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
Holy Robes or Stoles were received from Ancestors and kept in sweet Chests by the Mother of the Family which were of such an Odoriferous smell that Isaac is said to smell the sweet smell of it upon Jacob's back Gen. 27.27 So will God say of us if thus Cloathed Thus far as Jacob's Fact carried a correspondency not only with the Commands of his godly Mother but also with a most Congruous Harmony of this Holy Antitype aforesaid All Divines both Ancient and Modern do justifie him therein but to vindicate Jacob from the Sin of lying once and again hic Labor hoc opus est here lies the grand doubt and scruple About this point I find three various Opinions among the Learned 1. Some say that Jacob neither lyed nor sinned in what he said 2. Others affirm that though he lyed yet therein they deny time he sinned 3. But there be others who conclude that he both Lyed and Sinned As to the First Opinion which cleareth Jacob of lying and sinning They say that his Speech to Isaac if expounded in the best sense is no Lye but an Irony whereof the Scripture hath many which is a witty way of speaking words that in a strict acceptation sounds not true yet importeth some great truth when taken by the right handle as Gen. 3.22 God saith Man is become as one of us which Words are but Gods Holy Derision of Mans vain affectation of a Deity at the Devils suggestion ver 5. whereas the Beasts of the Field might in a strict sense more truly say that Man was then become as one of them Psal 49.12.20 Such Sarcasms Elijah used 1 King 18.27 and Solomon Eccles 11.9 c. Thus Jacob's Speech importeth that he was the Person to whom the Blessing which Isaac was to pronounce belongeth for Esau had resign'd it to him by the sale of his Birthright which purchase gave Jacob a civil right to the Blessing Thus Austin excuseth Jacob's Speech saying though it was not true in the History it was true in the Mystery though Jacob was not Esau saith Theodoret litterally yet he was Mystically and Figuratively as he had bought his Birthright so rightly appeared in Esau's place some excuse Jacob's calling himself Esau because that Name signifies made or perfect intimating that he was now in the way of making himself and of being made perfect having already got the Birthright and now in a fair way for the Blessing and he might the better call himself so as he was preferred to a Priority by the Oracle of God whose Purpose and Decree did Predestinate him to be the Blessed One Therefore 't was a litteral Truth to call himself the First Born and a Mystical Truth to call himself Esau not unlike to Christ's calling John Baptist Elias Matth. 11.14 Abraham calls Sarah his Sister Gen. 12.19 and 20.5 Paul calls us Gentiles the Circumcision Phil. 3.3 Rom. 2.28 and counted the Seed of the Promise Rom. 9.8 Gal. 4.28 Some say further that Jacob's Speech ought not to be condemned seeing God approved it by giving him the Blessing and continuing the same to his posterity and seeing also Isaac when convinced how God had over-ruled his want of Eyes to a right end with astonishment concludeth I have Blessed him and he shall be Blessed whereas had he look'd upon Jacob as a wicked liar and wretched deceiver he would not have been so resolute in his Answer to Esau for confirming the Blessing on Jacob but rather have revok'd and revers'd it from him all doubtful and ambiguous Speeches require fair and candid Interpretations The Second Opinion which granteth Jacob lyed yet denyeth that Jacob Sinned in his lying for though his saying I am Esau thy first Born may admit of some excuse yet his saying I have done as thou badest me and come eat of my Venison can no way be qualified from the quality of a Lye seeing it was not he but Esau whom Isaac bade to go a Hunting neither was it Venison but Shamble Meat or Kid-flesh which he hide Isaac eat as Venison this the Jesuit Pererius himself cannot justifie though he doth the former yet those Apologists for Jacob say though he lied he sinned not for say they his lye was not a pernicious but an officious lye that is 't was not Hurtful to his neighbour but only helpful to himself which they say is no Sin But it follows not that whatever is said or done whereby our selves or others may be benefited becomes immediately lawful and honest for this Rule of falshood were it a rule of right would warrant all Thefts for satisfying hunger and for supplying want yea all manner of lyes for saving Life Estate or Credit whereas a lye wherein false things are spoken for true though it be a never so officious Lie and useful to our selves if another be deceived by it while it ceases not to be a lye it cannot cease to be a sin for every lye what ever other tendency it may have for good is a wicked sin condemn'd in the ninth Commandment Which leads to the last or the Third Opinion which affirms that Jacob both lyed and sinned in lying That he lyed is already granted it follows then that he sinned this is made manifest by the light of Nature as well as by the Law of Scripture That Secretary of Nature Aristotle could say that a lye is in it self an evil and a wicked thing Arist Ethic. lib. 4. cap. 7. The Hebrews call it Aven a great impiety a grand iniquity and the Scripture reckons it among Monstrous Sins Rev. 21.8 yea and condemns it to Hell whether it be the Pernicious Officious or the Jocose or merry lye indeed every lye is pernicious either to our selves or to others or to both 1. Because 't is plainly Destructive to the order of Nature in Humane Society 2. 'T is flatly forbidden by God in both Testaments 3. No lye is of the Truth 1 Joh. 2.21 but of the Devil Joh. 8.44 who began his Kingdom and still upholds it by lyes This last opinion hath in it no absurdity why may not Jacob be said to be a Liar as all men are Rom. 3.4 c. Peter is reproved for dissembling Gal. 2.11 12. and Holy men in Scripture often for greater faults their Righteousness while here is imperfect Jacobs Faith was mixt with Frailty yet had he not the habit or way of lying Psal 119.29 Isa 63.8 c. That Jacob failed herein notwithstanding his Faith is the concurrent Judgment of Modern Divines save the Jesuites who would excuse him from Lying by that of the Angel Raphael to Tobit inquiring of his Pedigree answered I am Ananias of Azarias the great Tobit 5.12 which impertinent answer that the Angel should descend of Tobit's Brethren and be of Kin to Tobit hath with other reasons impaired the Authority of that Book which brings in an Angel Lying an evil which the good Angels use not in Canonical Scripture and what is this but to justifie one Lie
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
and of the same nature with Angels 3. The formal cause the Soul was made not after the similitude of any Created thing but after the Image of God himself the Creators both in respect of its substance and qualities 4. The final cause both of the Creation of the Soul and of its redemption also was 1. That it might be the Temple of God and the Habitation of his Holy Spirit in this world 2. That it might Temple with God and sit shining upon a Throne in the world to come This noble end in both worlds together with the other three causes make the Soul like Saul higher by the head and shoulders than all other Created Beings It follows then that it is a most foolish thing to play away such a noble and pretious Soul which God hath given to Man unto Satan for his Toys and Trifles only We do judge the ignorant Indians very injudicious in making away their Gold and Jewels by way of barter and exchange onely for old Mettal and gawdy Pictures and our Courts of Judicature doth judge those Children to be natural Fools by Law that will part with Gold for Counters such a one is deemed not Compos Mentis incapable of inheriting his Parents Estates and so the Judge doth disinherit him But this bartering away of a most pretious Soul for a few toys of worldly Treasure Pleasure and Honour is far worse than either of the former and none but Children and Fools would make such fond Bargains Oh how unfit are such to be betrusted with the true riches Luk. 16.11 12. or with a truly rich Soul so it is in it self and its own nature Yet many such fools and children there are we see in the world so betrusted which sell away their Souls for trash and trumpery pro Thesauro Carbones 't is a sorry exchange of a Pearless Pearl for poor Pebles a gaining of dung and losing a Diamond Oh how unworthy are they of such a pretious Soul that dare sell their own Souls as the false Prophets did the Souls of the people only for handfuls of barley and for a piece of bread Ezek. 13.19 like so many base Gypsies or common beggars a pretious Soul was no more set-by by them Such do little consider 1. The worth of their Souls while they are yet in their hands unsold away If a Jeweller after much pains and skill in polishing his Jewel into a most exquisite piece cannot chuse but be much troubled to see his precious Pearl faln into the hands of such Fools or Children as neither know how to value it nor how to use it So this rare and choice piece wrought by Jehovah the Jeweller so transcendent in its due and true estimate that the Spirit of God seems at a stand to find out any thing to equal the Soul in its value saying What shall he give in exchange for his Soul Mark 8.37 We may say after the manner of Men that God cannot be well pleased to see a precious Soul of his making Isa 57.16 Jerem. 38.16 fall into a fools hand that hath no Head nor Heart to improve it Prov. 17.16 Oh what sublime stupefaction even stuns the minds of most men that they do not consider the worth of the Soul but wilfully cuts the Throat of it and having no Heart to look after Heaven while it may be had do trifle away their precious Souls in their sinful courses and their hard and impenitent Hearts do plainly fool away their own Salvation 2. As they do not consider the worth of the Soul so neither do they consider the loss of it what kind a loss the loss of a precious Soul is they consider not 1. That it is an incomparable matchless loss yea though a Man should gain the whole world by losing the Soul Christ himself declares it a most silly sale and no better than a bruitish Bargain Matth. 16.26 All the world cannot weigh in worth against one Soul This was the Divine Sentence that Francis Xaverius gave John the Third King of Portugal to meditate every day one quarter of an hour on to wit What shall it profit to win the whole world and to lose one Soul Wherein our Saviour deals with the worlds darlings to convince them of their mad folly as Elijah dealt with Baals Priests to convince them of their gross Idolatry 1 Kin. 18.23 24 25 30 33. where Gods Prophet in his Tryal by Sacrifice grants them all the advantages that might be lest it should be pretended that their God was sullain and therefore silent and takes all the disadvantages to himself He gives them dry wood and takes wet wood to himself c. that the Miracle might be more manifest and without exception yet was he too hard for them even so Christ here grants the worldling all the advantages of the world all that the whole world can afford to its darlings to wit pelf pomp and pleasure yet one pretious Soul though never so wet with the water of adversity outweighs all the world there is no Comparison between them the loss of it is an incomparable loss If to lose a mans life for money be look'd on as a madness what is it to lose the Soul which indeed cannot be lost in respect of being and property though it may be in respect of well-being and felicity As there is no comparison betwixt a mans pretious life and his perishing wealth so that skin for skin and all that he hath will he give for his life Job 2.4 that is any skin of Cattle Servants Children to save himself in a whole skin the Traveller parts with his purse to the Robber and the Mariner with his Cargo to the storm that their lives may be spared so there is less comparison 'twixt worldly vanities and a most pretious Soul Seeing 1. the light of nature hath Philosophiz'd that Man is nothing else but a Soul cloathed with a Body and that this noble Guest and Royal Inhabitant dwells in it as in an house of clay or in a bag of dust and therefore persons are usually called Souls the more excellent part denominating the whole yea and that the Soul was made for noble imployment and should not be brought into subjection unto any sordid things below its own excellency as worldly things be 2. The light of grace doth much more Theologize that the Soul is a most precious Jewel which God himself hath laid up for a little time in the curious Cabinet of the Body Psal 139.15 16. and therefore all the Saints in all ages learnt this lesson from their dying Saviour to resign up this Jewel which they had from God at death unto God again Though our dying Redeemer did commit his dear Mother to his beloved Disciples care Joh. 19.27 yet did he commit this precious Jewel his precious Soul to his Heavenly Fathers care Luk. 23.46 3. It was Christs judgment which is certainly Infallible as he is Truth it self and cannot lye that the whole world
Devil saith he and not God who stands for due Order 2 Chron. 15.13 and 2 Kin. 17.25.27 God insists upon manner as well as matter and if the last Will and Testament of a man will not admit of after additions by others much less the last Will and Testament of Christ all prudential additions pretended for preserving the Grandeur of Divine VVorship hath been as without Divine VVarrant a very Shoe-horn to draw on Superstition and Idolatry in all ages of the Church The 3. Inference is Though we have a Sacrifice that is right both for matter and manner both what and how God himself requiteth yet must it also be rightly placed before it find acceptance it must come our of our hands into the hands of Christ that he may present it to God Thus every man under the Law was to bring his offering to the High-Priest and the High-Priest not the man himself was to offer it up to God for him It was death for any man to offer up his own Sacrifice the man might bring it but the Priest must burn it Lev. 1.5.14.15 and 2.2 8. So 't is no less a mortal crime for any to come to God otherwise than in and by Christ who is our High-Priest to present all our Prayers and Praises to God and in whom alone God is well-pleased Mat. 3.17 And we accepted Eph. 1.6 Both Persons and Prayers Joh. 16.23 'T is well supposed by some that Cain and Abel here did not offer up their own offerings themselves but they both brought them to their Father who was High-Priest to them and offered them up for them now what the first Adam was to them the same and much more is the second Adam to us Who is called the High-Priest of our profession Christ Jesus Heb. 3.1 As his Office was to purge and put away the sins of the people which was the Office of the Legal High-Priest Lev. 16.3 Heb. 1.3 and 9.1 Joh. 1.9.12.14.16 'T is Christs work to cleanse us from all sin in respect of Sanctification and Justification alas our best works have sin in them as well as our bad ones The blessed Virgin her self blessed God for her Saviour Luk. 1.46 47. The 2. General part is the Success of that Service which both those Brothers performed to God what acceptance both found with God Hitherto hath been carryed on a fair Congruity and Parity betwixt those two Brothers Cain was as good a man as Abel and is set before him in the Service as to the Circumstance and Substance thereof Now the Success of it shews a Foul Disparity the one is accepted the other is rejected God had respect to Abel and to his offering but c. Gen. 4.4 5. This disparity is demonstrated by three Remarkable passages or particulars 1. The Inversion of the Order 2. The Grounds of that Inversion 3. The acceptance and disacceptance or the nature and manner of both 1. Of the Order Inverted until now 't was Cain and Abel the Eldest is named first the Order of nature is observed because born first and while both came hand in hand to offer sacrifice both came to one Altar and both brought lawful and warrantable Worship no difference could be discern'd betwixt them as to man yet a vast disparity as to God Hence observe 1. Though amongst many worshippers of God in publick worship man can discern no difference but one is as good as another in both attendance and attention yet God can both in Intention and Retention All sit as Gods People Ezek. 33.31 And no mortal Eye can distinguish which is a Cain we which is an Abel yea a Cain may be the fore-horse in the Team and be most forward as to personal Attendance and Attention of Body as Cain had the priority here for as he was born first so he is said to come and offer first but the all-seeing Eyes of the immortal God Espies a difference both as to intention of mind and as to retention of memory in those great assemblies which wait upon God in hearing his Word Hence it was that God comes here to distinguish betwixt the Services of those two Sons of Adam and inverts the order aforesaid as it were thrusting back Cain and giving the precedency now to Abel so that he who was the last in the Sacrifice becomes first in the acceptance From whence observe secondly Though the world respect men according to their birth and breeding acoording to their outward Rank and Quality yea according to their seeming forwardness for that which is good yet God respects men according to their inward Condition and Estate of Grace and Holiness as he did Abel here and David elsewhere 1 Sam. 16.6 7. Man seeth the surface of things only his knowledge is but Skin deep as Samuel by an humane Judgment not as a Prophet mistook Eliab for the Lords anointed while he look'd upon the outward appearance and saw him a very proper and personable person and of a majestick presence but God corrected the Prophet saying I have refused him licet primogenitum pulchrum procerum though the first-born fair and of a full Stature all these are Ciphers which signify nothing without a figure set before them for the Lord looketh at the heart Cor Camera Omnipotentis Regis The Chamber of the great King The Initial letters whereof in Latin do signify the heart And this Prophet had seen the bad proof of Saul who was more proper and personable than Eliab 1 Sam. 10.23 Because he was not so tall and Eminent in Vertue as he was in Stature The World values men according to their greatness but the Lord according to their goodness for which little David was preferred before both great Saul his Predecessour and great Eltab his Brother whose Body was of a Goodly and King-like aspect but his mind was arrogant and uncourteous 1 Sam. 17.28 Thus Abel and David are 2. Instances of this truth A 3. Instance is Lazarus Luk. 16.19 20. In which Story Dives or the Rich glutton is placed before him a poor Beggar according to his place and dignity in the World but afterwards the Beggar is placed before the Glutton according to his Spiritual Estate in the Kingdom of God some learned Criticks do conjecture that Christ in that Parable did point out Herod under the name of Dives and John Baptist under the name of Lazarus yet among all that were born of Women there hath not risen a greater than John the Baptist Mat. 11.11 The 4. Instance is the preferring of Ephraim the younger before Manasseh the Elder Gen. 48.14 Where the Old Patriarch Jacob doth purposely and out of a deliberate Prophetick choice Cross his hands and blesseth Ephraim first who was the younger contrary to Josephs expectation who had placed Manasseh his first-born towards his right hand v. 17 18. Where we may behold a pair of holy Prophets at some variance in their Judgments yet not so much about the Substance of the blessing as
cannot be unjust to any because he is bound to none and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there is no chatting or wording it with God about those profound points v. 20. God may pass by whom he will and do with his own what he will Mat. 20.15 and who can say to him VVhat dost thou Eccles 8.4 He rejects some as Cain here that his Mercy might the more appear in the Electing of others as of Abel that he might be a Vessel of Honour as Cain was of Dishonour for God hath his use of both in his great house the VVorld 2 Tim. 2.21 He hath mercy on whom he will and whom he will he hardeneth Rom. 9.18 Inference hence is Oh how ought we to magnify the glory of Gods Free-grace Eph. 1.6 for we were all alike Cast aways in the faln and lost Estate Abel as well as Cain we were all Children of wrath by Nature even at others Eph. 2.3 and who maketh thee to differ from another that proud Arminian Gervinchovius undertakes to answer with a stinking Breath that question of the Apostle 1. Cor. 4.7 with egomet meipsum discerno I do make my self to differ from another but we have not so learnt Christ Eph. 4.20 We are taught in Christs word to say that God who is rich in mercy for his great love wherewith he loved us even when we were dead in sin hath quickened us together with Christ by Grace we are saved Eph. 2.4 5. and to cry with that Blessed Disciple How is it Lord that thou manifests thy self to us and not to the VVorld John 14.22 Christ is our all and in all we are nothing in our selves Col. 3.11 and of all the good that is found in us we may say as the young Prophet said of his Hatchet Alas Master it was borrowed 2 Kings 6.5 for in us that is in our flesh or corrupt Estate dwelleth no manner of thing that is good Rom. 7.18 until we borrow both the good will and good deed from a good God Phil. 2.13 Therefore when we see others wallowing in wickedness and committing sin greedily and with both hands earnestly Eph. 4.19 Hos 7.3 then should we reflect upon our selves and say such were some of us This was our natural condition but now we are washed c. 1 Cor. 6.11 Now through Grace we find a Law in our Hearts to be more careful to please God and more fearful to offend God Can we say this our Consciences bearing witness hereof in the Holy Ghost Rom. 9.1 Oh how should we bethink our selves that it is God who putteth the difference snatching us as brands out of the fire Zech. 3.3 Ascribe to him all the Glory 2. As God putteth the difference so he beholdeth the difference 'twixt good and bad as here between Cain and Abel And this latter flows from the former as doth the stream from the Fountain for after God hath made a difference he must needs have a prospect of what himself hath made Hence was the cause and ground why Abel was righteous Mat. 23.35 and so accepted in his Person but Cain was wicked 1. John 3.12 and so rejected of God Whence observe 2. That the Holiness and Righteousness of Man it not the Cause but the Effect of the Electing love of God The former is the Branch but this latter is the Root from whence it springeth Paul that great Assertor and Preacher of Free-grace not of Free-will doth Divinely both affirm and confirm this Truth saying According as God hath chosen us in Christ before the Foundation of the VVorld that we should be holy not because he foresaw we would be Holy and without blame before him in love c. Eph. 1.4 5 6 7 8 9. where the Apostle Teacheth 1. That Christ was assigned and designed the Mediator from Eternity to wit by vertue of that Humane Nature which he should assume wherein to be slain Revel 13.8 2 That God ordains to the means holiness as well as to the end happiness 3. That Holiness is the Effect of Eternal Election not the Cause thereof 4. That all the Causes of our Election or Predestination to Life are meerly without us As 1. The Efficient God 2. The Material Christ 3. The Formal the good pleasure of hit VVill. 4. The final Cause to the praise of the glory of his Grace So that the difference 'twixt Cain and Abel did wholly flow first from the Counsel of Gods own VVill that put a difference between them v. 11. God doth all by Counsel and ever hath a Reason for his VVill which though we cannot comprehend it here on Earth we shall be sure to apprehend it hereafter in Heaven mean while we must adore what we cannot compass or fathom crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. Rom. 11.33 Hence observe 3. That Difference which God putteth the same he beholdeth betwixt one Man and another 'twixt good and evil and accordingly he respects or disrespects their Persons first and then their Actions As here God had respect first to Abel 's Person and then to his Offering or Action Gen. 4.4 But unto Cain's Person first and then to his Action or Offering God had not respect v. 5. though God put a difference in his Eternal purpose yet Men also put a difference by their personal performances the godly through Grace and the wicked through want of Grace c. From whence observe 4 'T is the piety or impiety of Mens Persons that do commend or discommend their Actions and Services to God 'T is not the work that so much commends or discommends the Man but the Man the work As is the Man so is his work good or evil at least habitually quo magis aliquid tale est illud est magis tale or qualis causa tale causatum As is the Cause so is the Effect and the better that the Cause is the better must the Effect be These are Maxims in Philosophy which hold true in Divinity also A good Man worketh good Actions and the better the Man is the better are his Actions As the Temple is said to sanctifie the Gold and not the Gold the Temple Mat. 23.17 So the Person gives acceptance to and sanctifies the Action not the Action the Person Solomon saith that a Gift will make room for the Giver among Men Prov. 17.8 with 18.16 but it cannot do so with God because Man looks first on the Gift and then on the Giver measuring the Giver by his Gift but God doth just contrary for he first looks upon the Giver and then on the Gift first upon the Person and then on the Action as here and as he finds the Man he doth accordingly accept or reject approve or disapprove of the Gift Action or Offering This Truth is further demonstrated by Prov. 12.2 and by Prov. 15.8 in both which Solomon setteth out two famous Antitheses or Oppositions betwixt the godly and the wicked as two contrary opposites the former
Mountain and save me all this Toil and Travel so save me from the Deluge 3. Or why cannot God Create me an Ark as he did Create the World with his Word and not tyre me in a Work so tedious for Time as will require an Hundred and Twenty years in Building by me which God can Create in a moment 4. No doubt but this wicked World will scoff at my strange Work as before This might more rationally be expected than Sanballat and Tobiah's scoffing the Temple-Builders for they did but rear up a new Fabrick in the place where the old one stood before so 't was less exposed to either wonder or scoffing but this work of Noah was altogether new and unheard of before and look'd rather to be the work of some Phrentick Person altogether Itrational to their wilfully blind Understandings which might the more put them into a deriding posture 1 Pet. 3.20 and Job 22.15 17. The disobedient Ones derided Noah and laugh'd both at his work and at his words When he spake the words of truth and soberness to them concerning the Divine Decree declared to Drown the World they depart from him deriding one with another at Noah's Trifling and bid God depart from them Job 21.14 and 22.17 Which was the Language of Hell and far worse than we cannot come Mat. 22.3 5 c. These things must needs be great stumbling Blocks to Noah in his way of Obedience to Gods command yet his Faith was so strong as to buoy him up above all and bears him through all that God commanded him to do Noah's Faith replies to all these Objections I must lye long in the Waters and yet be saved from them and that in the Eyes of a perishing World this is for my Masters Glory and in order to this I must prepare an Ark though it be a long and tedious work 't is the Wisdom of my God thus to employ me though grievous to the Flesh 1. For the Tryal of my own Faith for an Hundred and Twenty years as God after tryed the Faith of Israel Deut. 8.2 when he led them about in the Wilderness Forty years which they might have Travell'd over in Forty days Thus the Faith of Abraham was tryed when he had not his Son given him until Thirty years after he was promised and thus also was David's Faith tryed who got not his Kingdom till a long time after it was promised him and he Anointed by Samuel 't is one of Gods methods 2. As my Faith must be tryed so this wicked World must be warned and left without excuse so loth is God to surprize and destroy and so full of forbearance is he my knocking as a Carpenter as well as my admonishing as a Preacher must be as standing Summons and Sermons to them every stroke I give upon the Ark must be a real Alarm to them for forewarning them to flee from the wrath to come Thus Noah Preached even without Preaching as Basil and Nazianzen say 3. Though it be true God could save me without those means of Ark Food c. but he will have me to serve his Providence in the use of such lawful means of his own prescribing he will have me so to Trust him as not to Tempt him which I shall certainly do if when God prescribes Means I should expect Miracles The second Remark is No sooner was the Ark prepared and Noah with all his company entred but the Graves of those Rebels began to be fashioned in the Clouds no sooner was the Door of the Ark shut safe upon Noah but the Windows of Heaven were opened to pour down a dowzing and drenching Rain for Forty days together upon the World and that in the second Month Gen. 7.11 Our April as 't is thought by Luther c. even then when every thing was in its Prime and Pride Birds singing Plants budding c. nothing less look'd for than a Floud Alas We know hot what may come to pass in a moment of Time all the Fountains of the great Deep were opened as well as the Windows of Heaven Those wicked men and so indeed do all Mankind live continually betwixt two Deaths the Waters above and the VVaters below Nos quasi medios inter duo Sepulchra posuit Deus saith one God can drown Man when he will with the Waters above the Firmament or with those below it but now they both combine to meet together for Heaven Earth and Sea were all upon an uproar against this Race of Rebels when they least look'd for it God shot at them with an Arrow suddenly as the Psalmist saith Psal 64.7 Methusalem dieth according to the signification of his Name and then the Dart cometh so shall sudden destruction come upon the wicked However at the last day which shall be sudden and unexpected 1 Thes 5.3 Mat. 24.37 The Sun shone fair upon Sodom the same day whereon ere night Fire and Brimstone from Heaven did fearfully destroy it What can be more lovely to look upon than a Corn-field a day before the Harvest Oâ— a Vineyard the day before the Vintage when the Mighty Angels Gods Reapers shall thrust in their sharp Sickles or London the Day before it began to be buried in its own Rubbish c. Those Antediluvian Belly-Gods sinned so securely in their excessive eating and drinking c. as if they had been out of the reach of Gods Rod but he found them out not only with a Witness but with a Vengeance Security is alway the certain Usher and Forerunner of Destruction as at Laish Judg. 18.27 and at Ziklag 1 Sam. 30.16,17 Before an Earth-quake there is the Deepest Calm and the most quiet Air and when the high Wind lays the greatest Rain falls Paterculus the Historian saith well Frequentissimum calamitatis initium est securitas men are never less safe than when they are most secure Wo to us if Fulness breed Forgetfulness and Saturity Security in us so as to take no notice either of Gods Praedictions or our own Perils Inferences hence 1. The Deluge is at hand is our Ark at hand ready prepared The signs of an Approaching Deluge are upon this present evil World as were then upon the Old World those Antediluvian Belialists or Men of wickedness with a witness had run all out of Order in Family State and Church In the Family were found Luxury and unlawful Lusts in their ungodly Matches and Marriages In the State Rapacity Violence Injustice and Tyranny In the Church Contempt of Gods Word and Atheistical Opinions either that there is no God or that God doth not order all by his Providence but that a man may do well enough without him Oh! would to God these signs were not upon us at this Day And which is worse than all that the Sons of God to wit Professors were not degenerated now as they were then and become deep Died in Vanity if not in Villany with the Sons of Men or the Carnal World 'T is sad when
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
with Magnanimous Courage the grounds whereof were partly because his Fathers Grand-Mother was Ruth the Moabitess Ruth 4.10 Which as some suppose David might plead with the King of Moab for his favour to one Related to him by Descent and partly because Saul who persecuted him was also an Enemy to this King having done great damage to Moab in his Wars Chap. 14.47 The Fourth Remark is David's Design at the Court of this King of Moab was not so much for favour to his own Person as it was for his Protection to his Aged Parents who could not in their Old Age post away from place to place with him as he in his present condition was forced to do So he requests of this King that both his Father and Mother yet alive Might be seated some where in the Country of Moab that they might be not only at Ease in their Old Age but also in Safety out of the reach of Saul's Cruel Persecutions who was so Bloody he knew as to be Revenged upon the Parents when he could not come at the Son And this David desired to be done only Till he knew what God would do for him in the Accomplishing of God's Promise made to him N. B. Note well This Godly Care of David the Son for his Aged Parents Ease and Safety is most highly commendable and exceeding worthy of all due Imitation Children can never enough requite their Parents from whom they have both their Being and Well-being Nor may it be doubted but so Grave and Godly a Man as Jesse David's Father was must not only be acceptable to the King of Moab but might be useful to him in his Counsels c. The Second Part of this Chapter is David's return from Moab into the Land of Judah and the occurrences happening thereupon Remarks upon it are First David did so because he was admonished thereunto by the Oracle of Gad the Prophet v. 5. N. B. It was no small comfort to distressed David that he had a Prophet of God so night at hand to consult with in all his Difficulties and Distresses One who was called David's Seer 1 Chron. 21.9 2 Sam. 24.11 This Prophet warns David to depart from Moab either because they were Idolatrous and so might soon be Treacherous to him yea and so might infect his followers with their Idolatry if he tarryed too long with them Or rather because God was pleased to bring David to a farther Tryal by Saul's Persecution in his own Country Therefore God bids him by Gad Go shew thy self in the Land of Judah that he might publickly put in his Claim to the Kingdom after Saul's Death and that there he might be in Action Assisted by his own Tribe and do some good for his Country as God so ordered it for he and his small Army did beat back the Army of the Philistines from the borders of Judah when Saul was at a distance and could not stop that Invasion Chap. 23.1 2 3. The Second Remark is Saul's hearing that David was come with a small Party into his his own Tribe put him into a new Ferment Fright and Phrenzy v. 6 7 8. Where Saul charges his followers that they also Conspired with David to Dethrone him saying None of you though of my own Tribe is sorry for me N. B. Note well It may be some of them were sorry for his Malice and Madness against Innocent David but durst not shew it and it is too true that others of Saul's Favourites and Followers who had fawn'd upon David while he was in Favour and Prosperity were now estranged from him and devoted to Saul's command in doing ill Offices against David Saul here makes a loud Harangue made up mostly of Lies to his Courtiers saying First Can ye be content to have the Kingdom translated from your Tribe of Benjamin into the Tribe of Judah as David would do Therefore bestir your selves ye Benjamites that it may not be so Secondly He Upbraids them with the Profits and Preferments he had Enriched them with having oppressed his own Subjects to Bribe his Courtiers and Souldiers with such spoils as Tyrants use to do and as Samuel had foretold Chap. 8.14 Saul would do Whereas no such Bounties he tells them they could expect from David N. B. Oh! that we could say thus to Satan neither thy Work nor thy Wages are comparable to those of my sweet Saviour c. Thirdly His Third Coaxing Argument was You must be of the Conspiracy because none of you lets me know where David's lurking holes be N. B. Whereas they indeed were too much Addicted to Saul and too little Affected to David Their only fault was with him that they did not so eagerly pursue and persecute David as his Phrantick Fury would have pushed them forwards But above all Fourthly His Fourth Flying Argument was that none of them gave him intelligence how his own Son proved basely perfidious to him and stirred up his Servant to lie in wait against him Thus he vilely slanders his Vertuous Son Jonathan partly because Jonathan had absented himself from the Court ever since Saul cast a Javelin at him in the presence of all his Courtiers Chap. 20.33 So Piscator saith that this was one ground of this Tyrants suspicion or partly because David durst not Invade the Land of Judah with only Four Hundred Men as he thought without having Encouragement of some promised Assistance from Jonathan and other Accomplices Whereas in truth it was neither so nor so N. B. For as to Jonathan he abhorred the thoughts of Conspiring against his own Father preferring his Fathers Welfare and Honour above all other Friends in the World resolving to be Passive and to leave all to the Providence of God in bringing about that Promise whereof David had Acquainted him when they entred into a League of Love And as to David he was so far from lying in wait for Saul that the contrary was most true 'T was Saul that did daily lay in wait for David to take away his Life when as all David did was only to Defend himself from his Bloody Hands The Third Remark is That dogged Court Sycophant Doeg so soon as he heard that Saul would prefer any Informer against David with Vineyards and Olive-yards snatches at the bait ver 9 10. He presently surmizes he had now a fair opportunity to advance himself from being a base Heardsman to become a brave Gentleman and to be exalted as some Eminent Courtier hereupon he spareth not most maliciously to traduce them that were most innocent Not only David whom he calls by contempt the Son of Jesse learning that scornful Language from Saul whom he design'd to humour but also Ahimelech who was free of having any hand in a treacherous Conspiracy against his Sovereign However Quod volumus facilè credimus Saul would have it so and true or not true it must be believed that it was so N. B. Mark here what a dissembling Hypocrite this Doeg was he had
of his most horrible Butchery of the Lord 's holy Priests Nor would they take any warning at Samuel's Sermon saying to them If you do wickedly still ye shall be consumed both you and your King chap. 12.25 Therefore they partaking with Saul in his Sins partake with him also in his punishments The Third Remark is the Death of Jonathan David's dear friend and of other two of Saul's Sons v. 2. 'T is a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons To Morrow thou and thy Sons shall be with me chap. 28.19 But more especially that he ventered Jonathan who was Heir Apparent of the Crown and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Battle But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage so the Divine Decree was unchangable for David's advantage That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins no body doth admire and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie But that good Jonathan should be slain with them Who can but commiserate his case Seeing he was a most Pious Noble Vertuous and Valorous Prince and undoubtedly very dear to God yet this peerless-Prince the glory of Martial Chievalry that Lumen Columen Patriae the Brightest Honour and Chiefest Pillar of his Country Dieth among the rest and had his share in the common Calamity N. B. Note well The Reasons rendred for it may be these The First is To shew the Truth of Solomon's saying There is one event to the Righteous and to the wicked c. Eccles 9.1 2. in this world As the Harvest-man cutteth down his Good Corn and the Weeds together but for a differing purpose the Weeds he casts away and burns them but the Corn he carries into his Barn Thus God makes the Righteous and the Wicked to differ and Men shall see the difference in a better World Mal. 3.8 The Second Reason God ordered Jonathan's Death here that David might be taught to depend upon God alone for his Crown and Kingdom and not upon Jonathan who had he lived out of a submission to God's declared will and out of his most endeared love to David would have speedily settled David upon his Father's Throne For he loved him as his own Soul chap. 18.1 and had promised To do for him whatever he desired Chap. 20.4 and had sworn it once and again v. 16 42. and chap. 23.18 yea and twice he had heard Saul's consent chap. 24.20 and 26.5 So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death No saith God thou shalt have it solely from my self and not from Jonathan who shall Die that my Glory may not be darkened by the interposition not Jonathan's The Third Reason Jonathan Dies here to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction that the Scepter might be established in the Tribe of Judah until Shilo came Gen 49.10 that is till the comming of Christ Now had Jonathan succeeded Saul his Father then the Scepter had continued in the Tribe of Benjamin therefore he Dies and gives place to David who was of the Tribe of Judah The Fourth Reason God ordered good Jonathan's Death that he might be thereby freed from that shrew'd Temptation which unavoidably he had met with had he still lived after his Father's Fall For if after Saul's Death the Ten Tribes and Abner to Head them were so mad to set up Ishbosheth a weak and worthless Man in opposition to David for Saul's Successor 2. Sam. 2.8 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown who was a Man of such Transcendent Worth in himself and had meritted so much from all Israel in Fighting the Lord's Battels for them more especially in working that wonderful Deliverance for Israel only by Himself and his Armour-Bearer chap. 14.15 this endeared him to the People so as to Rescue him at that time v. 45. And had he now been alive they would undoubtedly have Promoted him to the Crown and their pressing him to Accept the Promotion must needs have been a strong Temptation to Jonathan notwithstanding his Love c. to David Then Vox Popull might seem Vox Dei The Voice of the People would seem the Voice of God c. No Humane strength had been able to resist it In the Fifth place Nor may it be said by any that God did deal over Austerely with Jonathan here because he was cut off amongst such Notorious Sinners which David deprecates from himself Psal 26.9 10. though this seem hard Measure to so good a Man and too much severity in God yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom full of cares and troubles God gave him a present possession of an Heavenly Kingdom Eternal Glorious and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow Thus God deny'd to Moses an Earthly Canaan but gave him Heaven of which Canaan was a Type and shadow Oh! happy Creditor who hath God his Debtor that pays in Gold of Glory when not in Silver of a lower Life The Fourth Remark is The Death of Saul himself v. 3 4 5 6. The Philistines followed hard upon Saul as their Capital Enemy and their Archers sorely wounded him yet God lets him Live to see his Army Routed his Friends Killed and his dear Sons Slaughtered before his Face this could not but be a very great Heart-grief to him who was already sore wounded and so hemmed in with the Enemy that he saw no way to escape And now after a most Wicked Life he is hurried head long to make choice of a most Desperate Death and desired his Armour-Bearer to dispatch him N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg whom Saul had employed in slaying the Lord's Priests and now would he employ the same Dogged fellow to slay himself saying Lest the Vncircumcised take me and put me to a more shameful and painful Death Thus he acted the part of an Hypocâ—â—â—e to his last in despising the Philistines for their Vncircumcision yet never bewailed his own Vncircumcised Heart in his being all his Life-time and now at his Death so desperately wicked Jer. 17.9 Gal. 5.6 and 6.15 When Doeg had deny'd him he desperately dispatcheth himself by falling upon his own Weapon even the same Javelin some say which he had twice cast at David and once at his dear Jonathan though he mist them both yet now he surely hits himself and thrust it into his own
raised up to its Zenith or highest point and pitch yet through Humane Infirmity in the faln Estate is not durable but hath its declensions and as P. Martyr noteth ought not to have any confidence placed in it the Wheel of Providence in ordering worldly affairs when at its highest point of Exaltation then begins to decline downward N.B. The glory of all Kingdoms as in the four grand Monarchies of the World hath its Times and its Turns Solomon here is a clear Specimen hereof whom the Lord exalted to the highest Eminencies and Perfections that this lower World could afford him yet God suffered him to fall so foully that he like another Adam in his Paradise-Happiness might exemplifie this great Truth that there is no constancy in the compleatest worldly Felicity and nothing here below is to be trusted to but all is vanity save only the Kingdom which is not of this World c. N.B. Behold here a Star of the first magnitude fall from Heaven a None-such Saint into scarce None-such Sins another Lucifer c. Isa 14.12 c. The particular Remarks upon the first part namely Solomon's Sins are 1. The Occasion of his foul fall from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest degree of earthly Excellency was his love of Women ver 1 2 3 4. This is one of Satan's Baits which hath put a monstrous But at the Doors of the best of men who were but men at the best as in those famous Examples upon Scripture-Record N. B. 1. In that of Adam the Innocentest Man that ever was in the World yet was he made Nocent and undone by a Woman which was given to him for a Comforter and not for a Counsellor much less for a Controuler Therefore God in his first Sentence against Adam expresseth this as the cause Because thou hast obeyed the Voice of thy Wife c. Gen. 3.17 2. In that of Sampson the strongest Man that ever was in the World who by his prodigious strength slew his Thousands of Men laying them heaps upon heaps yet so weak he became in the hands of a Woman that in fine he lost his Strength his Eyes and his God also And 3. In this of Solomon the wisest Man that ever was in the World yet how foully did he fall by his exorbitant love of fair Ladies c. The 2d Remark is The Time when this lustful Devil took possession of Solomon's Soul and prevailed so far over him that himself after his Repentance calleth it a bitterness beyond that of Death Eccles 7.26 As if he had said I had better have been buried alive than thus to have miscarried to the great dishonour of God and gross detriment of Israel This he did in his old Age c. ver 4. N.B. Solomon having now Reign'd about 36 years as Dr. Lightfoot computeth it and being about 20 years old when he began to Reign when his Son Rehoboam was one year old chap. 14.21 was not now sixty years old So that in truth he did but now begin to be an old Man yet might it have been well expected that the Elder be was the Wiser he should have been Job 32.7 having had so long Communion with God and Experience of his goodness which might have made him Better Beside his body had been long despumed and one would think well-nigh drained dry upon his many Wives and Concubines which he multiplied both for his Lust and for his Pride and Magnificence looking upon it as a point of Honour c. However his Age here is an Aggravation of his sin seeing his lust now was as monstrous as to behold green Apples upon leafless Trees that look gray or white with Snow in Winter Gray Hairs and green Hearts can never have a comely and commendable Agreement Whenever the time was both Piscator and Junius reckon from it to the Ruine of Solomon's Temple of Jerusalem and of the Kingdom of the Jews 390 years according to Ezek. 4.5 Solomon's sin here was the beginning of all the mischiefs that followed after N. B. Note well with P. Martyr here This teacheth that no Age is free from Temptation there is such weakness and wickedness even in the best and wisest of Men that if left to themselves they may foully fall While Solomon was young he was wholly taken up with his framing famous Fabricks with Executing Justice among his Subjects and with writing sundry excellent Books but now beginning to grow old he indulg'd himself in Amorous Imbracements c. therefore should we watch in all Ages old and young The 3d. Remark is Solomon's Sin It was the Sin of Idolatry that Land-desolating Sin into which David never fell tho' he greatly sinned otherwise ver 5 6 7 8. where his sin is marked to be manifold As 1. In Doting upon so many Wives c. His Father contented himself with six Wives 2 Sam. 3.3 4.5 but his Son will have seven hundred Wives and three hundred Concubines ver 3. here 2. His marrying so many Idolatrous Strangers contrary to the Law of God 3. In suffering them to set up their Idolatrous Worship in God's Land and to practise it 4. In appointing Places for their Idols 5. In raising heavy Taxes upon his Subjects whereof Complaint is made by them in the next Chapter to maintain the Idolatrous Priests and Worship of his Wives c. 6. In conforming himself to their Desires in worshiping their Idols Venus Bacchus and other Pagan Idols with them in his own person say Lavater and Serrarius yea and compelling his Hebrews to worship them also And 't is said here ver 4. that his Wives turned away his heart after other Gods For after he had once gratified his Mistresses of Moab the rest of his Idolatrous Women wished him to do the like favour for them and he out of a Complaisant Humour being left of God to himself did unlike himself comply with them unwisely for wise Solomon to do as P. Martyr observeth The Fourth Remark is No wonder if the Lord were Angry v. 9 10 11 12 13. The Effect of his Complicated Sin and so oft twisted Transgression Though Solomon was Jedidiah God's beloved Darling Wherein Mark 1. God's Chastizements of his own Children as the ground is grieved Love so the end is fuller and freer Embracements The Antinomian Notion is here condemned that saith God is never Angry with his People fall they never so foully no not with a Fatherly Anger This is contradicted here and Isa 57.17 and 1 Cor. 11.30 Mark 2. When the Heart is won the whole Man is won in that hidden Man of the Heart 1 Pet. 3.4 When Solomon's Heart was turned aside from God then took he this Liberty to Sin thus grievously 't was a wicked Heart of Vnbelief that was the grand ground of his great Sin and set him upon departing from the Living God to Dead Idols Heb. 3.12 Mark 3. God's great Favour in appearing twice to Solomon after an extraordinary manner was a great Aggravation
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theâ—â— might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâ—ning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâ—dah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâ—enzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
many Vndertook to write it Luke 1.1 yet was it fit work for none but for the Four Evangelists who were all extraordinarily qualified by Divine Inspiration for that High Enterprize and were Eye-witnesses of those great Truths which They do distinctly yet coherently Record concerning Christ Hereupon though others Attempted yet none Effected it save these Four who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took it in hand Matthew wrote his Gospel Eight years after Christ Mark Ten Luke Fifteen and John forty two According to the common opinion from the most Antient Copies Whoever writes the Life of our Lord Jesus must light their Lamp at this Golden Candlestick having these four flaming Candles all lighted by Fire from Heaven To fetch any feigned Stories of Christ not founded upon Gospel-Evidence from other fabulous Authors is but a speaking wickedly for God and talking deceitfully for Him Job 13.7 As my Design is to Avoid this latter so my Desire is to Observe the former In this Essay I shall shift off and shun the cunningly Devised Fables Artificially compiled and composed not without some shew of Wisdom and Truth such as the Romanists lying Legends abound withal It being but a laborious loss of Time to search into such Things whereof we can have neither Proof nor Profit the Gains will not pay for the Pains And the Task about Toys can never be worthy the Toil 1 Tim. 4.7 2 Tim. 4.4 Tit. 1.14 and 2 Pet. 1.16 I shall therefore keep close to the more sure word ver 19. Scripture Authority N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18 above the best Lives of the choicest and chiefest of all mortal men in many respects As First The Life which Christ lived upon Earth was not only a Godly Life but it was a Life without the least praevarication from the Rule This Immaculate Lamb did lead such an Immaculate Life that he challeng'd his most Critical Adversaries to convince him of any one sin John 8.46 c. Secondly The Life of Christ was not only a Godly Life in compleat Universal Obedience to the Commands of God but it was the very Life of God 'T is said of some men that they are Alienated from the Life of God Eph. 4.18 that is They cannot live a Godly Life because they do not partake of the Divine Nature 2 Pet. 1.4 not having the Image of God Imprinted on them nor the Life of God Imparted to them But 't is said expresly that Christ's Life was God manifested in the Flesh 1 Tim. 3.16 and that Christ is the express Image of God's Person and the Brightness of His Glory Heb. 1.3 The Father and the Son are called Equals in the Greek Plural Phil. 2.6 that is every way Equal in Being Life and Operation Christ is Alius from the Father not aliud yet Co-essential and Co-equal not a secondary Inferior God as Arrius saith Thirdly That Christ led not only the Godly Life of a mere Man but also the Godly Life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So he had a Duplication of a Godly-Life both that of an Holy God and that also of an Holy Man and both in purity and perfection Fourthly Christ lived in his Humane Nature not only a single Temporal Godly Life upon Earth like that of a Godly Man to wit from his Birth to his Burial but even a Double one also to wit from his Resurrection to his Ascension beside that of Eternal Life in the same Nature in Heaven Fifthly Over and Above all These may be added That the Godly Life which Christ led upon Earth as the Son of Man was the light of Men John 1.4 His Life was a Lovely and Lively Looking Glass for all men to Dress themselves by in their Generation-Work both of Doing God's Work and of suffering God's Will The Life of Christ is the most perfect pattern of all True Piety for our Practice and Imitation We must all learn of him Mat. 11.29 and we should walk as he walked 1 John 2.6 From hence naturally ariseth this great Fundamental and most Evangelical Divine Truth That The most Sanctimonious Life of our Lord Jesus Christ is the light the Lanthorn and Law whereby all Men Women and Children ought to be Directed in all parts both of Active and Passive obedience while they live in this lower World They must all live as their Lord lived For the further and fuller Illustration of the light Hereof let me call in besides those two Texts aforementioned to wit Mat. 11.29 and 1 John 2.6 Hereafter Amplified other corroborating Scriptures As First It is expresly asserted by the Apostle Peter that the life of Christ was the leaving us an Example 1 Pet. 2.21 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Copy to write after A Samplar to work by and the most perfect pattern to Regulate our steps in walking the good ways of God Secondly The Apostle Paul affirmeth that whom God doth foreknow them he doth Praedestinate to be conformed to the Image of his Son c. Rom. 8.29 Now this Conformity to Christ is extensive 1. To his Holiness and Diligence in Doing his Father's work He must be about it Luke 2.49 and it was Meat and Drink to Him to be so employed John 4.34 2. To his Humility and Patience in suffering his Father's Will Mat. 26.39 and thus the same Apostle was Ambitious to become conformable to Christ's Death as well as to his Life Phil. 3.10 And 3. To his Happiness and Glory in Heaven as the Wages of that Double work on Earth which also was the Top-branch of the same Apostle's Ambition That His Body might be fashioned like the glorious body of Christ which is the principal Standard of Glory Phil. 3.21 1 Cor. 15.20 49 c. Thirdly Our Lord Jesus himself saith That He hath given us an Example for doing as he hath done c. John 13.15 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pointing out our way to us and therefore are we so oft bid to Follow Him and if we be Right Followers of Christ we must Tread in the same Foot-steps of Christ In so Doing we shall find that his footsteps drop fatness for us to gather up for the fatning of our Souls Psal 65.11 And if we be Disciples of Christ we must learn of Him to be lowly and Meek c. Mat. 11.29 we must learn to be Holy as He was 1 Pet. 1.15 and pâ—re as He 1 John 3.3 and the same mind must be in us that was in Christ Phil. 2.5 act as a Picture resembles a Man in outward Lineaments only but as a Child his Father in Inward Dispositions also for Christ is our Father Isa 9.6 And thus are we bid to Preach forth the Praises Vertues and Graces of Christ as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.9 Our Lives should be as so many Sermons upon Christ's Life while we strive to express Him to the World
noble stock of David's Royal Race yet lived she but in an ignoble State as the World deemeth being but a poor Maid and matched to a common Carpenter Yea at her Purification though she was rather sa 〈◊〉 〈◊〉 or perfumed than polluted by bearing Christ this blessed Virgin was not Rich enough to bring a Lamb according to the Law Lev. 12.8 but brought a pair of Turtles only Luke 2.24 Note well None ought to be contemned by others or disconsolate in themselves because of want when the Mother of our Lord was no wealthy Queen but a poor Virgin not worth a Lamb As this cuts the Coxcombs of such as vaunt of their vain Gentility So it Comforts poor Christians who may be more happy in Russet than in Tissue in Raggs than in Robes Sâ—ysna the poorest was the purest Church I know thy Poverty saith Christ but that is nothing Thou art Rich Rev. 2.9 N. B. Note well Mary Anagram Army How well her Name an Army represents In whom the Lord of Hosts did pitch his Tents Herbert All the Daughters of Jacob desired Marriage and offspring especially now to bring forth the Messiah Mary must be espoused to a just Man to provide things honest in the sight of all Men Phil. 4.8 to secure her Reputation of Innocency about her great Belly We must shun all appearance of Evil. 1. Thess 5.22 especially that the Devil might not know when Christ was born well knowing that He must be born of a Virgin from Isa 7.14 saith Ignatius No sooner did she submit to God's Will saying Behold thy Handmaid c. Luke 1.33 but she conceived so then are we most capable of Coelestial Incomes when we yield to God in a Promise The second Head to be handled is the Time when Christ was born This is express'd in Scripture by 1. General 2. By particular Terms First The General we find Gal. 4.4 5. When fulness of Time was come c. that is when the season appointed by the Father for accomplishing his Promise of sending forth his Son ver 2. appeared then Christ appeared also Three Grand Remarks are here comprehended N. B. Note well 1. There is a fulness of Time for the accomplishment of all God's Promises 2. This fulness of Time as it hath brought forth already the grand Promise of the Old Testament to wit of sending his Son and that of the New to wit of sending his Spirit so it is still a coming to bring forth the Promises of the latter Day not yet accomplished 3. When the fulness of Time is come for accomplishing other Promises not yet accomplished Then shall all God's Promises infallibly have their full accomplishment From these three Corollaries various Inferences do arise As 1. A Word of Caution that God Times all things wisely He does all things well Mark 7.37 This great Truth that Divine Philosopher in the Heathen World Plato was not Ignorant of who could affirm as before that the great God wrought all his Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Geometrical Rules that is in Number Weight and Measure As God never comes too soon so He never stays too long in his way either of Mercy or Judgement Every thing is beautiful in its season saith Solomon Eccles 3.11 Zachary must be Dumb till the Day the thing promised was performed Luke 1.20 and 62. Christ was born in due Time as 't is said He died in due Time Rom. 5.6 and He will come again to save us though ungodly in due Time too v. 8 9. Deut. 32.35 36. 1 Pet. 5.6 and we shall reap in due season if we faint not Gal. 6.9 2. This is a Word of Counsel to waiting Work to wait on God in Duty which is blessed Work who waits on us with Mercy as most wisely both knowing and chusing the best Times wherein to deal forth his Favours Isa 30.18 God both hears Prayer and saves his People in the most acceptable Time Psalm 69.13 and Isa 49.8 Hence Jacob willingly waited for God's Salvation Gen. 49.18 and old Simeon for Israel's Consolation Luke 2.25 when he had his armful of Joy ver 29. The Vision is yet for an appointed Time Hab. 2.3 The Souls under the Altar must rest for a season Rev. 6.10 11. and Joseph must tarry the Time till his Word come Psalm 105.19 and so must Israel in Egypt Exod. 12.41 and the Jews in Babylon Dan. 5.30 Sion's Salvation hath a set Time Psalm 102.13 We must tarry for it 3. It also affords a Word of Comfort Though we meet not with Mercy whether Personal or General at our expected Time yet will it certainly come at God's appointed Time We may set down one Day in our Kalendar and God sets down another in his Though we meet not Mercy wherewith we would be early satisfied Psalm 90.14 to Day or to Morrow this Winter or next Summer c. Jer. 8.20 yet sure I am when fulness of Time comes God's Promise of saving Jacob Jer. 30.7 c. shall certainly be fulfilled We should not be short spirited in thinking God's Time which is the best Time tarries too long The Bethalians in Judith's Story limited God to five Days for their deliverance whereas God is a free Agent and not to be limited by Man Psalm 78 41. Yea Moses himself murmur'd that God was no quicker in delivering Israel by his Hand Exod. 5.23 He consider'd not how long a Date God's Promise bare but would have been setting God a Time Thus Mary the Mother of our Lord was too â—asty with Christ so was reproved for halting she had one Hour and Christ had another saying Mine hour is not yet come John 2.4 and Christ turns short also upon his own Kindred who were precipitant in their Proposals to him Saying to them Your Time is alway ready but my Time is not yet John 7.5 6. 'T is not meet to set the Sun by our Dial or to send for the King by a Post boy yet this we do when we prescribe the most wise God to our Time or to set him a Day for Deliverance N. B. Note well Our Time is when there is want but God's Time is when there is sense of want and of the Sin that brings the woe We must not awake nor stir up our Beloved until himself please Cant. 2.7 c. 'T is enough for us to know as our stay that his fulness of Time stayeth at no Time but is always a coming Behold be cometh leaping over Mountains c. Cant. 2.8 and every step He takes as the returning Lord. Matth. 25.14 19. He draws nearer and nearer home He lingers or loiters no where no Time either Night or Day but is ever approaching and would to God He were within our hearing the sound of his Footsteps that we might say 'T is the Voice of our Beloved c. as the Spouse did Cant. 2.8 this we shall undoubtedly do at the fulness of Time which is daily hastning nearer and nearer Rom. 13.11 Hebr. 10.25 and Dan. 7.22
sundry places aforementioned are to be reduced and others will be co-incident as relating to Time here Those Relations forementioned in the order of place do fall in as to order of time under the first of those four Passovers As that Miracle of turning Water into Wine at Cana Christ's Preaching in Nazareth's Synagogue in danger of his Life His being at Capernaum c. His calling Peter and Andrew c. to be Fishers of men His casting out a Devil in the Synagogue there His healing Peter's Wives Mother and many more Diseased c. as are above related distinctly So likewise under this first Passover after Christ's Baptism falleth out first Christ's going up from Galilee to Jerusalem at that Passover where he in the Face of all the People acted in the Evidence of the great Prophet and purgeth his own Temple as was Prophesied of him Mal. 3.1 3. John 2.12 14. c which Story hath these Remarks 1. We must know that in the Temple were offered Innumerable Sacrifices by the Jews who flock'd thither from all parts such as came from far could not bring Sacrifices with them the Priests provided for them and sold to them and such as wanted Money they lent it them with exaction contrary to Moses Law which forbids Usury from Brethren c. The Talmudists tell us it was then grown to a custom to set up Tables in the Temple and Money-Changers sitting at them to change their bigger Money into lesser whole shekels into an half shekel which the poorest Israelite waâ— appointed to pay or to take pledges sometimes their very Coats on their Backs c. forcing all to that payment There also they might buy all sorts of Sacrifices which the covetous Priests oft received and sold them then again to others Now the Lord Christ seeing this couzenage and contumacy The Zeal of God's House as ever so now more especially did Eat Him up and in the Ardency of his Spirit he call'd those Priests a pack of Thieves No better are all such who under colour of Religion hunt after filthy lucre Then Christ marrs their Markets and drives them all out of the Temple with procul O procul este profani Get ye gone Oh Profligate Priests who while ye profess The Temple of the Lord the Temple of the Lord Jer. 7.11 Ye do notoriously profane it Who hath required these things at your hands Isa 1.12 This Gate of the Lord none but the Righteous should enter Psal 118.20 and such only as keep the Truth Isa 26.2 Are Angels of Darkness cast out of Heaven and will ye make this my Holy House a Den of Devils N.B. Notewell Thus Reformation was Christ's chief care then when Religion was corrupted and it will be so to the end of the World The 3d Remark is When Christ comes into his Temple Mal. 3.1.3 He finds in his Temple Money-Merchants c. such Sacrilegious Simonists both of the Clergy and Laity so called making a sale of sacred things which the very Heathens abhorred as the Roman twelve Tables c. and others long since complained N.B. Note well That Church-Benefices were bestowed Non Vbi optimè sed ebi quaestuosissimè non dantur dignioribus c. Not to those that best deserved them but to those that would give the best price and most money for them This is as if a man should bestow so much Bread on his Ass because he is to Ride upon him Some Beneficed Parsons may Preach before their Patrons upon Numb 22.30 Am not I thine Ass upon which thou hast rode ever since I was thine Christ is angry at this in a Reformed Church The 4th Remark is Christ made a scourge for those Money-Merchants c. John 2.14 15. A Whip made of Cords propably of such cords as were scattered by the Drovers that came thither to sell cattel there with this Whip He scoures the Temple of a great Multitude of Sturdy Fellows that lived upon that Temple-Market he having neither Arms himself nor Armed Men to Assist him in this cleansing work Yet he accomplishes it without opposition though there were then a Garrison of Soldiers in Antony's Tower belonging to the Temple on purpose to quell Tumults therein at such times N.B. Note well In this Act Christ put forth doubtless a Beam of his Deity whiles he but one single Man and at that time but contemptible in himself and the Scribes and Pharisees all the while looking on and raging against him for hindring their gainful-Trade like another Samson lays Heaps upon Heaps yet without blood-shed with the Jaw-bone of an Ass with the stripes of a Whip Surely some sparkling Rayes issued out of Christ's Eyes and a dazling splendour and uncontroulable Majesty of his Divine Nature was seen seated and shining in his Countenance that so great a multitude with so many hungry Bellies that have no ears could be cast out nolens volens out of the Temple Jerom extolleth this Miracle above restoring sight to the blind use of Legs to the Lame and Life to dead Lazarus c. And that Antient Father addeth Quotidiè Jesus Ingreditur patris Templum ejicit omnes tam Episcopos quam lâ—â—cos Vendentes pâ—riter ac ementes c. Christ will daily cast out all those Money Merchants both Ministers and others c. The 5th Remark is While Christ's zeal was thus accompanied with revenge as 2 Cor. 7.11 yet doth he not as one transported with passion serve all those Prophaners of his Temple with the same sauce for the Dovesellers had only words from him while all the other had blows 'T is said expresly That Christ only said to the Dove sellers Take these things hence c. John 2 16. The cause of Christ's tenderness toward these above the rest is canvased some say it was because he was minded of the Dove that lighted upon him when the Holy Ghost descended in that form so carried with a Dove-like meekness towards them Others say That these Dove-sellers probably were not so refractory more tractable and as not so gross so nor such obstinate offenders However those Dove-sellers were grown more audacious afterward when Christ came the second time to purge his Temple for then they had got Chairs an argument of dignity to sit in Mat. 21.12 The 6th Remark is Reformation of Religion cannot be expected to be all done at once especially after such an horrible Apostacy under Antichrist until Christ come the second time Here matters were not much amended notwithstanding Christ's first attempt in the entrance into his Ministry John 2.14 So that he comes again to the same work Mat. 21.12 Mark 11.15 at the end of his Ministry Idols and Evils are not easily or at once done way The second passage that falls out under this first Passoever after Christ's Baptism was their asking him a Sign to which he answered Destroy this Temple and I will raise it up in three days c. John 2.18 19 20. Mark here First Those
touching Dan. 10.9 10 16 18. N.B. Note well We need frequent touches from the hand of Christ to cure our crooked paths and spirits even every Lord's day c. The Fifth Remark is 'T is a comfort in suffering that though it may be long even twelve years Mat. 9.20 or eighteen years Luke 13.11 or thirty eight years John 5.5 6. yet our compassionate Saviour doth Judge that the Sons and Daughters of Abraham ought at length to be loosed from their long lasting sufferings Luke 13.16 N. B. Note well Oh that every Sabbath some Soul may be loosed from Satan to heal them of the Dropsie or drought after worldly Vanities and Villanies with a draught of the Water of Life Luke 14.2 4. and oh that the Church may be loosed to go forth Mal. 4.2 then shall all Adversaries of Christ and his Church be silenced and be ashamed Luke 13.4 4.4 CHAP. XIV Christ's Sermon on the Mount THE next mighty works of Christ to be discoursed of fall out in order of time after he had Preached his most famous Sermon upon the Mount of Capernaum such as were his healing the Centurion's Servant the raising up to Life the Widows Son at Naim c. 'T is said the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen Luke 19.37 and Christ's own countrymen wondred whence he had all that wisdom and those mighty works Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts yea they said he works his wonders by the Black-Art surely he never came to all this honour honestly and in God's Name N.B. Note well We Ministers must not think much to be miscensured and misconstrued seeing Christ himself was so c. but Herod's perplexed Conscience hamper'd him into a better frame to wit into a tho' a faint and fruitless desire to see Jesus Luke 9.9 because he heard of many mighty works were wrought by his hands Mat. 14.2 yet would never stir out of Doors to see Christ perhaps he only desired to see whether he were John Baptist raised from the Dead yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works as neither they nor their forefathers had ever seen the like never since they had been the People of God Mark 2.12 and never since the World began were ever the like done John 9.32 Therefore saith he Christ must be God because he had given sight to him that was born blind against the course of nature beyond all the power of art v. 33. Thus the works which Christ wrought bore testimony of him John 5.36 10.25 13.8 14.11 Christ wrought such works as never any man did John 15.24 Christ's works were more stupendous for the manner because wrought by his own power and all for Peoples profit N. B. Note well Though greater works he promis'd to be done by his Apostles for the matter John 14.12 as converting 3000 Souls at one Sermon reducing a great part of the World to the Obedience of Christ c. yet were their works less than those Christ did in two respects 1. They wrought not their works in their own names but in the name of Christ 2. Nor Did any of the Apostles Preach up himself to be God as Christ did but they Preached Christ the only Lord and themselves the Churches Servants for Jesus sake So that Christ was the only Thaumaturgus or Wonder-worker this is attested by Josephus the Jew and confessed by Mahomet himself Hereupon it was disputed in the Roman Senate using to Delfie Great men whether Christ should be received among the number of their Gods for his having done so many wonderful works but the debate ended in the negative because Christ Preach'd up Poverty and lived in the practice of it for which the World hated him and they said Poverty can never have many Proselytes to it for all do decline it When Christ had Preached any Sermons to the People he customarily back'd and confirm'd them with his Miracles which some compute to the number of thirty four corresponding with the years of his Natural Life others do reckon them to be fifty seven something suitable to his supposed Age John 8.57 He had so macerated his Body with pains and fastings that the Pharisees did suppose him to be much elder than he was when he was not much more than thirty Luke 3.23 they judg'd him by his grave countenance to be about fifty But omitting the number of his Miracles let us proceed to discourse upon the Nature of them beside those aforementioned that Christ wrought to back his Sermon upon the Mount where a Mountain was his Pulpit and the whole Law was his Text. As Moses went up to the Mount to receive 〈◊〉 Law so did the Messias to explain it and only such Hearts as are mounted Heavâ— ward have an Universal respect to it Psal â—9 6 Sursum corda up with yeâ— Hearts c. This Mount-Sermon is call'd Catechistical Mat. chapters 5 6 7. declareâ— the qualifications of those that aim at Blessedness and the Means that lead up to it the Blessings were to be pronounced upon Mount Gerizzim Deut. 27.12 and the Curses upon Mount-Ebal ver 13. yet the Blessings are not mentioned as the Curses are In that Chapter because we must look for the Blessings from the Messias not from Mâ—ses for Christ was sent to bless both Jew and Gentile Acts 3.26 The Curse come by the Law Gal. 3.10 but the Blessing of Grace came by the Gospel John 1.17 Therefore Christ stands here as upon Mount-Gerizzim on this Mount of Capernaum to pronounâ—e those eight beatitudes sweetly Harmonizing with that of Deuteronomy here and Lâ—â—â— also addeth that Christ also Denounced Woes as if he had stood upon Mount-Bâ—â— also Luke 6.20 25 to v. 30. Blessed be the Poor the Hungry c. but Woe to the Rich the Full c. Christ proceeds to lay forth the latitude of the Law shewing its Extent to Thoughts as well as Deeds c. contrary to the corrupt Glosses of Jewish Traditions whereby they had made the Law of no effect whereupon he Divinely Damneth their cursed constructions and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon as was his last when he left the World John Câ—â—â—ters 14 15 16 17. but he confirms his Oracles with some Miracles as with healing â—â—e Centurion's Servant and raising to Life the Dead Son of a Widow at Naim 〈◊〉 above hinted c. This the Evangelist Luke clearly demonstrates giving an account of the Heads of this Mount-Sermon Luke 6.20 c. and then makes this transition When he had ended all his Sayings or Oracles then did he back his Doctrines immediately with these two Miracles Luke 7.1 the former is related from ver 1
with greediness Eph. 4.19 Micah 7.3 the Carnal mind is Enmity against God for it is not subject to the Law of God nor indeed can be Rom. 8.7 to dwell in Jerusalem where God is Worshipped is a burden to such a mind as saith what is the Almighty that we should serve him and what profit should me have if we pray unto him Job 21.15 yea it would be burdensom to an unregenerate person to dwell in that Jerusalem which is above where there is nothing but praising the most Holy God by the glorified Saints and by the Glorious Angels such would wish themselves out again c. disliking both their Work and their Company c. N. B. Note Well 5. The Backsliding Sinner may more especially be said to Travel from Jerusalem where he seems to Sojourn for a while in a bare profession and then backslides to Jericho from whence by common Grace he seemed to be Rescued and Redeemed such a one falls among Thieves indeed for some unmortified Lust lies lurking in his Heart which being ripened by Satans warm Suggestions becomes like the worm at the heart of an Apple which makes it drop down from the Tree of Profession into the dirt and puddle of Profaneness Thus it is said of such That after they have escaped the pollutions of the World by the Knowledg of Jesus Christ they are again entangled therein and overcome their latter End is worse than their Beginning for it had been better for them not to have known the way of Righteousness than after they have known it to turn from the Holy Commandment delivered to them but it is happened to them according to the true Proverb the Dog is turned to his own Vomit again and the Sow that was washed to her wallowing in the Mire 2 Pet. 2.20 21 22 or as the Phrase is here they are gone back from Jerusalem down to Jericho whereby they put a gross disgrace upon Christ's Plentiful House-Keeping Ps 65.4 as if they had not found that Satisfaction which they looked for in that Holy City Jerusalem and as if Cursed Jericho could convey to them far better Content Such as these do make that grand Thief Satan to Rejoice over our Blessed Saviour when the Devils Toyes take with them more than Christs precious promises do just as the Harlot Lais did Rejoyce over famous Socrates because she could coy away and gain over some of the Philosophers Followers from him to her but he with all his Philosophy could not conquer any one of her Gallants to come and follow him Alas all such Backsliders God will surely fill with the Evil of their own ways Prov. 14.14 as they have loved to depart so they shall have enough of it when Christ saith to them Depart from me ye Cursed c. Math. 7.22 23. 25.41 It is observed that such as have been with Christ in his Banquetting-House Cant. 2.4 5. and have tasted the Sweetness of the good word of God when such fall away t is next to an Impossibility to Renew them again unto Repentance Hebr. 6.5 6. There remaineth no more Sacrifice for such wilfull Sinners c. Hebr. 10.26 27 28 29 30 31. and this is Gods Vengeance on them oftentimes that the great Thief the Tempter is let loose upon them who causeth them to begin first in Apostacy to proceed forward in persecution and at last to end in Blasphemy all which is a Righteous Recompence for their forgetting and forsaking their former Enjoyments The 3. Malady of this certain Man Remark the 3d. The Damage that he Sustained by his wandring the wrong way and by his falling among Thieves his Damage was Threefold First he was stopped in his way Secondly he was stripped of his Clothes and Thirdly he was striped with so many sore Stripes as thereby he was left half Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig. he must Perish if not seasonably Succoured vers 30. This Threefold Malady befalls all the Theefold Sinners aforesaid N.B. Note well 1. The first sinner Adam was stopped in his Progress of his State of Innocency that grand Thief Satan disguised himself to Adam as he did after to Saul when he wrapped himself up in Samuels Mantle 1 Sam. 28.14 c. and thus the Tempting Thief Disguised himself to the Second Adam our Blessed Redeemer unto whom Satan came first in the Form of a loving Friend that would help him to Bread when he was very Hungry Mat. 4. ver 3. and when he was foyled in this his first Assault then he Transforms himself into the Form of a Grave Divine taking upon him to direct Our Dear Lord by quoting of Scripture for his Director how he might give an undeniable Specimen of his Deity that he was the Son of God in Truth if he cast himself down from the Temple Pinacle and be Saved from Harm by the help of an Angel then all the World and the Devil himself would believe on him This was Satans-Subtil Sophistry to Seduce the first Adam in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast thy self down out of the Garden of Eden thy pompous Paradise the place of Happiness so the same Sophistical Logick he useth against the Second Adam that he might cast himself down from the Top of the Temple which was called the place of Holiness Mat. 4.6 and when the Tempter was taken Tardy and Defeated in his second Temptation also he then puts upon himself Royal Robes being restless and yet unwilling to give over the conflict and comes to Christ like a Mighty Monarch not to Petition only but to Promise also yea such things he promised as were seemingly splendid and exceedingly desirable to Flesh and Sense even the glittering Glories of all the World Mat. 4.8 9. We are told that this World which Satan offered to our Saviour is made up of the Lust of the Flesh the Lust of the Eyes and the Pride of Life 1 John 2.16 As the First Adam was tempted with all these three Tempting Tools c. As 1st With Lust of the Flesh a Carnal Appetite to Forbidden Fruit. And 2d With Lust of the Eyes The Forbidden Fruit was a most lovely Object to look upon hereby the subtle Servant made Adam's Eyes as a Burning Glass to set his Heart on Fire after it Yea and 3d With the Pride of Life in Satan's suggesting to him that his eating it would make him Wise as God himself Gen. 3.5 6. So the second Adam was Tempted with the same three tools As 1st With an Appetite after Bread of the Devil 's procuring 2d With beholding a Guard of Angels on each hand of him to secure him in his Fall And 3d With Pride in offering to make him the great Monarch of the whole World whereas what Satan shewed our Saviour was but a mere shew and shadow a mere Map and Resemblance of the World the Pomp whereof is express'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mere Fancy Acts 25.23 tho' this cunning Thief could conquer and stop the
called Prov. 7.27 into that Dead Sea Death is called the King of Terrours Job 18.14 and is a Terrour to Kings as well as to Subjects until God say to us as he said to Jacob fear not to go down to Egypt or to the Grave for I will be with thee and I will bring thee back again Gen. 36.1 2 3. this makes Death portum bonae spei the Haven of good Hope Though the wicked be driven away in their wcikedness yet the Righteous have hope in their Death Prov. 14.32 Unto all the five aforenamed may be added 6. The Tryal of Cruel Mockings while we suffer any or all the aforesaid all are put together Hebr. 11.35 36 37 38 c. The Second Vse is we must sit down and count all this Cost c. the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza renders Consilium Capiens signifying a serious sitting and consulting such as was that of the Old Romans of whom it was said Sedendo vincebant they Conquered by sitting to wit the Wise Senate sitting in Counsel at home did direct their Generals c. to take Right steps Methods and Measures how to Conquer their Enemies abroad both by Land and Sea the next words then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to Calculate and cast up the Cost as is done in the Art of Arethmetick and again we are commanded to count the Number of the Beast Revel 13.18 This is casting an Account Theologically not Arithmetically the word edifying is oft used in Scripture which signifies Aedem facere to build an House Oh let us learn to count and consider suitable Remedies to those Maladies Gods promises are Antidotes c. The Third Vse is we may not be derided for foolish Builders who begin and finish not we must continue with Christ c. Luke 22.28 29 30. Cleave to the Lord Deut. 30.20 Acts 11.23 'T is the Badge and Ear-mark of a True Disciple John 8.31 God is kind to us in not calling us to a resisting unto Blood Hebr. 12.4 helps against this folly 1. begin betimes to build Prov. 10.5 take the Summer Season Gospel Sun-shine c. and spring-time of youth 2. Build all in Christ without him nothing can be done John 15.5 Work in his Strength Ps 71.16 Phil. 4.13 3. Pray with Christ that thy Faith fail not Luke 22.31 32. that thou be faithful unto Death Revel 2.10 untill the Topstone be laid Crying Grace Grace Zech. 4.7 The Second Parable Luke 14.31 32. Is of the same Import with the former of Building a Tower therefore a short glance upon it may suffice and that only upon the few differences betwixt them as 1. The First hath a Relation betwixt a person and a thing to wit betwixt a Builder and a Building but this Second is betwixt two Persons who wage War the one against the other 2. In the First the Builder might be a Commoner a Subject to a Soveraign c. but in this Second 't is no less no lower than a King the Soveraign himself Warring against another of the same Rank c. 3. In the First there is only a making as good an Estimate as is meet of the Cost and Charges the compleating of the Tower may Require but in this Second a Serious consideration is requisite not only concerning the Charges but also concerning the Strength the King is able to produce for managing his undertaken Warr unto any happy Success c. This Second Parable teacheth those Truths 1. That every Believer is a Royal Person Christ makes them Kings Revel 1.6 and 5.10 2. That every Believer must be a Warriour against Spiritual Enemies Flesh World and Devil We must Warr a good Warfare 1 Tim. 1.18 3. In this Spiritual Fight of the good Fight of Faith so called 2 Tim. 4.7 a Believer must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is here ver 31. sit down as above and consult both with himself and with others whether he be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wage Warr against another King especially that King over the Children of Pride Job 41.34 That Prince of Devils Matth. 9.34 and 12.24 Yea the God of this World 2 Cor. 4.4 We ought with good Advice to make War especially this War Prov. 20 18. 4. A Believer must mind the Weapons of this Warfare that they be not Carnal but mighty through God to the pulling down of strong Holds 2 Cor. 10.4 He must put on the whole Armour of God otherwise those Principalities and Powers that he fights with will prevail over him Eph. 6.12 13 14 15 16 c. 5. A Believer must consult with his grand Confederate Christ who is in Covenant with him as our King doth now with his Allies and Confederates and count what Christ that ucall which signifies I can Prov. 30.1 can do for him and cause him to say I can do all things through Christ that strengthens me Phil. 4 13. Else the strong Man Armed will be too strong for him untill Christ who is stronger than he come and overcome him Luke 11.21 22. 6. A Believer cannot War against Gods Justice with ten Thousand good Works for God will War against him with twenty Thousand bad Works and overcome him Gods Commands are exceeding broad Ps 119.96 But Mans Obedience is exceeding narrow N. B. Note well To this sixfold Congruity Mark this Disparity in this Parable wherein each branch is not Applicable that a Believer must not send any Embassadors of Peace to his Spiritual Adversaries but wage War against them unto Death then vincenti dabo a Crown is given Rev. 2.10 and 3.12 His Embassage is his Prayers and Tears to his God c. saith Cyprian and pleadeth the lawfulness of the Action as he had done before Luke 13.15 16. from their own pitty to their Beasts c. ver 4 5. whereby the Pharisees who had seated themselves in Galilee Luke 5.17 as well as in Jerusalem and Judeah were silenc'd and ashamed c. Then he taught his Auditors the Doctrine of Repentance in many Parables as in that especially of the Guest invited to the Wedding Supper Luke 14 ver 16 c. to ver 26. and in those of the lost Sheep the lost Groat and the lost Son Luke 15.1.8.11 c. then in those of the Vnjust Steward and of the Rich Glutton c. Lake 16.1.19 There be three things in general very observable 1. The Occasion 2. The Manner and 3. The matter of the Sheep lost First The Occasion was the Pharisees Murmuring at Christ's Entertaining the Publicans Christ sheweth them here that his so doing consisted both with Reason and with Righteousness saying in effect there be two sorts of sinners some are sensible and ashamed of their sins c. but others are Righteous in their own Eyes are not sick so think they have no need of the Physician c. N. B. Note well Christs courteous carriage and Affability to the Penitent caused Envy the Devils Disease in the
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils â—o raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and
of Widdows Houses Matth. 23.24 could not bear him saying Ye cannot serve God and Mammon Matth. 6.14 and here ver 13. These two Masters are Incompatible and the variance between them is Irreconcileable Amity with the World is Enmity with the Lord Jam. 4.4 They vainly thought that the Rich Rulers were only Happy and Blessed but the poor People were only Cursed John 7.48 49. In opposition to whom some Judge that our Lord said Blessed be ye poor Luke 6.20 However he smartly saith to them here ver 15. That all is not Gold by Gods Touch-stone though it glisters much in Mans sight Sordet in Conspect is Judicis quod splendet in conceptu operantis said Bernard which is Englished here What is highly Esteemed among Men that same is no better than a Beautiful Abomination in the sight of God Rotten wood will shine in the Night but this shining proceeds from its own Rottenness Christ tells them here that notwithstanding all their Gawdy shews of Devotion before Men yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts ver 15. and Matth. 23.13 c. Where he Denounceth eight dreadful Woes against those painted Sepulchres and as by so many Links of an Adamantine Chain he draws these Hypocrites down to Hell their proper place Matth. 24.51 and there leaveth them to be reserved unto Judgment 2 Pet 2.4 and 3.7 Now after Christ had glanced upon some false Glosses of the Pharisees ver 16 17 18. He then begins this Parable of the Rich Man c. ver 19. to the end That he might drive the Nail of his former Discourse down lower to the Head Teaching here the right using of Riches as before of having them seeing there is a double Danger either of too much profuseness upon himself or of too much Uncharitableness towards others who be Right Objects of Charity both those Evils were most Apparent in this Rich Glutton who is one Subject described here and poor Lazarus is the other Sucject Here is a Threefold Description of both those Subjects 1. Their Life 2. Their Death and 3. Their Burial then the Consequents be largely Described c. N. B. Note well Some Learned Men say this portion of Scripture is an History because the proper Name of Lazarus is inserted here which Parables have not and by this Argument the Book of Job is proved to be an History and not a Parable for many proper Names are mentioned in the Book of Job but 't is Answered that only one proper Name is found here Namely Lazarus which may Represent any Pious Beggar saith Tertullian for Lazarus being the Contract of Eleazar doth signifie God is my Help when no Man will help me 'T is objected also that Parables are usually drawn from things present in this life and not from future in the World to come Therefore the best Opinion is 't is partly an History ver 19 20 21 22. and partly a Parable from ver 23. to the end for Souls Departed have neither Fingers nor Eyes nor Tongues nor have the Damned any Conference with the Glorified as is said here Father Augustine's Defcant upon this Parable as Beza reads it in an Old Copy I cannot omit who Interprets the Rich Man to be the Jews that were great Justiciaries as that Pharisee was Luke 18.12 c. proud Boasters and grand Feasters strutting about the Streets in a Ruffling grandeur of long silken Gowns and fine Linnen as this Dives did and that had not so much as one Crum of Charity to bestow upon poor Lazarus whom he Interprets to be the Gentiles who were then very Poor Blind Naked Wrete hed and Miserable as is ex presse Rev. 3.17 and full of Sores as here ver 20. They were then Accounted Dots by the Jews Matth. 15.26 Not worthy to Eat up crâ—ms that fell from their Table though themselves were a Company of wanton and â—â—ll fed Children ver 27. Matth. 15. as this Glutton had no Offall nor the Dogs part for Lazarus c. Indeed Christs last words in this Parable Luke 16.31 Seem to intimate that the Jews are one part of it who then would not â—ear Moses and the Prophets c. N. B. Note well The principal point of Divine Truth which this portion of Scripture holds forth to us is the different Estate of the wicked and of the godly both in this World and in the World to come their portion is contrary c. ver 25. which is a Text that Augustine once did Tremble to Read and Meditate upon it The Difference betwixt these two here who Represent both Evil and Good Persons is Related in this Parable to be â—â—â—â—fold First In Name 2. In Life 3. In Death and 4. In that Staâ—â— which is after Death First of their Difference in Name this wicked Glutton by a vulgar Errour is commonly called Dives as if it had been his proper Name but waving this Mistake the word must he taken Appellatively for a Rich Man which Dives signifies as it is rightly Translated and so he is not so much as named who he was as the poor Man is named Lazarus because there be too many such Rich Misers among us not worth naming whose Names are written in the Earth soon Cancelled Jer. 17.13 The Name of the wicked shall Rot Prov. 10.7 God puts out their Name for ever and ever Ps 9.5 And such Wretches David accounted unworthy that he should take up their Names into his Lips Ps 16.4 and he saith Let his Posterity he cut off and in the Generation following let their Names be blotted out Ps 109.13 Yea such is Gods Abhorrency of those Mammonists that Worship their Golden Calf insomuch that God will take away their Names and they shall no more be remembred by Name Hos 2.17 and what ever Name this Rich Man had He left it behind him for a Reproach and for a Curse to Posterity Isa 65.15 Whereas this godly poor Man who made God his help as the Hebrew signifies hath his Name Recorded both in the Book of Truth the Bible here and likewise in the Lambs Book of Life Luke 10.20 Phil. 4.3 Rev. 13.8 and 17.8 Though this poor Beggar was disregarded of Men yet found he favour in the Eyes of God so that God knew him by Name as he did Moses Exod. 33.12 and left this Lazarus's Name upon Scripture-Roll and Record as a Cordial to comfort the godly poor in all Ages and places The Second Difference betwixt these two is in Relation to life in this lower World the one and former was a Man made up of Worldly Wealth Pleasure and Honour Those three Earthly Idols make up the Worldlings Trinity which he Worships for his God His Avarice was his Idolatry Col. 3.5 though he even wallowed in Wealth yet had he nothing to spare for this poor Beggar who lay at his Gates so he could not plead Ignorance or Want of an Object of his Charity c. As his Wealth and Profit
the Belly of the Earth his Grave and with Jonah was cast upon dry ground Mat. 12.40 and Preached after c. These are the five figures or types of our Lord's Resurrection even in the Old Testament times long before his Incarnation This great truth of Christ's Resurrection is secondly confirmed as by those aforesaid Figures so by Testimonies of two sorts 1. The foregoing and 2. The following Testomines 1st The foregoing such as were long before Christ came into the World as well as the Figures afore-related and these were the Prophecies of our Lord's Resurrection such as 1. That of Moses Gen. 3.15 The Seed of the Woman shall break the Serpent's Head to wit in conquering Sin Death Hell and the Devil which Christ could not have conquered unless he rose from the Dead 2. That of David Psal 16.10 Thou wilt not leave my Soul in Sheol or Grave nor suffer thine Holy one to see Corruption This David could not Prophecy concerning himself because as the Apostle strenuously argueth Acts 13.35 36 37. David saw Corruption but Christ the Son of David did not so and therefore it was an Error in those Good Women who would have embalmed his Body to preserve it from Corruption The like arguing is found in Acts 2.29 30 31 32 33 34 35 36. All grounded on this Prophecy of David 3. That of Isaiah Isa 53.12 He shall divide the spoil with the Strong which the Father promises to the Son as a reward of his Sufferings The Adjective Strong must be supplied with its Substantive thus strong Sin strong Death strong Grave and strong Devil He shall spoil all principalities and powers Col. 2.15 and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies which he could not have done had he not risen again this was the promised Wages for his performed Work in the Great Service of the World's Redemption He shall spoil all those spoilers and take their Booties and Treasures from them Luke 11.21 22. yea and leave them empty of Prey 4. That of Hosea Oh Death I will be thy Plagues Oh Grave I will be thy Destruction c. Hos 13.14 which the Apostle Interprets that the Death of Christ was the Death of Death swallowing it up in Victory and giving the Conquest over both Death and the Grave unto us by his Resurrection 1 Cor. 15.54 56. Thus the Enigmatical Emblem of the Phenix in the Fable Dum parit perit Dum perit parit while she brings forth her Young she dies her self and when she dies her self she brings forth her Young Thus did our dear Redeemer by his own Death he brought Life to his Church and Children and by his own Burial he so swallowed up those two swallowers up of him Death and the Grave that neither of them should swallow us up forever because he is Risen When the Head riseth it raiseth up gradually all its Members There be more Prophecies in the other Prophets as Dan. 9.24 c. might be added here were it not too voluminous c. The Second sort of Testimonies were the following Signs as the above-mentioned were the fore-going Prophecies those signs following Christ's Resurrection were 1st The Earth quake whereby the Earth declared a stronger power had Conquered it and therefore she must yield and vomit up Christ's Body out of her Belly as being too hot a Mouthful and too heavy a Belly-full for her to hold any longer Acts 2.24 John 16.21 and Acts 26.23 The 2d Sign was The great Stone rolled away by the Hand of a Mighty Angel who when he had so done sat down upon it as a Conquerour in despite of all the Chief-Priests Guards who ran away as Cowards at his Appearance yet stood he as a Porter before the Door of Christ's Sepulchre to let in the Good Women whose coming he waited for while he sat upon the Stone Thus though our Lord's Death while he suffered the punishment due to us for our sins was in its own nature notoriously shameful yet his Resurrection for our Justification was wonderfully glorious being thus attended by this glorious Angel 3dly The empty Sepulchre Thus the Angel said to the Women He is not here he is Risen come see the place where he lay Mat. 28.6 c. Christ's Body after his Resurrection retained the natural properties of a Body to be circum-scribed in one place at one time the Scripture knoweth no Ubiquity of his Body as the Doctrine of Transubstantiation deviseth If his Body be Risen out of the Grave then 't is not here in the Grave saith the Angel if ye will not believe him nor me believe your own Eyes come see an empty Sepulchre 't is a sufficient Argument to prove that Christ's Body is not present in such or such a place when our senses do not perceive it to be present for thus the Angel argueth otherwise than the Romanists for their Real Presence proving that Christ was not in the Sepulchre because he was Risen out of it and they saw he was not there John believed Christ was not in the Tomb because he saw it empty John 20.8 4thly The Grave-cloaths were left behind and in order John 20.5 6 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection and this alone beside other Arguments were enough to detect that Damnable lye which the Priests taught the Souldiers to tell Say ye his Disciples came by night and stole him away while we slept Mat. 28.13 14 15. how could a louder lye be well told even by the Father of Lies for these following reasons 1st If it were so the Governour might justly say you kept a good Watch the while you shall all be slain because you were all asleep 2dly If you all slept who told you his Disciples stole him away 3dly But suppose the whole Guard of Souldiers were all sleeping at once which is Improbable enough could they all be so fast asleep as none of them to be awaked either by the great Stones rolling away or at least by the horrible Earth-quake 4thly Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Roman Souldiers but suppose all these Souldiers were fast asleep 5thly It must be concluded that as this was more than those timorous Disciples when they came out of their lurking Holes together could expect so they must make but little noise in accomplishing this great work that none of the Guard could hear their Actings to Accomplish the stealth But 6thly It had been more convenient for those Disciples to have taken away the Body as they found it wrapped up in the Grave-cloaths for they could not but be too fearful of the Souldiers though all asleep as to take up so much time in stripping off the Winding Sheet and untying the Napkin that was about his Head yea and in laying and leaving them all in good
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble
where he had appeared already once to Mary Magdalen at the Sepulchre and again to the other Women with that Mary in the Way to the City These two Travellers staid not there waiting with the Holy Women but as void of all Hope ver 21. notwithstanding the Rumour of Christ's Resurrection they had heard ver 22 23. they turn their backs of him yet he will not do so of them but pursues them and fetches them back to their Fellow-Disciples May not they and we say with David the Lord's Mercy and Goodness follows us even when and while we run from it Psal 23.6 The Sun of Righteousness doth here as the Sun of the Firmament doth follow the Traveller that turns his back of it with his Light Heat and Refreshing Beams 'T is an high favour that Christ will be found of those that seek him but â—â—is a most stupendious condescension that He will be found of those that seek him not Isa 65.1 as he was of those two who went from him and thought not at all to find hâ—â— Christ is better to us than our Thoughts and Fears but infinitely than our Deseâ—â—â— as here Alas how oft do we forsake our own Mercy by following lying vanities Jâ—â— 2.8 as Jonah did c. The 2d Circumstance is Though they were walking from Christ yet were they Talking of him as they walked by the way they talked together of all the things that were done Luke 24.14 Would to God that in our walkings abroad either in the Fields or in Journeyings to Fairs and Markets c. we could carry on such talkings together about the things that concern Christ and not about worldly Matters or News as most men do concerning State Affairs c. would we but turn our talk more into Holy Conference such as Elijah and Elisha had when the Heavenly Chariot came to sunder them 2 Kin. 2.11 Christ would sooner appear to us c. The 4th Remark is Christ's manifesting himself to those two as they walked and talked ver 15 c. though their walk was the wrong way to wit from Jerusalem to Emmaus yet their talk was the right way for they talked of Christ and therefore he whom they talked of came in and made the third Man The Man in the Parable walk'd the wrong way too even from Jerusalem to Jericho and he falls into the Company of Theives that wounded him and left him half dead Luke 10.30 it may be supposed as he could not have any Holy Conference for want of Company with him so walking alone he had no good Meditation by himself But here though their walk was wrong yet their Talk was right and therefore they fall into the happy company of Christ himself Oh what a shame it is that men of all callings and occupations can so freely and unweariedly Discourse together of their own concerns as the Seamen of their Sea-affairs the Souldiers of their Combats and Victories Husbandmen of their Husbandry Merchants of their Merchandizings c. yet Christians who are of the Highest Calling cannot so willingly without weariness confer also of Christ The 5th Remark is the manner how Christ manifested himself to them The Evangelist Mark saith it was in another Form Mar. 16.12 no doubt but Christ retained his Native Form Figure and Effigies only his Countenance might be fairer and more glorious as it was in his Transfiguration otherwise what need was there that the Eyes of those two Men should be held to wit by a Divine Power Luke 24.16 Thus Mark and Luke may be well Reconciled some say he only appeared in another Habit than he had appeared in to Mary who mistook him for the Gardner because he appeared to her in such an Habit And the Truth is Mary's mistake was not so much though then she understood it not for Christ is the best and most Blessed Gardner in the World who not only makes all kind of Plants to grow out of the Ground which is their Sanctuary rather than their Sepulchre during the cold Winter every Spring-time but also made his own buried Body to Spring up as an Herb out of the Earth Isa 26.19 c. and more especially doth this Omnipotent Gardner cause quickning and saving Grace to Spring up as green Grass in our Hearts Thus Christ appeared to these two Men in the Habit of a Traveller yet not of the common sort but more like a grave Doctor whom though they looked upon him as a Stranger Luke 24. ver 18. Yet Honoured him with this precedency of craving a Blessing for them when they all sat down to Meat ver 30. or our Lord might appear to them in another manner than he had used to appear in while he lived among them in his State of Humiliation now his Body was glorified by his Resurrection Thus also our Lord appeared another time in the Habit as it is supposed of a Merchant or of some House-keeper that wanted to buy of the Fishermen a parcel of Fish John 21.2 3. However they had Christ in their Company yet knew him not for their Eyes were dazled by a Divine Hand some say this dazling was from the Devil Thus Christ is oft with us and we know it not when our Lord appeareth not to us in that Form wherein we do expect him He sometimes comes to us as it were in an Habit to humble us when we look for his coming to comfort us the fault lies not in our Lord but in our own Eyes that may sometimes be dazled by the Devil and sometimes may be held and with held yet for gracious ends by a Divine Hand Therefore have we need to pray with David Lord open my Eyes that I may see the wondrous things of thy Law Psal 119.18 Give Lord the Spirit of Discerning whereby I may Discern my Lords Face and Voice in his various Appearances to me that I may say 'T is the Voice of my Beloved c. Cant 2.8 5 2. The 6th Remark is the matter of the Discourse betwixt Christ and the two Disciples which is manifold as 1. His question he asks them what is this talk ye toss as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies like a Tennis Ball betwixt you two Luke 24. ver 17. what conference saith he is this you hold with so much Fervency and Earnestness And why are ye so sad When 1. should Christ come into our Company and ask us what kind of Communication do ye carry on among you as he did here should we not sometimes at least be ashamed c. The Lord hearkens and hears when we speak not right Jer. 8.6 and he books all our Conferences in his Book of Remembrance Mal. 3.16 He saith to us what are ye Discoursing of If it be of Soul Affairs I have a Blessing for you but if it be only of Money-matters though lawful in its Season or of Trifles Jarrs c. then have I no Blessing for you May it not be justly feared that most of
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâ—h as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. 〈◊〉 At this Bethany his three dear Friends dwelt Laâ—drâ—s Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
while God is our Friend and if God be for us 't is no matter who is against us Rom 8.31 N.B. 3. Peter's case was sad and as safe a Prisoner in all probability as all Humane Wisdom and Power could well make him seeing Peter was not only in a strong Prison not easily broken but also his Right hand was chained to one Souldier's Left and his Left hand to another Souldiers Right so that he could not run away out of Prison but he must hale two Souldiers after him at his heels c. These Circumstances of such a sure manner of securing this Prisoner did declare Herod's bloody Intentions against poor Peter who was now both Helpless and Hopeless in himself and it shews also the Almighty Power of God who was not unconcerned for his suffering Servant but now bestirs himself to effect his deliverance notwithstanding all those wily and wicked ways to keep him in safe custody N.B. Oh happy Prisoners who have God with them in Prison as he was with Joseph c. and acting for them as for Peter here These are Prisoners of Hope indeed as Zech. 9.12 Hence followeth the fourth Remark The more dangers and difficulties God's Servants are dowsed in and perplexed by the most pestilent persecuting powers the more God's Wisdom and Power yea and the Truth it self which Persecutors labour to suppress are eminently illustrated by their deliverance This is most conspicuous in the case of Christ Crucified The cursed Jews were doubtless very jealous that the words which Christ spake while he was alive that he would Rise again the third day had more truth in them than they were willing to believe besides their pretended fear that his Disciples would steal him away by night and say he was Risen Though this was improbable enough that a few timerous Disciples should be so daring as to affront the settled Government in so insolent a manner Hereupon they petition Pilate to command that the Sepulchre be made sure Matth. 27.64 Pilate commands not Strangers who might do it carelesly but themselves the Cavillers to do it verse 65. They make all as sure as possibly they could devise to prevent Christ's Resurrection verse 66. Now all these wicked wiles and contradicting endeavours did not only yield the greater lustre to the miraculous Power of a dead and buried Redeemer which he exerted both in Removing the great Grave-stone and breaking through the strong Guard when he Raised himself from the Dead but also hereby instead of preventing Christ's Resurrection those excessive endeavours to stifle the truth of his Resurrection did more exceedingly confirm both the truth and belief of it throughout the World N.B. And accordingly it was in this case of Peter all those Devilish Devices which Herod used to secure Peter in Prison served only the more to set off the glory of God's Power in delivering the Prisoner in despite of all his Chains and Guards Thus God catcheth the wickedly wise so skilful to destroy Ezek. 21.31 in the way of their own craftiness Job 5.12 13. 1 Cor. 3.19 turning their wicked wit into folly No Device against any whom God will save can avail The fifth Remark floweth from hence which is this 'T is the experience of all Ages that the Wonder-working God works most wonderful Deliverances for his greatly distressed Servants As in Peter's case here no man could better than Peter declare that The Lord knoweth how to deliver the righteous as he doth and Records it 2 Pet. 2.9 for he was wonderfully delivered here out of Herod's hands by a wonder-working God Therefore might experimentally say The Lord knoweth c. that is his infinite Wisdom is never at a loss but knows all the ways of deliverance he hath ways of his own and commonly goeth a way by himself such as we little think of for God's thoughts are not as ours Isa 55.8 9. Helping them that are forsaken of their hopes And as the Lord knows what way he will take so hath he a willing heart and a good will to do it In this sense the word know is used Eccles 4.10 and Amos 3.10 If we take a prospect of Peter's Inlargement or Deliverance in the several circumstances of it 't is exceeding wonderful N.B. As 1. The Time of God's working Peter's Inlargement was the night-time yea the very night before his designed day of Execution it was a night to be remembred like that wherein God delivered his Israel out of Egypt for both were brought to the utmost extremity Though this night was dark in it self yet had Peter a Light shining in the Prison which no doubt was dark enough in the day verse 7. Light is pleasant in any place much more in Prison which could not but be a sweet counter-comfort to Peter in a dark Prison Though 't is not told us from whence this Light came yet must it turn Peter's Prison into a Palace if rightly improved oh happy Prisoners who hath Light shining out of Darkness Psal 112.4 c. N.B. 2. The Means whereby it was wrought by an Angel whose Office is to minister unto Heirs of Salvation Heb. 1.14 Most willingly officiating for their good according to God's will Gabriel came flying to Daniel with great swiftness even unto a weariness Dan. 9.21 standing in the presence of God Luke 1.19 as ready prest to run his Errands and thinks not he can make too much haste therein so desirous is he to bring speedy comfort to a distressed Soul God and his Angels can find out his hidden ones Psal 83.3 in what corner of the Countrey soever they be nay if they be in a dark Dungeon as Peter here the Angel of the Lord came upon him as he did upon the Shepherds Luke 2.9 thinking no such thing but minding their business at unawares while he was fast asleep and probably in a glorious appearance as in Luke 2.9 So this Light might come from the glorious and bright Body which this Angel had assumed However it was a Light only to Peter to whom alone he was sent but Darkness to his Keepers as the Pillar of Fire inlightened only the Israelites this made them both the more marvelous and miraculous N.B. 3. The Manner how what this Angel both said and did in order to it He joggs Peter on the side to awake him out of sleep which shews the merciful providence of our God over us when sleep hath locked up all our senses and we fear no danger even then the Lord is our Keeper and provideth for our safety as for Peter here would to God the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbring c. The Angel bids Peter Arise quickly gird thy self c. verse 7 8. God will have him to use those means even then when he was about to work Miracles for him How much more it is a tempting of God to neglect means where we cannot expect Miracles Oh
both for their safety hitherto and for present sustenance c. The eleventh Remark is How willing are men in distress to part with all things for preserving their lives which yet are but short and mingled with misery Job 14 1.2 These sea-faring men are found here three times lightening their ship of her lading as 1. Verse 18. The merchandize is cast over board there 2. Verse 19. All the ships furniture for either ornament or munition and defence c. is heaved over also to make her draw less water for fear of rocks and quick-sands And now 3. Ver. 38. goes over-board the very wheat they had provided for their daily bread being come to the same mind with the Philosopher in the like case who resolvedly cryed in the same Act better our goods perish for us than with us of heaving all over into the sea N.B. What a wonderful work of God was here upon the hearts of those poor Pagans thus to venture their lives merely upon the credit of Paul the prisoner's persuasions They parted with all they had to live upon only upon his word that they should want wheat no more in the ship The twelfth Remark is God's delivering power is most gloriously manifest in the most deplorable extremities as here 1. In their desperate running the ship a shore hoping to save their lives verse 39.40 Through many tribulations we must enter into the kingdom of God Acts 14.22 and 2. Tim. 3.12 Paul experienc'd what he taught for a truth here God preserves his people brings all safely off at last but it is by storms and tempests and it may be we must suffer shipwrack of all in this world first and then be delivered as here Oh! let this God be our God for ever and ever Psal 48.14 God teaches the mariner his Art as well as the husband man his Isa 28.26 and all men theirs 2. In running a ground where two seas met that broke the ship Ver. 41. Our last encounter at death will be sharpest as theirs was here at shore 3. In counselling to take away his life for whose sake theirs were saved verse 4.2 This is the common lot of Christ's ministers who look not for their rewards below Luke 14.14 4. In putting it into the centurion's heart to defeat that barbarity and to save him for whose sake himself was saved verse 43. 5 In Gods performing his promise to a Tittle they all were saved even the souldiers that make it a play to kill men 2. Sam. 2.14 Verse 44. Thus God's goodness overcomes man's badness reserving them for afterward if not led by it to repentance Oh! that men would praise God Psal 107.15 for his goodness none can deliver after this manner Daniel 3.29 per Angusta ad Augusta God brings through misery to felicity CHAP. XXVIII Paul at Malta and Rome THIS Chapter Resolves it self into two general Heads first Paul's abode at Malta And secondly his passing on to Rome In the first is Represented the Transactions of Paul in the Island Malta which are three-fold 1. His Entertainment there both by the Inhabitants in general both at his coming among them verse 2. and at his departing from them verse 10. who shewed him and his ship-wrack'd Companions no small kindness And by Publius in special the Governour of the Island verse 7. 2. His Eminent Danger of being stung to death by a Viper out of the Sticks laid on the fire to warm and dry them verse 3. Which venemous beast he shook from off his hand without harm into the fire verse 5. as the Danger made the people defective in their undervaluing the Apostle verse 4. So his deliverance from the danger transported them to become as much excessive in their over-valuing Paul verse 6. Then 3. The miraculous Cures Paul wrought there both upon the Governour 's Father verse 8. and upon many of the sick people v. 9 c. The 2d general Head contains in it 1st The Terminus a quo or place from whence Paul went with the means of his departure verse 11. 2dly The places by which he went namely Syracuse verse 12. and Puteolum verse 13. 3dly The Terminus ad quem or place whither he went namely to Rome verse 14. N.B. Where we have recorded 1st His Entertainment there which was courteous both from the Roman Brethren who kindly met him upon the Road to Rome verse 15. and from the Roman Captain to whom he was committed in whose eyes Paul found favour so that he was a prisoner and no prisoner having much liberty verse 16. Tho' he was a prisoner long verse 30. Then 2dly His Action there 1. In Special with the Jews to the chief of whom He Apologetically Declares his case verse 17 18 19 20. They resent his Apology well yet request his larger Relation concerning that reproached Christianity ver 21 22. This was done at the time and place appointed by the Chief of them to a greater Auditory of Jews verse 23. but with various effects verse 24 29. some believing and others not This gave occasion to the Apostle to rebuke them sharply for their affected ignorance and to threaten them with utter rejection verse 25 26 27 28. into whose stead saith he God would call in the Gentiles Then 2. In general preaching to all Comers in his own hired house without disturbance for two whole years even in Rome-Heathen verse 30.31 Now follow the Remarks from these afore-said in order The first Remark is What God doth truly fore-tell shall Assuredly be fulfilled God had foretold by Paul that they should after shipwrack be cast upon a certain Island Acts 27. v. 22.26 which was now fulfilled Acts 28.1 being before by Paul given as a sign unto the Ship men to evidence the truth of all he had told them that when it came to pass they might be the more induced to believe the rest of his Religious discourse to them N.B. And this effect it probably had upon them that finding Paul's fore-tellings fulfilled when cast upon the Island they saved him who foretold of that truth from being killed by the Soldiers Acts 27 42. and the fulfilling hereof was a wonderful work of God for it was the Seamens choice to fall in here seeing 1. The Ships eye in that hideous storm could not face the wind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but they were forced to let her drive and run a drift to the leeward whether the wind would drive her Acts 27.15 And 2. 'T is said expresly that when they were driven on ground the Seamen knew not what land it was verse 39. nor where they were probably wanting those Sea charts common now in Navigation but God knew it and thus ordered it for both winds and Seas obey him to fulsil what Paul had fore-told The second Remark is The humanity of those Heathens to those who had suffered Shipwrack may rise up in Judgment and condemn the inhumanity of many called Christians toward such under the same sad
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
his fat and Cain was a wicked one 1 Joh. 3.12 And said he would not give God his fat but his lean his Service was superficial only feigned service his heart was not in his work as afterwards So it was rejected but Abel serv'd God with the best of his flock and with the best of his heart too so found Acceptance with the Lord. Hence may be inferred 1. None must rest in External acts of Worship a man may be a worshiper of God with outward worship yet be a wicked man as Cain was 2. The families of good men may have in them bad worshippers Adam had his wicked Cain Noah his cursed Cham Abraham his scoffing Ishmael and Isaac his profane Esau yea our blessed redeemer had the Devil Judas in their families This Apology Augustin made to qualifie a foul fault committed in his Family saying Nescio quo evadam c. I know not how to shift it off I pray instruct c. in my family yet must I not expect my house better than those holy Patriarks or my Lord and Master himself The third Inference is That there will he close Hypocrites in the Church of God as well as in our houses some that say they are Jews but are not the Angel of the Church doth find them Lyars Rev. 2.9 Some mens sins go before hand to Judgment and some mens sins follow after 1 Tim. 5.24 'T is not improbable but that Cain might live long in a form of worshipping God in his Fathers house before he was discovered at this sacrifice to be an Hypocrite 'T was long ere Judas was discover'd for an Hypocrite in Christ the second Adams Family So it might be with Cain in that of the first Adam tares will be among the Wheat But 3. Moses records this History to declare the Disagreements and Contentions that do arise about Religion in the World We find here that Abels religion was approved but Cains was disapproved this breeds such a difference and occasions such a Quarrel aâ— could not be carry'd off without Blood This Difference of Religion did break out into Murder Hence may he Inferred 1. That Quarrels about religion are the greatest Quarrels in the World according to Luthers saying Odia religiosorum sunt acerbissima the Dissentions about Religion are the most irreconcileable dissentions and according to Christs saying There shall be five in one house divided three against two and two against three he came not to send Peace but rather division Luk. 12.51 52 53. Not as if the Gospel of Peace did of it self kindle any fires v. 49. But this falls out by the Strength of mans corruption and becomes thereby an accidental thing as the Sun melts Wax but hardens Clay It draws forth the fragrancies of many sweet Flowers yet doth it make the Dunghil to Stink abominably Oh how did the Aegyptians abhor the Israelites for their worshipping of God in a differing manner from their Worship Exod. 8.26 And how did Jezabel swear Elijahs Death for his opposing her worship of Baal 1 Kin. 19.1 2. Oh what Bloody Persecutions were there in the primitive times of the Gospel not only from the Heathen worshippers against Christians but also from the Arrians against the Orthodox in the time of Athanasius whose life they uncessantly sought by many forged falshoods Oh what animosities arose betwixt the Mother and the Son to wit Constantinus Copronymus and his Mother Irene about worshipping of Images insomuch that the Son depos'd the Mother and the Mother bereaved the Son both of his Eyes and of his Empire she put out her Sons Eyes and cast him into Prison where he died for grief So lost his Life as well as sight and Crown The 2. Inference is This affordeth us the clear and true Character of the True Religion from the false Outrage and Cruelty is the Black Brand wherewith Gods Word Stigmatizeth the false and formal Religion and here it begins shewing how Cain did most maliciously oppose Abel but Abel offered no affront at all to Cain for the Badge and Cognizance of true Religion is Meekness and Love Where the Power as well as the Form of Godliness is it teacheth to bless them that curse us and to pray for them that persecute us Luk. 6.28 Rom. 12.17 Whereas blind and Superstitious Zealots know no bounds in their rage against those that differ from them and oppose their superstitious fooleries Not to insist upon the ten primitive persecutions which arose from heathens men of an Heterogeneous and Different Profession but to instance only in two 1. The Followers of Arrius 2. The Followers of Antichrist both being beyond the Heathen as believing in the true God Yet 1. Such was the rage of the Arrians those Heterodox Christians against the Orthodox that they persecuted them to Death and devised many Hellish Stratagems to take away the Life of that Blessed Champion of the Truth Athanasius while he only oppos'd their Lying Doctrine in denying the Godhead of Christ 2. The Antichristians or Church of Rome have even outvy'd and out-done the Arrians in Barbarous and Bloody Butcheries as Ecclesiastical History does abundantly Testifie And Christs words hold true of them concerning their Descent and Parentage that they are the Children of them that kill'd the Prophets of a Viperous Generation Mat. 23.31 Yea their cursed cruelties against Righteous Abel's v. 35. do plainly proclaim to the World that they are Descended from Bloody Cain who was a Worshipper of God as well as good Abel yet was he a Worrier of his Godly Brother whose Devilish Spirit in them hath been Murdering their Innocent Brethren in all Places and Ages since the Rise and Reign of Antichrist and will be so doing until his Ruine That Whore of Rome is drunk with the Blood of Saints as I shew at large in my Antidote against Popery in that Title of the Romish Religion is a Bloody Religion To add no more here save only an Instance in those Scarlet Days of Queen Mary in our Land whose Reign did swim in a Sea of Blood How did her Popish Prelates even glut themselves in the Gore of poor Protestants and not only warming their blind Zeal with Burning the Bodies of the Living but Tyrannizing also over the Bones of the Dead as of Bucer and others which they took out of their Graves and Burnt them as if every Bone had been an Heretick into Ashes Whereas on the other hand Religion in Truth and Sincerity hath always been full of Mercy and when the true Church hath been in Misery by the malice of her Persecutors she hath not rose up in Rebellion against them but always accounted preces lachrymas her Prayers and Tears to be her best Weapons never falling upon her Adversaries with Fire and Faggot as they do upon her Thus we see three grand Reasons why Moses Records this History yet further Moses minds us herein of two great Truths 1. That every Man should have his particular Calling Cain himself was
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal