stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
is Confidence the Conclusion can be no better than Confusion The Egyptians came forth as a Whirl-wind to devour Israel Hab. 3.14 15. having got the Ball on the foot and confidently carrying it toward the Goal but God gave them a turn and an overturn and in anger cast them down Psal 56.7 Job 9.4 Prov. 29.1 Isa 6.10 11. The 4th Remark is As the great God distinctly foreknoweth uno quasi intuitu with one glance of his All-seeing Eye all the Consults of wicked Persecutors so he can with the more facility confound their Counsels Thus it was here as God guided Israel into this wandring out of the King's high-way on purpose that hereby as by a Strategem Pharaoh and his Army might be decoyed to pursue them So God foretold what Improvement the Egyptians would make of this conceited Stray and Straits that Moses had mistook his way and they now were intangled in the Wilderness c. Exo. 14.3 4. Hereby Pharaoh hardened his own heart to pursue that he might bring them back to Bondage ver 6 7 8 9. as if they had been no better than so many Run-away-Slaves whereas 't is said v. 8. they marched boldly bravely in Battel-Ray and in a most comely Equipage not with any disorder or confusion of Fugitives Thus God dazles dulls and disannuls the Wisdom of the World's Wizzards not only foreseeing their Consults but also forestalling their Projects catching the crafty in their own craft 1 Cor. 1.19 and Psal 9.15 c. All the haste Pharaoh made in making ready his Chariots and driving furiously after Israel was but an hasting to meet his own destruction The 5th Remark is Sore and grievous Distresses oft bring God's Church and Children into sore and grievous Distractions Israel's distress was great here They türned out of the way to Canaan which lay Northward toward Memphis the chief City of Egypt Southward So that their turning Exod. 14.2 was indeed Returning as they might think well in making such a semicircle in their march Besides Migdol was a Garrison-Tower which they had on one side as the Sea on another and their being before Baalzephon added to their distress for this was the Idol of the Egyptians as Baal-peor was the Idol of the Moabites Numb 25.3 In this Idol as Rabbys say the Egyptians placed great confidence conceiting that he could fetch again Fugitives and therefore thought that now Israel was faln into his fast Custody However 't is probable chat this place was another Garrison of the Egyptians whereby all run-aways might be secured All this was ordered thus not by chance but by providence to infatuate Pharaoh making him fancy that Israel was inclosed with Mountains Seas Desarts and Garrisons and indeed Israel in their unbelief thought no better of themselves ver 9 10 11 12. Whereas the truth is the Lord led them thither beside the Reasons afore-mentioned in the first Remark Because 4. God's Power and Providence might be the more manifested in his marvelous deliverance of his People and in his as marvelous destruction of his and their Enemies Notwithstanding when Pharaoh overtook Israel who had got three days march before his setting out in those frightful Straits they were in great Distress which brought upon them great Distrust as well as Distraction which appeared in their reproachful Expostulation with Moses pretending they had been true Prophets in predicting all this evil which was now come upon them as if Moses by his ignorance or imprudence had drawn so vast a People into this desperate danger against their praemonition given him in Egypt Thus they distrusted God their sin having manifold aggravations As 1. They at once forgot all the wondrous works the Lord had wrought for them in Egypt 2. They unthankfully preferred their Bondage in Egypt before their miraculous Deliverance out of it 3. They murmured against God and his Minister Moses 4. They prophanely scoffed saying Because there were no Graves in Egypt c. ver 10 11 12. 5. They were too short-spirited in not waiting God's leisure and pleasure for his season Yea 6. They justified their former Incredulity and Repining Speeches in the house of Bondage We may well suppose them distracted with their distress at the sight of Pharaoh's approaching being disâ—spirited with long slavery mostly unarmed and wearied with three days travel on foot with the out-cries of their Wives and Children which was a very distracting distress so as to over-balance all they had seen of Miracles in Egypt and what they then saw of the cloudy Pillar their conduct and covering So that when they cryed to the Lord it was more from sense of danger than from Faith for deliverance it was an howling rather than a right praying Hos 7.16 Psal 107.28 more from fear than from faith The 6th Remark is The marvelous Infatuation upon Pharaoh and his People and the notorious Blindness God struck them with thus hastily to make them Run headlong upon their own destruction They did not only pursue Israel by Land but also into the Red Sea when the Lord had divided it to make a way for his People whose Extremity tho' they little deserved it was God's opportunity Exod. 14.13 14 23. When the Egyptians saw that the Israelites walked upon firm ground God having dryed up the Mud and paving the bottom c. by an East-wind ver 16 21. they did promise unto themselves the same safety and success also Exod. 15.9 vainly singing a Triumph before a Victory which Israel did not there but they were grosly deceived for they sound to their woe that this fair way before them was only to bring them into the Noose or Draw-Net to catch them It was made for Israel who fled from their Enemies to escape out of their bloody hands who would have slain Moses Aaron and the principal Men of the Host but the common People they would have led back to Bondage It was not therefore made for the Egyptians who pursued the Innocent to destroy them The causes of their Blindness and Presumption were these 1. The long-sufferance and forbearance of God towards them which should have led them to Repentance Rom. 2.5 in sparing their lives hitherto and only smiting their Corn Cattle and First-born in those Ten Plagues And as to Pharaoh their Leader who had made his heart harder than was Jeroboam's Altar of Stone which presently clave asunder when the Lord's Prophet cryed unto it 1 King 13.3 But the mighty Hammer of God's Word in the mouth of that great Prophet Moses with ten Miracles gave ten mighty strokes at Pharaoh's hard heart yet could make no impression or entrance God will therefore take now another course with him to get himself a Name and great Honour by subduing such a sturdy Rebel Neh. 9.10 Exod. 14.4 18. a work which Rabbins say converted Jethro and made him the first Gentile Proselyte to the Jewish Church and which caused the Philistines long after to cry out These are the Gods that smote
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
only Mortal Men but common Ghosts yet ascending out of the Earth as if he came again from the state of the Dead N. B. Saul hereupon asks her what is his form Hebr. v. 14. which implieth that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her and Saul was not an eye-witness at the first nor as yet saw the Apparition while he made this double enquiry The Witch tells him his form that he asked after namely it is an Old Man that cometh up and he is covered with a Mantle that is the same Mantle he used to wear when he was Israel's Judge and Prophet yea the same that Saul did rend Chap. 15.27 and that wherein he was Buried saith Lyra at random when Saul perceived it was Samuel he stooped with his face to the ground and bowed himself Osiander's Opinion here is with others that Saul saw nothing like Samuel when he thus Worshiped but as the Witch only saw the form but heard not the voice so Saul heard the voice only but saw not the form yet he Worshiped from the words of the Witch that inform'd him it was Samuel but 't is more probable that Saul both saw him and heard him preach his Funeral Sermon to himself notwithstanding his Worshipful Cringes towards this mock Samuel for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel well knowing that Saul regarded not Samuel while he was alive yet is now made so mad for his Advice in his Distress that he will give him that Adoration which is due to the Lord only may he but have him raised from the dead N. B. After this Discourse betwixt Saul and his Dame she calls him into her Conjuring Room to see this supposed Samuel and then was the time of Saul's bowing to him at his first entrance and when the Witch had brought them two together she tho' Vilis Operaria a poor Pains taker as Josephus calls her yet had so much good manners as to withdraw from them and to leave them to themselves to debate their Secrets as appeareth from v. 21. she came to Saul Before we come to the Dialogue betwixt Saul and Mock Samuel v. 15. which is the Ninth Remark this Grand and Grave Enquiry is first to be answered to wit N. B. Note well Who was the other party that spake to Saul Answer the First Some Popish and other Writers do affirm it was the true Samuel upon these Arguments As First 'T is said that Samuel Prophesied after his Death Ecclesiasticus 46.21 To which we say that is but an Apocryphal Argument and therefore cannot be a Canonical Proof Besides that Author begs Pardon for his Darkness in his beginning of that Book Their Second Argument is That he is oft called Samuel in this Story To this we say He is called so because both Saul and the Witch thought him to be so though really he was not so as the Sun and Moon are called the two Great Lights though some Stars are really bigger yet seem not so to us As an Actor of a King in a Play is call'd the King but really may be a Rogue Their Third Argument is He foretold future contingents which come not within the compass of Satan's cognizance but belongs to God alone Isa 41.22 23 and to whom God reveals them To this we say Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes He knew Saul's Rejection and David's Election the Philistines Courage and Israel's Despondency therefore might give a shrew'd guess what would be the end of such means that were now at work towards it Moreover the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him as 1 Kings 22.21 22 23. Judg. 18.6 Answer the Second It was certainly Satan in the similitude of Samuel which appeareth evident upon these grounds as First Briefly The Souls of the Saints do immediately at Death go up to God to Rest there Rev. 14.13 and their Bodies are laid up in the Grave as in God's Repository until the Resurrection God keeps his Servants Bones Psal 34.20 So that neither the Philistines could break David's Bones saith Abenezra nor could the cursed Jews break the Bones of Christ Joh. 19.36 And they cannot be Raised up but by the Almighty power of God and therefore not by any power of the Devil or his Imps. Secondly 'T is altogether improbable that the Lord who so lately refused to Answer Saul by those means of God's own appointment Saul himself being a witness hereof chap. 28.6 should now Answer him or suffer Samuel to Answer here by such means as by Witchcraft which God both Contemned and Condemned Thirdly The very Circumstances of this Relation do discover this Party in the Dialogue to be no good but an Evil Spirit as 1. That he receives that Worship from Saul V. 14. which a Good Spirit would not own Rev. 19.10 and 22.8 9. God only is to be Worshipped 2. This Spirit pretends to be disquieted by Saul and his Witch which is not only absurd but impossible for a Good Spirit to be that is returned to God Eccles 12.7 Entred into peace Isa 57.2 Lodged in Abraham 's Bosom Luk. 16.22 And at Rest from their labours Rev. 14.13 Being made perfect in Heaven Heb. 12.23 The Fourth Argument is Had this been the true Samuel who was so zealous of God's Honour and so faithful a reprover of sin in Saul Amongst his other sins for which he reproves him here he would not have omitted this heinous sin of his asking counsel from this Witch for which great Transgression with others he is expresly said to be Slain by the Lord 1 Chron. 10.13 14. The Fifth Argument is Had it been the true Samuel then either he came on his own accord and so he consented to the Power of this Witches Magick Art when she called him up by Conjuration which is absurd to imagine Or he came unwillingly and if so then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth which is a Blasphemous Supposition The Sixth Argument is If it were the true Samuel then must he come by the will of God or by the power of Satan in this Witch He could not come by God's will at the call of a Witch for God had forbidden Witchcraft in many Scriptures aforementioned but in none doth he warrant it nor could he come against God's Will by the force of Magick for then the Devil must be more mighty than Almighty God Here is Saul's Will and the Witches Will but not one word of God's Will Had God sent Samuel he would not have called obedience his disturbance The Seventh Argument is This Spectrum's coming in a Mantle makes it manifest to be a meer Cheat and a Mock Samuel for the true Samuel had now no Mantle to bring with him
to Nineveh whereas other truer Causes are forementioned 2. He ought to have been thankful to God for making his single Ministry so marvelously successful as to bring so great a City to Repentance 3. He should have rejoiced at this increase of God's Church by those many Myriads of new Penitents And 4. He should have pray'd for establishing this great Work of God Psalm 90.17 whereas more like a Mastiff in a Chafe he barks at his own Master reproaches God's present Fact of Folly envies the Ninevites Penitency and Mercy and instead of Praying he is upbraiding God for that which is his greatest Glory Exod. 33.18 19. and falling foul upon God for lending Life to him which is the chiefest of God's temporal Gifts Yea and wishing God would kill him with his own Hands saith Vatablus merely because he thought forsooth that his Credit was now Crack'd and he should henceforward be look'd upon as a Lyar seeing he had foretold what came not to pass N.B. Thus the best of Men are but Men at the best when God leaves them to themselves God 's best Children though ingrafted into the true Vine yet carry they about them some relish of the old Stock still as Jonah did here of a Cholerick Constitution soon kindled Remark the First Upon the Defendant the second Part of the Tryal Jehovah reproves Jonah first by Words ver 4 9. at the first time ver 4. A man may well wonder how God could forbear from killing Jonah according to his own desperate desire ver 3. for such an unsufferable affront from a poor Potsherd that durst contend with his Maker and a worthless Worm upbraiding the most Wise his Creator with Folly Isa 45.9 This is a plain Pattern of the upshot of Carnal Wisdom in Man God had like to have kill'd Moses for a far lesser fault Exod. 4.24 When he met him in the Inn c. yet behold here God meets Jonah not so much with a sharp cutting rebuke Tit. 1.13 but rather with a Mild Cool and Gentle Expostulation Dost thou do well to be angry N.B. Would to God we could suppress our impetuous Passions by asking our Hearts this same Question Whether our Indignation be rightly regulated for Principle Object Measure and End and not justifie it when immoderate as Jonah doth here And the second Time when Jonah committed the same fault again being angry for the withering of his Gourd ver 9. N.B. Jonah signifies a Dove yet had he more of the Wasp than of the Dove in him as appears by his double Anger and both irrational Chap. 4.1 and 9. Plenus fuit effraenatis motibus as passionate a Man of a good Man as we have hardly heard of so that some suppose him the Mad Fellow mentioned 2 Kings 9.11 yet was he a Servant of the Lord 2 Kings 14.25 and a Type of Christ Matth. 12.40 and saved Nineveh by one Sermon 'T is a wonder Jehovah proceeded not against Jonah for the same second fault from Words to Blows No 't is only Words still and those Gentle ones as the former Though before he had said nothing when reproved for his rash Anger ver 4. yet now runs he Riot in his Reply against God that it was a just anger in Jonah even unto Death notwithstanding the Reason of it was the loss of a thing of nothing or but a sorry something at the best Now might the Lord have roar'd upon Jonah when he added greater Sins to lesser and thought he had good Reason to be madly unreasonable as well as presumptuously Irreligious God might now have said as he did to the muttering Mutineers in the Wilderness As truly as I live as ye have desired Death so will I do to you Numb 14.28 so Jehovah might have judged Jonah out of his own Mouth and said Thou shalt surely Die Jonah but Fury was not in God Isa 27.4 as it was in Jonah He is God and not Man Hos 11.8 9. God graciously considered Jonah's Frailty and gently convinceth him of his Folly by comparing the silly Gourd to that Capital City c. Remark the Second Jehovah the Defendant reproves Jonah by an external Sign as well as by express Speech as above ver 5 6 7 8 10 11. Mark 1. The occasion of it was Jonah changed the place of his abode He went out of the City ver 5. retiring remote from it saith Tarnovius that he might not perish with it which he expected for he thought haply that the Citizens were only Sermon-sick which would not last long c. Mark 2. He made a Booth on the East-side of the City 't was a sorry structure of Boughs saith Grotius only for a Shade saith Mercerus expecting there though not the Subversion of the City yet some Plague to fall upon it saith Calvin for he did not think his Prediction would altogether be frustrate saith Menochius Mark 3. The end of his sitting down in this slender Hutt was where he might see some Event of his Prophecy from this place of a plain prospect saith Grotius and yet not suffer with them being quite out of the City 's Precincts saith Tarnovius N.B. 1. Jonah did well and wisely in withdrawing himself out of Nineveh as Lot did out of Sodom and Isa 48.20 and 52.11 2 Cor. 6.17 18. Rev. 18.4 Thus the Church of Jerusalem packed away to Pella before its Destruction saith Eusebius But he did foolishly and uncharitably in wishing and waiting for the Ruine of penitent Nineveh N.B. 2. Ministers may learn from this sorry Seat of this great Prophet of God not to seek great things for themselves in this lower World Jer. 45.5 but to be content with the meanest conditions that the most wise God carves out for us by his wisdom and providence for our heavenly Father knows what is better for us than we for our selves Matth. 6.26 32. When we cannot bring up our Means to our Minds we must bring down our Minds to our Means being assured of better Mansions John 14.2 3. 2 Cor. 5.1 Heb. 11.10 13. Remark the Third upon the Defendant is the external Sign applied by Discourse c. which Rhetoricians call a Chreia Mark 1. About the end of the forty days when the boughs of Jonah's Booth were withered saith Rabbi Kimchi God caused a Gourd by a Miracle to spring up without seed and so suddenly and to become a covering Shade unto him when all the other Leaves were gone ver 6. Mark 2. I find the Criticks have various Conceptions concerning this Gourd what Plant it was Some say it was an Ivy-Bush Others that we call the White Vine of a great growth in a little time Others the Plant called Palma Christi or Pentadactylon because it resembleth a Man's Hand with five fingers but whatever it was Jonah was glad of it ver 6. because it refresh'd him hiding him from heat being more tender skinn'd by his late laying so long in the Whale's Belly Mark 3. God prepared a Worm to gnaw the Gourd
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
mis-rule can be well enough Content with the concord and confederacies of the wicked for he will not have his Kingdom divided by such combinations as they are Conspiracies against Christ's Kingdom so they are the Corroborations and Confirmations of his own Therefore doth he only envy the happy Harmony of those that are the truly Religious This very consideration should be a sufficient caution to all good men least they be too far Imbarked into the Salt Sea of contention and that they do not overshoot themselves even in the best causes least if we be over hot one against another God's wrath may be kindled more hot against us all Wo and alas for those over sharp disputes and differences in our day My Soul doth mourn in secret for them We want the Angel that hath power over the fire to quench it c. Rev. 14.18 The second Remark is The best of Men are but Men at the best Those two Eminent Apostles being attempted to be worshipped at Lystra as a couple of Gods then staved off those blind Devotionists with crying out to them They were men of like passions with themselves c. Acts 14.15 and here they do testifie that same in their deeds which they there had affirmed only in words Their passions made them part as Abraham and Lot parted through a strife among their Servants Gen. 13.9 yet may we well suppose that their passions did not destroy their habits of Grace infused into both their hearts by the Holy Ghost They being good men both of them still kept the Unity of Faith in the hond of peace And though Barnabas were more blame-worthy according to the Judgment of the Greek fathers who say Paul only sought that which was just but Barnabas that which was Humane Divine matters ought to be consulted in the cause of Christ more than natural Relations which are oft times cloggs in clear duty And John mark 's pusillanimity in declining the hardships and Hazards of the Ministry once might well be judged that the same might be his Temptation again in their second enterprize N.B. Notwithstanding all this yet Barnabas being so good a man and full of the Holy Ghost Acts 11.24 could not but retain his cordial friendship with Paul and Paul must do the same with him having still an holy respect of and an hearty Prayer for one another as undoubtedly it was no otherwise betwixt Lot and Abraham though they parted asunder 't is clearly intimated Gen. 18.31 that Abraham prayed for Lot in Sodom not giving over begging till he had prevailed with God in Baiting from fifty to ten and then might Abraham hope that peradventure ten Righteous persons might be found in Lot's numerous Family for the sparing of Sodom and her four Sisters Gomorrah Adimah Zeboim and Zoar however Lot was preserved at Abraham's prayer for him and Charity bids us think that Righteous Lot prayed also for Abraham The third Remark is The Sincere reproofs of the Righteous to Offenders are singular and real kindnesses Psal 141.5 So they proved here c. And Solomon saith Rebuke a wise man and he will love thee Pro. 9.8 to wit for that faithfulness he findeth in thee and for that benefit he receiveth from thee Open Rebuke is better than secret Love Pro. 27.5 And faithful are the wounds of a Friend verse 6. though they put a man to some shame and pain too for the present yet afterward they do good and therefore are more desirable than flatterys because beneficial such woundings or smitings with the Tongue as they do prevent the evil consequences of sin so they are the best acts of the most faithful friendship Thus Paul's severe reflections upon John Mark here was so blest to him say the Greek Fathers also that it made him for the future more diligent and valiant in the cause of the Gospel which occasioned that kind Salutation Paul giveth him Col. 4.10 and which sheweth they were reconciled again and came into friendly and familiar fellowship This Mark repented of his sin and became profitable to Paul for the Ministry as Paul tells Timothy 2 Tim. 4 11. and was with Paul at Rome Phile. v. 24 as his Fellow-labourer and Evangelist and least the Church at Colosse or any of the other Churches should take up a prejudice against Mark for his leaving Paul and his company in Pamphylia Acts 13.13 therefore doth Paul give orders that if he came amongst them they might kindly entertain him as he was Peter's Spiritual Son 1 Pet. 5.13 Col. 4.10 And though Barnabas by standing so stiff for his Nephew against Paul his faithful Fellow-traveller had much disgusted him when Natural affection sway'd that good Man over much in the case of his Kinsman yea and again in his being found halting with Peter Gal. 2.13 rather than he would walk uprightly with his old Associate Paul verse 14. for the which Paul reproved them both yet doth Paul make an honourable mention of this same Barnabas 1 Cor. 9.6 matching him with himself in equal Apostolical power which flowed from his great holy ingenuity as it was in Peter to make such an honourable mention of Paul who had reproved him 2 Pet. 3.15 Oh! that all differences among Saints were thus amicably composed as here c. CHAP. XVI Paul and Silas sent out again NOw those two great Apostles being thus divided about their Companion in their work go their several ways Barnabas takes Mark and goeth to Cyprus that Island in the Mediterranean Sea and which was Barnabas's Native Soil Acts 4.36 After whose sailing to Cyprus nothing is recorded what honour this prophet found in his own Countrey 't is probable not much not only because Christ had foretold that such seldom meet with good success in their Ministry John 4.44 but also because had Barnabas's labours among his Kindered and Acquaintance been answerable to his Love and Affections toward them the Sacred Scripture could not have been silent concerning any such success And this may moreover be the more doubted because we find not that Barnabas and Mark were now sent away to Cyprus by any solemn Recommendation of the Church at Antioch as Paul and Silas were to their work they two were Recommended unto the grace of God Acts 15.39 40. that they might have the Spirits conduct and assistance but not a word of the Church's prayer for Barnabas and Mark when they sailed to Cyprus Therefore have we a distinct and exact account of Paul and Silas's Travells Actions and Success in their Perambulation through Syria and Cilicia confirming those Churches that had lately been planted in those Countreys Acts 11.19 and 15.23 c. to which also the late Decree of the Council at Jerusalem was directed that they might by their exhortations and answering of offered objections be incouraged to persevere in the profession of the Gospel of Christ which they had heard Acts 15.41 The sacred Journalls of Scripture do Record their Stations and Actions first in Asia and then
had laid his hands and by bestowing thereby the Holy Ghost on them he had fitted them for the Ministry Acts 19.6 7. and more over some such might be as Timothy had ordain'd to office during his abode there and tho' these overseers could not but be much confirmed by his Apostolical Sermon yet some of them proved by seers verse 28.30 As Nicholas the Deacon Rev. 2.6 Hymenaeus Alexander Phygellus and Hermogenes 1 Tim. 1.20 and 2 Tim. 1.15 perverting Scripture c. The third Remark is In this Solemn Meeting at the Sea-Town Miletum Paul proposeth himself a Marvellous Mirrour for all Gospel-Ministers a pregnant pattern for all pious pastors when constrained to leave their flock or charge that they may go off with a clear Conscience within themselves and that they may be able to appeal unto the Consciences of their people concerning their carriage and conversation among them N.B. Thus doth the Apostle here verse 18 19 20 c. He challengeth those Elders to be witnesses of the Truth of his own Vindication fore-seeing that Obloquies would be cast upon him by false teachers nor doth he commend himself in a way of vain boasting or fond Ostentation tho' no Apostle had more cause to glory in his Apostle ship than he yet though so lofty in his Ministry he was still lowly in his mind but he pro-poundeth his practice as a pattern to those Ministers whom he appointed to Govern that Church for their holy Imitation The fourth Remark is The work of the Ministry is a very mighty work when carefully and conscientiously carried on as this great Apostle did here which appeareth particularly in many several branches As 1st He served the Lord with all humility of mind How many Ministers cove◠to be covered with his Apostolical Garment of Dignity but cannot be content to be clothed with his humility which he proposeth here for imitation and which Peter also prescribeth to us 1 Pet. 5.5 2ly Tears and Temptations did continually attend him verse 19 20 33. as if he had gone weeping from house to house beseeching them to be reconciled to God persuading them in Christ's stead well knowing the terrour of the Lord 2 Cor. 5.10 with 18 20. he like a good Shepherd satisfies not himself with his publick preaching only N.B. But Labours to understand the State of his flock in personal and particular visits as Acts 2.46 and as Jacob answered for the loss of every Lamb unto Laban Gen. 31.39 accounting the Souls of the Lambs of Christ which he had Redeemed to be of much more value than all Laban's flock Matth. 16.26 in the sight of God who would require an account thereof at his hand 3ly Nor was it so much his own personal Troubles call'd Temptations Jam. 1.2 and 1 Pet. 1.6 he every where suffered from the Malicious Jews that drew so many tears from him verse 19 31. as it grieved him to see what a large dominion the God of this world 2 Cor. 4.4 the Devil had and how little a share was left for his dear Lord and Master Jesus Christ to whom the father had promised he should divide the spoil with the strong Isa 53.12 and to give him a vast Inheritance upon his asking Psa 2.8 yea to make him Lord of all Acts 10.36 Nor 4thly Did Paul's Spirit hang loose but it was girt up by the Holy Spirit Resolving not to be driven from his duty either by the deterring fear or deluding favour of men but would go through stitch with his work whatsoever happened in obeying the Lord whom he took for his God and Guide Psal 48.14 and for his sun and shield Psal 84.11 and Gen. 15.1 not desiring so much to act himself as to be acted by him verse 22. Alas N.B. How many ungirt Gospellers and Gospel Ministers there be whose Spirit the Spirit of holiness doth not hem about comprehends and keeps up right for Christ when a man 's own strength would fall loose of its self He that hath not his Loins thus girt Luke 12.35 1 Pet. 1.13 can never be handy or handsome to run readily and nimbly the race of obedience the Proverb saith ungirt unblest a loose discinct and diffluent mind is very unfit to serve God when there is no supernatural strength to support the Soul Such cannot but incur that dreadful Curse threatned for doing the work of the Lord both negligently and deceitfully Jerem. Chap. 48. v. 10. Nor 5thly Did he conceal any thing necessary to Salvation for either Jew or Gentile concerning the Credenda or Agenda of Christianity useful to be believed or performed in order to Eternal Life preaching Repentance towards God which God was ready to give them Acts 11.18 and 2 Tim. 2.25 26. and faith toward our Lord Jesus Christ which two graces comprehend the whole duty of man both as to law and Gospel v. 20. and 21 26 27. Nor 6thly Could all those Bonds and Afflictions which dogg'd him from place to place deter him from his duty not valuing his own life in competition with finishing both his General course of Christianity and the special course of his Ministry with Joy verse 23 24. which words with verse 25. do altogether as one saith of Cyprian's Writings breath out Martyrdom in every Syllable This blessed Frame of Paul was found in Julius Palmer who said It was an hard matter to burn only to such as had their Souls linked to their Bodies as a Thief 's foot in a pair of Fetters which was not this Martyr's case The fifth Remark is As the Church of God is dear to Christ the chief Shepherd so sh◠ought to be unto all his under-Shepherds So dear was the Church to Christ that he left his own Glory to seek out to himself a flock in the Wilderness of this lower World he held not his life dear to him for his sheeps safety but purchased them with his blood verse 28. called there the blood of God by a Communication of properties there being in him two Natures in one person and that which pertaineth to his humananity is here attributed to his Divinity to set forth the inestimable value and vertue of it as a sufficient price of Redemption Therefore as Ziporah said to Moses a bloody Husband thou art to me Exod. 4.24 25. So may Christ say to his Church Surely a bloody Spouse thou art to me much more She is an Aceldama or Field of blood for she could not be Redeemed with Silver and Gold 1 Pet. 1.18 but with the blood of God not the blood of a meer man but of God-Man Jesus Christ who washeth his Lambs in the blood of the Lamb of God so maketh them Kings and Priests to God Rev. 1.5 He gives them Golden Fleeces and Pastors after his own heart Jer. 3.15 to feed them among the Lillies Cant. 2.16 and in his Green pastures Psal 23.1 2 3. N.B. Those are call'd here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or overseers who were made such by the
forfeited favour c. to appeal unto Caesar they could not release him concluding that what all Israel hoped for was the cause of his chain v. 18 19 20. Thus he presents the truth to them well knowing if they had a prejudice against his person they could never relish his Doctrine no more will men our Ministry c. N.B. This fair and full Apology of Paul not only stop'd the Mouths of those chief Jews from censuring him but also opened their mouths both to let him know that the High-Priest did not prosecute his persecution at Rome out of his Reach and desponding to prevail where a fair Tryal was like to be had and likewise the Jews do request him that a day might be appointed wherein not only themselves but also all the other Jews of the inferior Rank might hear him preach both for their own and all the others satisfaction seeing Christianity which he professed was every where spoke against verse 21 22. and Acts 24.5.14 The fourteenth Remark is The Gospel like the Seed in the Parable Mat. 13.19 20 c. meeteth with various soils so it did here verse 23 24. The Meeting-place wherein Paul preached was his own private house verse 16 30. and his publick exercise lasted from morning to evening wherein he expounded the Scriptures and undeniably proved out of Moses and the Prophets that Christ whom the Jews had Crucified was the true Messiah and that they were not to look for another but that the Kingdom of the Messiah which God had promised and all the prophets had predicted was now come and already begun all these his assertions he demonstrated by such Irrefragable and Cogent yea by such unanswerable and pregnant arguments so that he prevailed and persuaded several of them to Believe tho' others Believed not N.B. Thus the word of God softens some and hardens others it is therein like Moses who slew the Aegyptian but saved the Israelite alive as it is the savour of Death to some and the savour of Life to others The same Ark of God which blessed Obed Edom became a Curse to the Uncircumcised Philistines The same Sun which softens Wax doth harden Clay And thus Paul who laboured more abundantly than any Apostle 1 Cor. 15.10 found that true by smarting experience which he Recordeth All men have not Faith 2 Thess 3.2 and that the word preached doth not profit unless it be mixed with faith in them that hear it Heb. 4.2 Paul had frequent Tryal of this great truth Acts 14.4 and 17.34 and 19.9 c. Those contrary effects of God's word upon Paul's Auditory made his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound discords verse 25. A Metaphor from musical Instruments that hold no harmony by being out of tune so these hearers jarred the believers gain-sayed the unbelievers verse 29. Defending Paul and his Gospel But the unbelievers were hardened in their obstinacy and the rather became Paul's Adversaries The 15 Remark is Obstinate Auditors ought to be rebuked sharply which is Paul's own phrase Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly a Metaphor from Chirurgeons who must not be Milch-hearted but with a Lion's heart yet with a Ladie 's hand and an Eagle's eye must pare away the dead flesh né pars Sincera trahatur least the sound part be corrupted by it Thus Paul doth here like the good Samaritan Pours in Wine to search the wound as well as oil to supple it When he saw here how the Jews Jarred He spake one word more in this his Farewel Sermon verse 25. but it was a terrible stinging word such as would stick in their Consciences as the Invenom'd Arrows of the Almighty to all eternity This Cutting and Killing word he quotes from Isa 6.9 which the Authority of the Holy Ghost declared to be most certain in its accomplished Judgment 2 Pet. 1.21 Saying verse 26 27. here Go to this people c. Importing that as their Fathers did hear and see the many prophecies concerning the Messiah and concerning their miseries for rejecting him but would not understand nor believe them So these their Childern inherited their Fathers sins and so should also be heirs of their punishments N.B. It was but the righteous Judgment of God to give them up to an heavy ear to a blind eye and to a hoofy hardness of heart because they were wilfully ignorant 2 Pet. 3.5 wittingly and willingly winking with their eyes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies shutting as it were their windows least the light should come in to disturb them in their Liberty of Sinning Therefore God gave them up to strong delusions and to believe lyes for their own destruction 2 Thess 2. v. 11 12. And because they had in effect said unto God depart from us for we desire not the knowledge of thy ways Job 21.14 Deus non deserit nisi Deserentem saith Austin The Jews had forsaken God first and then God did forsake them in withdrawing his gratuitous assistance from them Therefore saith Paul verse 28. God hath taken the word of Salvation from you and hath sent it to the Gentiles who will imbraceingly receive what the Jews have so refractorily rejected Thus the word that is intended to rouze up the Conscience to a due consideration of the error or evil reproved ought to be duly warmed and must tend to make the Physick work kindly towards their being truly and througly reclaimed but those stuborn Jews had sore backs and therefore kicked at this warm word as if it had been scalding hot and being impatient of this wholesome Reproof and offended at the light of truth with their sore eyes They departed v. 29. and turned to be Paul's Enemies as Gal. 4 16. The last Remark upon the last Chapter of the Acts is That Rome-Heathen was less cruel and more Courteous to the preachers of the Gospel than Rome-Antichristian hath been This appeareth from the two last verses Acts 28.30 31. Paul dwelt two whole years in his own hired house and received all that came in unto him Preaching the Kingdom of God c. with all confidence no man forbidding him From whence we may Note That First The things concerning the Kingdom of God and Jesus Christ may lawfully be preached in private houses This was the practice of the Apostles in those pure primitive times as the Divine Record frequently relateth Secondly Paul did not confine himself to preach to such a certain Select number only but set the doors of his hired house open to entertain all that would come wherein he imitated the holy example of his Lord and Master who professeth this to be his practice him that cometh unto me I will in no wise cast out John 6.37 Paul here stood not upon Number no nor upon Nation or Quality he was God-like herein being no respecter of persons but whoever had hearts to hear he preached Salvation to them upon the Gospel-condition of Faith and Holiness c. Thirdly Nor would he
yea and Reformation of Manners ver 8 9. They cryed mightily to the Lord during those forty days not only the Men but even the Beasts too cryed to God saith Calvin by way of Implication as Psal 147.9 when pinched with Famine saith Lyra The Men cryed mightily with Intention of Mind as well as Extention of Mouth praying the more earnestly as Luke 22.44 and bouncing hard at Heaven-Gates as if resolved to wring Mercy from God with an holy Violence as Matth. 11.12 N.B. This may serve to shame our cold careless and indifferent Devotion Nor rested they here but looked upon Prayer as to small purpose when Supplication is not seconded with Reformation hereupon they renounce with loathing as well as leaving their old Darling sins they restore all rapaciously gotten goods without which God would not remit them Non remittitur Peccatum nisi restituatur Ablatum saith Augustin on Numb 5.6 7. N.B. Here was Repentance from Sin as well as Repentance for Sin Remark the Fifth All this they did not without hope of Mercy ver 9. Mi Jodeang Jashub Hebr. Who can tell if God will turn c This is the speech of one that doubteth but despaireth not saith Calvin 'T was not their Diffidence but the Difficulty of finding Mercy Their Faith struggled with their Vnbelief saith Tarnovius Jonah was peremptory in his Prephecy of Nineveh's Destruction by such a day therefore had they good cause to doubt if not of the pardon of their sins yet of saving their City Mercerus saith All their hope was it was not God's Absolute Decree but only a Conditional Threatning if they repented not of their Sins which if they could God would repent of his Sentence and be reconciled to them though he cannot repent as Man Numb 23.19 Remark the last Relateth the Effect of their Repentance upon God ver 10. God saw not their Sackcloth c. without saith Calvin but their Works within with the Fruits of their Faith which Men could not see in a serious and sincere Repentance as Mercerus and many good Authors charitably stile it That it was real Repentance two Reasons are rendred for it 1. God approved of it here and remitted their Ruine And 2. Christ approved of it after Matth. 12.41 but others are of another Opinion saying their Repentance was but feigned and forced like that of Pharaoh Ahab c. arguing 1. God approved of Ahab's Humiliation though but External 2. This led them not into a milder Carriage to the Captive Jews c. 3. Nor did it last long for about forty Years after Nahum denounces Nineveh's utter Destruction However the merciful God gave them now a Reprieve and Repented to Ruine them at this Time which was only Mutatio Rei non Dei effectus non affectus facti non consilii saith Tarnovius N.B. God granted to Nineveh that they might be reduced to Repentance what Abraham deny'd to Dives requesting one raised from the Dead to reclaim his five profane Brethren Luke 16.27 28 29 30. for here Jonah is raised out of the Belly of Hell Jonah 2.2 and sent to preach Repentance to this sinful City upon which they reformed their Evil Manners c. Jonah CHAP. IV. THIS Chapter relateth a marvelous Tryal at Law as it were betwixt Jonah the Plaintiff and Jehovah the Defendant Remark the First Upon the Plaintiff in the first part of the Tryal Though Jehovah was well pleased as above yet Jonah was ill displeased ver 1 2 3 5. David had once been Displeased with an Act of God's Severity against Vzzah 2 Sam. 6.8 because the General Joy of that Day was dashed and damped with such a sad and suddain Disaster Therefore David gives a good Caution Cease from Anger and fret not thy self in any wise to do Evil c. Psalm 37.1 7 8. but Jonah did here far worse than David who in a pet and pang of preposterous Passion was deeply discontented with an Act of God's Lenity and tender Compassion to the Penitent Ninevites God bids Be angry but Sin not Eph. 4.26 This is the easiest Charge under the hardest Condition and Terms that can be 't is assuredly a difficult Task to kindle and keep quick saith one this Fire of Anger without any Smoak of Sin Therefore the Greeks give this good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anger either say nothing or say that which is better than nothing lest thou Sin c. Remark the Second Jonah expresseth his Anger in a Speech call'd a Prayer ver 2. with such a turbulent and tumultuating Mind saith Tarnovius that it seems rather a Brawl than a Prayer Calvin saith N.B. That his Pious Principle put him upon Praying down his own present Passions knowing himself to be naturally Hot and Hasty and feeling himself feeble in giving place to Passion Eph. 4.27 He though to cure it by Praying but the Flesh of his treacherous Heart prevail'd against the Spirit in him under Divine Desertion so that whereas he should have wrastl'd with God as Jacob did Gen. 32.24 26. behold Jonah downright wrangl'd with God and justified himself for his declining the employ as foreseeing the Issue Therefore I fled before to Tarshish so soon forgetting how he had so sorely smarted for his flight yet God had so graciously granted him Deliverance c. Remark the Third Jonah doth not only justifie himself but he accuseth God of too much Mercy to the Damage of his Truth and the Danger of his Honour yea and to the Disparagement of his Prophet all which he thought would be prejudiced by the many Misconstructions the Adversary will make upon the sparing of Nineveh which God foretold by him should be destroyed Thus Jonah quarrell'd with that great Attribute of God's Mercy the chiefest flower in God's glorious Crown Exod 34.6 7. and even with that goodness of God which had so lately preserved himself from perishing in the Sea and whereby he still subsisted thus is he doing enough to undo himself for ever had not God's Mercy triumphed over his Justice James 2.13 Remark the Fourth The Epilogue of Jonah's pitiful peevish Prayer ver 3. Take my Soul out of my Body Hebr. Kack na eth naphshi mimeni whence Grotius gathers this good Argument plainly proving from hence that the Soul is a distinct Substance from the Body and perishes not with it 'T is better for me to Dye saith he than to Live namely in Disgrace of being a false Prophet never more to be believed Jerome doth excuse Jonah herein As if he were more Zealous for God's Glory and the Weal of the Jews whom he conceived would be Damag'd by the Conversion of the Gentiles than for his own personal Reputation But others do better observe that this preposterous Prayer was a zeal without Knowledge and that he added one Sin to another therein For 1. He puts a Fallacy upon God call'd non causa pro causâ alledging that God's being too merciful was the cause of his former flight from his Message