Christian Chemistry, Tract 3
SCRIPTURE Obſervations.
(1)
IT is recorded of Solomon, that he was ſeaven years a building of the Temple, but thirteen years in building his own houſe, (1 Kings 6. ult.) not that he beſtowed more coſt or curioſity upon his own, but he had more induſtry and expedition in that of God. 'Tis a Proverb with us, of that which goes ſlowly on, that it is Church work; men act careleſly and coldly in things that concern the intereſt of God, but are active and affectionate in their own affairs; The zeal of thy Houſe haeth eaten me up, was the ſpeech of him whoſe heart miſ-gave him in that he dwelt in an houſe of Cedars, and the Ark of God under Curtains.
(2)
When Pharoah ſought to ſlay Moſes upon the ſlaughter of the Egyptian, Exod: 2.15. We read that Moſes fled from the face of Pharoah, and dwelt in the Land of Midian; and yet Heb: 11.27. its ſaid, By faith he left Aegypt, not fearing the wrath of the King. Though Moſes's flying out of Egypt was an act of preſent neceſſity, yet it was an act of former election, he had made choice to ſuffer affliction with Gods people, before ever he ſlew the Egyptian; ſo that though Pharoahs wrath was the proximate cauſe, yet it was not the remote and more principal one, but his faith in cloſing with Gods intereſt, to which therefore his leaving of Egypt is worthily attributed. How differently doth God deal with us, to what men uſe to do? in our eminenteſt acts of kindneſs for them, if there be any probability of an imputation that we aim at our own intereſt, the thanks is wholly loſt, & we are reckoned not as their friends, but our own: But God hath very much of charity for us, and reckons thoſe things done only upon the account of his glory, wherein yet we had much of reſpect to our own ſafety.
(3)
We read 2 Sam: 13. ult. That David was comforted concerning Amnon, ſeeing he was dead, when as the reaſon why he mourned for his ſon every day, was becauſe he was dead; a Paradox indeed: but that the divine providence hath ſo ordered it, that as our joyes are allayed with their griefs, ſo our griefs are counterpoiſed with their comforts, our very poyſons having their Antidotes, and the ſting of Scorpions never ſo readily and ſo ſurely cured as with the oyle of Scorpions. David ceaſeth to lament Amnon being dead, becauſe being dead he was paſt recovery; this very thing bringing eaſe to our ſorrows that they cannot be eaſed.
(4)
We find John Baptiſt with moſt apparent evidence pointing out Jeſus to be the Chriſt, (John 1.29.) yet afterwards ſends his Diſciples to him with this doubtful queſtion, Art thou he that ſhould come, or do we look for another? (Matth: 11.13.) Though Jeſus had given by his many miracles greater evidence that he was the Meſſias, adding the witneſſe of his works to the divine revelation, yet Johns faith is weaker. With what favourable allowances muſt even the excellencies of the people of God be laid in the ballances? this very man ſet apart by God to bear witneſſe to Chriſt, and doing that office of preparing the way of the Lord ſo fully, and with ſo much integrity, is here found pittifully halting; what great reaſon is there that our obedience ſhould be ſincere, for it is never full, and that our hearts ſhould be upright, for they are never perfect. But what abatement was this to Johns teſtimony? could the people rely on his witneſs who himſelf queſtioned it? but ſaith our Saviour, I have greater witneſſe than that of John. God never layes the ſtreſſe of his deſigns upon mens ſhoulders, ſo as that they ſhould miſcarry through their frailty, he ever takes care to ſecure the iſſue of his own purpoſes though inſtruments ſhew themſelves to be men and not God.
(5)
When Joſeph brought his father before Pharaoh, the Text ſaith, (Gen: 47.7.) That Jacob bleſſed Pharaoh. Yet the Apoſtle ſaith, Heb: 7.7. That without controverſie the leſſe is bleſſed of the better. Better in that place is taken for the more honourable; yet Pharaoh was the King of a potent Realme, Jacob the Head of no great Family; though Pharaoh was more honourable with men, yet Jacob was more honourable with God; his intereſt was greater in Heaven, often reckoned as one of the firſt three Worthies in that Court. As to the buſineſs of bleſſing, greatneſſe can be content goodneſſe ſhould take place. A wicked King of Iſrael can call Eliſha Father, and ſtile him The Chariots of Iſrael, and the Horſe-men thereof. Goodneſs makes it ſelf honourable, even among thoſe that hate it, and ſuch as diſlike the practice of it, yet like well the bleſſings that come by it.
(6)
When Abraham was to offer up Iſaac, He bound him, and laid him upon the Altar. (Gen. 22.9.) We read not of any reluctancy in Iſaac, yet to make ſure work he is bound. Abraham knew not how fleſh & bloud might ſtrive at the very pinch, and diſturb the ſervice. 'Tis good to be ſure, and not to allow that any Latitude, which is ſometimes refractory, always weak; it's an happy providence that prevents the hazard of a ſhamefull retreat, by taking away the means of flight. Though Ridley came with all willingneſs to the ſtake, yet he ſaid to the Smith that faſtned the Chain about him, Good fellow, knock it in faſt, for the fleſh will have its courſe. The good man knew how much ado he had to perſwade it to that encounter, and he knew not how it might ſtart at the puſh.
(7)
When Peter had an expreſs command from the Lord to follow him, yet he asketh, And what ſhall this man do? (John 21.21.) When there is no ſhew for us to diſpute Gods Commands, and argue about our duty, inſtead of doing it, then we needleſly interpoſe in the concernments of others, and mind their buſineſs, not our own, making a ſtand in our way to Heaven, and delay our following Chriſt, while we turn about to look on others and are unconcernedly inquiſitive after their affairs.
(8)
We have ſome expreſſions in Scripture wherein we may ſuppoſe an hyperbole, as that of the left-handed Benjamites ſlinging ſtones to an hairs breadth; ſome wherein an hyperbole is manifeſt, as John ult. ult. But doth God that cannot lye allow himſelf a Latitude to ſpeak beſide the truth? or doth he comply with the exorbitant modes of men? neither; but God ſpeaking to men, ſpeaks after the manner of men; who becauſe they cannot juſt hit the white, and deſcribe the thing exactly, do when the thing is eminent, rather ſhoot beyond it, then beneath it, allowing the hearer to make ſuch abatement as the neceſſity of the thing requireth, ſometimes as the conveniency; as in thoſe (we may call them complementall) expreſſions; 1 Sam: 24.14. As when David calls himſelf A Dog, a Flea. Abigail will be a ſervant to waſh the feet of the ſervants of David, verſ. 25.41. Ziba may take all, ſeeing the King was come again in peace.
(9)
When I read the condition of the oath which the Spyes made to Rahab, (Joſhua 2.19.) that they would be quit of their oath, if at the taking of Jericho that Scarlet thread were not tyed in the window. I thought the tying of it there, would be let alone till Jericho were beſieged, eſpecially to avoid ſuſpition, that the Spyes were conveyed that way; but the firſt thing I read of after the Spyes departure, is The binding of the Scarlet thrend in the window: She thought that Cord whereon her life hanged, could not be hanged out too ſoon, might have been too late. Oh the irrationality of a late repentance! Muſt the body be beſieged with ſickneſs before that work be done upon which eternal life dependeth? How often is it that that is never done, becauſe we think to do it late; and what we intend to do anon, we therefore do never? And ſurely that work is fitteſt to be done to day, concerning which it is ſo unſafe to boaſt of to morrow?
(10)
When the brethren of Joſeph met with trouble in Egypt, they ſaid one to another, (Gen: 42.21.) We are verily guilty concerning our brother. There were many years had paſſed ſince they had ſold him, and we hear not any thing of it till now, and yet we find no prompter but their own conſciences. There is this advantage by affliction, that it gives the ſoul a ſtand, and makes it look about it, begets that obſervation which before it had not; thoſe threſhing inſtruments diſcover that chaffe before not ſeen; and when we are emptied from veſſell to veſſell, we ſee thoſe Lees not till then apprehended; Art thou come to call my ſin to remembrance, and ſlay my ſon? (ſaith that woman) Not to call her ſin into Gods remembrance, that it might be puniſhed with the death of her ſon, as by the death of her ſon to call her ſin into her remembrance; what it was appears not, probably the unlawfull generation of that ſon forgotten long ſince, & put in the wallet behind, but expoſed to view upon this occaſion.
(11)
When I read Jacobs dream, and his words upon it, (Gen: 28.17.) I wondered at the coherence between them; the dream repreſenting nothing but mercy, words of grace, promiſes of benefaction in the moſt abundant manner; and yet when he awakes, he cryes, How dreadfull is this place? who would not have expected other inference from ſuch words as thoſe? But Gods countenance though clear with ſmiles, yet ſtrikes awe in the beholder; the evidences of Gods love are ſo far from begetting preſumption, that they leave the ſoul in an holy trembling, and fear to offend. When God gives into the ſoul the Charter of its ſpiritual priviledges, and richly lades it with the fraight of divine promiſes, then is it moſt ſenſible of its diſtance, and ballaſted with the apprehenſion of its own unworthineſs: When God makes Abraham of his counſel, and tells him what he would do, then cryes Abraham, That he is but duſt and aſhes.
(12)
When Lot parted from Abraham, and had his choice given him, whither he would go, he chuſeth the plain of Jordan, having reſpect to the fruitfulneſs of the place, and its being watered every where, but without conſideration of the wickedneſſe of the inhabitants, which yet the Spirit of God intimates ſhould have been thought of, for 'tis immediately added, (Gen: 13.13.) But the men of Sodom were ſinners before the Lord exceedingly. But how ill this carnall project ſucceeded, beſides the grieving his righteous ſoul from day to day, with the unrighteous converſation of the wicked, being carried captive by the Kings, and after diſpoiled of all his ſubſtance in the ruine of Sodom. It being juſt with God, that when we prize the wealth of this world, before that of a better, and the health of the body, before that of the ſoul, ſo to diſpoſe of it, that we fail of our deſign, and that proves to our loſſe in that very way wherein we intended it for our gain.
(13)
A Promiſe being made to Abraham of a ſon, we read (Gen. 17.17.) He fell upon his face and laughed, ſaying, Shall a child be born unto him that is an hundred years old? and ſhall Sarah that is ninety years old bear? The like promiſe being made to Sarah, we read (Gen: 18.12.) ſhe laughed too, ſaying, After I am waxed old ſhall I have pleaſure? my Lord being old alſo. Surely, there appears no ſuch difference, either in the words or laughter, as there was in Gods ſenſe of it, for Sarah is reproved, Abraham applauded. What odds doth the heart make in humane actions, God diſcerning a vaſt difference in the very ſame works; thoſe ſervices which are performed by heartleſs Formaliſts, having a rank favour in Gods noſtrils, the ſame ſervices acted by a truly religious Votary, being a moſt acceptable Spectacle in the eyes of divine glory.
(14)
I obſerve a ſtrange ambition in Sarah and Rachel, that rather then they would be wholly childleſs, they would have them by their maids, and that which 'tis like they would have ſtormed at upon another account, yet they themſelves upon the ſcore of ſatisfying their fancies, are the Authors of; and if their husbands get children to be born upon their knees, it ſhall qualifie the apprehenſions of their own Sterility. Lord, I am ſenſible of my barrenneſs, that I have been to thee very fruitleſs; the immortall ſeed of thy Word, how often hath it been caſt upon my heart without any productions? but let my deſire to fructifie be ſuch, that I may endeavour others may bear upon my knees, that that ſeed through my means may be diffuſed to others alſo.
(15)
We are told Heb: 9.4. That in the Ark there was the pot of Manna, Aarons rod that budded, and the Tables of the Covenant. Yet (1 Kings 8.9.) 'tis ſaid, There was nothing in the Ark but the Tables of the Covenant. When I obſerved the diverſity of thoſe Texts, I thought (and I ſuppoſe truly) that the Relative foreign had for its Correlative foreign not foreign, ſo that the pot of Manna, and Aarons rod, are noted as the Contents of the Holyeſt of Holyes, not of the Ark, to which agree that Scripture, Exod: 16.33. where there is mention made of laying them before the Teſtimony, not in the Ark, that being reſerved as a peculiar Bibliotheca for the Tables of the Law, there being by divine appointment, a more ſolemn and peculiar cuſtody allotted to them, then to any thing elſe in the world beſide, not only to keep them for obſervation, as to preſerve them from violence, neither abſtraction nor addition being allowed there, but exact and punctual compliance; the moſt prudential conſultations of humane reaſon alwayes meeting with unhappy ſucceſſe. Sauls providence in preſerving the beſt of the ſpoils of Amaleck for ſacrifice, becauſe beſide the rule, find a curſe inſtead of acceptance, and is told, Obedience is better than the fat of Rams.
(16)
VVhen God ſent Gideon to deliver Iſrael, (Judg. 6.12.) he beſpeaks him, The Lord is with thee, Thou mighty man of valour. VVhat needed there mention of Gideons valour, when the weapons of that warfare were to be ſpiritual, rather then carnal, a ſtrong faith rather then a ſtrong arm; to blow with the Trumpets, and cry, The ſword of the Lord, and of Gideon, required rather good Lungs, then a valourous heart; beſides 'twas Gods purpoſe to glorifie himſelf immediately in this delivery, therefore choſe the three hundred that lapped, rather than the other thouſands, ſo that the verieſt Coward had been rather for Gods turn, then a man of courage. But though the work was the Lords, the enterprize was daring, and required a well fortifyed mind to undertake it; the expoſing of three hundred in ſuch a poſture to an army that covered the earth like Graſhoppers, could not but ſtagger him who deſired a ſign that God would ſave Iſrael by his hand, when he had thirty two thouſand men following him; therefore the Lord thus be ſpeaks him, queſtionably whether Indicatively or Imparatively, to ſhew him ſo, or make him ſo, or at leaſt more ſo, therefore the Commiſſion is, Go in this thy might, or thus, Wade mighty; but however if Gideon were high in valour, he was low in humility, though cryed up by the teſtimony of an Angel, and ſo hard a matter to be a good Souldier, and not a Braggard too, yet not a word of his boaſting through the whole ſtory. God can well allow us our portion, when thereby we intrude not on his intereſt.
(17)
In the 2 Same 13.5. we find Jonadab of counſel to Amnon in the raviſhment of his ſiſter Tamar, and in the 32. verſe either of counſel or conſcious to his murder; we read him indeed adviſing in the execution of the wickedneſs, but not admoniſhing of the puniſhment. Thoſe Decoyes are frequent, who cog us into danger, but there leave us. I have read of an evill ſpirit that was wont to entice men into miſchief, and then make himſelf sport with their troubles; 'tis the Devils play to laugh at thoſe miſeryes, whereinto thoſe things brought us to which he adviſed us.
(18)
A charge is given by David to Ziba to till the Land for Mephiboſheth, and to bring him the fruits, that his maſters ſon might have food to eat; and yet at the ſame time there is a promiſe made, That he ſhould eat bread continually at the Kings Table. Surely Davids proviſion was not ſo ſhort, as that there needed a ſupply from Ziba; there might have been mention made of Rent to his Coffers, but it ſeems impertinent to provide food to eat, where to talk of a ſupply had been a diſparagement: But Mephiboſheth had a ſon, and 'tis probable ſtore of Attendants, and for theſe is the food intended, reckoned as his, becauſe for his Dependants; beſides, under the name of food other neceſſaries are underſtood, though leſſe neceſſary; as bread, promiſed to Mephiboſheth at Davids Table, becauſe the ſtaffe of mans life, and therefore principally mentioned, though only ſo, excludes not the other delicacies which at the Kings Table were to be had. When we pray to God for our daily bread, we intend alſo the other conveniencies of life, and that for us and ours; and when God promiſeth to give us food, ſo that we need not take thought what we ſhall cat, yet then he intends we ſhould be provident for our own diet: Davids courte ſie muſt be accompanied with Ziba's induſtry.
(19)
In the Hiſtory of the Kings of Iſrael, the Scripture refers us to the Books of Nathan, Gad, Jaſher, and others; if theſe books were not foreign, as 'tis probable they were not, yet being thus referred to, they were of Divine Authority, though not a priore, by Divine Inſpiration, yet a poſteriore, by Divine approbation, and like Leather money, though no ſilver, was yet currant being ſtampt; even thoſe words of the Heathen Poet, being quoted by the Spirit, are (being ſo) of like Authority; but why are we referred to them for our confirmation or information? Indeed God to eſtabliſh our weakneſs, repeats his Command that we be ſtrengthned, Be ſtrong, yea, be ſtrong; we have the ſame things reiterated: God thinks not much to ſhoot two Arrows out of his Quiver, to ſtrike the mark dead, that like a Partridge kill'd by a Merlyn, it may not ſo much as quiver a wing, though the firſt did mortally woud it. By two immutable things whereby it was impoſſible for God to lye, could God have lyed, had there been only a ſingle aſſeveration; and did that impoſſibility ariſe from the Duplication? ſurely not to God who cannot deny himſelf, and changeth not, but as to us, in condeſcenſion to whoſe weakneſſe God makes that Bond double, which before was ſo ſtrong that Heaven and Earth ſhould be diſſolved firſt; but why are theſe books then loſt? Even miracles that ſwadled the infant-truths of the Goſpel were left off, when by time they had gathered ſtrength to ſtand alone; yea, God expects we ſhould not be alwayes Babes, and therefore reckons upon the time, whereas for the time, ye ought: I have many things to ſay unto you, but you cannot bear them now; which yet were ſaid when they could bear them; all things are not fit for all times; thoſe Books might be meet for the preſent Generations, that were not ſo for thoſe that followed. John points with the finger, Behold the Lamb of God that takes away the ſins of the world; yet the Diſciples are charged To tell no man that he was the Chriſt. Beſides, as God will ſometimes help our weakneſſe, ſo at other times try our faith: Hence that univerſal ſilence, or perverſion in profane ſtory, of what the Divine makes mention; how ſhort a touch doth Joſephus give of the Lord Chriſt, who yet copiouſly handleth things (even to common judgement) far leſs memorable; yet of thoſe Books that were written and loſt, or Traditions, hath God taken care to inſert ſo much in the Scriptures as was pertinent for his Church; for which cauſe thoſe words of Enoch are recited by Jude, whereas what was written or ſaid by him beſides, is periſhed.
(20)
Though God be often atteſted to be no reſpecter of perſons, yet we find him dealing differently with divers perſons in divers caſes. Gideon requires a ſign more than once, and is favourably complyed with; Zachary doth ſo but once, and hath his own dumbneſſe given him for an evidence; But 'tis no wonder, if God who knows the thoughts, deal diverſly to our thoughts. Gideons faith like a child newly come to its feet, deſires that it may be upheld by a ſigne, and pity it ſhould not be led, that was willing to go. Zachary ſtands at a gaze, and ſeems not ſo much to deſire confirmation, as to diſpute the poſſibility of the thing from the improbability, arguing that ſuch a thing would not be, becauſe naturally it could not be, withall tacitely ſuſpecting the Meſſenger; therefore the Angel tels his name, and gives a ſign, not only to confirm the truth, but chaſtiſe his unbelief: They were good men both, and well beloved, but their different tempers required a different diſpenſation. God is not partiall though he uſe variety of threſhing inſtruments, for the good corn in all is not diſcovered otherwiſe; the wheel muſt be turned over ſome, when the rod will ſuffice for another.
(21)
We read Gen: 3. ult. that when Adam was expulſed Paradice, That was a flaming ſword turning this way and that way to preſerve the Tree of Life. 'Tis to be wondered at, that that place then ſhould need a Guard to defend it, which now needs a finger to point at it, the judgements of learned men varying about nothing more, than the ſcite of it; no peculiar Tree, no particular beauty, diſtinguiſhing that Garden, nor yet thoſe Rivers iſſuing thence, ſo punctually deſcribed, giving other then a gueſs at it. Did that Garden which Adam in innocency was to Till, afterwards when the ground was curſt, degenerate with the reſt, and more haſtily into a wilderneſs? and as Corruptio opes-morum eſt peſſima; So here it ſhould be Citiſſima too; like Apoſtates that grow worſe, more and more ſpeedily, than other wicked ones. But well might it be, that that Guard ſhould be remitted; for though Adam at his firſt removall from Paradiſe, might have deſires of returning, the preſent ſenſe of ſo great a loſſe being then upon him, yet this ſenſe every day abated, as the ſtrength of ſin got ground and prevailed; ſo than that was at firſt deſired, was afterwards leſſe, & at laſt forgotten; beſides, habits of ſin gathered ſtrength daily, and were confirmed by repeated acts, and that depravation of nature whereinto Adams fall brought minkind, was more and more inhanced, and by cuſtome in ſin man was daily farther debauched, ſo that as Gods judgements encreaſed continually, ſo the means of like were farther removed, and mans thoughts for it, and poſſibility to attain it, every day decayed.
(22)
After the death of Jacob, when the ſons of Iſrael feared Joſeph would remember againſt them what they had done to him, they make this their plea, Forgive the treſpaſſe of the ſervants of the God of thy father. There is no greater argument to prevail for a mutual compliance, then unity of Religion; for what ſhould keep thoſe at a diſtance, that are joyned together by that ſtraiteſt obligation, that are one in that moſt ſuperlative one thing?
(23)
When the mother of James and John requeſted the Lord, (Mat: 20.21.) That her ſons might ſit, one on the right hand, the other on the left; our Lord replyes to them (as it ſeems at the firſt view) quite beſides the purpoſe, asking them a queſtion little pertinent to that they treated him about; for what appertained their drinking of the cup he ſhould drink of, & being baptized with the ſame baptiſme, to the ſitting at his right hand and left, in his Kingdome? but if we conſider it, it will appear very much, for theſe young men were ſolicitous about what was to be had, not what was to be done; their eyes were upon the end, more than the way; the reward, than the work; thought more of reaping, than ſowing, yea, before they had ſown; therefore our Lord remembers them of the Teary ſeed-time, puts them in mind of the bitter cup and baptiſme, wherein the deep waters ſhould go over their ſoul; 'twas time to tell them of the Stony, Thorny Rode, that talkt of ſetting down, before they had well ſet out. What ſtore of Suitors would Heaven have, if there were no more to do, but go in and poſſeſſe the Land, if there were never an Anakim to be fought with firſt; beſide, the way to glory is through the place of a skull: Chriſt muſt ſuffer theſe things, and enter into his glory, to the Throne over the Thorne; If we ſuffer with him, we ſhall be glorified together; they that are before the Throne of God are ſuch as came out of great tribulation, and have waſhed their Robes, and made them white in the bloud of the Lamb.
(24)
I find no ſort of men more frequent than the Phariſees in their diſputes with Chriſt, of none fewer that beleeved; we find theſe captious hearers, curious queſtioniſts, cenſorious obſervators, but have any of the Phariſees beleeved on him? theſe had Cats eyes that ſaw beſt in the dark, knowing men in the impertinencies of the Traditions of the Elders, and therefore witty to diſpute againſt the truth; no men farther removed from converſion, then the carnally wiſe, and ſuperſtiriouſly religious. But beſide, to talk of Religion ſeems to be the buſineſs of theſe men, they ask what is the great Commandement in the Law, rather then take care to do it; Religion ſhould have its rice in the head, and flow thence to the heart; but when 'tis a ſtanding Pool there, when men are ricketty, great heads but unproportionable hearts, are all for diſputation, nothing for obſervation: like thoſe who ſtudy the Philoſophers ſtone, while they would be rationally rich, they become really poor.
(25)
The Apoſtle Peter puts a ſtrange queſtion. (1 Pet. 3.13.) Who is he that will harm you, if ye be followers of that which is good? Who will? Nay, Who will not? What a Cloud of ſufferers upon that very account might be here called in to confute the Apoſtle; nay Paul might be ſet againſt Peter, he ſayes, (2 Tim. 3.12.) All that will live Godly in this life muſt ſuffer tribulation; yea, Peter againſt himſelf, (1 Pet: 2.19.) where he ſpeaks of a man for conſcience toward God enduring grief, ſuffering wrongfully; but the Apoſtle ſpeaks de jure, not de facto, and verily innocency is not a little conſolation to the ſufferer; a good conſcience carrying alwayes Balm along with it to anoint the ſtripes, and Sugar to ſweeten the bitter Cup, that tyranny or cruelty may inforce upon us; beſide, the confidence (uprightneſs having holdneſſe) makes the forehead as an iron wall, ſerenes the front, ſo that it retorts the ſhame, brings the oyl of gladneſs inſtead of the confuſion of face, which clouds the guilty: An huge ſatisfaction too ariſeth from the reflex act of the ſoul, when it looks into its ſelfe, and finds fair weather there, whereas guilt hath an ugly hue, and terrible look, and alwayes brings terrour and affrights with it.
(26)
When the Herodians came to Chriſt with deſign to betray him, though the Lord had power to have avoided their cruelty, as he did that of the Jews, yet he chuſeth rather by a prudent reply to evade their Trap; Caeſars image upon their Coyn being an argument either of his right or power, ſo that they muſt pay Tribute out of juſtice or neceſſity, yet with ſuch a limitation as would ſurely keep them within bounds, reſerving to God his due, that that Soveraign Lord be not deprived of his right, while the petty ones be complyed with. Our Saviour would not run himſelf into the Lyons jaws, when he might go out of his way with a good conſcience: Religion doth not entangle a man in unneceſſary and impertinent ſnares; God allows we ſhould ſtand aſide when the immediate concernments of his glory do not call us out; precious in the ſight of the Lord is the death of his Saints, and therefore to be expoſed, but upon a very eminent account, not ſquandered away: Thoſe that would not acept deliverance, did ſo, not becauſe they were prodigal of their lives, but could not have equall conditions; for the ſimplicity of the Goſpel, and Dove-like innocency, may well ſhake hands with the Serpentine prudence, and an honeſt policy.
(27)
VVhen our Saviour ſent out the ſeventy Diſciples to preach, he charged them not to go from houſe to houſe, Luke 10.7. yet Paul herein witneſſeth his integrity to the Elders of the Church of Epheſus, that he had taught them publickly, and from houſe to houſe, (Acts 20.20.) Pauls practice did not claſh with the Lords precept; our Lord forbids ſuch a going from houſe to houſe, as was upon the account, not of teaching, but of entertainment. He would not that his ſervants ſhould (like beggars) go from dore to dore; low and unworthy waye for lively-hood, agree not with the profeſſion of thoſe whoſe maintenance is cal'd double honour; They are ſent out without a ſcrip, yet muſt make no baſe ſhift for their proviſion; but obſerve a comely gravity in the ſame houſe, remain eating and drinking ſuch things as they give, not by an unhandſome crouching to beg that hire, which a true labourer may challenge as his due.
(28)
In the charge which Paul gives Timothy, to bring the things he left at Troas, he takes eſpeciall care for his Books and Parchments. The chiefeſt furniture of a Miniſter is his Library, and that which men reckon much as his commendation, that he is a good Scholar, there being nothing more contemptible then a dull headed illiterate Preacher; but here's the miſchief of it, that while they require Brick of us, they give us no Straw, their maintenance being ſuch, that if it hold out to buy a Cloak, there is nothing left for Books and Parchments.
(29)
When our Lord was invited to the Phariſees houſe, he ſets down with unwaſhen hands, (Luke 11.38.) 'twas not unknown to him what was the Tradition of the Elders, or the Phariſees judgement in that reſpect, neither may we think him uncomplying with ſuch things of decency and cleanlineſſe, as humanity required; and though he might with a good conſcience, and would 'tis probable have waſhed afore dinner, yet we ſee him therefore refuſing it, becauſe they would make that neceſſary which was indifferent. The very Eſſe of external worſhip being divine appointment; while men go about to make that Religious which God left as indifferent, they actually deſtroy what they intend to eſtabliſh; for which cauſe the Lord doth not only reprove ſuch injunctions of theirs as were contrary to Gods Law, but ſuch as were beſide it, arguing hereby that they worſhipped God in vain, becauſe they taught for Doctrine the Commandements of men; and this very thing emphatically ſets a Character upon Jeroboams time, appointed by him for worſhip, that it was the month which he had deviſed of his own heart.
(30)
He that ſhould have read that propheſie in Hoſea, (Hoſ. 12.1.) would little have thought of ſuch an interpretation as the Spirit giveth; for who would have imagined that thoſe words, Out of Aegypt have I called my ſon, ſhould foretell Joſephs bringing up Jeſus out of Egypt. 'Tis hard to deduce certain concluſions from paſſages meerly propheticall, and as dangerous to engage in things of practice, only upon the conduct of ſuch light as thoſe places afford, they being intended rather for confirmation than narration: for which cauſe we find thoſe predictions of our Saviour concerning his ſufferings and reſurrection; hid from the Apoſtles; but after they were effected, then they remembred that he had ſaid theſe things unto them, and they beleeved the Scriptures, and the word which Jeſus had ſpoken.
(31)
When I heard Herods promiſe and oath to the daughter of Herodias, That he would give her what ſoever ſhe ſhould ask, to the half of his Kingdome, (Mark 6.22.) I expected ſhe ſhould have come in and requeſted ſome luſty boon, a Dutchy at the leaſt, but behold ſhe deſires John Baptiſts head in a Charger; there could be no ſuch ſatisfaction in the Heremites head, that the impotent ſoul ſhould thus deſire it, if malice had not ſet ſo great a price upon it: But whither will not the ſpirit of revenge tranſport us? the good man had reproved an inceſtuous marriage, and no leſſe then his head muſt pay for it, though purchaſed at ſo dear a rate, as halfe a Kingdome; but it ſeldome is, that the purchaſes revenge maketh, are not like Copy-hold Land, paid for twice, as this woman in a ſhort time after dearly found; for what the Prophet reproved, Caeſar diſallows and puniſheth.
(32)
When Mary Magdalen ſtood weeping at the Sepulchre, ſhe turns about and ſeeth Jeſus, but knew him not, Joh. 20.14. It doth not appear that the body of Jeſus was changed after his reſurrection, as to what it might be known from another by; for he ſhews Thomas the print of his nails, and 'tis ſaid of the Diſciples travelling to Emaus, That their eyes were withholden that they ſhould not know him, implying that otherwiſe they would; but we find no ſuch cauſe here, yet ſhe miſtakes him for the Gardiner. The good woman was intent upon her ſorrow, and was ſuprized with ſo ſudden and unexpected a diſcovery: It is moſt dark at day break, and Gods way of revealing himſelf is uſually by contraryes, as Abraham believed in hope, againſt hope; God ſteps in with ſuch unlooked for mercies, that his people doth not believe their own enjoyments; Pſal. 126.1. VVhen God turned again the captivity of Sion, we were like thoſe that dream, Thought they dreamed, not crediting that deliverance reall, but imaginary; when we think comforts are fartheſt off, 'tis but turn about, and they are before us, for God delighteth that his mighty arm be made apparent, and then to ſave when his people have no power, and there is none ſhut up nor left.
(33)
Our Lord ſayes to Mary (John 20.15.) Woman why weepeſt thou? whom ſeekeſt thou? and yet ſhe knows him not; but when he ſays Mary, ſhe cryes Rabboni; when he beſpeaks her with the generall name of Woman, he is undiſcovered to her, but when by the peculiar name of Mary, he is own'd by her as Maſter; So great a difference there is between general and particular calling; how many have unprofitably heard Chriſt ſpeaking to them in is word, till he hath called them by name, and that word by a particular application hath been laid upon their hearts? Yea, what odds is there between publick preaching, and particular ſpeaking? how many have received more inſtruction and edification by one hours private diſcourſe, than by multiplyed hours ſpent in publick Sermons; and much were it to be wiſhed, that there were care had, as to teach publickly, ſo alſo from houſe to houſe.
(34)
When the man asketh our Lord whether there were many that ſhould be ſaved, Luke 13.23. inſtead of anſwering his curioſity he replyeth by a profitable admonition; he diverteth his thoughts from the uſeleſſe ſpeculation of an abſtracted general, into the uſeful conſideration of his particular intereſt, that inſtead of knowing the number of thoſe that ſhould be ſaved, he ſhould ſtrive to be one of the number; well were it, if thoſe little-edifying queſtions between Calvin and Arminius about Calling and Election, were converted into ſerious endeavours to make our calling and election ſure, and there were more care to advance Chriſts Kingdome in our hearts, then to diſpute when and where his perſonal Reign ſhall be upon the earth.
(35)
If that controverſie had been propoſed to one of our Rabbies, which the woman of Samaria did to Jeſus, (John 4.10.) Whether Mount Gerizim, or Jeruſalem, were the place where men ought to worſhip, they would have told you a ſtory out of antiquity, wherein poſſibly they would have reached no higher than the age after Sanballat, and ſo have miſt of the true ſtream, by not aſcending to the true Primitive fountain; but our Lord reduceth this controverſie about worſhip to the proper conſideration of the true object of worſhip, not diſputing how, or where, or when, but what was to be worſhipped, and directing the mind to ſuch worſhip as was ſutable, (and therefore likely to be acceptable) viz: ſpiritual, like the Spirit we worſhip; and therefore we ſhall find God calling men off from Ceremony, as he hath call'd them on to further diſcovery; as he revealed himſelf more cleerly in Goſpel light, ſo the ſhaddows fled away, and Ceremonies were reduced to be much more ſimple in furniture, and fewer in number.
(36)
The Apoſtle James layes a neceſſity upon us to make our faith publick by good works, (James 2. ult.) ſaying, Faith without works is dead; yet the Apoſtle Paul enjoyns us to keep our faith private, ſaying, Haſt thou faith? have it to thy ſelf before God, Rom: 14. 22. Not that the Apoſtle Paul ho had ſo manifoldly evinced the excellency of faith, and its efficacy to juſtification, was unwilling it ſhould be manifeſted by its fruits, or were not as much for good works as the other, but the difference between them is in the different faith ſpoken of; St James ſpeaking of that general faith, St Paul of a particular; the object of the firſt being all Gods will revealed; the object of the latter being ſomething concerning which Gods will hath not been particularly revealed; the firſt is that for which there muſt be a contending by the Saints; but no contending for the latter, no impoſing of that upon others, no cenſuring, no judging for not obſervance; to be zealous in the firſt is faithfulneſs, in the latter is factionſneſs; of that there muſt be a publick profeſſion, of this ſuch a private obſervation as may agree with the generals we allow, and with our particular perſwaſion; no diſſolving of the golden Chain of Chriſtian Charity for any difference of judgement in this, wherein a thing and its contrary, eating and not eating, a day and not a day, may be alike laudably obſerved.
(37)
We find the reaſon why God brought variety of judgements upon the Jews, till he had removed them out of his ſight, and deſtroyed their City by Nebuchadnezzar, to be the ſins of Manaſſeh, and the innocent bloud which he ſhed, which the Lord would not pardon 2 Kings 24.3, 4. yet we read thoſe ſins were pardoned to Maneſſeh, upon his faith and repentance; and the preſent judgement under which he ſuffered, removed; yea Manaſſeh departed this life long before the deſtruction of Jeruſalem, ſo that the calamities then ſuffered, little pertained unto him, whom the grave had ſecured againſt ſuch after-claps; but though Manaſſeh were dead, and his iniquities forgiven to him, yet his poſterity did approve his doings: That reformation begun by himſelf, and carried on to much perfection by his ſon Joſiah, was quickly interrupted by the wicked poſterity that followed, they by their aſſent ſubſcribed to the long Bed-roll of thoſe ſins which the Father had diſclaimed, and added a new ſcore of their own iniquities; therefore it was juſt with God to reckon to them, and make them pay that account which they themſelves had approved; and this is the way whereby a wicked generation may entail themſelves heirs to the iniquities, and conſequently to the plagues of all precedent ages; thus all the bloud from that of righteous Abel, to that of Zacharias the ſon of Barachias, is reckoned to the unbeleeving Jews, and therefore wrath brought upon them to the uttermoſt: Wherefore no wonder if we ſee eſtates gotten by bribery, or oppreſſion, melting away like the untimely fruit of a woman, while the ſucceeding heirs inſtead of making due reſtitution, juſtifie the rapines of their progenitors, and ſpend that by riot and prodigality which they got by extortion and cruelty.
(38)
When our Lord commanded the Legion out of the poſſeſſed that haunted the Tombs, (Mark 5.10.) we read That he beſought him much, that he would not ſend them out of the Countrey; I began to think why the Devils ſhould deſire to abide in thoſe parts, but I found the people of the place came to Chriſt, and deſired him to depart out of their Countrey; no wonder the Devils deſire there to abide, where the people pray the Lord to be gone; 'tis a ſweet content to the Devils to have their Manſion there, where the inhabitants love their Hogs more than their ſouls, and give Chriſt not ſo much entertainment as they would do a Swineherd. 'Tis like theſe were Countrey-Farmers, who knew no more Religion than a Collect for rain and fair weather in its ſeaſon. God hath promiſed his preſence where two or three are gathered together about the affairs of his worſhip, and the Lord ſaith, His Father and He will come and ſup, and make their abode with him who loveth him & keepeth his Commandements; ſo contrarily, the Devils delight to poſſeſſe thoſe houſes from whence all acts of Religion are baniſhed, and God is not named, unleſſe, as by the damned in hell, that he may be blaſphemed.
But whereas one Evangeliſt ſayes, not out of the Countrey, another ſayes not into the deep; though verily, there be not much difference between Hell and ſome houſes, as to the ſins and blaſphemies committed there, yet is there odds to the torments. Hell is Gods houſe of Correction, from whence thoſe ſpirits are ſometimes ſent to be the Executioners of Gods diſpleaſure, and it is their terrour to be remitted thither, therefore we hear them crying out to our Lord, Not to torment them, not to ſend them into the place of torment. Till the conſummation there is uſe of the Miniſtry of thoſe evill Angels, and till then (I think 'tis probable) their ſufferings are not alwayes alike grievous, nor yet their ſins till then at the higheſt; for though their executions be according to command, yet their malice in the execution encreaſeth their tranſgreſſion; and though they are now reſerved in everlaſting Chains under darkneſſe, yet it is to the judgement of the laſt day, when that everlaſting fire prepared for the Devil and his Angels, ſhall be ready for them.
(39)
The Diſciples might well marvell at that queſtion of our Saviour, (Matth. 9.20.) when he asketh, Who touched me? The people preſt upon him, and thronged him, and he might rather ask, Who touched him not? than who did? Alas, thoſe many thronged without conſideration, without deſign; and as they preſt without any purpoſe, ſo to no purpoſe; as without intention to be benefited, ſo without benefit; but the touching of Chriſt was a plot of the womans, a project to be healed, an act directed to that end; for which cauſe the Scripture reports her healing not as caſual, but the reſult of her deſign, and therefore records the diſcourſe which ſhe had with her own heart about it; ſuch touching of Chriſt, had power to extract virtue from him, and attract it, to bring it out from him, and bring it in to her, whereas the other left him as it found him, no diffuſing of efficacy to thoſe, who were not prepared by any thought for it; ſo great a difference is there between doing what we mind, and not minding what we do; the means of grace are ſeldome applyed to with deſign, and deſire of benefit, that men are diſmiſt altogether without what they came for; but never marvel if thoſe are ſent away without any ſpiritual profit, that came without any other deſign then to ſee and be ſeen.
(40)
When our Lord in the ſtorm is awaked by his Diſciples, (Mark 4.38.) they propoſe ſuch a queſtion as doth tacitely charg him with a neglect of their lives, Maſter, careſt thou not that we periſh? I expected rather they would have minded him of his own danger, than have complained that he minded not theirs: for his jeopardy was greater being aſleep, and at leaſt the ſame, being embarqued with them in the ſame bottome. But thus it often is with the ſervants of God in their diſtreſſes, that they are apt to charge God fooliſhly, and ſay of their ſufferings as the wicked of their ſins, The Lord doth not ſee, neither doth the holy One of Iſrael regard; when as in all their afflictions, he is afflicted, and their griefs are his: He hath entwiſted their good with his intereſt, and he that toucheth them, toucheth the Apple of his eye; then will the Lord be wanting to ſecure his own cauſe, when he is careleſs whether thoſe periſh who uprightly ſerve him.
(41)
When I read of the ſimplicity of John the Baptiſt, I admire to hear that Herod feared him, ſuch a ſimple Fellow in ſuch mean array, with a Leather Girdle, and Rayment of Camels hair, poorly clad, and meanly fed, to be a terror to ſo great a Potentate; if he had been in his Pontificalibus, with his Croſs-Keyes and Triple-Crown, and the Thunderbolt of Excommunication in his hand, he might have ſcared a Prince; but ſaith the Text, He knew him to be a juſt man, and an holy. What an honourable impreſſion doth holineſs fix upon the fore-heads of the righteous? what an awe it begets in the greateſt, in the vileſt; even the very Rabſhakehs while they ſcoffe, they tremble. That Image of God to which the Lion croucht, when Adam was in innocency, and the fierce Tiger did his homage, where 'tis renewed it makes the meaneſt honourable, and brings to remembrance that God, to whom the proudeſt muſt give up their accounts.
(42)
John in the Revelation declareth his error in worſhipping the Angel that ſhewed unto him thoſe things, (Rev: 19.10.) We find him an impartial reporter againſt himſelf, ſo great a fault ſet down without any the leaſt extenuation, not ſo much as a miſtake pleaded; the Angel indeed in his anſwer ſeems to imply, that John thought him other than one of his fellow-ſervants, but John himſelf calls him one of the ſeven Angels with the vials. So free are the ſervants of God to take ſhame to themſelves, while others ranſack far and neer to find out excuſes to palliate their crimes, or poſt them to others, (as Saul chargeth his ſparing the ſpoils of Amaleck upon the people, whoſe voyce he obeyed) they are full and open in their confeſſions, and ready to take that blame from which all would acquit them, beſides themſelves; they cry like David, Lord, I have ſinned, and I have done wickedly, but theſe ſheep, what have they done? But which is yet more, we find John not long after faulty upon the very ſame account, (Rev: 22.8.) and it ſeems very probable if you compare Cap. 19. verſ. 10. with Cap. 21. verſ. 9. to the very ſame Angel; he that had ſo clearly before diſcovered himſelf to be a fellow-ſervant, and ſo ſeriouſly admoniſhed him not to do it, and ſo fairly directed him to the proper object of worſhip; ſurely, there is ſomething in it, that ſo holy a perſon as John, ſo informed before hand, and at the time of ſuch divine Revelations, ſhould be ſet forth to us, thus the ſecond time failing; but verily God foreſaw what great idolatry there would be committed in the world by the worſhipping of Saints, and therefore by this action of Johns either fore-ſhewed it, or preſented a Caution againſt it; a Caution indeed, for how great an argument is it, That Saints are not to be worſhipped, ſeeing they are but fellow-ſervants? for can that Soveraign Lord endure that ſervants ſhould be made his fellows, or that fellow-ſervants ſhould have ſuch worſhip from their equals, if not in preſent, yet at leaſt in future enjoyments?
(43)
The Apoſtle Paul in that his reaſoning the eaſe with his Corinthians, (2 Cor 12.18.) uſeth much of argument to excuſe his not putting them to charges; we might have expected rather ſomething of Apology that he had been burdenſome, than that he had not; but it is an ordinary Craft to charge the not requiring of thoſe courteſies (when the opportunity to do them are paſt) as an unkindneſs, which if requeſted when in their ſeaſon, would have been grumbled at; but what cannot be reckoned as a down-right injury, is yet imputed as a deſigne; this not being burdenſome as a crafty fetch to draw them in, that they might be more ſecurely and fully preyed upon afterwards by thoſe whom he ſent to gather his harveſt after him; as if Titus and the brother that came with him, were appointed to do that which Paul would not; ſo impoſſible is it for a Miniſter of the Goſpel not to have been his good evil ſpoken of; theſe very men that quarrelled with Paul becauſe he put them not to charges, were contented the falſe Apoſtles ſhould bring them into bondage, devoure them, take of them, buffet them on the face. The vile exorbitants of lewd Teachers, are more favourably ſuffered than the pious endeavours of religious Paſtors, wherein the edification of their flock is meerly intended.
(44)
In that Treatment which our Saviour gives the multitudes that followed him, he ſeems very impolitick in drawing Diſciples after him, to profeſſe, That who will be his Diſciple, muſt hate father and mother, wife and children, houſes and Lands, muſt take up the Croſſe and follow him. To give ſuch hard Almonds to ſuch ſoft Teeth; was this the way? a Countrey perſon would have taken another courſe, he would have feaſted his neighbours with good cheer, and have ſoaked their hearts with ſtrong liquor to have molified their affections, & have made their minds plyable, this had been a likely way to have done good, to have brought them fairly on; but our Lord likes no Cupboard Suitors, not thoſe who follow him for the Loaves, his ſervants muſt meet with ſtorms, therefore he is for ſuch as will ſtand to their tackling; 'tis ſeldom therefore but the Lord quickly tryes what mettal they are of: Thoſe that draw Diſciples after them, they number their followers by the poll, but our Lord (as Gideon with his Army) ſends thouſands away that are baſe and fainthearted, wherefore they are often alarmed, and it never is that Godlineſs is long proſperous, that thoſe who are approved may be made manifeſt, and they that are otherwiſe may not be hid.
(45)
We do not read that the men which owned the Colt were any of the followers of Jeſus; yet aſſoon as they were told by the Diſciples which were ſent, That the Lord had need of him, without further diſpute they let him go (an invincible argument with cōſiderate men) what could there be replyed in ſuch a caſe? had it been equall to have denyed? Might not that Soveraign Lord require for his own uſe, who ſupplyes ſo much for ours? may he not juſtly take any thing that gives all? What a ready complyance is there in particular natures, to that which is more univerſall? The heavy water will ſhift its Region, and from the low valleys, ſpout over the lofty mountains to avoid a Vacuum; and the maſſy Iron forgot its weight, and ſwam like Cork at the command of the Prophet; and ſhall not every creature deny its private intereſt to ſerve him, upon whoſe influence the whole world depends? and it were better ten thouſand worlds ſhould periſh, then he ſhould be in the leaſt a ſufferer: And ſhall we boggle to part from thoſe vile luſts upon his account, concerning which it may be askt, What profit had yet in thoſe things? Well may thoſe generous Heroes be memorized now, and to eternity, who were willing to be blotted out of Gods Book, and be accurſed from Chriſt, rather than the eminent concernments of divine glory ſhould be impaired; could theſe thus freely ſacrifice their Hecatombs, when we make ſo dainty of our Turtle Doves, and young Pigeons?
FINIS.
End of the text · Caleb Trenchfield, Christian Chemistry (1662)