in all His Imitable Excellencies Our suitable Holy practice is the bese sort of Preaching forth Christ's praise The Image of this our Dearest Friend should not only be Hung up in the Private Closets of our Hearts but also in the most Conspicuous places of our Lives This is to walk in Christ Col. 2.6 not daring to take so much as one step out of Him who is the way to walk in the Truth to walk with and the Life to walk by John 14.6 And this is to walk as he walked treading in and following his Holy footsteps If we abide in him 1 John 2.6 In this General Discourse upon the Life of Christ there be three things next to be Discussed The Caution Counsel and Comfort hereof First The Caution It may not be Imagined unnecessary to build some Battlements about this lofty structure to secure Children and Fools from Toppling and Tumbling over Know then that the Actions of Christ's Life are of three sorts 1. Miraculous 2. Moral And 3. Mediatory As to the First which were Miraculous They are not set down in Scripture as Actions Imitable by us poor Mortals for some of them were personal as of the World's Redeemer Thus was he born of a Virgin which we cannot be He suffered upon the Cross for the World's Ransom and for Sin 's Expiation which we cannot Do. Nor can we Rise again the third Day as He did for our Justification and Ascended Triumphingly into Heaven lead Captivity Captive c. wherein we cannot Immitate Christ Those and such like were our Redeemer's Personal Actions and peculiar only to him as Incommunicable to any other There be other Actions of Christ beside those Personal which are not only Praeter-natural but also Supernatural As were His Fasting Forty Days His Giving sight to the Blind Life to the Dead c. Now for any Mortal to presume an Imitation of Christ in the Former of these is no better than Blasphemy These were the proper Prerogatives of Christ's Person And for any man to strive as presuming to follow Him in the Latter which were all Miraculous is a mere Impossibility Christ did such works as never any Man did Joh. 9.32 Therefore we are no where bid to make a new World to walk on the Sea c. as he did Secondly Next to Christ's Miraculous both Personal and Supernatural are his Moral Actions to be considered And these we are to Imitate our Lord in He commands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness Mat. 11.29 and to follow his very footsteps in the practick part of his Holy Life Christ is the Head of the Church which is the Body Eph. 1.22 23. Now as the Body Natural follows the Head naturally so ought the Body Mystical to follow Christ Spiritually in all his Morals though not in any of his Miracles especially in those two Moral Vertues or rather Evangelical Graces Meekness and Lowliness which so walk hand in hand together as they are there call'd Christ's Yoke The Yokes that the Flesh the World and the Devil lay upon Mankind are manifold but Christ's Yoke is but one not many All Gospel-Duties are reducible to one single Head Rom. 10.9 that is to Faith which worketh by Love Gal. 5.6 There is but one main Duty and this is the Whole Duty of Man Eccles 12.13 which hath Two Objects and Two Offices The two Objects be God and Man The Grace of Lowliness giveth to God his Due and the Grace of Meekness giveth also to Man his Due And the Two Offices do concern the Debt as the two Objects do the Due for Lowliness gives and Meekness forgives the Debt Both these in conjunction make up Christ's Yoke as one which while it is Green and we be unaccustomed to the Yoke Jer. 31.18 seems Heavy but when this Yoke of Christ comes to be Dryed Tryed and Worn a while then it proves Easie as Christ calls it Mat. 11.30 and very Light after a Man is once used a little to it though perhaps He cannot fadge so well with it at the first 't is then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth That which maketh this Yoke of Christ easie is that Christ beareth up the heaviest part of it upon his own Shoulders as He did the cross-burdensome end of his own Cross when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus Luke 23.26 And Christ gives his Spirit to help our Infirmities in all those Duties which He Himself Acted in his own Person for our Instruction and Imitation Hereby come we up to Delight in doing the Will of God Psal 40.8 This main Duty of Man is yet a Yoke lest any should Presume but still 't is a light and easie Yoke lest any should Despair This confuteth Carnal-Gospellers on the one Hand and the Monkish Merit-Mongers on the other hand assuredly our Lord Jesus by passing through all the parts of Active and Passive Obedience hath made all Gospel duties both easie Imitable and Delectable too now no command of God is grievous 1 John 5.3 c. N. B. Thus a serious Meditation upon the Meekness of Christ did most powerfully convert the Aethiopian Eunuch Acts 8.32 33 c. And we read of an Earl call'd Eleazar who being oft overcome with Immoderate Anger was cured of that Head-strong Passion and Inordinate Affection by his sedulous studying upon the Patience of Christ which consideration He never suffer'd to pass out of his meditating and musing mind before He found his Heart transformed into his Saviour's Similitude as Surius who writes this Earl's Lise tells the Story of this Passionate Prince Thirdly The Actions of Christ are not only Miraculous and Moral but also Mediatory as Christ's Dying Rising again and Ascending c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example So must we imitate him in his Mediatory Works by way of Similitude This is done by Translating that to our Spiritual Life which He did as our Mediator That is we must Dye to Sin Live to Righteousness Ascend up to God with our Desires and Sit down at his Right Hand with our Affections Besides this There is a Conformity to him in the framing of our Inward and Spiritual Life which consists not in a doing what Christ did upon the Cross c. but in Doing the like by a certain kind of imitation As 1. As Christ resign'd up himself an offering with strong Prayer and Tears c. so should we give up our selves to God as a Spiritual Oblation and as a Reasonable Sacrifice Ps 40.8 and Rom. 12.1 2. As He bare his own Cross c. so ought we to bear ours Luke 9.24 If it lays 'twixt us and our Duty 3. We must be like Him in Crucifying and Mortifying the Cursed Body of Sin as was done
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi â—â—ie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine â—undo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâ—bt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound â—o none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of à simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considâ—rations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something in it that is very comely as God himself is the Author of it and
Mark 7.37 Now let us consider the congruity betwixt the Type and the Antitype 'twixt the Ark and the Church 1. As the Ark. so the Church hath but one Door to wit Christ John 10.7 9. There is no way to be saved from the Eternal Deluge of Divine Wrath but by entring in at this Door Acts 4.12 Isa 43.11 2. As by this one Door all Creatures entred clean or unclean of all sorts so by this one Faith Eph. 4.4 in Christ both the Jews and the Gentiles yea all sorts of Persons and Nations enter into the Church 3. As the Door of the Ark took in the greater and the lesser Cattel So Christ is the Door both for Pastor and for People to enter into the Church therefore Christ calls himself the Door twice over upon this account John 10.7 9. 4. As the Door of the Ark was wide enough to take in the most over-grown Creatures as above So Christ is a Door wide enough to let in to the Church the greatest and most over-grown sinners Such as Manasseh who defied God murdered Men and worshipped Devils and Mary Magdalen who had seven Devils cast out of her though they be swoln up with sin as big as Elephants Christ will in no wise cast them out upon their coming to him by Faith and Repentance John 6.37 5. As the Door of the Ark did let out as well as in from Bondage to Liberty So Christ is such a Door of going out as well as in John 10.7 9. out of the Sheep-fold into the Pasture where they shall feed daily and daintily as Psal 23. quite through yea and at last out of the Kingdom of Grace into the Kingdom of Glory 6. As this Door was in the lowest Story of the Ark at the very bottom of it that so the shortest-legg'd Creature might easily enter So Christ is a Door that is placed very low even in the very Foundation hence is he call'd the Foundation Stone for stooping so low to bear us up Isa 28.16 and so may be called the Foundation Door where the shortest-legg'd Believer may easily step in and enter even the poor in spirit which is the lowest Round in the eight Beatitudes Matth. 5.3 7. As the Scoffers in that Day were smitten with Blindness not unlike to those Sodomites Gen. 19.11 so that they groped to find the Door but could not So concerning this Door Christ by which both People enter into the Church and Pastors unto the People Alas what groping-work do we behold in the World Many are so smitten with Blindness that they miss the Door and make ways of their own besides the Door 8. As many Beasts went in unclean and came out unclean at this Door yet not too many for it was the Appointment of God to preserve them in their kind But alas too many unclean Hypocrites come in pretending at this Door into the Church and go out as unclean as they went in but their last Doom is Depart from me I know you not Matth. 7.22 9. Suppose any of those Old-World-Scoffers when they saw the Floud came in earnest upon them would have by many Intreaties and Bounces at the Door made their entrance yet after God had shut the Door there was no entring nor climbing up though the Jewish Fable say The Giant Og saved himself by getting astride upon the Ark which many no doubt at the last endeavoured So there be too many at this Day such foolish Virgins that perswade themselves they have yet long to live and some more fair Summers to see that there is no such haste but hereafter may be time enough c. Thus they keep dallying and delaying until the Door he shut Matth. 25.10 The wise Virgins wait for the Bridegroom who they well knew would not wait their leisure and that opportunity is head-long if once lost 't is irrecoverable This the foolish Virgins found true who came all too late v. 11. Trifling about Had I wist and suturing their Repentance till they fool away their Salvation Though they then come Bouncing at the Door crying presumptuously Lord Open open yet are they shut out for ever with a Dreadful Sentence such as will not only make their Ears tingle but their Heart-strings crack and their very Hearts break asunder Matth. 7.22 29. Luke 13.25 26. 10. As this Door was shut by God himself and therefore was it well shut as before yea so well that though it being in the lowest Floor of the Ark was under Water a whole twelve-month all the time of the Floud yet the great God had with so much power wisdom and goodness so shut up the Door and shut Noah in Gen. 7.16 that it sprang not one Leak all that long time to endanger the sinking of the Ark. This may teach us That 1. In cases of necessity we need not question but our God whom we sincerely serve will shew all readiness to do to us any good Office as he did to Noah here in shutting the Door after him so long as we retain our Integrity as Job did Job 27.6 and be found Righteous in our generation as Noah was Gen. 7.1 And 2. It teacheth us that seeing there is the Door of our Mouths and the Door of our Hearts Psal 141.3 Rev. 3.20 we should all intreat the Lord to be the Key-turner to us for both these Doors as he was to Noah Oh! thrice happy are they who have their God to shut and open for them both these Doors and which should never be shut or open'd but when God would have them so We must pray with David Lord keep the door of my lips and of my heart too open it for thy self and for thy Son and Spirit but shut it and keep it shut against Sin and Satan If God shut the Door the sinking water of sin cannot leak into the Soul and upon this very account we have need to be pitch'd or plaistered within and without as the Ark was Gen. 6.14 Exod. 2.3 to make us close and tight the Hebr. word Copher signifies to cover from whence our English word comes intimating how every hole seam and cranny should be covered with Plaister to make it impenetrable This God could have done without such means but God will have Man to use Means where he doth not promise Miracles Blessed are they that are plaistered over with the Merit and Spirit of Christ The Merit of Christ keeps out the waters of Gods Wrath and the Spirit of Christ keeps out the waters of the Devils Wrath to wit Temptations to sin c. The 5. Remark in the Ark is The several Stories and Orders of its Cells for containing every Creature The Stories were three answering 1. The three Rooms both in the Tabernacle and in the Temple to wit the Outward Court the Holy Place and the Most Holy 2. The three Diversities in the Church 1. Diversities of Gifts 1 Cor. 12.4 2. Diversities of Administrations v. 5. 3. Diversities of Operations v. 6.
that gives the Shadow or Antitype This in the General but in Parcular First Here are the two Wives of Abraham Hagar and Sarah which are the two Shadows or Types being the first Couples the one a Bond-woman the other a Free these two shadow out the two Testaments Hagar the Old Testament or the Law which was a dispensation of Bondage and Sarah the New Testament which is a dispensation of Freedom hereupon the Gospel is call'd the Law of Liberty Jam. 1.25 as it teacheth the way to free us from the Law of Sin and Death which binds uâ— over to Eternal Destruction Joh. 8.36 The second Couple are the two Soâ—â— of those two Mothers Ishmael and Isaac shadowing out 1. The Children of the Flesh born Servants of the Bond-Servant as were the Carnal Jews who opposed Christ and as are all formal Hypocrites that have not the Faith of Abraham And 2. The Children of the Promise or Spirit Free-Born of the Free-Woman as are all the called and chosen of God The Third Couple is the Son of the Bond-Woman Mocking and the Son of the Free Mocked Gen. 21.9 signiâ—ying how the Seed of the Flesh would raise Persecution against the Seed of the Spirit Gal. 4.29 The Fourth Couple is the casting out of the Bond-Woman and her Son from Abraham's Family and the remaining of the Free-Woman and her Son therein shadowing forth the Abolition of the Old-Testament Dispensation in the Church which then was only Abrahams Family and the abiding for ever the Administration of the New-Testament John 8.35 Gal. 4.30 31. The Fifth Couple is Ishmaels exclusion from the Inheritance of Abraham as well as his ejection out of his Fathers Family and Isaac's enjoying it signifying that neither the Carnal Jews nor formal Hypocrites shall have any part of that Eternal Inheritance which the Children of the Promise shall enjoy The Son of the Bond-Woman shall not be Heir with my Son Isaac Gen. 21.10 and Gal. 4.30 under Abrahams Inheritance is figured the Heavenly Blessings in Christ and Life Everlasting Gal. 3.18 29. and 4.7 and 1 Pet. 1.4 which no Ishmaels or reprobates shall Inherit no such Dirty Dogs shall ever Trample upon that Golden Pavement Rev. 21.21 27. and 22.15 So that these words of Sarah were not spoken so much Passionately as Prophetically foretelling the separation of the Holy Seed from the Prophane thereby whereof Abraham through his fond Affection to his Son Ishmael did not yet under stand so well as she who uttered this Speech even from the Spirit of God which was likewise confirmed by God himself Gen. 21.10 12. and hereupon the Apostle doth not record this to be so much the saying of Sarah as the saying of the Holy Scripture which is the Voice of God himself Gal. 4.30 The Sixth Couple which Paul bringeth in when treating of this very History Gal. 4.25 26. is Mount Sinai and Mount Sion or Jerusalem which is above he saith 1. This Hagar is Mount Sinai which is a Mountain situated in Arabia beyond the limits of the Promised Land and the Arabians some say do call Mount Sinai by the name of Hagar which signifies in their Tongue a Pilgrim or Stranger and so are all they no better than Strangers to the true Jerusalem who are not saith Calvin the Children of Abraham's Faith from Hagar the Arabians were called at the first Hagarens but since for more Honours sake they call themselves Saracens as if descended of Sarah Hagars Mistress These Saracens under the conduct of that grand Impostor Mahomet have been desperate Enemies to the true Jerusalem and great opposers of Christ and his Gospel This Mount Sinai saith Paul answereth to the low Jerusalem that is to the Jewish Synagogue Born in Bondage who were killers of Christ and of his Prophets who pleased not God and were contrary to all men 1 Thes 2.14 15. so were rather Ishmaelites than Israelites Gen. 6.12 whose Hand was against every Man c. This Hagar is that is signifies or prefigures Mount Sinai or Jerusalem the lower which constisted of cursed Scribes and Pharisees in Christ's and Pauls time men of low Principles seeking Justification by the works of the Law and by a formality of the Covenant of works these were Hagar or Chagar which in the Arabick signifies also petram a Rock having Rocky Hearts against Christ who is called the Rock 1 Cor. 10.4 not one drop of true Piety could be squeezed out of them and now 't is become a common Proverb such a one is as hard-hearted as a Jew Thus Jerusalem that now is saith the Apostle is in Bondage with her Children and gendreth to Bondage which is Hagar Gal. 4.24 25. they were as was once said of the Romans Homines ad servitutem parati so dis-spirited after their murdering Christ that they truckled under every Aggressor and like their Brother Issachar became Asses couching under all burdens Gen. 49.14 They were so Degenerated from that Free Noble and Heroick Off-spring of Abraham in their Ancestors days that they seemed rather to descend from Hagar the Bond-woman than from Sarah that Noble Lady and Princess seeing Partus sequitur Ventrem the Birth follows the Belly This is the Character of the Earthly Jerusalem so subjected to the Heavy Yoke of Ceremonies Sacrifices and Circumcision which the Hagarens or Saracens observe at this day that 't is said neither they nor their Fathers were able to bear it Acts 15.10 Besides that horrible Dread which was upon their Rebellious Fore-fathers at the giving of the Law upon Mount-Sinai Exod. 20.18 19. is upon their Spurious and Degenerate Off-spring to this day and this saith the Apostle is an Allegory or Figure of the Old Covenant as Sarah is of the New and New Testament Church which he calls the Heavenly in opposition to the Earthly Jerusalem which in the Hebrew Tongue is Jerushalajim in the Dual Number importing as their Cabbalists confess the Upper as well as the Lower Jerusalem and its name Jiru-Shalom signifies a Vision of Peace so it well shadoweth the Gospel of Peace or the New Covenant Luke 2.14 Rom. 5.1 10.15 1 Cor. 7.15 Eph. 2.17 c. and this New Covenant is said to come from above or to be above 1. Because God the Father revealed it not by descending down into the Mount as he did at the giving of the Law but remaining in Heaven he sent it down by his own Son this the Author to the Hebrews teacheth Heb. 12.25 2. Because Christ the Head of the Covenant and of his Covenanted Church did Descend out of Heaven and Ascended thither again from whence he governeth his Church and maketh good his Covenant in all to her 3. Because the Christian Church in Covenant with Christ hath her being and well-being her birth and breeding c. from above John 3.3 5. and hath her Conversation in Heaven while her Commoration is on Earth Phil. 3.20 Col. 3.2 This Covenant is the Mother that brings forth all Believers both Jews
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
his hope had hang'd upon the First Covenant he had perish'd Eternally and all his Posterity with him yet was he finaliter objectivè predestinated to Glory by the Grace of Christ in the Second Covenant which was able to save him to the utmost and did undoubtedly save him yet not as a publick person representing all his Posterity for then we should have been predestinated unto life in Adam and not in Christ Rom. 8.29 30. but as a single Man like Abraham and Jacob c. laying hold of Christ in the Covenant of Grace from which he could not totally and finally fall The first Covenant was left on Earth where Thieves broke through and stole away the priviledge thereof but the second was laid up in Heaven 't is hid with Christ in God Col. 3.3 and hath an Inheritance Reserved in Heaven where no Thieves can come 't is out of the reach of Hell and Devil for us who are reserved for it as well as it for us 1 Pet. 1.4 5. Oh try under what Covenant are ye ask your Hearts three Questions 1. Are ye in that state ye were Bred and Born in 2. VVho is your Tutor corrupt Nature or the Spirit of Grace 3. Do ye hang your Hope on self Righteousness or on Christs As Adam so ye flee from the first for refuge to the second but if ye despise it there is no remedy Mat. 22.5 8. Luke 14.24 Psal 81.11 12. Heb. 10.26 39 Psal 73.27 and 125.5 2 Pet. 2.20 Having dispatched the many Differences between the two Covenants of VVorks and of Grace I come to the next point of Enquiry what the Covenant on Sinai was and whether it was a Covenant of VVorks or a Covenant of Grace or distinct from both so as to make up a third Covenant To this I answer 1. Negatively That it could not be distinct from both the other two for then there would be three Covenants contrary to that Scripture Gal. 4.24 These are the two Covenants there cannot be a third Covenant 'twixt God and Man save only the two either that of VVorks or that of Grace and God mentions but one Covenant when the first was broken Lev. 26.42 c. 2. Positively The Covenant of Grace given after the Fall contradistinct only to that of VVorks before the Fall hath been always one and the same for substance in all Ages of the Church though under divers forms of Administration from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to this day yea and will be the same without change to the end of the World therefore the Apostle Paul affirmeth that though he was a Minister of the New Testament 2 Cor. 3.6 yet taught he no other Doctrine concerning any New Covenant but what was taught before by Moses and the Prophets in the Old Testament Acts 26.22 and hereupon he declareth that the Prophets and Apostles are jointly the Foundation-Doctrinal for the Church to build upon seeing both of them taught Salvation by Christ only who is the Foundation-Personal 1 Cor. 3.11 Eph. 2.20 as also Rev. 21.14 First Objest But if the Covenant of Moses upon Mount Sinai in the Old Testament be not a distinct Covenant from that of the Messias upon Mount Sion in the New Testament why are they called the Old and the New Ans 1. Negatively They are not so called as if they had a special Difference or Distinct Nature betwixt them no more than betwixt the Old and New Moon which are not two differing Moons but one and the same in differing Appearances Thus the Doctrine of the Covenant in the Old Testament was the same with that thereof in the New the Old being Evangelium Velatum only the Gospel Veiled the New being Lex Revelata only the Law Revealed or Accomplished they do not hold out two Christs the Seed of the Woman promised to faln Adam was the same in both Testaments and so not two Covenants Therefore this Distinction of the Covenant into New and Old is not Generis in species of a general into specials comprized in it but Subjecti in Accidentia of a Subject distinguished by its Accidents The Subject is one and the same in substance related in both Testaments yet admits of divers Accidents Accessories or Appendices as an old House or Habit may be so decayed as to be repaired and made new again yet still the same for substance Thus the Veil of Shadows which covered the Covenant of Grace in the Old Testament waxed old and this was done away by Christ Heb. 10. l c. Ans 2. Positively as before Negatively we must know That this Covenant of Grace had sundry Aera's Epocha's or periods of Account as to its External Dispensation differing in different circumstances and various manners of Administration all adapted and accommodated to the times wherein they were dispensed yet all along one and the same for substance in its Essence and Internal Nature The first Account we have of its promulgation was to Adam Gen. 3.15 when the Covenant of Works was violated by his Fall yet cancelled by his Recovery being raised up under the Apple-tree by Christ the promised Seed Cant. 8.5 then did God most graciously though but darkly dispense to faln Adam the Covenant of Grace for the Grand Charter of Man's Salvation after the Fall was there dressed up in a form most agreeable to that sad estate into which the Serpent by Satans subtilty had involved him therefore is it worded thus The Seed of the Woman whom Satan in the Serpent had seduced shall break his head who had bruised her heel The second Account of the publication of this Covenant of Grace was to Noah after the Floud Gen. 9.9 12 17. where he had not only the Ark wherein he was saved but also the Rain-bow as Tokens of this Covenant accommodated as suitable Symbols and Sacraments to confirm his Faith that the World should no more be drowned for sin and this God himself brings in as a Branch of his Covenant of Peace Isa 54.9 10. saying This is as the waters of Noah they shall never Drown the World nor my Covenant shall be ever broken c. Yea and still this Rainbow is applied as a Sign of Gods favour to his Church Ezek. 1.28 Revel 4.3 and 10.1 where Christ is said to have a Rainbow about his Head as Nuntius Foederis Serenitatis a Messenger that saith he is faithful in keeping his Covenant and that Storms and Deluges shall be done away and dried up when the Dragon shall pour out a Flood of Evils upon the Church Revel 12.15 The Spirit of the Lord shall lift up a Standard against him Isa 59.19 The third Account of this Covenant was Gods renewing it with Abraham and that in a clearer manner of manifestation than either of the former and therefore probably is he honoured with that high Title three times in Scripture as
Gal. 4.30 31. Having a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an utter Ruin a Total and Final Desolation to come upon his Country as an Infallible Argument of Gods rejecting them for ever Ezek. 35.3 7 15. Wastness Wastness as the Hebrew elegantly expresseth it that is extream and irrecoverable Destruction should befall Mount Seir God would make it a Den of Dragons and Devils Obad. ver 10 11. and Psal 137.7 with Ezek. 25.13 14. They were in Malachi's days left in the Captivity of Babylon when the Jews were returned into their own Land as the People of Gods Curse and utmost rejection and their Land irreparably Ruinated because as Esau began betimes to Bristle at Jacob and to bruise him in the Womb so his off spring the Edomites were all along bitter Enemies to the Church both joyning in her Miseries and joyning with her Adversaries Thus the Prophet Malâ—chi most Emphatically Argueth how these two Brothers did both tumble in one Belly at the same time they were Digged â—ut of the same Pit and Hewed out of the same Rock as Isa 51.1 yet Esau the Heir was rejected at least he was less loved than Jacob so the word Hated is taken Gen. 29.31 Luk. 14.20 and Matth. 10.37 he was passed by and let alone to perish in his Sin as he and his were a People of Gods Curse when Jacob and his were a People of Gods Choice The 2. Testimony is that of the Apostle Paul Rom. 9 10 11 12 13. Where he excellently inferreth from this Oracle that profundum sine fundo profound and unfathomably deep Doctrine of Election and Reprobation or rather Preterition more properly opposed to Election And he most Acutely argueth in the following Verses how carnal Reason must not reprehend what it cannot comprehend Surely Gods absolute Soveraignty is above that of the great Turks who Destineth his Eldest Son to a Diadem but his Younger to an Halter c. Dei voluntas est ratio rationum nec tantùm recta sed regula saith Bonaventure well God may do what he will with his own Matth. 20.15 God being a tree Agent cannot be unjust he is bound to none therefore there is no replying or wording it with him Some are rejected that his Mercy might the more be manifested to others who are Elected which they come to know by their being effectually called 2 Pet. 1.10 And by receiving the Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priviledg Heavenly Honour Nonnus to believe Joh. 1.12 Act. 13.48 That the profound Mystery of Gods Eternal and unsearchable predestination is contained in this Mystical Oracle is largely demonstrated by the Apostle Paul with his many Antecedents and Consequents to it in his 9. Chapter to the Romans where first he deplores the Anathema and Rejection of his Countrymen the Jews which he gathered from their Contumacious Rejecting the Gospel whereas his Countrymen contradict him boasting the contrary that they could not be cast off without making the Promise of God frustrate He to convince them teacheth that their Rejection did not Anticipate or Disannul Gods Promises which were not made promiscuously to all the Carnal Seed of Abraham but only to those Sons of Promise which by the gratuitous Divine Election were accounted the Seed and did obtain the Promise This distinction he vindicates from the Cavils of Carnal Reason by most apposite and undeniable Evidences As 1. By the Example of Ishmael and Isaac both which were Born of Abraham yet the latter only was reckoned for the Seed and for the Son of Promise 2. By the Example of Jacob and Esau both which were Born of the same Parents at one Birth yet Jacob only was Elect and preferred before Esau not by any Merit of his own but by Gods free Electing Grace because that discrimination was Designed and Assigned also as he saith before the Boys or Brothers were Born as well as before they had done either good or Evil. 3. By the Testimony of this Oracle Gen. 25.23 The Elder shall serve the Younger where by Servitude must be meant the Abjection of Esau and by Dominion Jacobs Election to Grace as the History of Esau's selling his Birthright to Jacob and his missing Isaak's blessing together with his proving but a profane Person Heb. 12.16 doth amply Demonstrate 4. By the Testimony of Malachi Jacob have I loved and Esau have I hated Hatred and Love must be the Cause and Original of Gods passing by the one and of Electing the other as before 5. By Gods Testimony to Moses I will have Mercy on whom I will have Mercy 6. By the Scriptures Testimony concerning the hardening of Pharaoh ' s Heart 7. By the proportion of a Potters Soveraign power over the Clay Hereupon the Apostle sets his Country-men to the Rights saying That the Election obtain'd the Promise but the rest were hardened Rom. 11.7 therefore God hath not cast off his people whom he fore-knew ver 22. Besides this clear Scripture Allegory there be other three Mystical Senses of this Oracle given by the Rabbins and by the Antient Fathers As 1. Rebekah ' s Womb resembles the VVomb of Providence 2. The VVomb of Christendom 3. The VVomb of Christianity all in time of the last first The first Mystery or Mystical Sense is This holds out the Doctrine of that Conflict or Combat in the Heart of a Christian This lyes in the VVomb of Christianity after we come out of the first state of Degeneration by Grace into the second state of Regeneration as the striving and strugling was in the Womb of Rebekah All the Twenty years of Rebekah's Barrenness she felt not complain'd not of any such Concussions or Commotions within her No more doth any Mortal while under a Spiritual Barrenness of Grace and Godliness in the faln Estate find or feel any true or gracious contest within betwixt Flesh and Spirit for it may be Twenty Thirty or Forty years together All that time the strong Man armed keeps all his goods in peace Luke 11.21 Hebr. Beshalom This is all the Devils delight to dwell without disturbance and reign or play Rex without controul Abraham's House was quiet enough Hagar and Sarab could dwell peaceably enough together 'till Isaac was Born no sooner did Ishmael fall out with Isaac that Heir of the Promise this begat and began a commotion Sarah must part with her Hagar and cast out both the Mother and her scossing Son Thus it is 'twixt Flesh and Spirit Every new Man is two Men and hath in him two Armies Cant. 6.13 the Army of the Flesh and the Army of the Spirit these two do oft Combat together and do make Concussions in the VVomb of the Soul which is the Field they pitch their Tents and Fight their desperate Battels in as Esau and Jacob did in their Mothers Womb. The former and the latter couple are both Brothers quia simul jacent its eodem utero hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Brother ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uterus because Brothers lye in the same Womb and these two both at one and the same time and as Esau was the elder and Born before Jacob so Flesh is elder than the Spirit for our Fleshly Estate is the first born We are carnal before we are Spiritual Now while the carnal Estate continueth in us and we in it 't is with us as 't was with Barren Rebekah there is no strife no conflict in us at all there is no crying out as she did after her Conception if it be so why am I thus we never make those out-cries till Christ be formed in us Gal. 4.19 and dwell in our Hearts by Faith Eph. 3.17 until then all 's at peace The strong Man armed keeps a peaceable possession of all his goods until Christ the stronger Man come to dispossess him of his Dominion Luke 11.21 12. when the Arm of the Lord is reveal'd though not of his Habitation in us for Peter even in his Regenerate Estate had the Devil in him when Christ said to him Get thee behind me Satan c. Mat. 16.23 as well as Judas in his estate of Unregeneration Joh. 6.70 yet with this Difference The Devil had a Being and Dwelling only in Peter but he had both these and a Reigning Power also over Judas he was of his Father the Devil and the works of bis Father he both will and must do Joh. 8.44 as one under his Dominion But as to Peter and all regenerate ones what is said of Daniel's Beast may be said of the Dragon that Beast of Hell or crooked Serpent more subtle than all the Beasts of the Field Gen. 3.1 that his Dominion is taken away but his Life is prolonged for a Time and a Season Dan. 7.12 And while this Dominion lasteth there is a peace that lasteth also yet is not this the peace of God but 't is the peace of the Devil and a peace from the Devil too Where there is no contrariety there must be unity for contraria juxtase posita sese mutuò expellunt à suo susceptibili Light expels Darkness and Heat Cold c. by their contrariety and though they may consist together in gradu Remisso when they are equally Ballanced in one and the same Subject yet they cannot in gradu Intenso The same Matter cannot be both Hot and Cold in the Highest Degree at the same time While there is Oneness in Soveraignty there must be Oneness in Subjection Two distinct Powers or Principles in one Subject must make disturbance and opposition Peace is the Harmony of things subordinate one to another 't is an Unity of parts in the whole where there is no contrariety for contraries cannot consist together in an intense degree Tho the Devil be said to be seeking rest and not finding it Mat. 12.43 all the rest he finds is to molest and mischief poor mortals yet hath he a sort of Peace both in himself and in his Kingdom hence we read that a whole Legion of Devils which is computed to be no less than 6000 could dwell together peaceably in one Man Mar. 5.9 oh what a strong Garrison was there for Hell and Damnation and all in Peace and Unity 'T is a Thousand pitties that six Thousand Devils all Do-evils could dwell quietly together and yet a few scores or handfuls of Saints which are called Sons of Peace Luk. 10.6 and should be Clusters of Grapes that have Blessings in them Isa 65.8 cannot do so but know though peace in it self be a Divine Gift and Blessing yet this Harmony among Devils is but a Cursed Devilish peace 't is no true peace a right grounded Agreement but 't is a plain Conspiracy against God Unity without Verity is no better than an evil Confederacy against that which is good and therefore Peace is always butted and bounded with Truth which can never be found in the Father of Lies There can be no right Concord but what hath consistency with Truth As Judah and Israel were two Sticks becoming one in the Hand of God Ezek. 37.19 So Herod and Pâ—late were two Sticks and special Sticks both becoming one in the Devils Hand Luke 23.12 They two were made Friends in a Conspiracy against Christ And so were oft the Pharisees and Sadducees though of Heterogeneous and differing Principles to oppose the Truth As the Concord among Devils is meeâ—ly to uphold their own Kingdom against the Holy God and his Kingdom so that Agreement in the Devils Instruments such as Jesuites and Sorbonists Franciscans and Dominicans c. is a Devilish Conspiracy to uphold the Kingdom of the Beast against the Kingdom of the Stone and of the Mountain as Daniel Deciphers the Kingdom of Christ in contra-distinct Terms to the Kingdom of Antichrist All the Enemies of Christ and of his Kingdom are like Sampson's Foxes that were tyed together by their Tails and their Faces looked several ways yet with their Firebrands they carry'd along with them they burnt down the standing Corn Vineyards and Olive-yards of the Countrey Judg. 15.4 5. The Church hath many such Foxes more than three hundred that would spoil her Vines with their tender Grapes Cant. 2.15 not only such as was Prince Herod in the Magistracy Luk. 13.32 but also the Prophane Priests in the Ministry Ezek. 13.4 all both Crafty and Cruel for worrying Christs Lambs as Herod and his Priests the Herodians would have worry'd the Lamb of God however those adversaries of the Reformed Religion have their Faces looking contrary ways being of differing professions yet are they all tied together by the Tail and have their Fire-Brand tied therein by their striving and strugling to put the Church all into a combustion but 〈◊〉 â—â—â—pe God hath not yet said that he would blot out the Name of Israel from under Heaven 〈◊〉 â—4 27 nor that his Church should be a portion for those Foxes Psal 63.10 but that he will yet visit his Vines Psal 80.14 and both Watch and Water his Vineyards Isa 27.2 3. The VVolves have been destroyed out of this Land by the Wisdom of a Victorious Prince oh that we may see the like deliverance from the Foxes also such as be the Jesuits c. who are the present Foxes famous for their craftiness even to a Proverb Astutam Vapido servant sub pectore Vulpem As subtle as Foxes to deceive altering sometimes their Countenance but never their Conditions and as famous or rather infamous for their Cruelty in all Lands vulpes vitibus volucribus agnis sunt maximè nocivae Foxes are exceedingly destructive to Vines Lambs and Fowls This leads me to the second Mystery or Mystical sense of Rebekah's Womb having Jacob and Esau strugling in it which holds forth 2. The Womb of Providence wherein the World and the Church struggle together The World is the Esau or First-Born for there must be a World before there can be a Church in the World The Church is said to stand upon the World
said notwithstanding all thy inward Combatings I am thy Salvation though Esau and Jacob Flesh and Spirit do struggle within thee The Congruity betwixt these two Parallels or Twin-Couples is next and most remarkable First the Congruity 'twixt Esau and the Flesh As 1. Whereas Esau was the first Born being Born before Jacob so we are Flesh before we be Spirit we bear the Image of the Earthly Adam before that of the Heavenly Pride is Elder than Humility and Sin than Grace 2. As Esau was Stronger as well aâ— Elder than Jacob being all Hairy at his Birth more like a Man than a Child a Bearded Man or a manly Child and therefore broke forth before his Weaker Brother So is the Flesh oft Stronger as well as Elder than the Spirit in us and doth oft break forth before it especially in an hour of Temptation meeting with our corruption the Tempter giving Fire by his fiery Darts to our dry Tinder and drawing forth thereby our fleshly Lusts which War against the Soul 1 Pet. 2.11 3. As Esau strove and struggled for the Birthright that he might also have the Blessing being Types of Adoption and Salvation So those that are in the Flesh and walk after the Flesh not after the Spirit even carnal Men do after a fort strive and struggle making a kind of a Bustle for Heaven All Mâ—n the worst of Men even wicked Balaam would he saved Numb 24.10 They Universally like the End but like not the means to the End they all like Happiness but they like not Holiness the way to Happiness Heb. 12.14 Many seek to enter in that shall not be able Luk. 13.24 There be many seekers and but few finders because they seek not at the right time Psal 32.6 Nor in the right way Joh. 14.6 Nor at the right Door Joh. 10.9 Nor in a right manner 1 Cor. 9.24 Psal 119.2 and 145.18 Si talis sit condâ—â—to quarâ—eatium qualis dormientium repugnantium it seekers find not what will bâ—câ—me of 〈◊〉 and wâ—â—st of all of opposers and gain-sayers 4. Aâ—â— Esau became a cunning Hunter chusing rather to imitate Nimrod and Ishmael than Abraham and those Holy Patriarchs that lived before him So those that are in the Flesh are wiser in their Generation the Children of this World than those in the Spirit the Children of the Righteous Luk. 16.8 carnal Men are more cunning Hunters than the Spiritual who cannot Shift and Plot as they can The Swine that wanders can make a better shift to get home to the Trough than the wandring Sheep to the Fold and as they are more cunning and Crafty so they are more Cruel fie ce and violent for destroying both themselves and others 5. As Esau priz'd not spiritual priviledges without their being lined with present profit Gen. 25.32 So carnal sensualists look all at present pleasure â—â—lling their Souls for such Trifles and saying What profit is it to serve the Almighty J b 21.13 Carnal and earthly things are both present and pleasant to their Palates They are not unlike the Toad which always strives to fall a sleep with her paws full of Earth These dare not trust God with future things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me to day and take thou the Morrow saith the Epicure 6. As Esau vexed his Earthly Father with his wicked Wives Cursed Canaanitish Women So carnal and Prophane Esaus do displease their Heavenly Father by betrothing to themselves ungodly Canaanitish ways and things they are as he was Gen. 28.8 Whether himself or his ways or Wives did please God or no was no part of his care Alas God is not in any of then thoughts he is not in their Heads Psal 10.4 Nor in their Hearts Psal 14.1 Nor in their Words Psal 12.4 Nor in their Works or Ways Tit. 1.16 Those are Prophane Esaus indeed Heb. 12.16 7. As Esau was a wicked Son like the Ruffians and Roysterers of our time playing away his Birthright for poor Potage thinking the performance of that Promise not to be accomplished almost Four Hundred Years after was too long a time for him to wait he and his Sons would be all Dead before that so valued not his Primogeniture to which the Promise was entailed though he had a Godly Fatherâ— which shews that neither is Grace entailed nor can the priviledg of being the first Born make any Person truly Pious This is done not by our first but by our second Birth he that is once Born must be Born again So many Spiritual Fathers have Carnal Children which value not the Church in their Fathers House nor will willingly wait Gods time but are all for Anticipating providence as Absolom and the Prodigal who were both for present possessions not staying either Gods or Mans time 8. As Esau was not only a wicked Man but he comforted himself in wickedness Gen 27.42 So carnal ones as Cursed Doeg strengthen and comfort themselves in their own wickedness Psal 52.7 They warm themselves by something of Hell-Fire of their own kindling whereby they kindle their own endless Flames and are made at last to lye down in sorrow upon the Bed or Gridiron of Everlasting Burnings Isa 50.11 and 30. last and 33.14 Sin hath ever been reckoned a Soul-Murderer never a Soul Comforter 9. As Esau in the Hebrew signifies Doing Conveniunt rebus nomina saepe suis His Name and his Nature do notably accord for he was a great doer and hunter to purchase thereby the Blessing and when after much pains in catching and Cooking Venison he comes to his Father thinking he had earn'd and merited his Blessing and when proudly he Challengeth it he receives no better answer than Who art thou Thus those that are in the Flesh come with much carnal confidence to God and Challenge the Blessing of him not as a gift but as a Debt Coelum gratis non accipient as that Popish Pharisee once said they 'll either merit Heaven with their work or they 'll make no claim to it as their Wages they 'll not have it upon free cost they 'll earn it by the deeds of the Law Those are Mystical Esaus all their hunting and doing can never catch Salvation blessed Paul had not so Learned Christ Eph. 4.20 Who durst have no confidence in the Flesh Phil. 3.3 But every where is a strict asserter of free Grace in all his Epistles Jacob got the Blessing by Faith when Esau lost it in all his doings though he sought it with Tears Heb. 12.16 17. He only Howled Hos 7.14 like a Dog tyed up for the want of his Dinner he cryed perii non peccavi for his loss but not for his sin though he Wept yet did he not Repent for that cannot be true Repentance which carried along with it an hatred to his Brother 10. As Esau had this Doom put upon him to serve Jacob so God hath put this Curse upon the Flesh that it shall serve the Spirit Sin shall not have Dominion over
fight of Faith whereby he got he best of Blessings the crown of life 2. Tim. 4.7 8. and who also exhorteth all us to war the same warfare as we are Men of God Fight this good fight 1 Tim. 6.11 12. and if we prove good Soldiers of Jesus Christ 2. Tim. 2.3 our Conquest shall be Eternal Glory This very Copy of Jacob may comfort us in such Holy Combats shewing 1. That we should alway be in expectation of Assault not only Men wrestle with us but even Beasts as Paul saith I fought with Beasts at Ephesus 1 Cor. 15.32 2. That when one Assault is over others and it may be more grievous must be expected 3. That we wrestle not with Flesh and Blood but with Principalities and Powers and Spiritual wickednesses and in high places Eph. 6.12 4. And sometimes with God himself as Jacob here who never Tempts as Satan doth to Sin but from Sin for our probation as he did Abraham Gen. 22.1 never for our perdition 5. Though God tempt us and try us yea and possibly not only labour us hard but lame us also to humble us as he did Jacob here to humble him yet through Grace this very lameness is a badge of Honour as it was to Jacob as well as a memorial of Humility Though God belabour us never so much yea and lame us too in our wrestlings with him yet he lets us live as he did Jacob here In the midst of wrath he remembers mercy Habb 3.2 and wherefore should the living man complain Lam. 3.39 7. In all our hard labour and lameness our gracious God supplies us with strength from himself for our support as he did to Jacob here while he is casting us down with the one hand at the same time he is bearing us up with the other He strengthens us with might Eph. 3.16 yea with all might Col. 1.11 in the inner man by his Spirit 8. This Example teacheth us too that Victory cannot be got without Frailty and Maimings Though we be maimed in pursuit of Victory yet must we not let God go without his Blessing as Jacob here 9. Right Wrestlers will wring the Blessing out of the hand of Christ who stands not only to wrestle with us but also to look on us to behold how we wrestle with one Crown on his Head and another in his Hand crying Vincenti Dabo To him that overcometh will I give this Crown Revel 2.10 And 't is very observable Christ promiseth his Blessing to all Overcomers in all the Seven Churches as well as in that at Ephesus v. 7. and to those at Smyrna v. 10. as to those at Pergamus Revel 2.17 at Thyatira v. 25 26 27 28. at Sardis Revel 3.5 at Philadelphia v. 12. yea and to those that overcome even in lukewarm Laodicea v. 21. Read over all those Rewards there promised they are all so Rich that they are Richly worth wrestling for and the Effectual fervent Prayer of a Righteous man availeth much for them Jam. 3.16 Thus the Prayers of this Patriarch performed with hard labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint read Hos 12.3 by his strength had power with God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got the better or prevailed for the Blessing v. 4. Ob quà m hoc non est omnium This is not every mans Mercy whose praying is prevailing This is the Generation of them that seek him that seek thy Face O God This is Jacob Psal 24.6 yea this is Israel who prevail'd as a Prince with God Prayer saith Luther hath a kind of Omnipotency in it of whom 't is said Iste vir potuit quod voluit apud Deum He could have any thing what he would of God by his omnipotent Prayer Jerom saith Deus ipse qui nullis contra se viribus vinci potest precibus vincitur That is God himself who is otherwise unconquerable may yet be conquered by Prayer provided we persevere in Prayer as Jacob did holding out all the Night-time of a dark Dispensation till the Morning-light and growing more resolute toward the latter end than at the beginning as be was Invictum Vincunt vota precesque Deum Jacob never gave over Wrestling Weeping and Praying until God blessed him there Gen. 32.29 The first Enquiry is what was this Blessing wherewith Jacob is said to be blessed here Answ 1. The Jewish Rabbins thinking it to be Esau's Angel which wrestled with him Think also that this was only his Confirmation of that Blessing which he had fraudulently forced from his blind Father Isaac and now he would not let Esau 's Angel go till he had ratify'd it in Esau's stead 2. Josephus judgeth that Jacob would constrain this Angel to inform him of his future Fate and Fortune what should happen to him in After-times 3. Others understand this Blessing to be Jacob's external safety only that the Angel who had lam'd him of his Leg should not lay Siege to his Life too by his own hand or let him lose it by the hand of his Brother Esau 4. Thomas Anglicus over-narrowly Interprets with the aforesaid this Benediction to be nothing else than the Imposition of a new Name upon him the Name Jacob chang'd into Israel 5. Abulensis and others say as is aforesaid that it was only he healing him of his lameness which was done as they conceive before Jacob met Esau for the Reasons fore-mentioned But 6. It was without controversie the Divine Blessing even such a Blessing as was worthy for God to give with whom he had Power against whom he prevailed Hos 12.3 45. And such as would fully satisfie this couragious Conquerour Jacob Psal 90.14 even that special mercy of God in Christ for which this noble Wrestler so earnestly wrestled even with excellent Wrestlings as it was said of Mark-Anthony He did not fish for Gudgeons and despicable Fishes but for Towns and Castles So Jacob did not Duel or Fight here for those low Things aforenamed they were comparatively contemptible to him but for that peculiar favour God shews to his People Psal 106.4 and that God should do to him as he uses to do unto those that love his Name Psal 119.132 It was not any common mercy that would content Jacob in his contending work but it must be saving mercy without which he could not live and without which he durst not die This is made more manifest by considering well First How Jacob requested two things of the Angel his Name and his Blessing The former was denied because he would not serve his Curiosity the latter is granted because he would willingly succour his necessity and support him in his adversity This was the one thing needful Luk. 10.42 and necessary to be had But that other was only Curious and might well enough be spared we must be willing not to know what God will not have made known Exod. 6.3 Judg. 13.18 1 Sam. 6.19 Rom. 12.3 Therefore this second must be a better thing than the first thus
Bethel Gen. 35.1 was only until he had perform'd his Vow 2. It may not be doubted but that this Holy Man having such high Communion with God departed from Bethel by the Command of God he who called him thither must call him thence also 3. But Suppose the time of Jacob's removal from Bethel after his Vow was paid God left to his own Prudence yet it may not be imagined that so Pious and Prudent a Patriarch would wilfully expose both himself to the loss or his Dear Wife and his Rachel to the loss of hâ—r Dear Life The Hebrews do indeed affirm That Rachel being wearied with her Journey was brought to her Travel before the Time If so then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born whereof the Scripture is silent 'T is more probable that Jacob might be ignorant that Rachel was so very nigh her Time otherwise he had not removed for Travelling Women will make but bad Travellers But even to the most prudent Persons many things may happen beyond their Expectation And however this be taken it must be granted Jacob had cause enough to be jealous that he was mistaken in so bold an Adventure his Ignorance of Rachel's so near approaching Travel could not relieve him against his Jealousie that himself was at least the causa sine quâ non if not the Principal yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage He could not look upon his so hasty removal of her when so unfit for it without Remorse and Regret especially considering how First Rachels Travel came upon her when she was but a Field-breadth from Bethlehem-Ephratah that fruitful House of Bread as the word signifies where she might have had better Help and more Accommodations This was a sad Circumstance to fall short of such a City only Kibrath haerets Gen. 35. and 48.7 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippodromum an Horse-Race the Chaldee Stadium Pagnin Milliare a Mile Borcardus a fleet-shot and Rab Kimchi a morning-walk to come within a little way as our Reading is of Bethlehem the very place wherein Christ the Son of God was born Mat. 2.1 that Bread which came down from Heaven John 6.33 was born in that City Baith-lechem which signifies the House of Bread and not Reach it with his lovely Rachel This made the Disaster much sadder Oh how happy might Jacob think himself if his Benjamin might be born there where his Shilo whom he foresaw by his Spirit of Prophecy Gen. 49.10 should be born and his Rachel live too to rejoice in the mercy which he might think might have come to pass had she been so happy and he with her therein to have held out to this City call'd also Ephratah for its fruitfulness of all sorts of fruit and food where she might have been corroborated with all good Cordials and Comforts and thereby carried through her Travel Which is the second thing to be considered that must needs pinch Jacob's spirit Rachel's Travel was hard and so hard that 't is twice told in Scripture Gen. 35.16 17. she had hard Travel and if her Travelling on foot that same day of her Travel made her Travel harder as probably enough it did being a Journey of twelve miles betwixt Bethel and Bethlehem this also is another Aggravation and could not but grieve Jacob's Soul for a long time after yet before I say Jacob could possibly have digested his sorrows for the death of his dear Yokefellow who had been a faithful Fellow-sufferer with him in all his hard service in Syria and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto before he had sung out his sad Song of being exceeding loth to lose her did this fourth Cross of his Eldest Sons Incest befal him Jacob falls far short of David's priviledge and mercy whose two Wives are expresly said to go up with him out of all his Wandrings and Banishments unto Hebron 2 Sam. 2.2 God then thought it a most meet mercy for David and for his two Wives Abigail and Ahinoam to be partakers together of Prosperity as they had been before at burnt Ziklag c. 2 Sam. 30.5 18. Partners together in Adversity And David did judge it but just likewise to hand his two Wives along with him to Hebron that as they had been comforts to him in his misery they might also be Conforts with him in his mercy and communicate together so far as their share should reach with his Dignity and Glory In which they were indeed true Types of Christ and his Church when she for a while hath suffered with him she shall then Reign with him for evermore 2 Tim. 2.12 Luke 22.28 29. The Lord Jesus will likewise in a short time remove his Spouse the Church from the Land of her Banishment and Bitterness even from the Ashes of her forlorn Ziklag to the Hebron of her peace and eternal happiness where she shall have Fellowship as Hebron signifies with glorified Saints and glorious Angels for ever Her Redeemer hath taken order for this already John 17.24 that where he is there she may be also and is only gone before as her Harbinger to prepare the best Rooms for her more honourable Reception John 14.2 3. not reckoning himself right and compleat until this be done and that his Church be with him Eph. 1.23 But alas though this was David's Priviledge which praefigured the Promises to hand both his Wives to Hebron yet Jacob must not be so happy in his going to the self same City even to Hebron Gen. 35.27 but one of and the best beloved of his Wives must lay her bones by the way his dear Rachel must fall short of Mamre that is Hebron where Isaac lâ—ved and where Abraham and Sarah Isaac and Rebekah and her Sister Leah lay buried Gen. 49.31 Rachel must not be joyned with them in burial which phrase importeth a Judgment Isa 14 20. Such sad circumstances as are all these aforesaid must most probably seize upon her Husbands heart yea and sit long upon his spirit before time alone could wear them off notwithstanding all these Aggravations fore-mentioned Jacob was not got above two miles farther of his Journy towards his Father in Hebron to wit one mile from Rachel's Sepulchre which lay about that distance North from Bethlehem and another mile from thence to the Tower of Edar which lies about the same distance towards the South from Bethlehem 〈◊〉 the Travels of the Patriarchs tell us ere Reuben his Eldest and so should have been his wisest Son climbs up into his Fathers Bed and lyes carnally with Bilhah his Fathers Wife This was an ugly fault in so godly it Family So it sometimes falls out through the malice of Satan who designs thereby to put the greater disparagement upon Profession and upon the pious practice of the good ways of God Satan never tempted Saul to such heinous actions
if his pardoning Mercy prevent it not Therefore our Lord saith Sin no more Joh. 8.11 Lest a worse thing come unto thee Joh. 5.14 Here Israel sinned again and that with a double Sin 1. In desiring Flesh which they wanted ver 4. And 2. In disdaining Manna which they enjoyed ver 6. and the vehemence of their concupiscence was the more inflamed by remembring their former Egyptian Diet yet forgetting withal their Egyptian Drudgery ver 5. this made them so wickedly discomposed that they prefer such gross Meats as Garlick Onions c. before the Corn of Heaven Psal 78.24 which was both wholesome and Toothsome ver 7 8 9. and easily both obtained and prepared for Food yea this their Lust for Flesh made them fret and and pine away as Amnon's for Tamar did making him Lean from Day to Day 2 Sam. 13.4 this is punish'd with the Plague of Leanness and Surfeit v. 33. Psal 106.15 c. The fifth Remark is The People's prophane deploring their Penury when they had little cause to do so while fed with the Food of Angels doth not only make God angry with them ver 10. but also putteth meek Moses into a pang of Passion and Impatience as appeareth by his Pathetical Expostulation ver 11 12 13 14 15. wherein he sadly complaineth to God of the intolerable Burden of his governing such an ungovernable Company and that God had not heard his Prayer presented Exod. 3.11 and 4.10 c. Wherein he begs to be excused from that great undertaking and here ver 15. comparing Evils together He chuseth rather to undergo the Pains of Death it self than be continued in bearing this unbearable Burden In the like pang of Passion was Elijah's Speech 1 King 19.4 This and his Whence should I have Flesh c. ver 13. do all shew the insufficiency of the Law though it be Holy c. Rom. 7.5 12. to satisfie or restrain the Lusts that do Reign in our Members or bring Men to God yet what the Law could not do in supplying our wants in governing and guiding us through this Wilderness and in carrying us to Canaan it being weak through the Flesh God hath done by sending his Son Rom. 8.3 Who gives us not Flesh to satisfie our Carnal Lusts but his own Flesh to be Food for our Souls which he hath given for the Life of the World and which whoso eateth hath Eternal Life Joh. 6 51 54. The Rabbins here say that God had shewed Moses all the Evils he would bring upon this stiff-necked People which put him into so great a Perturbation that he could not Complere Vocem utter his whole Speech using Hebr. At thou in the Foeminine Gender spoken to God for Attah thou the Masculine contrary to common Rule of Grammatical Construction of Speech The sixth Remark is The Divine Remedy to all this Humane Malady both as to Moses's Impatience and as to Israel's Intemperance To the 1. Moses must not bear the burden alone but shall be assisted with the Sanhedrim or great Council of the Jews consisting of seventy Seniors answerable to the seventy Souls that descended with Jacob into Egypt whereof Moses sat President all endowed with the Gifts of the Spirit of Moses who was as a Candle that lighteth others yet hath not less either heat or light than it had before ver 16 17 24 25 30. of which number were Eldad and Medad who humbly hid themselves as Saul did 1 Sam. 10.22 but the Spirit found them ver 26. at which Joshua envies suspecting some Schism or the Diminution of Moses's Dignity and the prejudice of his Master 's Right and Reputation not yet knowing they were of the chosen Sanhedrim seeing they staid in the Camp still notwithstanding the call of Moses to the Door of the Tabernacle out of a Sense of their own Insufficiency Thus the Spirit in us lusteth to envy Jam. 4.5 Mar. 9.38 Luk. 9.49 Joh. 3.26 This Evil Moses who had the greatest cause of Emulation rebukes in Joshua ver 27 28 29. being wholly the Lord's 2ly As to the People's Intemperance as God promised and performed Plenty of Flesh to those fleshly-minded Multitude so he punished their Impiety with an horrible Plague at the close thereof ver 18 19 20 31 32 33 34. Wherein we may observe 1. That when God had promised a whole Month's provision of Flesh Moses thought that verily God had out promised his own Power of performing and prays him to consider that the People whom he had promised to feed with Flesh were six hundred thousand Soldiers beside Women Children and Strangers which amounted say the Rabbins to three hundred thousand more and it could not be a little Flesh that would feed so vast an Host for a whole Month hereupon he makes this Objection Shall all our Flocks reserved for a breed in Canaan be slain or shall all the Fishes in the Sea be gathered together to suffice them ver 21 22. here Moses had quite forgot God's third Storehouse the fulness of the Firmament though not the fulness of the Earth and that of the Sea all which are God's three Treasuries out of which he supplies Man's Necessities for he had forgot the Fowls of the Air whereof he had large Experience the Year before Exod. 16.13 c. Yet God sent them such a drift of Quails as Moses never dreamt of As a little before Moses's Passion was too strong ver 15. in desiring his own Death so here his Faith was too weak in distrusting the Power and Providence of God The best of Men are but Men at the best and the worthiest of God's Servants are subject to faults and failings in this Life God himself answers Moses's Objection of unbelief bearing with his Diffidence here which he would not pardon afterwards Numb 20.12 This was a private failing betwixt God and Moses but that was a publick Act before all the People God will not pass by the scandalous practices of his own People without some sensible check That his Omnipotency is never Non-plust ver 23. Thou shalt see that my Hand or Power is not shortened as Isa 50.2 and 59.1 Thus Christ knew what he had to do when Philip said Two hundred Penny worth of Bread is not sufficient for so great a Multitude Joh. 6.5 6 7 9 10 c. God's Almighty hand is not more lessened in its Power now than when it created all things out of nothing I know saith Job to God that thou canst do every thing Job 42.2 And God here bids Moses never trouble himself about the Manner He should soon see the Matter done Observe 2. Discontent is ever harping upon wants even while good Things are present and plentifully enjoyed as if it enjoyed nothing thus it was with Haman who accounted he had no Honour while he wanted a bow from Mordecai's over stiff and not bending Knee Esth 5.11 And Ahab had no Comfort in his Kingdom though the Glory of all Lands Ezek. 20.6 while he longed for a
ashamed to call Israel his Brethren Hebr. 2.11 but saith to them as that Joseph did I am Joseph your Brother Gen. 45.4 though Israel was now found of them in Dothan indeed namely in a State of most desperate Defection from God and under a most Deplorable Desertion of God for now God had forsaken them and had given them up into the hands of most Cruel and Tyrannical Oppressors Therefore is it said God sold them into their Enemies hands Judg. 2.14 Renouncing all his own right in them and delivers them up as the Seller doth the thing sold into the Buyers hands This Phrase is oft used Judg. 4.2.9 Psal 44.12 13. Isai 50.1 and Judg. 3.8 Now Christ comes to be their Redeemer The First Remark upon this Second Chapter is The person who is the Visiter of Israel in their forlorn Estate and comes as an Honourable Embassadour from God to his People c. Hereof I find various Opinions As First The Rabbins will have it to be Phinehas that came up from Gilgal to Bochim ver 1. but this is exploded as ridiculous because Phinehas had not his Habitation in Gilgal but in Gibeath-Phinehas the Name of a City bearing his Name in Mount-Ephraim given him not by Lot but by an extraordinary Gift to the High-Priest near unto Shilo that he might be at hand to officiate as need required Josh 24.33 But more Ridiculous is the Second Opinion of some who say this must be some Infernal Spirit because his posture is expresly said to be a coming up ver 1. whereas the Coelestial Angels are always said to come down to Men But 't is said here he came up from Gilgal not from Hell or Ascended out of the Earth as 1 Sam. 28.3 The Third Opinion is better and more allowable that this was some Created Angel who took upon him Humane Shape and thereby had motion of a Man from Gilgal to Bochim ascribed to him But the Fourth Opinion is the best of all that it was our Blessed Messiah as above mentioned who is call'd the Angel of the Covenant Mal. 3.1 and who first appeared to Joshua at Gilgal as the Captain of the Lords Host Josh 5.13 14. and whose presence had protected them and prospered their Armys in the Conquest of Canaan all the time that Joshua's head Quarters were at Gilgal and until the Tabernacle was removed to Shilo Josh 18.1 N. B. Therefore is he here said to come up from Gilgal to remind them First Of God's Mercies to them in their preservation from their Enemies and their prosperous Proceedings against them from Gilgal And Secondly Of their Duties to God whereunto they had so solemnly obliged themselves both in their Circumcision and in their Renewing the Covenant with God at Gilgal yet after all these unexpressible Obligations they had notoriously degenerated and were departed from God's Law into Apostacy and Idolatry Moreover Let it be considered in the next place that he speaks not here like a Created Angel much less like some Mortal Man in the Name of the Lord as the Prophets use to do but in the person of the Lord himself appropriating the wonderful Works of the Lord as done by him the present Speaker namely their Deliverance from Egypt their Conduct through the Wilderness into Canaan who is expresly called Christ 1 Cor. 10.4.9 and of his keeping Covenant with them ver 1. This could not be the Speech of a Created Angel for Moses refused such a Conduct Exod. 32.2.3.15 much less of any meer Mortal Man And Lastly Let it be considered that Israel Sacrificed at Bochim upon Apparition of this Angel unto the Lord ver 5. as was done by Gideon Judg. 6.19 and by Manoah Judg. 13.16 17. when the Messiah appear'd to them now it was not lawful to offer up any Burnt-Offering save upon that one Altar in the Tabernacle unless upon extraordinary occasions such as these were wherein God gave them a special Dispensation The Second Remark is The Messiah's Errand to Admonish Israel and the effect of his Admonitions upon the Minds of Israel First The Admonisher Recognizeth to their remembrance the Miracles of Mercy God had wrought for them heretofore ver 1 2. chargeth them with breaking Covenant and therein with gross Ingratitude whereupon he threatens them that he would no more drive out those Cursed Nations remaining still amongst them through their sinful sparing them contrary to God's Charge Thus the Lord made their Choice to become their Judgment saying ye have saved those that will destroy you ver 3. Then follows the gracious effect of the Messiah's most powerful Admonition He is that Prince whom God exalteth to give Repentance unto Israel Act. 5.31 as he doth here where they manifest the truth of their Repentance now given them 1. By Weeping ver 4. And 2. By Sacrificing ver 5. Thus were they wrought upon by the Word preached the Preacher whereof was the essential Ward John 1.1 who spake unto this People as he spake after to the Prophet even with a strong hand Isa 8.11 this was that which melted their Hearts into Tears and tenderness First They lift up their Voice and wept ver 4. That is they prayed and wept they wept and prayed for they being now convinced of their sins and fearing that those Threatnings of grievous Calamities from the growing power of the Canaanites would come upon them and having a just apprehension of an Approaching Misery their sense of Israel's sin and their fear of God's Wrath do effectually excite them both to confess their Sins to Implore God's Mercy and to deplore the sad Defections that were found among them Alas Preachers may now weep in secret because so few of their Hearers do weep in publick Under the Droppings of the Sanctuary many â—it that never drop a Tear for their sins too many are like Witches who some say cannot weep yet a little allowance must be lent to dry Constitutions N. B. In the Besieged City when the Besieging Enemy can stop the Wells and stay the Water-courses of it he hath great hope soon to win it so hath Satan the like hope to gain Remorseless Souls that are never let bloud in the Heart Vein as those were at Peter's Sermon Acts 2.37 and those at Christs here who had fill'd God's Bag with their Sins and now will fill his Bottle with their Tears Job 14.17 and Psal 56.8 Secondly They offer'd Sacrifice unto the Lord there also ver 5. not thinking it enough to pray and weep and to call the place where they wept Bochim that is the place of Weepers but they Sacrifice there too for the Expiation of their Sins whereby they testified that they mourn'd not despairingly but still had a firm Faith in Christ's Merits represented by that Sacrifice and that though Christ had told them 't is true I have been with the Tribe of Judah c. under Caleb's Conduct and made them Victorious yet now even Judah did tolerate the Canaanites also therefore I will be
may well be supposed that Joash might threaten with Punishments from God as well as from himself telling them in Defence of his Son That God had appear'd to his Son and had commanded him to do all that he had done and that it was their Worshiping of Baal for which God had punished them by Midian's Tyranny seven years and that if they persisted therein still God will punish us seven times more c. It is usual in Scripture to give only some short hints of those things that were more largely discoursed But his Third Argument is From the Office of Baal himself by an Ironical Concession saying If Baal be a God let him plead for himself as the God of Israel hath done often times when any Indignity or Injury hath been done to him as when Nadab and Abihu offer'd strange fire Levit. 10.1 2. and in the case of Corah and his Accomplices Numb 16.31 35 c. The sense of his saying thus was this If Baal have such a Divine Power as you imagine then is he able to maintain his own Honour to right himself and to revenge the Wrongs offered to him so needs none of you to plead his Cause but if he be only an idle Idol and Image then is he not worthy to be Worship'd and defended by you who is unable to defend either you or himself such as dare any farther to plead for so silly a God as could not protect himself deserveth to die for their own Folly and Impiety The Tenth and last Remark in this Chapter is Gideon's undertaking to deliver Israel from the Tyranny of Midian from ver 33. to the end No sooner had Joash thus prudently stop'd the rapid Torrent of the Rabble's Fury with those Three forcible Arguments afore-mentioned but he Knights as it were his Son with an honourable Title calling him Jerub Baal that is let Baal plead against him that hath broke down his Altar this Name of Honour was given to Gideon by his Father as a Memorial of his Sons Noble Exploit and to Stigmatize Baal with this black brand of Infamy a fair caution for those foul Successors that would needs Worship Baal in after Ages Gideon's undertaking Israel's Deliverance is described First By the occasion of it the Midianites and their Confederates made a new Invasion as far as Jezreel ver 33. where the Kings of Israel afterward had a Royal Palace 1 Kings 21.1 and not far from Ophrah where Gideon dwelt therefore well might he fear their sudden coming upon him to surprize him but this proved the unhappiest time to the Enemy now to invade Israel when Gideon had begun a Reformation in the Land ver 25. c. N.B. He began at the right end first to abolish false Worship and then to set up the true Worship seeing there can be no Concord betwixt Christ and Belial betwixt the Temple of God and the Temple of Idols 2 Cor. 6.15 16. and if we will serve God the Service of Baal must first be rejected 1 Kings 18.21 Gideon's suppression of that Superstition and Idolatry which caused God to give Israel up to Midian's Tyranny and his begun Reformation of the true Religion must needs make him more couragious and consident of Victory for hereby a door of hope was opened in order thereunto A good Cause a good Call and a good Conscience could not but breed a good Courage in him all these are needful in Civil Sacred yea and in Military Undertakings more especially because they carry their Lives in their Hands and by these they die in peace though they die in War as many good Men do The Second part of the Description is by the efficient Cause namely the Spirit of the Lord came upon him and cloathed him as the word signifies with extraordinary Wisdom Zeal and Magnanimity ver 34. this was a rich addition to that Courage he had from the goodness of his Cause Call and Conscience and hereby the Qualifications of a Judge of Israel did so shine forth that even the Men of Abiezer those of his Father's Houshold ver 27. who were so corrupted with the Idolatry of the times and so zealous then for Baal that he feared to acquaint them with his design of destroying Baal's Altar yet now they are so convinced that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty that they are the first Voluntiers that will follow him as the person whom God had not only protected in that dangerous attempt of destroying Baal but had also pick'd him out of all the Tribes and pitched upon him by whose hands the Lord would work Israel's Deliverance from Midian Thirdly This Expedition is described by its Instruments whereof Gideon's own Family were a part Joash is call'd an Abiezrite ver 11. the first Soldiers that offered themselves willingly to be as Instruments in God's Hand for this undertaking were the Abiezrites when Gideon an Abiezrite also blew his Trumpet and when he sent Messengers to the other Tribes ver 35. they freely Muster and march up to meet him even the Tribe of Asher it self which was justly blamed by Deborah for their backwardness to fight against Sisera Judg. 5.17 God never starves his Work for want of Instruments but always stirs up those that he will employ therein and where Men are not at hand an Oxe's-Goad in Shamgar's Hand or the Jaw-bone of an Ass in Samson's Hand shall be enough The Fourth part of the Description is the Motive that bore up the Spirit of Gideon in this great Enterprize namely the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll ver 36. to the end These Signs he beg'd of God not out of Infidelity but in all Humility not only for the corroborating of his own Courage and Confidence but also for the Encouragement of his Army now gathered together at their Rendezvous in Ophrah that they might more faithfully follow him in this Heroick and Hazardous Attempt we do not read that the Lord answered his Prayer by any words spoke to him but by Deeds he did in this double Sign which was by a wet and by a dry Fleece A proper Representation of Israel which was wet with the Dew of Divine Doctrine when all the World besides was dry and now dry when all the World besides was wet namely with the Dew of Peace answerable to the Prophet's Vision wherein he saw all the Earth sitting still and at rest but Jerusalem only under grievous Indignation Zech. 1 11 12 13. We must suppose their Floors then were not under a cover as ours are now but placed in the open Air as this floor was upon which the Fleece was laid so that nothing interposed to receive the falling Dew N.B. This Fleece was Israel which properly belonged to the great Shepherd of the Sheep Psal 23.1 the God of Israel but now alas how was Israel fleeced and sheared of their Corn and Cattel by the
to David but at last come in and submit to his Government so all Nations Jews and Gentiles after a long reluctancy shall at last submit to Christ's Scepter Christ as David had both a Kingdom of Patience Revel 1.9 3.10 and a Kingdom of Power When this latter comes all his People shall be willing in the day of his power Psal 110.3 and then shall the Gentiles flock like Doves to the Windows of his Temple Isa 60.8 and he will graciously receive them Hos 14.2 Mark Secondly Israel said to David behold we are thy bone and thy flesh so Christ is our Goel Hebr. our neer Kinsman our Redeemer we may well claim Kindred seeing by his Incarnation he is become bone of our bone and flesh of our flesh and is not ashamed to call us Brethren Hebr. 2.11.15.18 he is the Head of that Body whereof we are Members Eph. 5.30 and we may boldly say he is that near Kinsman of ours that Redeemed Mortgaged Heaven for us c. Ruth 3.9 4.6 8 9. Jer. 32.7 Mark Thirdly As Israel calls David their Shepherd in time of Peace and their Captain in time of War so no less is Christ to his Church call'd the Israel of God Gal. 6.16 in both those Titles he is our good Shepherd that leads us into green pastures c. Psal 23.1 2 3. Joh. 10.3 4 10 11. and he is the Captain of our Salvation in our Spiritural Warfare Heb. 2.10 11. our King Ruler and Law-giver Psal 2.6 Isa 33.22 c. Mark Fourthly As the Congruity and Parity betwixt the Type and the Antitype runs in parallel lines both as to Conquest at the last near alliance in Kindred and in Titles of Honour so in their three-fold Unction also for as David was three times Anointed 1. by Samuel 1 Sam. 16.13 The 2. by the Tribe of Judah 2 Sam. 2.5 And the 3. here by all Israel even so Christ had first his Secret Vnction being born by the overshadowings of the Holy Spirit so was said to be Anointed Psal 2.6 7. With the Oyl of Gladness above his Fellows Psal 45.7 Secondly At his Baptism when the Holy Spirit in the form of a Dove did Anoint him and Proclaim him King also Mat. 3.16 17. and again Thirdly At his Transfiguration Mat. 17.5 c. Mark Fifthly The Parallel holds a parity in the Age of their lives also for as 't is expresly said here that David began to execute his Kingly Office at the Age of thirty years v. 4 even so was Christ of the same Age when he entred upon his Kingdom Luke 3.22 23. and had the double Kingdom of Patience and of Power as David N. B. A Sixth Parallel is added by Angelomus saying David Reigned four tens which signified fulness and perfection of times and things this also is most applicable to the Kingdom of Christ c. The Third Remark is David's Conquest of the Tower of Zion for his Royal Palace at Jerusalem v. 6.7 8 9. wherein Mark First The Opportunity David takes for this Expedition He had now an Army of Three Hundred Thousand Brave Men well Armed c. as they are summed up 1 Chron. 12.23 to v. 40. Feasting three days with David at his Coronation David was loath to lose so happy a Season when so well fitted and furnished for any Noble Exploit hereupon he marches away from Hebron to Jerusalem designing to make it his Metropolis but yet could not because the Jebusites still held the Tower of Sion there Judg. 1.23 and still in the time of the wandring Levite Judg. 19.10 11. therefore David began his Auspicious Reign with this Eminent Action of Besieging this strongly fortified Tower being a nest of many infamous Persons and such as boasted so in their impregnable Fort that they scoffed at David in his undertaking to take it from them saying the Blind and the Lame were sufficient to defend it which some interpret First Their Idols whom David had ridicul'd or derided as Gods that have eyes and see not hands and act not feet and walk not c. Psal 115.5 6. as if they had said thou David reproaches our Tutelar Daemons as if they could neither direct nor protect us but we will set those our Images in the front against thee and we bid thee defiance they will defend us well enough though we strike not one stroke for our own defence These might well be the hated of David's Soul as v. 8. N. B. Some say as Paraeus reporteth that they were the Images of blind Isaac and of lame Jacob in contempt of those Holy Patriarchs or to mind them of the Covenant betwixt Abraham and Abimelech Gen. 21.27.32 These are but Suppositions but Secondly The literal sense seems most natural and less forced than the former which is metaphorical only for those insolent Jebusites were so confident of the invincible strength of their Tower so well fortified both by Nature and Art that they verily thought a few really Blind and Lame Persons would be powerful enough to protect it against all David's Assaults Now these might be the hated of David's Soul not because they were Blind and Lame for so they were undoubtedly the Objects of David's Compassion as was lame Mephibosheth and Sense-failing Barzillai c. but because they were Jebusites accursed of God and such as were set up to deride David's Army and to defie the God of Israel yea worst of all to defend this place which God had designed for the place of his Worship in the Temple c. Mark Secondly The Action of taking this Fort the carnal Confidence of those Cursed Jebusites did not weaken but rather waken David's Courage nor did their scornful Scoffs so much discourage but rather did enrage both him and his Army for no sooner had David propos'd his Royal Offer that whoever getteth up to the Gutter should be his General v. 8.1 Chron. 11.6 but presently Joab accepts of the Exploit and finds followers enough to Conquer it by Scaling N. B. This Bold and Daring Enterprize Joab was obliged to manage with more undaunted Gallantry to redeem his lost Reputation with King David who had lately so dreadfully Cursed both his Person and Posterity for his sordid murthering of Prince Abner under a colour of Friendship before this famous fact of storming this strong Fort Joab was one of David's Chief Captains and General of the Forces of Judah Chap. 3.22 23. but now for confuting the carnal confidence of those cursed Idolaters he is made Captain General of all the Forces of Israel and Judah and when this Tower was taken the City soon yielded to David which he repaired in that part that he call'd the City of David but Joab out of the generosity of his new Generalship repaired other parts 1 Chron. 11.8 The Fourth Remark is The Contrary Events that David's Settlement over the Kingdom of Israel in the Metropolitan City Jerusalem produced namely The Congratulation of the Tyrians towards him v. 10 11
Kingdom to him No sooner was Jehosaphat who had awed him while he lived now Dead but he shew'd himself in his black and bloody Colours and being a gross Idolater became so bloody minded that to strengthen himself from Corrivalship in his Kingdom he murther'd all his own Brethren N.B. The Rabbins tell us that he slew them because they did Patrizare follow their Father's steps and walk'd in the good ways of Godly Jehosaphat and would not by any means conform to his cursed Idolatries He was so bad a Son as a good Father could well have c. Remark the Third He had a wicked Woman to his Wife Athaliah the Daughter of Ahab 2 Chron. 21 6. who drew him to follow her Father 's wicked ways 2 Kings 8.18 she degenerated not from that Beldame her Mother Jezebel who stirr'd up her Husband Ahab to work wickedness 1 Kings 21.25 so this Daughter of Jezebel or Sister to Ahab as some say however a second Jezebel did the like to her Husband Jehoram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Bird like Egg. Good Jebosaphat saith Peter Martyr was much mistaken in his measures when he match'd his eldest Son and Heir Apparent of his Kingdom with such an Idolatrous Branch and Brat No doubt but Jehosaphat did it upon a Reason of State and out of a seeming Godly Policy that this Marriage might be a means to unite the two divided Kingdoms under one Head and in the true Religion but matters happened quite contrary and this unequal Marriage is noted here and elsewhere as the cause both of the notorious wickedness of his Posterity and of the grievous Calamities that befel them thereupon N.B. Oh the sad Effects of violating Divine Laws for the sake of Humane Reasons After these three Preliminary Remarks come we now to a more particular Description of this degenerate Son of a good Father Remark the First This Jehoram the Son of Jehosaphat laid a bloody Foundation of his Kingdom in the slaughter of his own Brethren and of many of the Nobles of Judah because saith Tirinus his Brethren opposed him in his departing from his good Father's Religion and establishing Idolatry and the Nobles took part with them in this good Opposition and he feared saith Osiander that these honest Noble-men would revenge the murder of his Brethren Hence Sir Walter Rawleigh well observes that this Jehoram was the first that is mentioned to have set up Irreligion by force This desperate Tyrant thought it a greater Happiness to be feared than to be loved he cuts off those he feared by whom he might have been dreadful to others 2 Chron. 21.4 This Foundation laid Romulus of the Roman Kingdom in the Blood of his Brother Rhemus and many more in Ancient History and this is the modern Turkish manner also N.B. A Wicked Wife that Jezebel of Jerusalem Athaliah drew Jehoram to all this Villany Remark the Second See how surely his heinous bloody and inhumane Sin found him out Numb 32.23 for first a terrible and stinging Letter of Elijah's writing came to his hand 2 Chron. 21.11 12 13 14 15. when he saw or foresaw the Spirit of Jezebel working so bloodily in the Butchery of his Brethren and Nobles wherein Elijah lets Jehorâ—â—â— know that he sinned wilfully after he had received the Knowledge of the Truth from â—is good Father Jehosaphat and now there remained no more Sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour both his Person and Family Heb. 10.26 27. N.B. There be various Opinions about this Letter of Elijah to Jehoram upon which abstruse Point I am requested to inlarge c. The First is The Romish Doctors Caussinus and this Jesuit Caussinus makes Elijah the first Monk among Mankind who founded the order of the Carmelites and such as do Papizare symbolizing with the Romish Church do affirm that this Letter Elijah sent out of Paradise by the hand of an Angel seven or nine Years after his Translation and Assumption thither Ita sanctis mortuis res vivorum sunt curae Thus the Saints departed take care of the affairs of those that live in this lower World saith Genebrard a Popish Divine of Paris a good Hebrician but a petulant Writer this is asserted to authorize that Romish Doctrine of Saints and Angels Invocation Our Bishop Andrews gives this Character of this Genebrard that he served to verifie much Learning and Railing may be Accidents in one Subject And great Grotius himself doth thus far gratifie this Popish Point saying that this Letter to be written by Elijah after his Rapture is no more to be admired than the Divine Dream of Judas Maccabens wherein he saw Onias the High-Priest and Jeremias the Prophet Praying for the People after they both were Dead 2 Maccab. 15.12 13 14. but Sir Walter Rawleigh saith better that these Conceits grounded only upon the Jewish Rabbins Traditions are Tales somewhat like the Fable devised by Erasmus of our Lady's the Mother of our Lora's Letters or of the Verse that was sent from Heaven by St. Giles 'T is as ridiculous to say that Elijah appear'd with this Letter to some good Man the Messenger hereof as indeed he did to the three Disciples at Christ's Transfiguration Matth. 17.3 4 5. long after his Translation The Second Opinion is That of Maluenda and Mariana who deny that this was Elijah the Thisbite but another Prophet of the same Name or that Elisha was call'd here Elijah because he came in the Spirit of Elijah resting upon him Thus John Baptist is call'd Elias for the same Reason Luke 1.17 Matth. 17.12 13. with this Opinion of those two learned Jesuits both Junius and Piscator seem to concur saying that it was Elisha's Letter yet bearing the Name of Elijah's in whose Spirit and Power it was written that the writing might have the more Authority and weight with it The Third Opinion is That of Dr. Lightfoot who in his Chronical Order of this History placeth this Passage in Elijah's Life-time before his Translation saying 't is ridiculous to hold as the Jews do that Elijah sent this Letter out of Heaven after he was rapt up thither but this Jehoram slew his Brethren and the Princes of Judah presently after his Father had left him in the Throne and was gone away for Moah His Father Jehosaphat being now out of the Land he riseth up against his Brethren and Nobles and slew them resolving to keep the Kingdom Elijah being yet alive heareth of this writes this stinging Letter to him The Fourth and most received Opinion is That Elijah before his Rapture did foresee by his Prophetick Spirit what a wicked King this Johoram would prove so impious as not to endure a living Prophet to declare the Truth to him upon Earth therefore Elijah while alive writes this Prophecy and left it saith Dr. Mayer with Elisha as he did that concerning Hazael's and Jehu's coming to their Kingdoms as they walked and talked 2
who excited Joash to call the Priests to an account and to call him among the rest because he could not so well prevail with them to be more diligent in promoting this publick Work Others make this Apology for Jehoiada that he was now grown very old it being in the Three and twentieth Year of King Joash ver 6. King Jebu dying the Year before and leaving the Kingdom of Israel to his Son Jehoaaz At this time 't is said expresly that Jehoiada was grown very old 2 Chron. 24.15 which might be the cause of his Remissness ver 6. his Generation-work being now in a manner done and therefore Joash took new and other measures for carrying on more effectually his Temple-work Remark the Sixth When Joash saw the Mony the Priests collected abroad in the Country was converted to other Uses and not to the right end for Repairing the Temple the King commands the Priests to gather no more Poll-Mony but orders old Jehoiada to set up a Chest like our poor Man's Box besides the Altar of Burnt offering 2 Kings 12.8 9. 2 Chron. 24.8 and this means did prove effectual for much Money was put into the Chest both Trespass-mony for omission of good and Sin-mony for commission of evil saith Tostatus This was put into such Officers Hands as dealt faithfully The Fabrick was perfectly finish'd by them ver 10 11 12 13 14 15 16 and 2 Chron. 24.10 to 13. yea and new Vessels ver 14. instead of those Athaliah's sacrilegious Sons had stoln away ver 7. Remark the Seventh Jehoiada lived the Supporter both of Church and State until he was an Hundred and thirty Years old and then died 2 Chron. 24.15 It was doubtless a great Blessing to the Kingdom of Judah that he continued so long in it which was an extraordinary Age in those times for him to live up to And such an high Veneration the People had for him that they buried him among the Kings a very great Honour done to him at his Death because he had done so much good in his Life both in Repairing God's House and restoring God's Worship to be performed therein when so repair'd Yea and restoring the Kingdom to the House of David in the Preservation of Joash c. The Second Sort of Joash's Actions were his Illandable Actions Remark the First His not taking away the High Places ver 3. but this was while Jehoiada lived so not so bad as after his Death for Custom that Tyrant of three Letters Mos had so prevailed and riveted these high Places in the Hearts of a fond People that the former Kings of riper Years than Joash and more firmly settled on their Thrones and having greater power than Joash yet could not remove them no wonder then if Jehoiada was constrained to tolerate them upon which the People so notoriously doted insomuch that Jehoiada durst not advise the young King Joash to cross the Mobile in this Superstition they had so fondly espoused lest it should cause a Tumult and lest as a learned Expositor expresseth it the Multitude should mind more Commotioners than Commissioners and be more guided by Rage than by Right Violence and Obstinacy like two untamed Chariot-Horses hurrying forward their precipitant passionate Desires in a blindfold Career Therefore good Jehoiada was forced to forbear as 1 Kings 15.14 and the rather because the Matter was good the People Sacrificing to the Lord there and not to any Idol So the thing was warrantable but the place only was unwarrantable Deut. 12.11 13 14. Remark the Second But after Jehoiada's Death Joash permitted deplorable Idolatry to be restored in the Kingdom 2 Chron. 24.17 18. Those cursed Court-Parasites who had dissemblingly concealed their Idolatrous Minds all the days of Jehoiada came cringing to the King as soon as Jehoiada was dead and perswaded this Ambitionist that during his Tutor's Days he was a King without a Kingdom a Lord without a Lordship or Dominion no better than a Subject to his Subjects c. that he should do well to assume to himself his Royal Power and as Menochius Osiander c. say they desired him to shew his Royalty in granting Liberty to every Man to Worship God as he listed and where he best liked and not be tied to the Temple c. yea a Liberty to recal the Worship of Baal c. The King hearkned to them Grotius here quotes Curtius saying Flattery is more mischievous to Kings than an Enemy when they give Ear to it fair Words make facile Fools fain and Princes minds are easily altered for the worst thereby as Joash was here who was soon wheedl'd into base Apostasy c. Remark the Third No sooner had those Court-Parasites prevailed with Joash for a Liberty to Worship God in the old High places but presently they Worshipped Baal there ver 18 19. for which Wrath came down upon them by Hazael King of Syria 2 Kings 12.17 18. when Jehoiada was dead so great a loss to a Kingdom is the death of a Godly Governor and when Joash was relapsed into Idolatry Principium fervet medium tepet exitus alget was the Character of this Apostate So zealous was Joash at the first as to rebuke even good Jehoiada for his Remisness in Repairing the Temple as before he was too hot to hold he is now grown stone-cold for God and as hot for Idols when he had lost his Religion he lost his peace of the Kingdom for then the Lord let loose the King of Syria upon him as after c. Remark the Fourth Joash's Tyranny the Daughter of his Apostasy into Idolatry and that with Obstinacy Such was God's pity and patience towards his own people that he sent Prophets to protest against their back-slidings and to fore-signifie his future Judgments 2 Chron. 24.19 yea the Spirit of the Lord came upon Zechariah the Son of Jehoiada ver 20. who set himself in an higher Place that his Message from the Lord might be the better heard and he earnestly inveighed against the wicked ways of King Princes and People Hereupon all these three conspire against him Tyrants are Teachy tange montes fumigabunt Touch great Men-Mountains and they will smoake nothing but silken words will down with them the corrupt Courtiers taxed him as a Traytor to the King the King commands to stone him ver 21. who as they were stoning him cryed out Lord look upon it and require it ver 22. that is Make Inquisition for my innocent blood or it may be read saith Piscator c. The Lord will require and requite it So it is a Prophecy rather than a Prayer for 't is not probable so pious a Prophet would die with a desire of private Revenge contrary to Christ's Luke 23.34 and Stephen's practice Acts 7.60 unless it were to distinguish the severe Temper and Spirit of the Law from that sweet one of the Gospel Remark the Fifth God Answers Zachary's Prayer or Prophecy from ver 23. of 2 Chron. 24 to
Sins of the People were the true Cause why God gave them this wicked King who broke Covenant both with God Jer. 34.17 and with Man Ezek 17.18 19. God harden'd his Heart that he humbled not himself c. Remark the Eighth The next remarkable Passage Recorded is in the nineteenth Year of the Captivity which was the nineteenth Year of Nebuchadnezzar's Reign and the eleventh of Zedekiah's Then was the full fatal and final Fall of that Earthly Kingdom c. 2 Kings 25.2 Jer. 39.2 and 52.12 't is true this Time is call'd the eighteenth Year of Nebuchadnezzar ver 29. Jer. 52. and the ninth Year of Zedekiah 2 Kings 25.1 and Ezek. 24.1 but we must suppose the King of Babylon besieged Jerusalem about two Years before it was Tibbakang Hebr. broken up with Battering Rams saith Vatablus 2 Kings 25.4 8. nor may we say with Grotius that this Place of the eighteenth Year seems to be corrected by that Place of the nineteenth but better say with Lyra 't was the latter end of the eighteenth and in the beginning of the nineteenth and though the Books of Kings and Chronicles give no account of any Occurrence betwixt those Years of nine and nineteenth of the Captivity yet find we some Passages of Remark in the two Prophets of Jeremy and Ezekiel Mark First In Jeremy who relateth how Hananiah in the beginning of Zedekiah's Reign in the Fourth Year falsly foretold the return of the Captives within two Years Jer. 28.1 c. This Priest probably but a pretended Prophet had seen how ill Vrijah and Jeremy had sped by telling the Truth therefore he resolves to Preach Placentia pleasing Matters to have Honour from the Princes and likely lucre too from the People so he affronts Jeremy publickly in the Temple as a lying Prophet in saying the Captivity would continue for seventy Years but the Issue was Hananiah is struck with Death within two Months after his false Prediction because he taught Rebellion against the Lord as Jeremy had foretold him ver 14 15 16 17. Mark 2. After this Jeremy tells us how he sent a Letter to the Children of the Captivity in Babylon in the former part of Zedekiah's Reign the Date and Contents thereof are declared Jer. 29.1 2 3 c. and Chap. 30. and 31. altogether Consolatory to the Captives and Chap. 49.34 and Jer. 50. and 51. in another Letter afterward to Comfort them that they must Exercise Patience and not Antedate Promises as their false Prophets prompted them to do against whom Jeremy denounced their most dreadful Doom Jer. 29.21 22. yet would they but wait God in due Time would deliver them and destroy Babylon and Elam that help'd her Calvin saith that Zedekiah suffer'd Jeremy's Letters to be sent by his Messengers Non ex Pietatis studio not from any Respect either to God or to his Prophet but out of Self-Love for he had heard by Hananiah that Itconiah his Corrival and the Captives would in two Years Time come back to Jerusalem if so he must resign up his Throne wherein the King of Babylon had seated him therefore sends he Embassadors to Nebuchadnezzar to testifie how obsequious he was to his Lord and Master and was Content they should carry Jeremy 's Letters knowing the purport of them was to perswade the People there Patience and to live peaceably in Babylon and not think yet of returning to give him Disturbance Mark Thirdly In Ezekiel whom in the fifth Year of Jehoiakin's Captivity and the thirteenth of the first as Dr. Lightfoot computes the Lord raised up a Prophet in Babylon as Jeremy was in Jerusalem and he began to Prophesie in the fifth Year of Jehoiakin's or Jeconiah's Captivity or as some call it with Lavater a Transmigration because he yielded to the Besieger c. Ezek. 1.2 and the same Ezekiel foretells the fatal Issue of Zedekiah's breaking his Covenant First with God Ezek. 16.38 and then with Man even with the King of Babylon Ezek. 17.15 who had set him up and sworn him to be faithful yet he revolts and seeks succour from the King of Egypt which perfidious Perjury and Treachery was the true Cause of Ruining all 2 Chron. 36.13 Mark Fourthly Ezekiel also in the sixth Year of Jeconiah's Captivity and the fourteenth of the first hath the Lord shewing him All Ezekiel from Chap. 8. to the End Daniel 2 3 and 4. Chapters what just Causes he had to remove his Glory from the Temple Ezek. 8.1 c. Chap. 9. and 10. and 11. and 12. and so on to Chap. 20. All this must be while Zedekiah Reigned the King of Babylon had set him as a Vine Ezek. 17.6 but not Content with that he must needs be a Cedar out Caesar aut nullus therefore did he bend his Boughs and Roots toward the other great Eagle Pharaoh for relief ver 7 8. so falsified his Fidelity which was his utter Destruction Mark Fifthly Again Ezekiel Prophesies in the seventh year of Jeconiah's Captivity and of Zedekiah's Reign Ezek. 20.1 which was two Years and five Months before the fatal Siege began here some rank Hypocrites came to be resolv'd of Ezekiel whether it were better to shake off the Babylonian Yoke or patiently to bear it Whereas before-hand they came concluded what course to take ver 31 32. Ezekiel by his Prophetick Spirit pierced into their putid Hypocrisie loath'd their false looks and abhorr'd their Motion God had no Answer for such no more than he had for Saul 1 Sam. 28.15 the Prayers of such are an Abomination Prov. 21.27 yet tells them the Day of this Prophane Person was now come and the Crown must be overturned overturned overturned until Christ come Ezek. 21.25 26 27. the Earthly Kingdom shall be no more in its former Glory Remark the Ninth Now Ezekiel returns us to the eleventh year of Zedekiah and the nineteenth year of Nebuchadnezzar and of the first Captivity Ezek. 26.1 c. all which Computations Grotius c. make contemporary Now are Ezekiel's three hundred and ninety years compleated from the first Division of Israel's Kingdom into ten Tribes and two Ezek. 4.5 and now was the City and the Temple destroyed c. 2 Kings 25.2 to 20. 2 Chron. 36.17 to 21. Jer. 39.2 to 15. and 52.5 to 28. N.B. Having made this most necessary Digression in enquiring what happened betwixt the ninth and nineteenth of the seventy Years Captivity The Enquiry following is what followed this fatal nineteenth year Answer The Prophets Jeremy and Ezekiel do supply what is not Recorded either in the Book of Kings or in that of Chronicles Mark 1. Jeremy gives an account of what was done in the twenty third year c. Jer. 52.30 Nebuzaradan comes then and carries away seven hundred and forty five more Captives probably to revenge Gedaliah 's Murder Mark 2. Ezekiel tells of a Messenger that came with sad Tidings of all that had been done at Jerusalem unto him now Captive in Babylon Ezek. 33.21 and
his Conception The Answer to the first is this That the Matter Christ was Conceived of 1. Negatively First He was not made of nothing as the World was at the Creation Secondly Nor was he raised out of the dead earth as Adam was nor Thirdly Did he bring his Flesh with him out of Heaven as some fondly imagine But 2. Possitively He was Conceived of the living flesh of the holy Virgin Gal. 4.4 when fulness of time was come God who doth all things pondere mensurâ numero as Plato saith in weight measure and number Therefore as he never comes too soon so nor doth he ever stay too long but times his mercies in the best season Isa 30.18 then he sent forth his Son even out of his own bosom Joh. 1.18 loe how he loved us Joh. 11.36 to be made of a Woman that is of the sanctified substance of the holy Virgin N. B. Note this against the Marcionites and others that do deny it and made under the Law c. With this Apostle concurs the Angel of God saying to the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail thou highly favoured c. Luke 1.28 loe thou shalt conceive in thy Womb the Holy Child Jesus ver 30 31. The Son of the Highest ver 32. And though thou know not a Man yet the Holy Ghost shall come upon thee and the power of the most High shall overshadow thee as once he did the confused Chaos in the World's Creation hovering over it and hatching out the Creature as the Hen doth the Chickens therefore that Holy thing which shall be born of thee that is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word implys of thy Flesh and Substance shall be called the Son of God ver 34 35. Some Heterodox Men hold that Christ brought his Flesh from Heaven and that he passed through the Virgin 's Womb as Water passeth through a Conduit-pipe But the Orthodox believe from those two Scripture Testimonies c. That the matter whereof Christ was conceived was the Flesh of the Virgin because also had he taken other Foreign Flesh or brought it from Heaven this would have made him an unmeet Redeemer for by the order of Divine Justice the same nature that sinned must suffer for sin As it was Man that had sinned so it must be Man that must be punished therefore took Christ the Flesh of a Woman c. The Second Inquiry is by what Power Christ was Conceived Answer 1. Negatively It was not done by the power of Nature for all that are conceived by ordinary generation are sinful who can bring saith Job a clean thing out of an unclean Job 14.4 As if he had said 't is the common lot of all Mankind proceeding from sinful Parents to be unclean and unavoidably infected with Original Corruption And Jesus himself confirms that of Job saying that which is born of the flesh is flesh Joh. 3.6 corruptus corruptum faln Adam begat a Son after his own faln Image Gen. 5.3 by this one Man sin entred upon all Rom. 5.12 so that by nature all are Children of wrath Eph. 2.3 whole man is in evil and whole evil is in man The first man defiled nature and ever since nature hath defiled every Man Hence David candidly confesseth that he was conceived in Sin and shapen in Iniquity Psal 51.5 He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed Answer 2. Possitively Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost so saith Luke afore quoted Luke 1.35 And Matthew makes forth the same great truth saying that Holy thing conceived in Mary is of the Holy Ghost Matth. 1.20 as the efficient not as the material cause the power of nature could never have brought forth such a pure Redeemer no more than a Tree can by nature bring forth a Chair of State though it should grow a thousand years yet it could not grow of it self into the form of a Royal Throne this fashion it must receive from a Skilfull Artist though the substance of such a Seat be in it So though Christ were in the loins of Adam yet Nature could never be able to bring forth Christ no this could only be effected by the power of the Holy Ghost The Virtus formatrix or formative faculty which the Virgin had not is ascribed to this power wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin sanctified miraculously and without Man's help Thus Christ is said to be conceived of the Holy Ghost three ways First The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made severing and purifying it from sin and corruption as the Cunning Artificer draws dross from the Gold c. Secondly The Holy Ghost did frame and fashion that part of the Virgin 's Flesh so purified so sanctified and made it a fit House or Temple for his Godhead to dwell in Therefore is He call'd that Holy thing Luke 1.35 and that Holy of Holys wherein the Godhead dwelt bodily Col. 2.9 that is Personally Thirdly He did Unite the Humane Nature to the Divine so made one person of both so He is call'd the Son of God very often in the holy Scripture N. B. The Mystery of this History is manifold As First the Abstruse profound Speculations hereupon which the Learned both Antient and Modern have collected hence 1. Augustin saith though Christ be call'd by the Angel the Son of God yet was He not the Son of the Holy Ghost as He was the Son of the Holy Virgin for He was not Conceived of Him as he was of Her He was Conceived of Her as of a Mother not of the Holy Ghost as of a Father lest there should seem to be Two Fathers in the Holy Trinity We must not say saith He that the Holy Ghost was born of the Dove in whose shape He appeared Mat. 3.16 As Christ was of the Woman because the Spirit came not down to Redeem the Doves as Christ did to Redeem Mankind born of a Woman but to signifie unto us by that significant form all Spiritual Innocency Amicableness and Love to little Ones found in those that have the Spirit 2. Another Curious Notion of the Learned is that Christ was call'd Shilo Gen. 49.10 because that Hebrew Name signifies a Secondine which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb Hence Christ was call'd Shilo as He was the Son of Mary's Secondines ut ostenderet Christum de Matre absque patre Nasciturum to shew that the Blessed Virgin 's Secondines alone brought him forth without the help of Man Hence is He said to be without Father as Man and without Mother as God Heb. 7.3 The 3. Is That this Precious Pearl as Christ is call'd Mat. 13.45 46. Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus As Pearls are made up
had in perfection from the first but in Natural Acquired and Experimental Knowledge only such as to be Angry and Grieved Mark 3.5 6.6 and to be Ignorant of some things Mark 13.32 Mat. 24.36 The Son knew not the last day but from the Father This was Ignorantia morae privations non pravae Dispositionis Notewel If Christ thus humbled Himself that he might Suffer for us both in Soul and Body c. How should we be content to be Humbled even to a Nothingness for His Glory and the Churche's Good and how should we be content to be Humbled One for Another The same Mind that was in Christ should be in us Phil. 2.5 6 7. and we should wash one another's Feet as He gave an Example John 13.14 15. 'T is a shame for Man to be so-Proud where God hath been so Humble c. Notewel Secondly As Christ was Conceived in the Womb of the Virgin so must He be Conceived in the Heart of a Christian Gal. 4.19 Paul had a Travelling Spirit till Christ were formed in them This he did promote by two Means 1. By casting the Seed of the Word into their Souls which being Hid in the Heart Psal 119.11 and Well Watered there by the Ordinances will Through Grace breed Christ 2. He presseth them to min â—his word with Faith Heb. 4.2 otherwise It will be as a Miscarrying Womb No sooner did Mary Believe what the Angel had told her but she straight way Conceived Christ Luke 1.35 38. So Faith is a necessary Ingredient for Conceiving Christ Spiritually for Christ dwells in our Hearts by Faith Eph. 3.17 All which we may know by the â—abe's Motion as in the Womb. And without this we can have no comfort in the Literal unless we can feel the stirrings of the Spiritual Conception also The Antients say That Mary carry'd Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Heart as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Arms. Notewel Thirdly As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature but by the Overshadowings of the Spirit of Grace As the Watry Cloud Overshadows a Fleece of Wool and the Rain thereof soaks and sinks into it insensibly so did the Spirit into the Virgin 's Womb and so sometimes into our Hearts Many may abound with the Power of Nature and be indued with all Natural Excellencies yet not have Christ Conceived or formed in their Hearts This cannot be till the Power of the Holy Ghost come upon us which the Wisest Sages and the greatest Luminaries of the Heathen World were strangers to 1 Cor. 2.8 Eph. 4.18 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 There can be no fiducial Assent of the Heart to own Christ as our Lord but by the Spirit Notewel Fourthly As Christ was Conceived by the Holy Ghost that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together that none could take Man's Nature but He must take his Sin too till the second Adam came to part these two by his Supernatural Conception So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit shall feel this parting Power of Christ who was the first from Adam that purify'd Man's Nature and parted it from Sin Thus it was in Regenerated Paul The good He would do He did not The evil He would not Do He Did Rom. 7.19 Sin was one thing in him and Nature Imported in the word I was another would to God we may All have this parting power of Christ to say as the Apostle 't is no more I but Sin that Dwells in me that though we keep the Nature of Man yet Sin may be parted from us As a spark of Fire may but up Towns and Cities c. So this Spirit of Burning can consume a World of Corruption in us Notewel The Fifth Mystery arises from the Third Particular to wit The Commotion at Christ's Conception Joseph cannot sleep Mary must be put away and the Angel must come to quiet all c. Mat. 1.19 20. Thus there is much ado when Christ is conceived in any Christian Heart such a one presently becomes a Table-Talk A Song of the Drunkards Psal 69.12 Men say He is Mad or at least Melancholy Acts 2.13 15. Mark 3.21 Oh what a Rout is made about it and nothing but an Angel from Heaven can hush all not only without in the World but also within in the Christian's own Conscience c. CHAP. III. AFter Christ's Conception followeth his Birth to be Discussed wherein consider five Particulars 1. The Person of whom he was Born 2. The Time When. 3. The Place Where 4. The Manner How 5. The Manifestation of it First of the First First The Person of whom He was Born Wherein two Branches be observable 1. He was Born of a Virgin 2. Of the Virgin Mary Mat. 1.23 1. Of a Virgin for three reasons 1. That he might be freed from the Guilt of Sin which comes by the course of Nature All have sinned in Adam Rom. 5.12 who proceed from his Loins by ordinary Procreation Though Christ was as a Man in Adam yet not simply so as other Men Are both from Adam and by Adam He was from him in his Humane Nature but not by him as a Procreant Cause by Ordinary Generation Therefore was he Born of a Virgin not in the common course of Nature that the purity of his Conception and Birth might sanctifie the Impurity of Ours Christ Began at the farther end of Man's Sin the first Tincture whereof is when Conceived and Brought Forth both in Iniquity Psal 51.5 That he might be our Compleat Saviour The 2d Reason is To Fulfil the Prophecies of Him Isa 7.14 Gen. 3.15 A Virgin shall bring forth Immanuel and the Seed of the Woman Born without the Seed of Man shall be the Breaker of the Serpent's Head and by this Signal and Singular Sign he was known to be the Saviour of the World The 3d Reason is That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life Yea much more than at the strange Births of Isaac Jacob Moses Samuel Samson and John Baptist The World did wonder a little at it Luke 2.18 'T is a wonder that they wondred no more that Christ should be Born of a Woman without Man whereas All the World wonders after the Beast Rev. 13.3 and not at this that the Son of God became the Son of Man to make us Sons of Men to be the Sons of God Learn hence a fourfold Mystery 1. What is Impossible with Man is yet possible with God Mat. 19.26 That a Virgin should bear a Son is Impossible by the Power of Nature yet Possible by the Power of God 'T was Impossible in Nature that Sarah when her Womb was Old and Cold should bear a Son yet was it possible with
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
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
calamities which did now hang over their Heads and the Heads of their Children c. N. B. Note well What Judgment this was he specifies not but describes by its Effects Direfull enough Saying it were better and more blessed ye were Barren than bring forth Children to the Murtherets Hos 9 12 14. 10 8. Revel 6.16 Hosea prays there for Barrenness as a Blessing on his People And if all this Evil befall me a green Tree so unapt to burn what may the dry expect both Mothers and Sucklings upon which God's Wrath will soon kinde My Death saith he will hurt the Jews more than it can Jesus c. N. B. Note here 1. Christ crosseth not contradicteth not his own Command of bewailing those in Bonds as bound with them c. Hebr. 13.3 c. We ought to Sympathize with them as Fellow-Members and to be moved with Compassion toward them Commiserating their Miseries as if they were our own and putting their Souls into our Souls stead Job 16.4 as these Holy Women did Christ here as in the same or like Body The 2. Note is The Histrionical Descriptions of Christs Passions made by the Papists are here Reproved Weep not for me as Ludibrious and Amick or pedaptick Tricks c. For we are not so much to Lament the Sufferings of Christ as we are to lay to Heart and Lament our own sins which were the cause of all The Jews and Judas c. were all set on to this Villany by our sins c. The 3. Note is There is a Natural Grief or Worldly Sorrow which should be converted into Spiritual and Godly Grief and Sorrow Weep not for me but for your selves c. No doubt but among those godly Men attending here were good Nicodemus Joseph of Arimathea and many other Men that loved Christ while he lived and now Lamented for him when he Dyed and loseing so great and so good a Friend yet durst not weep so freely and publickly as the godly Women did in the presence of the chief Priests in whose Eyes the Female Sex were weak and contemptible yet in both Sexes this Weeping was but Natural from their love which as fire must discover it self for the loss of a Friend But our Lord inforceth Paul's Notion here of turning Worldly into Godly Sorrow 2 Cor. 7.10 like as excessive bleeding at the Nose is best cured by bleeding a Vain in the Arm for Diverting the Blood So should we turn the course of our Griefs from Worldly Sorrows for loss of Friends c. into godly against our offences c. The Third Concomitant Circumstance was their giving cold comfort to a Dying Man Vinegar mixed with Gall Matth. 27.34 Our Lord was well nigh spent and ready to faint through his Agony and Bloody Sweat through all his Toils and Tosses all the Night long and through his Buffetings Beatings Scourgings and bearing so far the Burden of the Cross Now when he wanted a cup of generous Wine to chear his Spirits Psal 104.15 Prov. 31.6 God the Father out of Justice for Expiating the sins of our Surfeitings and those Miscreant Men out of Malice deny him a cup of cold Water but instead of the common favour of some Refreshing Drink usually granted even to Dying Malefactors Here 's no Drink for a Thirsty Fainting Dying Jesus but Vinegar mingled with Gall no doubt but these pestilent Priests did it in Derision to our Dear Redeemer Tauntingly talking to him after a sordid sort Hail King of the Jews a King's Wine must be Rich and Royal here 's a dose suitable to thy Royalty c. N. B. Note well 'T is the property of Vinegar to Dissolve Rocks so Hannibal made his Way through the Alps to Rome would to God a serious consideration of this Vinegar-Potion drunk by our Redeemer for us might effectually Dissolve our Rocky Hearts others have another opinion of this bitter Potion thinking it was given Christ not so much in Derision as for Intoxication to stupify his Brain and to make him sensless of pain so Talmud Babylonicum saith Some Remarks more may be added here As 1st Our Lord had probably this bitter Potion twice Administred at this time before he was nail'd to the Cross and cried I Thirst John 19.28 29.30 Twice did he taste of bitter Potions for us to purchase our Drinking the sweetest Celestial Joys Psal 16.11 The 2d Remark is Mark calls this Drink Vinum Myrrhatum Mark 15.23 Wine mingled with Myrrhe It may well be supposed that those Godly Women prepared some Wine in their bewailings of his Passion to Exhilarate his Spirits that he might bear his pangs and pains of Death the better this was a Testimony of their Sublime Love But Christ's Enemies mingled it with Myrrhe to make his Misery the more c. This was a Demonstration of those Miscreants most Matchless Malice in thus notoriously aggravating by so many means the Sufferings of Christ The 3d Remark is Suppose this Potion was an Intoxicating Drink c. Then it discovers the most execrable Villany in those cursed Christ Crucifiers For 't is the Duty of all Executioners of Justice that while they are excuting the Bodies of Malefactors they should shew a special regard for the Salvation of their Souls Yet those vilest of Villains design that our Redeemer as one dead Drunk should dye The 4th Remark is Though these Priests and People were in hast to have him out of hand dâ—spatched for they had not been yet at their Morning Sacrifice though now it was about Nine a Clock their third hour from six Mark 15.25 so give him this Potion to shorten his Life as some say but notwithstanding all their hast as hasty as they were to Imbrue their Hearts in Christ's Blood which Pilate had wash'd off from his Hands so to go reeking and smoaking in that Blood Guiltiness to their Worship of God Yet Christ drank it not for he will lay down his Life at his own pleasure and not at theirs teaching us that no pain should make us so impatient as to do any thing to shorten our lives The 6th Remark is We are all apt to condemn the Jews for giving so bitter a Potion to a Dying Jesus yet such a Jew is every Impenitent Sinner that dare sin against a living Christ and therein give him a Cup of Gall and the Poison of Asps as he complains Deut. 32.32 33. They gave me Gall for Meat and Vinegar for Drink Psal 69 21. therefore should we Judge our selves as well as the Jews for serving him with our sins Isa 43.24 The 4th Concomitant circumstance is an Introduction of the painful passion and dolorous Death of our dear Redeemer which contains sundry branches As 1. They strip him again of his own wearing apparel whereby it was well known that it was the very he and not another that suffered death in our stead there could be no cheat in the case but it was he his own self that bare our sins in
for working such a notable Miracle as all the Countrey rang of yet loth they were to seem to be so Therefore consult they how to palliate it before men with whom they valued their own Credit more than keeping a good Conscience towards God or the Salvation of their own or others Souls 2. The Concomitants when they had thus conferred in this Cabal about finding out the best Expedient for stifling the Gospel the Result of clubbing their Wits together was to lay their thteatning Charge upon the Apostles 1. Not to Preach publickly or privately in the Name of the Lord Jesus Nor 2. To Pray in his Name Nor 3. To work any more Miracles by it Thus those Unjust Judges pretended to be so far good-natur'd as to pass by the former fault provided the Apostles would promise to do so no more but be bound to their Good-behaviour for time to come yet intended by this principal piece of Policy to keep the People in Ignorance most mischievously lessening their Light as Cheats use to do that Spectators might more easily be gulled and beguiled by their Legerdemain-Tricks without discovery verse 16 17 18. Both Peter and John agreed in one and the same Answer as being acted by one and the same Spirit saying We are not concerned at your Threats and Edicts nor solicitous what will best bring us off at present out of your hands but we do appeal to your own Consciences whether God will excuse us If we against his Commands do obey yours Will ye bear us harmless against the Woe God denounceth against us if we Preach not the Gospel 1 Cor. 9.16 Ye command us that which is morally impossible unless our Tongues were cut out c. verse 19 20. They were now filled with the new Wine of the Spirit and their Vessels therefore must either vent or burst See Jer. 20.9 Psal 116.16 and Acts 17.16 This Authority of God being thus opposed to Man's these Rulers were over-ruled to dismiss the Apostles not from any sense of their own Sin or dread of Divine Wrath but for fear of losing the People's Favour verse 21. God used this means to Restrain these Ruler's Rage c. 3dly The Consequents hereof 1. The Apostles thus marvelously delivered and dismissed Return to the Church and relate to them their marvelous Deliverance v. 23. incouraging them to hope for the like Salvation in the like service and suffering 2. This occasioned the Church's Prayer in Joint-Communion Wherein God's Omnipotency in Creating and Governing the World doth afford their first comfort against their present sufferings and future also verse 24. This Master-controuler will manage all for his own Glory and his Church's good Rom. 8 28. Then do they apply the Prophetick Oracle of David Psal 2.12 to their own State at this juncture Act. 4.25 26 27 28. shewing what a meer madness it is in Men whether Jews or Gentiles to oppose Christ for he will prevail mangre the Malice of angry Men and inraged Devils Hence the Psalmist begins that Psalm with an abrupt Leâ—â—â—d or why in an angry Interrogation as if he had said What are ye all mad ye many and ye mighty to attempt a Design whereof ye can render no good Reason nor ever expect any good success c Then they petition that God above would behold Men's threatnings below c. Act. 4.29 and that Christ might magnifie himself not them both by their Oracles and Miracles verse 30. The effect of it was a gracious Answer from Christ testified both by an Earthquake and a fresh Effusion of the Spirit verse 31. Note Thus the Gospel grew by opposition and would do so now were we but awakened by our Dangers to a more fervent praying as they were here The Conclusion is the present State of the Church 1. In its Teachers many Miracles unrecorded were wrought by them beside their Magnanimity in Preaching 2. In the Hearers both Unanimity as if one Soul had moved all the Bodies of that Multitude and Liberality in contributing the Manner how the Matter how much and the End for what use verse 32 33 34 35. more particularly in Barnabas verse 36 37 Many Believers lived far from Jerusalem which was shortly to be destroyed therefore this Act was peculiar to this time and place 3. Great Grace was upon all verse 33. as if dropp'd down from Heaven both gratis data gratum faciens that Grace freely given and that also which makes truly gracious shining forth in the carriages and countenances in the speeches and actions of both Apostles and Auditors so that all call'd them blessed c. Isa 61.9 c. CHAP. V. Of Ananias and Saphira 's Sin and Death THE Church is ever like the Land of Canaan which was a Land of Hills and Valleys Deut. 11.11 So is she sometimes up and sometimes down now abased and now exalted by the turning Wheel of Providence Now that Envious One the Devil envying the great Grace which gave a great Grandure to this primo primitive Church began to sow his cursed Tares The Perils and Impediments of this growing Gospel-Church became now twofold 1. Internal and 2. External 1. The Internal was the Hypocrisie and Perfidiousness of Ananias and Saphira in their committing Sacrilege The matter and form of the sin of these two Sacrilegious persons were that they both Man and Wifâ— conspired to defraud the Church of part of the price of their sold Possession c. Acts 5.1 2. The Adjuncts of this Sacrilege wherein is comprehended the punishment of it are expressed by their Quality upon the Offenders and by the Effects in the Church The Quality of the Punishment is described 1. Upon Ananias the Husband whom Peter first accuseth for lying at the instigation of the Devil and in defiance of the Holy Ghost verse 3 4. and then for Theft which he also aggravates from his own propriety by right of Law therein verse 4. whereupon follow the convicted Man's sudden Death verse 5. and after that his immediate Burial v. 6. which struck all the Auditors and Spectators with a dreadful Awe after verse 10. Then 2. Upon Saphira the Wife whom the over-ruling hand of God brought in at that juncture when all these things had happened to her Husband verse 7. She upon examination confesseth the deed verse 8. for which she is condemned verse 9. and immediately executed verse 10. This produced wonderful Effects as those without the Church wondered at and magnified this Discipline so those within were marvelously strengthened and the Church by these and other Miracles wonderfully increased verse 12 13 14 16. The Remarks and Mysteries held out in all those Histories thus analysed may more distinctly and particularly be thus amplified and inlarged upon That concerning Anania's Story concerning his sin and punishment for it hath this 1st Remark relating to his Name the same with Jer. 28.1 which signifies the Grace of God so Canan-Jah signifies in the Hebrew Language Conveniunt rebus nomina saepe suis
among common Malefactors and though they were fetched out from Prison by an holy Angel yet were they after beaten by these wicked men v. 40. Note Oh the Tenderness of God to his tender Servants while these Apostles were but tender Striplings and not yet grown up to maturity God stays the Rough Wind in the day of the East-Wind and lets it out of his fist as Prov. 30.4 not whole bushels of Affliction at once but only by peck and by peck as the Hebrew word signifies Isa 27.8 as his people are made able to bear 1 Cor. 10.13 They were but tender Plants at their being first filled with the Spirit Acts 2.4 so must not at the first be blown upon with the boisterous blasting and blustering Euroclydon Acts 27.14 or East-Wind of Persecution lest those Trees of Righteousness of God's planting and watering Isa 61.3 should be too much shaken or blowed down quite by the Roots But now after they were filled the second time with the Spirit Acts 4.31 and so better fitted for suffering work by the Spirit of Glory that rested on them 1 Pet. 4.14 they must now grapple with greater Sufferings at this time N.B. There is most comfortable Gospel in that Levitical Law What Vessel is not able to bear the purifying by Fire it shall suffice to rinse them by Water Numb 31.23 In God's great House there be various Vessels some of Wood as well as others of Gold c. 2 Tim. 2.20 21. The Psalmist speaks of both a passing through the Fire and also a passing through the Water Psal 66.10 12. So compassionate and tender-hearted is our heavenly Father toward us that rather than our spirit should fail in the day of our Affliction because our strength is small Prov. 24. v. 10. he will not over-afflict us with Fiery Trials it shall suffice to purifie us with brackish Waters c. He will suit the stroke to the strength he will proportion the burden to the back of the bearer Thus dealt God with David's Son gently chastizing him with the Rod of weak Men 2 Sam. 7.14 15. as tender Parents chasten their stubborn Children to break their stomachs but not their bones God will not scourge us with Scorpions nor crush us with the weight of his own mighty hand upon us The third Remark is that no Humane Misery can befal the Church and Children of God but there is a suitable Salvo of Divine Mercy They can meet with no kind of Malady upon Earth but what may have a more powerful and preponderating Remedy from Heaven Note God sometimes shifts hands and changes means and methods of his Church's Deliverance as here The first was by an Angel the second by Men he works both ways by Peter's Apology or by Gamaliel's Counsel he will be exalted in his own strength when not in the strength of the creature Psal 21.13 not by might but spirit Zech. 4.6 Here the foul Fiend of Hell the Devil by his Imps prevails so far as to cast the Apostles into Prison there he lodges and confines them But is the matter carried so No God sends an Angel who over-powers and out-pulls the Devil makes a forcible Entry with a Rescue and pulls the Prisoners out of Prison c. God could have delivered them by other means but he useth here the Ministry of Angels for the better confirmation of their new exercised Faith letting them see by experience that he had given his Angels charge over them Psal 91.11 And the same and no less is the priviledge of all that fear God The Angels incamp round about them Psal 34.7 They are ministring Spirits sent forth to minister to all Heirs of Salvation Heb. 1.14 Suppose Satan as our Saviour saith Rev. 2.10 should cast some of us into Prison still God's hand is not shortned 't is God's Ordinance doubtless and the good we must now look for from Angels is as they are in the hands of a Mediator Gal. 3.19 They are all under Christ's Power Matth. 11.27 and 28.18 They ministred to him Matth. 4.11 and Rolled away the Stone from the mouth of his Sepulchre Mat. 28.2 They healed Bodies John 5.4 opened Prisons as here and Acts 12.7 N.B. And undoubtedly they do many signal and singular services for God's Servants still though their visible Apparitions be ceased yet their invisible Operations for Heirs of Salvation shall never cease Some have thought they have felft the touch of an Angel when they have been entring upon some evil Act and thereby have been reclaimed 'T was doubtless an Angel that spoke to Mr. Laremouth a Scotch Minister and Chaplain to the Lady Ann of Cleve and being praying in Prison in the Marian days saying once twice thrice Arise and go thy ways whereupon he arising from his knees and ending his prayer immediately a piece of the Prison-wall fell down whereby he not only was delivered from being crushed to pieces but also escaped beyond Sea c. N.B. God will now have us to live by Faith and not to walk by Sense and therefore we must not see those Ministring Angels yet ought we so to believe as to improve this Ordinance of God N. B. It may be God will make use of Angels to throw down Babylon with Violence and with a Vengeance Rev. 18.21 When Rome that Rueful Milstone which hath grounded to Powder so many Myriads of Saints shall be irreparably Ruined yea rather than the Everlasting Gospel should not be Preached perpetually but fail by the forced silence of holy Men's Ministry God may make an Angel Preach it c. Rev. 14.6 No doubt but Angels do now act for the Church and Children of God though invisibly their hands are under their wings Ezek. 1.8 They are not seen now because Christ governs his Church in a spiritual way yet have we communion with them by Christ though in an invisible manner Hec. 12.22 They are our Nurses to keep us in our way wherein while we abide they protect us c. This they do for us from our Birth to our Death and then as Nurses they carry home the Nurse-child to the Father's house at his command Luke 16.22 Holy Angels fight for us though the Devil and his Angels fight against us Rev. 12.7 This is comfort The 4th Remark is God works such convincing and such confounding Deliverances for his Church and Children that their Adversaries are non-plus'd and horribly perplexed thereby Thus was it with these Adversaries 't is said They doubted about these wonderful things that were done whereunto this Deliverance would grow Acts 5.24 The word translated They doubted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thrust into inextricable straits to be profoundly perplexed so 't is read of Herod Luke 9 7. They as he did stood here amuzed and amazed they as it were stuck fast in the Mud and could find no way out and knew not which way to turn themselves They were in such doubt and fear as put them to a loss what
baptized Peter's Question was without Question Can any man forbid Water c Acts 10.47 He argueth from the thing signified to the sign and his Question in effect is a vehement Assertion and a most cogent Argument as it is improved by him afterwards Acts 11.17 importing that such as God hath granted Inward Baptism unto no Man no Minister must deny the Outward N. B. As he that hath a right to and a propriety in an Inheritance cannot without manifest injury and injustice be denied the Writings and Seals thereunto appertaining Because these Gentiles had the Grace signified and promised in Baptism and so had got the Inward part therefore to deny them the Outward part could not but be a very injurious Act Hereupon they were baptized in the Name of the Lord Acts 10.48 which was not a differing practice from Christ's precept In the name of the Father Son and Holy Ghost Matth. 28.19 for under that title the Lord is meant not only Christ the Anointed but also the Father who Anointed him and the Spirit by whom he was Anointed So the same phrase Acts 2.38 and 19.2 5. Rom. 6.3 and Gal. 3.27 is understood N. B. Thus also the Sacrament of Baptism seals up Adoption in Infants born of believing Parents and pronounced holy 1 Cor. 7.14 having thereby the Inward Grace they have a right to the Outward Sign as it doth Seal up Faith in those of Riper years c. The twelfth Remark is The Call and Conversion of the Gentiles became a dreadful stumbling-block to the Jews yea to the Believers as well as Unbelievers We read how They of the Circumcision who believed were astonished c. Acts 10.45 Those were the six Brethren who accompanied Peter from Joppa to Caesarea Acts 11.12 N. B. Peter acted prudently in taking so many men of the Jews with him to bear a full Testimony by so many mouths concerning the Grace of God given to the Gentiles foreseeing what an offence it would prove to the Jews But these six Companions of Peter were only amazed at this and well they might beholding the Holy Ghost bestowed upon the Gentiles this first time in the like manner as it was at its bestowing upon the Jewish Nation Acts 2.4 namely by immediate Infusion Whereas at all other times where any mention is made of giving the Gifts of the Spirit we find a mention also of Imposition of Hands used in order to obtain that extraordinary grace this made those six men astonished not yet understanding the mystery of the Call of the Gentiles but thinking that Christ and his Grace had only been promised to the Jews But the very Apostles and Brethren in Judaea only hearing of these things but not seeing them were down-right offended at Peter when he returned the second time to Jerusalem and plainly quarrelled with him for going to the Gentiles and eating with them Acts 11.1 2 3 c. Now comes in that great Point to be disputed Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision This is justified by two Topicks The first is the Argument pressed in Peter's Apology to those who took him to Task for his Baptizing Cornelius c. And the second is drawn from the commendable and successful Edification of the Gentile-Church at Antioch As to the first it consists of two parts the Offence of the one party and the Defence of the other First The Offence was too captiously taken but not really given so it was Scandalum acceptum not datum This conversing with the Gentiles or Heathens was look'd upon as a piacular and detestable crime among the Jews as not only contrary to the Tradition of their Elders and Precepts of their wise men but also to those Scripture allusions Let him be to thee as on Heathen Matth. 18.17 and not to keep company or to eat with Idolaters 1 Cor. 5.10 11. therefore the Apostles Brethren and Jews of the Circumcision charge Peter home for violation of their Law N. B. We may well wonder here that those Believers who had not only one God to their Father but also one Church to their Mother yea were born of the same Spirit and were fed by the same Milk of the Word of God should yet quarrel upon this occasion because the Gentiles were not only informed of the Truth but also reformed from their Errours yea and plainly transformed into the same Image of the Word which they had through grace now received as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles We may wonder the more at this contention N. B. Because we find no such quarrel at Peter and John for their going down to Samaria though the Samaritans were odious enough to the Jewish Nation c. This only may be said to qualifie that Journey beside their Commission from Christ Acts 1.8 because the Samaritans were neither uncircumcised nor Idolaters both which they knew the Heathens or Gentiles were and therefore more detestable to them N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting that the former might not have any familiar converse especially in Marriages with the latter and the â—abbi's made this wall larger than God had made it making it unlawful to eat with or enter into the house of a Gentile hence arose this Objection of theirs against Peter's practice Acts 11.3 Whereas the Law of God forbad not all commerce with the Gentiles much less that whereby they might be gained to God but that only which might corrupt the Jews and withdraw them from God And Peter himself who is now cavilled at professeth his conscientious observation of that Law of God Acts 10.28 to Cornelius c. and to God himself verse 14. Yea and of the very Traditions of the Elders also over and above the Law of God John 4.9 and 18.28 c. till God convinced him by a Vision Acts 10.15 c. First These Believing Jews who contended with Peter here were all zealous of the Law Acts 21.20 21. in Paul's case there as now in Peter's here and still were so weak as to be too much addicted to Jewish Ceremonies insomuch that they thought Circumcision simply necessary to Salvation Acts 15.1 5. and would have the Believing Gentiles also circumcised until they were better instructed as there by the Decrees of the Church Acts 15.29 So here by the Relation of Peter as here followeth for their farther and fuller satisfaction Nor did those Zealots of the Legal Rites object against Peter saying Why hast thou Baptized the Gentiles or why didst thou Preach to them For this would have been an injurious affront to Christ and contrary to his express command Mat. 28 19 Acts 1.8 c. Secondly The Defence Peter maketh to their offence objected from ver 4. to v. 18. Acts 11. wherein Peter not pretending any preheminence over the Church as his pretended Successors do at this day willingly submitteth himself and
have not so much as heard whether there be an Holy Ghost that is of the extraordinary Gifts thereof such as were Prophecy Tongues c. for it was the common opinion of the Jewish nation that after Malachi the Holy Gospel departed from Israel and those Disciples profess they had never yet heard of his restoring nor is it probable that those instructed and Baptized as they answer to Paul's second Question v. 3. should be ignorant of the Essence or Person of the Holy Ghost because the baptist who had Baptized them had seen him descend upon our Saviour like a dove Mat. 3.16 Mark 1.10 and Luke 3.22 and the same John had spoke to all he baptized that Christ would baptize them with the Holy Ghost and with fire John 1.32 33. N.B. Paul hereupon instructs them aright that the Baptism of John of Christ were the same for the Baptist bid those he baptized to believe on him who should come after him v 4. otherwise Christ himself and his Apostles all which were baptized by the Baptist had not the right Gospel-baptism if there were not the same sign and the same thing signified in both and the difference betwixt them was only Circumstantial nor doth it appear that Paul did Rebaptize those Disciples N.B. For 1. 'T is only said that he laid his hands upon them c. verse 6. 2. These twelve Ephesians are not named among those whom Paul Baptized 1 Cor. ver 1 14. 3. These twelve had the same baptism of John which Christ and his twelve Apostles had yet none of them were Rebaptized for Christ himself baptized none John 4.3 N.B. So did not baptize any of his Apostles over again 4. The Baptism of John was not only a baptism of Repentance Mat. 3.11 but it was also a baptism of Faith and of Remission of Sins Mark 1.4 N.B. And we ought not to make a distinction betwixt a baptism of Faith and a baptism of Repentance as if they were two 5. Because baptism is an Ordinance of Regeneration or new birth as we can be but once born in the flesh so nor can we be but once born in the Spirit So but once baptized The third Remark is As the Sun of the Firmament so doth the Son of Righteousness harden some as well as soften others 'T is said when divers were hardened ver 9. As Christ himself was foretold to be for the falling as well as the rising of many Luke 2.34 Isa 8.14 1 Pet. 2.8 c. So the Doctrine of the Gospel becomes by the transcendent excellency of it the Savour of death to some as well as the Savour of Life to others 2 Cor. 2.16 Thus the heat of a Summer Sun-shine draweth out a filthy Stench out of Dunghills as well as most Fragrant Smells out of Mountains of Spices and thus the Sun-shine of the Gospel doth harden those Unbelievers whom it softens-not N.B. We may not think that those twelve believers which were softened by it were again baptized for the Reasons aforesaid but it was rather the renewing of those Disciples in their fuller manifestations of the mysteries of the Gospel they now received than any renewing of their baptism unto them for the words when they heard this c. verse 5. Relate not unto the words of Paul but unto their hearing of John's Doctrine of Repentance when they were baptized by him But we find Paul doing no other to them Then 1. He Catechizeth them verse 4. 2. Laid his hands upon them ver 6. whereby they Received extraordinary Gifts So that they took no other Baptism but that of John which now they began to entertain and apply it to the Right intent Unless we will say that they were before Baptized by some of John's Disciples into John's and not into Jesus's Name as Piscator saith for John had some such Zealots as mistook him for the Messiah John 3.26 c. So they being before baptzied in a wrong name which is not our case were Rebaptized As for those that were hardened besides that Natural hardness of heart which they had before Paul preached to them there is added here an Habitual hardness which was increased both by their resisting actually the impressions of God's word and by permitting it passively to pass by them without any amendment of mind or manners thereby and to both these is Superadded a Judiciary Hardness God making their Sin to become their punishment They were given up to their own hardness insomuch that they speak evil of that way which should have reduced them from Damnation and directed them to life and Salvation c. The fourth Remark is Such places of the publick Worship of God where nothing but contradiction to the pure Christian Doctrine can be met with c. may be lawfully withdrawn from Thus the Apostle here separated himself the Disciples from the Jews Synagogue where he had preached three Months because he met only with contradiction of his Gospel-Doctrine and blasphemy against his dear Redeemer Acts 19.8 9. he departed from thence and preached in a private meeting-place where he met not with any such Notorious disturbances though some did Dogg him thither with whom he disputed and therefore he continued there discharging his Apostolical duty for the space of two years verse 10. in which time he had an effectual Door opened to him 1 Cor. 16.19 N.B. This private Meeting-place is call'd the School of one Tyrannus whom some take to be a publick Teacher of Philosophy converted by Paul or as others say he was some private expounder of Moses's Law among the scattered Jews who had not only publick Schools wherein their consistorys did meet but also private places such as this School was wherein their Law was taught N.B. In one antient Coppy it is here added that Paul taught in this School-house from the fifth to the Tenth hour which shews what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Iron sides or indefatigable Preacher Paul was to be able to hold out for five hours together in holding forth the Mysteries of Christ in the Gospel So he likewise continued his Speech until midnight Acts 20.7 a long Sermon indeed at least it would be thought so now among such short ones in Zeal we are what was said of Julius Saliger may be better said of blessed Paul that he had a Golden wit even Gospel-gifts and graces in an Iron Robust Body though he was but a little man in Sature c. N.B. Nor doth this Separation of Paul's warrant all or any Separations but only in proportionable cases to that of this which are reducible to two heads 1. Where there is a deficiency in Fundamentals And 2. In case of Scandal when Nations are drunk with the Cup of Babylonish Fornications then the Lord calls from Heaven on us come out of her my people c. Revel 17.2 and 18.4 c. For this Reason Luther Zuinglius c. Separated from the Romish Church and when they call'd Luther an
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but