyprian's Writings breath out Martyrdom in every Syllable This blessed Frame of Paul was found in Julius Palmer who said It was an hard matter to burn only to such as had their Souls linked to their Bodies as a Thief 's foot in a pair of Fetters which was not this Martyr's case The fifth Remark is As the Church of God is dear to Christ the chief Shepherd so sh◠ought to be unto all his under-Shepherds So dear was the Church to Christ that he left his own Glory to seek out to himself a flock in the Wilderness of this lower World he held not his life dear to him for his sheeps safety but purchased them with his blood verse 28. called there the blood of God by a Communication of properties there being in him two Natures in one person and that which pertaineth to his humananity is here attributed to his Divinity to set forth the inestimable value and vertue of it as a sufficient price of Redemption Therefore as Ziporah said to Moses a bloody Husband thou art to me Exod. 4.24 25. So may Christ say to his Church Surely a bloody Spouse thou art to me much more She is an Aceldama or Field of blood for she could not be Redeemed with Silver and Gold 1 Pet. 1.18 but with the blood of God not the blood of a meer man but of God-Man Jesus Christ who washeth his Lambs in the blood of the Lamb of God so maketh them Kings and Priests to God Rev. 1.5 He gives them Golden Fleeces and Pastors after his own heart Jer. 3.15 to feed them among the Lillies Cant. 2.16 and in his Green pastures Psal 23.1 2 3. N.B. Those are call'd here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or overseers who were made such by the
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some
to be denounced against Sinners in our Times that were denounced against the like Sinners in former Times As the Promises made to former Ages are in the Substance of them or Spiritual part applicable to all future Ages Thus what God promis'd to Joshua in his day Josh 1.5 was applicable some thousands of years after in the Apostles days Heb. 13.5 Accordingly those very Threatnings which Enoch denounced against the wicked of his time before the Flood The Apostle Jude some Thousands of years after boldly asserteth that Enoch Prophesied and Pronounced these very Threatnings of his day against the Gnosticks and wicked Seducers of those Primitive Gospel-times and this he did from that constant proportion of Justice God observes in all Ages Luke 13.3 Rom. 11.21 The like sins always bring the like Judgments God is the same evermore and will not go out of his ways changing as one well saith is not Gods Property but the sinners Duty If the Sinner change or turn not God will whet his Sword Psal 7.12 The third Note hence is That this publick Preacher was a Married Man and begat many Sons and Daughters yet was he an Holy Patriarch and walked with God after he had Begot Methuselah at Sixty five years old for Three Hundred years How contrary is this to the Damnable Decree of Pope Siricius saying ' All Men Laity as well as Clergy that ' are Married do live in the Flesh and cannot please God and to that Lying Doctrine of Devils in the Church of Rome which forbiddeth to Marry 1 Tim. 4.1 4. Let the best of those Popish Votaries in the Romish Church come forth and compare themselves with this Holy Preacher and Patriarch in his most Eminent and Unparallell'd Holiness possibly some of those Hypocrites may match Enoch in begetting many Children but 't is of their filthy Whores and they have neither Credit of them nor Comfort in them as Lamech said of his Son Noah Gen. 5.29 because they are Illegitimate and Base-born Bastards this instance of Enoch as also of Noah who was likewise a Preacher of Righteousness 2 Pet. 2.5 yet Married and had many Sons c. doth most manifestly Evidence that Marriage is an Holy Ordinance of God and no Impediment to an holy walking with God for the Holy Ghost gives this high Honour to both those Married Preachers Enoch and Noah that they both did walk with God Gen. 5.24 and 6.9 and had this our Enoch been unmarried undoubtedly the Church of Rome would have Canoniz'd him for some Capuchin or Carthusian Friar or for some Priest or Jesuit in their Unholy Holy Orders as they do Unmarried Paul whom yet they unhappily find to withstand their Famous yet Married Mat. 8.14 Peter They cry up Unmarried Paul for having that great Honour to be taken up into the third Heaven 2 Cor. 12.1 Yet they over-look how Married Moses had a greater Honour put upon him in having the third Heaven and the God of Heaven to come down to him on Earth In as much as it is greater Honour to a Subject when the King comes down from the Throne to salute him than when he only calls him up to his Presence-Chamber Notwithstanding in other respects the Romanists prefer Married Peter before Unmarried Paul who yet look'd not upon it as unlawful for himself to Marry 1 Cor. 9.5 speaking dishonourably of him as being an Hot-headed Fellow in making so much matter in his many Epistles point-blank against so many of their Popish points of Doctrine and saying that Paul was not well assured of the Truth of his own Writings until by a Conference with Peter he got a Confirmation of them as Speculum Europae saith not minding herein what an Honourable mention their Peter maketh of his Beloved Brother Paul 2 Pet. 3.16 Thus it plainly appeareth from Enoch's publick capacity as a Prophet or Preacher that Ministers Marriage holdeth no inconsistency with true sanctity for Enoch lived in that State a most Holy Life for Three Hundred years together yea he was so Eminent in Holiness all along therein 〈◊〉 none of the Popish Votaries to a single Life with all their works of Supererogation and Perfections of Merits as they call them shall never be able to run in a parallel Line with this most Holy Patriarch thus Honour'd in the Word 2. Come we now secondly to his private capacity as he was a Professor and Practiser of true Piety in his walking with God There be many Professors and but few Practisers many that profess with their Mouths who do not also practise what they profess with their Lives There be many Talkers and but few Walkers many Talkers of God few Walkers with God Their Lives give the Lie to their Lips or Tongues as not running Relatives in parallel Lines together with the Heart A Mans Conversation is the most conspicuous Comment upon all that the Heart believeth and the Mouth expresseth Rom. 10.9 10. with Mat. 5.16 Phil. 2.15 and 1 Pet. 2.12 Our Enoch here was not a say-well only but he was a do well also This is Recorded of him in the Sacred Register to his Eternal Honour Hence Observe 'T is both the Duty and Dignity of Man to walk with God For the better Improvement hereof some Enquiries are to be Answered The first is What is this Walking with God Answer 1. Negatively 't is not as if a Man should desert the Society of Mankind and run into a Desert or Cloyster or as if a Man should depart out of the World and fly up into Heaven Neither doth this Phrase import only Enoch's publick capacity as if it were proper solely to such as serve God in some high Office or near God-approaching Ministration this Phrase being peculiarly as some say applied unto publick Persons as Patriarchs Prophets High-Priest and Preachers Gen. 5.22 24. and 6.9 and 17.1 1 Sam. 2.30 35. Psal 56.13 and 116.9 with 2 Pet. 2.5 For in that totum hominis or whole Duty of Man that Compendium of both Testaments or little Bible Mic. 6.8 To walk with God humbly is the Duty of Man in general whether he be a publick or a private Person it being a Phrase Synonymical with walking in the ways of Gods Commandments and Laws Exod. 16.4 2 Kings 10.31 Psal 119.1 2 Chron. 17.4 Luke 1.6 Levit. 18.4 Psal 89.30 Ezek. 37.24 In the Statutes Judgments and Ordinances of God Levit. 26.3 1 Kings 6.12 Ezek. 11.20 So the Phrase imports no more but Enoch's leading an Holy Life walking in the good old way Jer. 6.16 in the fear of God Neh. 5.9 in the name of the Lord Mic. 4.5 in the Spirit Gal. 5.16 and after the Spirit Rom. 8.1 or a walking by Faith 2. Cor. 5.7 All which are common Duties unto all the Faithful and not proper only to some few publick Persons of a peculiar Office and Administration and in this sense the Seventy two Interpreters understood this Phrase translating the Hebrew word into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God
well with his Holy Life and thus the Author to the Hebrews Interprets it also Heb. 11.5 6. by the same word out of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had this Testimony that he pleased God by his walking after his Will composing himself as alway in Gods presence being ever careful to obey him and fearful to offend him There be three Scripture Phrases 1. Walking with God as here 2. Walking before God Gen. 17.1 3. Walking after God Deut. 13.4 All importing one thing all which I have spoken to in the Epistle to the Reader in my Christian Walk so pass it by here This brings in the Second Answer Shewing what it is to walk with God positively that is he did serve God in his Generation according to his Will as is said of David Acts 13. 3â—6 not only a step or two or now and then this makes not Saints or Devils but all his days for full Three Hundred years He led an Holy and Unblameable Life not according to the pleasure applause or example of Men but according to the Will and good Pleasure of God composing himself wholly to his Word and Worship then deliver'd by Tradition the Phrase is a Graphical Character or Description of a truly Religious Man who is not idle stands not still but maketh progress and presseth forward to the Mark as is done in walking which is a most Elegant Metaphor for the work of a Christian walking in ways of Godliness all his Life until at his Death he cometh up to God and this his walking is not Inordinate and Irregular but 't is done all by a Rule Gal. 6.16 by a Line and as it were in a Frame footing it tightly and uprightly as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 Yea exactly and accurately as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.15 do signifie not taking up one foot until he find firm footing where to set down the other and striving to get to the very top of Godliness And undoubtedly Enochs walking with God was in such sincerity in as much as he ordered his life not so much for the Applause of men as for the Approbation and Acceptation of God this was that which made him so highly well-pleasing to God as the Septuagint and Author to the Hebrews translate this phrase as is aforesaid The second Enquiry is How this walking with God is mans Duty Answ Upon a threefold respect 1. 'T is the principal End why God Created Man that Man should walk with God his Creator As Man when he was made and had all Creatures of all kinds to pass before him to receive their several Names from him could not find among them all a fit Companion for himself Gen. 2.18 19 20. So when God had made the whole Creation and all that he had made he saw was very good Gen. 1.31 yet among all his Creatures of every kind he could not find any to be a fit Companion for himself to walk with him save Man only his Delight is to be conversant among the Sons of Men Prov. 8.30 31. Man is his Habitable part of the Earth The Tabernacle of God is with Man Revel 21.3 God hath Fellowship with no Creature so as with Man Oh that we could say Truely our Fellowship is with the Father and with the Son Jesus Christ 1 John 1.3 This is our Duty The second Respect or Reason is 'T is the Creatures Mans Homage and Fealty to his Creator God to walk with him not with Satan or with Sin and Sinners Alas Man owes all he hath and to God who is the God of his Being and the Giver of his Well-being Acts 17. 28. Jam. 1.5 17. and he owes nothing to Sin and Satan unless it be hatred and abhorrency for the evil they have done him And 't is very hard if Man will not pay to so good a God such a poor Pepper-Corn as this is to acknowledge his God in all his ways Prov. 3.6 by his walking with him If we do not own and acknowledge yea and avouch the Lord for our God how can we expect that God should own acknowledge and avouch us for his Children Deut. 26.16 17 18 19. The third Respect or Reason is This walking with God is the very Badge and Character whereby Saints are distinguish'd from Sinners Believers from Unbelievers and the Children of God from the Children of the World who instead of walking with God do walk contrary to God Levit. 26.21 c. and not only lye down but even wallow in wickedness 1 John 5.19 This is the Devils Badge and Livery as the other is Gods by which both are known whose Servants they are and who is their Lord. The third Enquiry is How is this walking with God Mans Dignity as well as Duty Answer 'T is not only Mans Homage but 't is also his Honour to walk with God 't is accounted Honourable to be but a Follower of a Mortal King but much more Honourable to walk hand in hand as a Favourite and Familiar Friend with him how much more Honourable must it needs be not only to follow and walk after but also to walk with the King of Kings and Lord of Lords Arm in Arm and Heart in Heart duely and daily As it is the lowest condescention in God to abase himself so much as to walk with Man so 't is the highest advancement in Man to be thus exalted as to walk Frequently Freely Familiarly and Friendly with the great God As Society with Sin debaseth Man as low as Worms hence David saith I am a Worm not a Man Psal 22.6 I am Dust and Ashes saith Abraham Gen. 18.27 and I am less than the least of thy loving kindnesses saith Jacob Gen. 32.10 So accompanying of God in a Friendly walking with him dignifieth Man as high as Angels Man is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or equal to Angels thereby Mat. 22.30 to sit in Heavenly places Eph. 2.6 This walking with God in his ways dignified Joshua the High-Priest so that Christ promiseth him he will give him a place to walk among those that stand by Zech. 3.7 that is among the Angels that stood by v. 4. and Zech. 1.8 9 10. or among the Seraphims as the Chaldee Paraphrase phraseth it thou shalt walk Arm in Arm with those Coelestial Courtiers and be as one of that Honourable Innumerable Company Heb. 12.22 walking in better Gardens and Galleries than this is and of Chabul 1 King 9.13 or dirty World can afford Now Union with Christ is the ground of this Communion with Angels he that hath the Son hath Life 1 John 5.12 He hath taken possession of those Heavenly walks by his walking with God in Christ here on Earth as is done of Earthly walks and Inheritances by Turf and Twig Inferences hence are 1. 'T is our Duty to walk with God though the whole World walk contrary to Godâ— The worse that Times are the better should we be that the Times may not be