And here N.B. for he stayeth his Journey all the seven days of the Jewish Passover's Solemnity and would not set forth to travel that time because he would not willfully offend the weak Jews verse 6. He sailed not from Philippi till after the days of unleavened Bread according to their Law Exod. 12.19 Thus he complyed with their Rites which then tho' they were dead by the death of Christ yet were neither deadly nor as yet buried so his compliance was not sinful The second Remark is At Troas Paul plainly observeth the Lord's day or the first day of the Week's Sabbath verse 7. N.B. When he came to Troas which some suppose to be the relicts of that old and famous City of Troy he abode there seven days verse 6. so he had his choice of any day in that whole week to convene by his Apostolical power the most solemn Christian Assembly yet doth he pass over the 7th day of the week the Jewish-Sabbath-day and pitcheth upon the first day of the week expresly Verse 7. well knowing that this was the day which the Lord had made for his worship Psal 118.24 by his Resurrection upon that day Matth. 28.1 and John 20.1 which is by way of Eminency call'd the Lord's day Revel 1.10 on this day the Disciples met and Christ honoured them with his presence immediately after his Resurrection John 20. verse 19. and 26 c. and when he was ascended this day was appointed for the Christians to meet on 1 Corinth 16.2 which necessarily infers the abrogation of the Saturday-Sabbath for in six days they are commanded to Labour Now had they rested both those two days they could not but break that part of God's Law c. The third Remark is A long Sermon sometimes is not Un-scriptural or Un-apostolical N.B. Paul preached until midnight here Verse 7. Because it was his farewell-Sermon ready to depart on the Morrow that phrase implies no less Nay his discourse did continue beyond Midnight even to break of day Verse 11. as this singular example of Paul shewed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Iron-sides having a Robust body for preaching-work and also his unwearied diligence and Zeal for winning Souls c. So his Auditorie's vigilance patience and Complacency in waiting so long upon God to hear his word is evident here also N.B. Both which patterns will rise up in Judgment to condemn those of our day As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all Isa 56.10 but also those lazy Lubbers that think the Sand in their hour Glass runs not fast enough while they are preaching the Gospel c. as if God had not cursed those that do the work of the Lord negligently or deceitfully Jer 48 10. so those hearers here doth no less condemn the drowz◠careless and impatient hearers of our times who cannot watch with Christ one hour without sleep or weariness Mat. 26.40 Those warm Christians here saith Chrysostom medià nocte Vigilabant ut eos condemnent qui medio die dormiunt they did watch till mid-night to condemn those that sleep at mid-day c. The fourth Remark is Religious night-Meetings are lawful and in some cases needful Verse 8.11 N.B. Indeed carnal men do commonly calumniate such Conventicles as if Christians met in the darkness of the night only to comit fornication the Men with the Women but herein theyonly muse as they themselves use this being their own cursed practice Thus the Emperor Caligula thought there was not a chast man upon Earth because himself was detestably unchast Now to avoid any occasion of such a causeless calumny here were many lights prudently provided least their being in darkness should administer any sufpition concerning the honesty and holiness of their profession and practice The fifth Remark is Sermon-sleepers want not warnings of God's sending forth suddenly his dreadful Summons for sleepers N.B. We see Eutichus which signifies good fortune had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching he sunk down with sleep and falls down from the third lost and was taken up for dead This was done by the Devil God permitting it to distract and disturb Paul that he might put an end to his long Sermon which so disturbed the Devil's Kingdom verse 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary All sleepers do distract the preacher The sixth Remark is The Miraculous raising up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of strong consolation to the faithful there verse 9 10 11 12. N.B. The young man falls first into a dead sleep for youth is a sleepy and a slippery age then falls he down three stories high which was a fearful and fatal fall driving his breath out of his body as well as bruised it if not broke his bones so that he was taken up dead Paul went down from his pulpit and fell upon him as Elijah did upon the dead Son of the widdow of Zareptah 1 Kin. 17 21. and as Elisha on the Shunamites 2 Kin. 4.34 then upon Paul's prayer for him his life returned into him N.B. Yea so strong was Paul's faith in praying for this miraculous recovery that he comforted the confused Auditory greatly distracted with this sudden casualty Saying be not too much perplexed at this Disaster which the Devil by Divine permission hath done to disturb us for his life is in him knowing infallibly that while he spake these words his life would return so speaks of it as if it were a done thing N.B. This Miracle did not a little fill all the faithful with marvel and comfort As they had been much troubled that the preaching of the Gospel which brought life and Salvation to all believers should be an occasion of death to this young man so were they exceeding glad that dead Entychus was restored to life not only for the young Man's sake alone but also and more especially for their own Confirmation by this miracle for hereby God gave a convincing Testimony to the word of his grace overshooting the Devil in his own bow and over ruling that disturbance to a contrary effect of this wonderful deliverance by which means likewise both the Gospel was attested to and many were confirmed in the belief of it The seventh Remark is As at Troas the Lord's day and the Lord's Supper were celebrated by Paul so the change beginning and ending of the Christian Sabbath is very observable there N.B. For Paul kept the first day administring the Euharist and preaching the word until midnight upon this extraordinary occasion of his departure the next day yea he talked a long time even till break of day verse 7 11. N.B. We should be acted by the same Spirit in obserying the Sabbath tho' not in such extraordinary Actings as the Apostle and his Auditory did or we are not
offered but when that is rejected Mercy joins with Justice against us This is to Convert the very means of Conversion into a Sin Though the Jews be at present as Prisoners in the Pit wherein is no VVater but Mud as in Joseph's Pit Gen. 37.24 and in Jeremy's Dungeon Jer. 38.6 yet are they Prisoners of Hope by vertue of this Covenant Zech. 9.11 12. Israel or the Ten Tribes had indeed a Bill of Divorce Jer. 3.8 so was not restored again but was utterly ruin'd by the Assyrians 2 Kings 17.6 Ezek. 23.9 but Judah or the Two Tribes had no Bill of Divorce Isa 50.1 therefore were they delivered out of the dirty Dungeon of the Babylonish Bondage which was but the beginning of their Covenant-blessing There is yet a greater to follow foretold here by Zechary and that after the coming of Christ Zech. 9.9 yea after the Death of Christ Zech. 12.10 though he speak after the Prophetick manner as a thing past as Babylon is faln Isa 21.9 Jer. 51.8 and Rev. 14.8 yet he Prophefieth of bringing the Jews out of their present Prison of Rejection while the Gentiles are brought into the Presence-chamber during their Imprisonment This is imported in that Emphatical Phrase Zech. 9.13 As for thee also O Sion thou shalt be saved as well as the Gentiles though thou hast for a time been suspended from Christs Bed and Board yet in time this Covenant shall release thee yea and Ephraim the Ten Tribes too the two Sticks shall become one in the Hand of the Lord Ezek. 37.16 17. so all Israel shall be saved Rom. 11.23 25 26. Isa 59.20 21. Thus Zechary's promise of Peace is to Ephraim as well as Judah and to the Gentiles Zech. 9.10 and he points out the time saying When I have raised up thy Sons O Sion against thy Sons O Greece ver 13. which cannot be meant of Alexander's Successors For 1. They greatly grieved the Jews 2. The Ten Tribes had nothing to do with them 3. They were all long before Christ but the Prophet speaks of what was to befal them after therefore 't is not improbable this Prince of Greece must be meant the Great Turk who is Lord of it at this day against whom Judah and Ephraim shall have a glorious Victory Secondly The Gentiles to wit Christians shall be brought out of the Babylonish Pit also by the Blood of this Covenant As the Eastern Babylon oppressed the Jews at that time the Church of God so Rome and Antichrist the Western Babylon afflicts the Church of God now and hath done so for a long time therefore are we called to come out of this Babel as the Jews were out of that 2 Cor. 6.17 Revel 18.2 4. with Jer. 51.6 45. Zech. 2.6 7. Isa 48.20 and 52.11 and Jer. 50.8 Whatever the Prophets spoke of the Eastern Babel the Apostles apply it to the Western which may not be construed a misapplying because the one was a Type and the other the Antitype Therefore as sure as God brought the godly Jews out of the Pit of the Eastern Babylon so sure he will bring the believing Gentiles out of the Pit of the Western and both by the Blood of this Blessed Covenant Gods Covenant was confirmed by the Blood of Sacrifices in the Old Testament Exod. 24.8 Heb. 9.19 c. but by the Blood of Christ in the New whereof the former was but a Shadow therefore Christ calls the Cup in the Supper My Blood of the New Testament or Covenant Mat. 20.28 and by the Blood of this Everlasting Covenant he makes us perfect to do his will in every good work Heb. 13.20 21. The Second Inference is If the Covenant of Grace be one and the same in both Testaments for substance the Old and New Covenant differing only as hath been demonstrated in diversity of administration then the Identity or Sameness of this Everlasting Covenant in the Old and New Testament doth lay a good Foundation for communicating Baptism to the Infant Children of Believers seeing the Old and New Covenants are the same and the Signs or Seals of them to wit Circumcision and Baptism are in signification the same Rom. 4.11 c. and the Children of the Faithful have the same Right and Relation to the Covenant now as they had heretofore Therefore as the Law which was a narrower Dispensation did admit of Children to Circumcision so much more must the Gospel being of a larger extent to Jews and Gentiles embrace Children to Baptism in token of their Being in Covenant now as well as then God saying to us as well as to them in his Covenant I will be your God and the God of your Seed The Covenant made with Abraham Gen. 17.7 is the same made with all the Faithful to the end of the World hereupon is he called the Father of the Faithful Rom. 4.17 Hereupon that Gospel Promise in that Evangelical Prophet Isa 59.20 is made to Faithful Parents and to their Seed even for ever As the Apostle Interprets that whereon it dependeth Rom. 11.26 with 23.24 which words having respect to the Call of the Jews plainly hold forth that the very Children of the Jews have still in those Gospel times notwithstanding their present rejection an interest in this Everlasting Covenant and in due time as before they shall be brought out of the Pit and Prison wherein they are now captivated by Vertue of the Blood of this Covenant made with their Fathers for they are beloved for their Fathers sake Rom. 11.28 as their Fathers took hold of the Covenant so the Covenant takes hold of their Children and their Childrens Children even for ever otherwise it would not be Everlasting And in Gospel times Jew and Gentile are all one in Christ Col. 3.11 The Blessing of Abraham the Hebrew cometh now upon all Believing Gentiles Gal. 3.14 17. not Disannulled by the Law given 400 years after but is confirmed by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratified by God with respect to Christ Beza Consider for confirming this Truth further First This exceedingly advanceth the Grace of God in his Covenant to make Children Confederate with their Parents therein Secondly 'T is one of the great inducements which the Scripture useth to draw Men in to Believe Acts 2.38 39. and 3.25 c. Thirdly Otherwise the Gospel hath not better Promises as is expresly said Heb. 8.6 than the Law if Children be included for Circumcision and excluded from Baptism Fourthly 'T is the only Difference that God hath put betwixt the Children of Believers and those of Strangers Fifthly 'T is the only Ground Believers can have for the Salvation of those their Children which Die in their Infancy They must either be in the Covenant or they cannot be saved excluding them from the one is an excluding them from the other for God conveys Salvation no other way but by Covenant had Adam stood he should have been saved by a Covenant of Works when that was broke a New Covenant was given
well as to Accomplish its Difficulty which must needs be great if the Rabby's Tradition be true that the Temple was as low under ground as it was high above ground However it holds true in Building this Tower of Godliness wherein there is requisite very much under-ground work as Deep Humiliation a Sacred Self-Denial and a free Subjection of Carnal Reason to the Revealed Will of God c. Moreover the upper-ground Work is our Doing and Suffering for God both in Necessary and Accidental Duties as it is the pleasure of God to call us and to cut us out Work in the World This Tower is not like Jona's Gourd which though without any pains he took to rear it it became a Refreshing Shade and a Delightful Arbour to him yet as it sprung up in a Day so it withered away in a Day because God ordered a Worm to devour the Root of it Jon. 4.6 10. But if Christ be at the Root of this Christian Tower and be the Foundation as above of this Spiritual Building though it cost us much pains yet will it last us for ever c. Having Dispatched the first of those four great Truths flowing from this Parable of Building the other three may be turned into uses As 1. The Building of this Tower of Godliness may prove a very Costly Building as it did to the Holy Martyrs in all foregoing Ages both in Doing and in Suffering and so it may be costly to us as well in undergoing Pain in suffering Work as undertaking Pains in doing Work Some of us have suffered much already and much more may we still meet with for the last bite of the Beast is not yet past and over c. Enquiry What is the Cost Answer 'T is Twofold first pains in doing Work and Secondly pain in suffering Work first of the first pains in doing we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive to an Agony as the word signifies to enter in at the strait Gate Luke 13.24 and the same word is used Rom. 15.30 God indeed saith that the Meek shall inherit the Earth Ps 37.11 Matth. 5.5 but he saith also that the Violent shall inherit Heaven the Kingdom of Heaven suffers Violence and the Violent take it by force Matth. 11 12. Holy zeal as it were doth Storm Heaven as the Besiegers do Storm a Besieged City c. Non opus est pulvinaris sed pulveris saith Bernard no need of leaning idlely upon a Cushion but rather of raising dust by a furious Marching such as Jehu's was 2 Kin. 9.20 David did all things for God with all his might as in his Religious dancing before the Lord 2 Sam. 6.14 much more in his Praying and praising Work wherein he calls up all that was within him Ps 103.1 2. Thus he likewise prepared for Gods Temple with all his might 1 Chron. 29.2 and his Son Solomon saith Whatsoever thy Hand finds to do do it with all thy Might Eccl. 9.10 we should do as Samson did when at the Pillars of Dagons Temple He bowed himself with all his Might otherwise we cannot pull down or mortifie the power of Corruption in us for t is said the Righteous are scarcely Saved 1 Pet. 4.18 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Acts 27.7 8 9 10 c. To shew the Toiling and Turmoiling the Danger and Damage that attended their Voyage they were scarcely saved indeed so the best of Men are but Men at the best and not without much adoe can they get to the Harbour and Haven of Heaven and Happiness We must eat our Spiritual Bread as well as our Temporal in both the Sweat of our Brows and of our Brains and all little enough to help us home to our Fathers House David will not offer to God of that which cost him nothing 2 Sam. 24.24 He will not offer burnt offerings without Cost 1 Chron. 21.24 He would not have the Bounty of the Donor to swallow up the Devotion of the Offerer N. B. Note well Such Men are not of his Holy Mind or Tender Tempe◠wo offer to God the Labours of other Men not regarding what God saith I hate Robbery for Offerings Isa 61.8 N. B. Note well David speaks to every one of us Arise and be doing and the Lord be with thee as he did to his Son 1 Chron. 22.16 we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day Lecture day Secondly pain in suffering The Building of this Tower may cost us 1. the spoiling of our goods Hebr. 10.34 as it did the Primitive Christians in the Ten first Persecutions and in all after Ages yea and in our own Age of late also 2. Banishment which Lawyers call a Civil Death when Men are driven away from their nearest and dearest Relations and Comforts that sweeten our lives to us yea it may be a Banishment out of our own Native Country wherein there is a Secret Vertue to draw out our own Hearts and to unite our Affections to it not without a pleasing kind of delight whereof no reason can be rendred save only this patriam quisque deligit non quia pulchram sed quia propriam every Man loves his own Land not because it is better than others but because t is his Native Soil c. Now to be cast out from our own Country into Forreign Countries among a People of strange faces and of strange Languages we understand not is Costly and Uncomfortable more especially to be cast into the Howling Wilderness among Indians which came to pass in former Times c. to those Banished into New-England c. 3. Imprisonment which is a Total Deprivation of Liberty and which stands in Competition with life it self how many have lost their lives to purchase their Liberties a life of Thraldom is no better than a lingring Death The Language of Prisoners is a sad sorrowful and sighing Language Ps 97.11 their Speech is nothing but Sighs It was in a Prison that Josephs feet were hurt in the Stocks and the Iron entred into his Soul Ps 105.18 yet sin could not enter into his Conscience 'T is sad to lay bound in Affliction and Iron Ps 107.10 Jeremy was cast into a Dungeon Jer. 38.6 4. Torturing Torments our flesh naturally desireth ease and if we consult with flesh which Paul durst not do Gal. 1.16 we shall say as that Carnal King said he would lanch no farther into the Sea of Religion than to come safe to shore at Night and as an other Carnal Cardinal said he would not follow too near at the Heels of Truth lest it should knock out his Teeth 't is best sleeping in a whole Skin c. 5. Yea Death it self it may cost us which is called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of formidables 't is natural with all Mortals to fear their going down into Mare mortuum the Chambers of Death so
the Conferences even of Professors themselves omitting the Prophane whose Tongues and Talk are loose like their Hearts 1 Sam. 24.13 Matth. 12.33 34 c. is ten times more of the World than of Religion Alas the Bell is known what mettal it is made off good or bad by the found of the Clapper What is in the Well will be found in the Bucket and what is in the Ware-house will be shown in the Shop So what is in the Heart will be bubbling forth at the Mouth 'T is a shame we Tremble no more as that saying of Christ that all our idle and wast words as well as those that are wicked must be accounted for Matth. 12.36 37. Hence those two wise Sages of the Heathen World Plato and Xenophon thought it fit and profitable that Mens Speeches at Meals and such like meetings should be Registred for Remembrance now should we do so how oft should we be put to the Blush to read over the Records of our former Discourses especially should Christ be present as here c. and ask us at all times also what are ye thinking And what are ye doing c. From the Second part of Christ's question why are ye so sad that the Lord loves not to see his Saints and Servants sad his Tender Heart and Bowels of Divine Compassion even in his glorified Body soon yearned at the sight of their Sadness and therefore questions them as Joseph a Type of Jesus the Antitype did Pharaoh's Officers his two Fellow-Prisoners Wherefore look ye so sad to day Gen. 40.7 And as that mighty Monarch Artaxerxes did his cup-bearer Nehemiah Why is thy Countenance sad seeing thou art not sick Neh. 2.2 Christ seems here to be Afflicted with their Affliction as Isa 63.9 and to be the like Affected as if he had been the like Afflicted He loves cheerful Livers as well as cheerful Givers 2 Cor. 9.7 and would not have any of his Servants to make the World believe by their sadness that they serve an Austere Master How then ought we to chide our Souls out of Sadness as David did his Psal 42.5 11. 43.5 three several times and check all our Despondencies not only with this consideration of our being Servants to such an honourable Master who imploys us in such honourable Work and never fails to Reward us with such honourable Wages even double Wages both in this World and that to come Mark 10.30 But also with the comfort of being Sons and Daughters to the King of Kings and Lord of Lords Thus Jonadab said to discontented Amnon Why art thou being a King's Son so lean from Day to Day 2 Sam. 13.4 Christians may with better Minds and to more holy purposes comfort one another after the like manner for God gives them better names than those of Sons and Daughters Isa 56.5 John 1.12 The 2d Branch of that conference is Cleopas his Answer to Christ's Question Luke 24. v. 18 to 25. Art thou only a Stranger c Whence Note 1st This may serve as an Argument to evince and evidence that the other was not Peter who was always the first and forwardest to speak in all companies upon all occasions c. so would have given the answer here and not have yielded Priority of Speech to Cleopas though he was the Graver Man as Grotius saith yet but one of the Seventy Disciples whereas Peter was one of the Eleven select Apostles and of the first Rank also Note 2d Cleopas reproves Christ for his Ignorance of such a Publick Tragedy as had been acted in the sight of the Sun Here the same person whom Peter acknowledged to know all things John 21.17 is unjustly charged by Cleopas for knowing nothing Let not us then grudge at groundless Calumnies and false Accusations since our Lord was so served The 3d Note is Christ himself is accounted a Stranger here by two of his own Friends and former Followers Thus Job's Familiar Friends had forgot him and his own Servants accounted him a Stranger Job 19.14 15 16 17. Thus was it foretold of Christ I am become a Stranger unto my Brethren and an Alien unto my Mothers Children Psal 69.8 that is to those of the Jewish Synagogue who were angry with him Cant. 1.6 and put him to Death There were many Strangers from all parts that came now to the Passover and 't is the common custom of Strangers to Inquire after News therefore did those Men marvel the more at this Stranger 's Ignorance of such a Publick and Unparallelled Action as was the Passion of Christ However they venture to entertain this Stranger and so at unawares they entertained not so much an Angel as the Lord of Angels we are so commanded to do Heb. 13.2 and to pray Lord be not a Stranger to us Jer. 14.8 The 3d Branch of this Conference is Christ's second Question What saith he to them are the things which you think I am Ignorant of Luke 24.19 Our Lord did not ask either the first or second Question because he was Ignorant in either case for he who knew all things knew well what these two Men were talking of and knew better what had been done in the City because done to himself so he had not only a notional but also an experimental knowledge thereof and might have Answered Know them yes I know them by smarting experience He learned his knowledge by his experience as well as his obedience by his suffering Heb. 5.8 Christ asked 1. What are ye talking of And 2. What things Not for his own Information no more than the Lord did when he asked Adam What hast thou done Gen. 3.9 11. and Cain Where is thy Brother Gen. 4.9 10. for the Omniscient God knew both these well enough But he asks here for Great and Gracious Ends. As 1st That he might not Interrupt their Godly Discourse as some Intruders sometimes do but carries it on as well as keeps it on foot from whence we may learn That holy conference ought to be held up without disturbance from any hand Whoever comes in while it is in hand should do as Paul did gather sticks to keep alive that Fire the Barbarians had kindled Acts 28.4 We may not be Quench-coals to hush or hinder savoury discourse but rather nourish and cherish it as our Lord did here 2dly Another end of Christ's asking them twice here was that he might take the better occasion from their Answers to instruct them in the Ways of God more perfectly as Aquila and Priscilla did Apollos Acts 18.26 and to strengthen their Faith The 4th Branch of this mutual communication was Cleopas's declaring what things had happened c. wherein is observable 1st That these two Disciples had indeed true Faith as appeared both by their commending of Christ calling him a Prophet yea more than a Prophet one of transcendent excellency both for his Miracles and for his Oracles and highly approved both of God and Good Men. And by their condemning of
been for the Law than of going to the Gentiles who will be afraid of me as Ananias himself had been Acts 9.13 To this Objection Christ Answers Have I not told thee that those Jews at Jerusalem will not receive thy Testimony concerning me they will rather reject it reckoning thee as a Light giddy-headed fellow who now Teacheth that very Religion which thou lately persecuted 'T is as if Christ had said N.B. So many as were Cureable being ordained to life are already Cured Utter destruction hastens now on apace both upon the Citizens and the City it self the rest are hardned I have no more mercy to bestow on them by thee Paul still hangs back with his love to the Jews and with his fear of going to the Gentiles Then Christ renews his Command upon him the Second time without promising him any Success Now Paul must no longer dispute but dispatch N.B. Christs Commands must be obeyed simply and readily whether the Gentiles will hear or forbear he must go among them This teacheth us how we should lay by all our own carnal reasonings and vain pretences when once God's Commandment is made manifest to us whatever our Success be we must follow God blindfold Heb. 11.8 Isa 41.2 without Hesitation Sciscitation or Limitation c. Having made these Six Remarks upon Paul's Apology to these Stubborn people the next Remarks arise from the effects of his Apology which were two First Upon his obstinate Auditors who immediately interrupted him when they heard he had preached the Gospel of Salvation to the Gentiles verse 22. and presently broke out into another outragious Tumult Verse 23. N.B. The Second effect was upon the chief Commander to whom Paul was now become a bound Prisoner who yet gratified his Prisoner whom he had secured from the murdring hands of the Jews to preach this Apologetical Sermon upon his Castle-Stairs now Paul's Pulpit out of the reach of his Murderers 1. This Chiliark or chief Commander drew his Prisoner off the Stairs within the VValls of his Castle 2. He bid his Under-Captain examine him by Scourging as judging him some Notorious Malefactor otherwise such hideous out-crys would not have been made against him verse 24. But 3. Understanding he was a Roman Citizen and uncondemned the Commander desisted from binding and scourging Paul ver 25 26 27. And 4. Paul Answers the chief Captain 's Objection that no such injury ought to be done to him who was free born ver 28. Then Lastly the Event of all was that this chief Captain of the Castle fearing to be called in Question for what he had already done to a Roman Citizen contrary to the Roman Law he both looseth off Paul's two Chains from off his hands and feet and absolveth him from being bound with Thongs to a Post in order to his Scourging that by torturing him thereby they might make him confess verse 20. And because the Captain would gladly have found some fault in Paul that thereby he might the better excuse his own Breach of the Roman Law worthy of Bonds N.B. Therefore the next day he sends him down from the Castle to be judged by the Jew's Sanhedrim seeing himself had no skill in the Jewish Religion c. verse 30. not daring to continue in that Crime of keeping a Roman Citizen uncondemned under confinement and likewise that Paul might have there a greater freedom to make his own defence c. The Resolves of these two effects c. afford us these Remarks The first is Such hearers of the word as are not ordained unto life will find some Stumbling-block or other whereon to stumble c v. 22. N.B. Those hardned Jews had given Paul a fair Audience all along hitherto without any gain-saying at all while he Dulcified his Discourse and sweetned his speech with such pleasing expressions as the God of their Fathers c. wherein the Jews gloried above all things that they and theirs had God for their Father John 8.41 but when any mention is made of the Mercy of God to the Gentiles This they could not hear nor bear Therefore do they interrupt him with their Tumultuous clamours prepare themselves to do violence to him again by casting off their Cloaths and in their raging phrenzy threw dust up into the Air verse 23. this Dust they wish'd to be stones to throw at Paul for his Blasphemy N.B. So Proud a Confidence or rather Impudence they had to monopolize the whole Market of Divine Mercy to themselves they madly grudged God should tender it to others which they themselves had so Stubbornly refused to wit the offer of God who is very angry with those persons and people when he saith I will lay stumbling blocks before them Ezek. 3.20 Esp when men stumble at God's mercy offered to others as the Jews here did whereas all the Lord 's Redeemed do much rejoice in yea and the Angels also Luke 15.10 N.B. whose hardned hearts will not hear to this day of the Gentiles having any interest in their Messiah but call us Bastard Gentiles and Curse us Christians in their daily prayers crying Maledie Domine Nazaraeis Curse Lord these Nazareans the Christians and stick not to say that rather than we should have any benefit by their Messiah they would Crucifie him an hundred times over See 1 Thess 2.15 The second Remark is Polititians do not oft consider what is Just and Righteous to be done but what is most proper and useful for present purpose be it Right or Wrong verse 24. N.B. This chief Captain of the Roman Garrison in the Castle must Examine Paul by scourging to make him confess the Cause of those out-crys against him The Heathen Tortures for confession proceeded no farther than Scourging this may shame Christians who put persons into the Inquisition the Boot c. thus they did to Christ Math. 27. ver 26. To Scourge a person uncondemned was look'd upon as so unjust an act that the Laws of no Civilized Nation did ever allow it See on Acts 16.37 yet this must be done to Paul by this Heathen polititian verse 25. The third Remark is Holy piety doth not exclude all Godly policy As Paul here was both prudently and piously politick so afterwards when he set the Pharisees and Saduces together by the ears Acts 23.6 7. It is but Rational that a good man should make use of such lawful priviledges as the place wherein he lives and the Station wherin he stands do afford him Thus Paul pleadeth for himself the priveledge of a Roman-Citizen who neither ought to be bound nor beaten according to the Valerian and the Porcian Law Therefore was this Title Terrible to other Nations so Paul pleads it verse 25 26 27. N.B. Tho' we may not render Evil for Evil yet may we Right our selves by all lawful means for our security Christ allows as much of the Serpent as of the Dove in his Servants Matth. 10.16 provided the Subtlety of the one do not destroy the
contrary to this Heathen Shechem's practice here who though he had once enforced as well as enticed Dinah yet would he know her again no more as 't is said of Judah in the like case Gen. 38.26 as an Harlot he would not make that a sin of Custom yet desires to enjoy her as an honest Wife not as a dishonest Whore 5. And lastly Shechem here doth shame those precipitant and preposterous practices of Stealing Wives without Parents Consent This very Infidel would not dare to do so saying to his Father Get me this Damosel to Wife Gen. 34.4 that is with the consent of her Father also he would not make Dinah his Wife without the consent of Parents on both sides He asks Hamor his Fathers Consent and Requests him to be a means of procuring Jacob her Fathers Consent also This pattern in concurrence with many other before as of the Marriage of Isaac of Ishmael c. plainly proves that Law of Nature and of Nations saying Wedlock cannot Lawfully be Contracted without the Authority and Consent of Parents by their Children And that Civil Law wherein the Lawyers say Non concubitus sed consensus nuptias constituit 't is not Copulation but Consent both of Parents and Parties that constitutes a Lawful Wedlock all which three Laws aforesaid have their honourable Descent from the Divine Law as from Exod. 22.17 18. Deut. 22.28 29. afore quoted and many others as in the Fifth Commandment c. Children are a principal part of their Parents Possessions as Job's Children were accounted by Satan yea a piece of themselves as Mat. 15.22 Have mercy upon me cries the Mother that is upon my Daughter c. Meet it therefore must be that Children be dispos'd of in Marriage by their Parents Consent which yet in the Church of Rome is oft-times but a little regarded notwithstanding the Natural National Civil and Sacred Sanction of that indubitable Right and Law It seems even the practice of those Infidels or Pagans was more honest and honourable than that of the Popish Papagans whose ordinary Custom is for Children to Contract and Marry without Consent of Parents provided they have the Popes Dispensation for it whereas no such Bulls or Dispensing Bills of that Roman Beast were in such cases heard of in Jacob's time The second Remark is How this Plot and Project was prosecuted after it was first projected First A Treaty is propounded by Hamor with Jacob about his Son Shechem's Marrying his only Daughter Dinah whom he desires to purchase by Endowing with what Dowry he would please to demand as was the manner of the Eastern Countrey to buy their Wives though it be ours otherwise for Fathers with us buy Husbands for their Daughters by giving both their Persons and some Portions with them in Marriage Dinah here is desired to be bought at any price they would propound Ask me never so much Dotem Donum Dowry and Donative Hebrew Multiply ye upon me vehemently saith Shechem I will spare no cost to purchase her using other suasory Arguments to accomplish the Match Gen. 34.8 9 10 11 12. Note here 1. A fond Father seeks to satisfie the Lust of a loose Son whom rather he should have severely punished Such Parents saith Bernard are peremptores potiùs quà m parentes killing their Sons Souls with fond kindness to their Bodies like Apes who kill their Brats with cuddling them too vehemently This young Prince had but a Licentious Education usually with such quod libet licet what they list is judg'd lawful but alas unruly Youth oft-times put their Aged Parents to much Travel and Trouble as Shechem did Hamor here Sampson after did his and the Trojan Paris to his and to his City Troy which was destroy'd by his Licentiousness as the City Shechem was here by Prince Shechem's Loosness which two Stories run alike in many parallel Lines 2. Note here That Shechem compared with Amnon and our Debauch'd ones as before seems an honest Man he appears praise-worthy and commendable as loose as he was in some respect for though his Lust had been lewd to Dinah in Deflouring her yet now it was his Love not Lust he will Treat for Marrying her and his Affection set such an high price upon her Person after her prostitution that he would now put a punishment upon himself and fix a great Fine upon his own Head in both a Dowry as a satisfaction for the injury done her Deut. 22.28 29. and a Donative as a purchase for a better Propriety in her for Shechem ver 12. useth two words Harabbu Mohar u Mattan he was in Wedding-haste as we say to satisfie all Objections for his former word Mohar signifies 1. Satisfaction and 2. A Dowry as his Mulct or Amerciament he lays upon himself and leaves the sum it self to their Mercy bidding them multiply it as much as they pleased as the word Harebbu signifies together with Mattan or Gift and all because he had rob'd her of that her Virginity which was not in his power to restore to her Shechem in a word makes this double offer here that he might more honestly make amends for his dishonesty and the better buy to himself a right in Dinah for the future whom by his former abuse of her he had unjustly as well as unchastly possessed How will all this Candour and Kindness as well as honesty in this poor Infidel rise up in Judgment against the Dammee-Roaring-Whoring Youngsters of our day If the wrath of God did fall so foully upon him and his City notwithstanding all this appearance of good what can our ungodly Sinners who should know better things than he could as being nominal Christians yet practise nothing but evil and wickedness with a witness expect If God chastis'd this Heathen with such severe Rods though he acted thus honestly after assuredly God will scourge our Pseudo-Christians our Mock-Musulmans who want nine parts of ten of Shechem's shew in retracting his Exorbitancy with the most Mortal-stinging Scorpions This Infidel acts this villany but once and seems to make a plausible Retractation but the Debauchees of our day do thus villanously not once only but often they do it daily and drive the Trade of wickedness without any remorse or regret yea they glory in their shame Phil. 3.19 What can come in prospect of such but a certain fearful looking for of Judgment and fiery Indignation which shall devour those Adversaries Heb. 10.27 Of how much sorer punishment than that which betel Shechem shall they be supposed worthy of ver 29. 'T is a fearful thing to fall into the Hands of the living God ver 31. Alas that they know it not they are hanging over the very Chimneys of Hell and that by a rotten Thread of a Frail yea the more so because a flagitious Life if that once break down they drop into pain without pity into misery without mercy and into torments without end and beyond imagination The second part of the Prosecution
with a loud voice ver 12. this was contrary to the Joy and Jubilation of the other Mark 1. Those Antient Men being Seventy Years Old and upward might very well have seen the Old Temple tho' not the first Foundation of it saith Erpennius for that was laid 500 Years before this yet they might see it saith Junius before its fatal Fall and Destruction because that happened not quite 60 Years ago as is manifest from 2 Kings 25. and 2 Chron. 36. and Ezek. 46.1 Mark 2. These Old Men had sundry Causes for their Sorrow as 1. The Sorry Preparations they saw toward the Building of this Temple in comparison of the vast Provisions prepared both by David and Solomon for the former 2. The Prophet Haggai acknowledges that this latter House was as nothing for Splendor to the former House Hagg. 2.3 3ly Grotius adds they wept because this latter House wanted the Ark Vrim and Thummim c which were the principal Glory of the former Temple And 4thly Because not only these Foundation-Stones were of far less value and quantity than were Solomon's 1 Kings 7.9 10. but also this Foundation it self was of a far narrower Circumference than the former was in all its Courts and Adjacent Edifices But 5thly Cornelius à Lapide adds they wept in recollecting their former Sins and Sufferings c. Mark 3. Those that Rejoyced did better than they that Bewailed which certainly saith Wolphius was their Sin in laying such a Stumbling-block before the weak to weaken their hands in God's Work They sinned against that word of the Prophet despise not a Day of small things Zech. 4.10 We ought to Bless God for the least Benefits seeing we are less than the least of them Gen. 32.10 N. B. However 't is our undoubted Duty to bewail the Disproportion betwixt the State of Creation and the State of Corruption the burnt Temple and Image of God defaced by the Fall of the First Adam and only can be Renewed by the Second c. Ezra CHAP. IV. THIS Chapter Relateth the Obstruction and Impediment of carrying on this Begun-Building of the Temple Remark the First The Persons that obstructed the Building were the Samaratans ver 1 4. of whom the Jews stood in fear of some Mischief Chap. 3.3 and now probably incensed by hearing their loud Acclamations and Outcries Chap. 3.12 13. These Samaratans say to Zerubbabel We Worship God as ye do ver 2. so offer'd their Service and Assistance in the Work but being Worshippers of God only after a Mongreâ—manner 2 Kin. 17.26 c. 32 33 34. they fearing God not filially but for his Lions only had an implacable Hatred against the True Worshippers of God and thereupon they craftily endeavour to mingle with them saith Flaocherus that they might the better set them together at Variance among themselves and so put a stop to the Work N. B. Just as the Jesuites do now Act in pretending to be Converts to the Lutheran Church but intending by their Building with them to nourish those Animosities unhappily kindled betwixt the Calvinists and Lutherans Remark the Second The Prince Zerubbabel and the High-Priest Jehoshuah do most prudently refuse their Assistance either of Cost or Pains ver 3. to prevent their Projected Plot Lyra Vatablus c. Render sundry Reasons of this Refusal 1. Because they were Hereticks and Idolaters 2. Lest by their being in Fellowship with them they might either be Deceived or Damnified by them 3. Lest those Samaratans should afterwards challenge the Temple to be theirs as built by them or some part of it wherein to Worship Idols However they receive this Reason for their Refusal here Lo lakem ue lanu Nihil Vobis Nobis Ye are Men of Heterogeneous Manners c. of another Nation and Religion therefore can never kindly Congregate with us pares cum paribus quà m facillimè congregantur like with like saith the Philosopher love best to be together Hence Wolphius excellently observeth N. B. 1. How vain are the pretended Prescriptions of Antiquity in the false Church as these pleaded a long Prescription ever since the Days of Esarhaddon ver 2. namely 200 Teaâ—s N. B. 2ly Saith the same Wolphius Let such as are for Reconciling us of the Reformed Religion to the Romish consider this Instance Were these Reconcilers and Moderators the Wisest under Heaven saith another Learned Man they would-be brought to their Wits end before they could accomplish that Works end of making a Reconciliation betwixt Rome and the Reformed They have nothing to do with us to build an House unto our God stand off 1 Tim. 6.3.4 5. N. B. 3ly These Godly Governours plead the Power of King Cyrus saith Wolphius his Royal Grant they had good Authority for what they did doing nothing but according to the King's Command which was confined to the Jews and Israelites the Worshippers of the True God and 't was doubtful whether their conjunction with Strangers Samaratans in that Work might not Displease the King therefore the next Royal Grant from Darius Ezra 6.7 ran thus That those Strangers should not meddle with them nor make any Disturbance to their Work How much better may we plead the Command of Christ the King of Saints Remark the Third When those Adversaries of the Jews saw their false Fawnings and flattering Insinuations proved Ineffectual then Mebahalim Hebr. ver 4. they troubled the Builders by their Brow-beating Frownings and terrified them with their Thrasonical Threatnings N. B. Tho' those Samaratans the present possessors of that Province at the Jews Return called here the People of the Land came nearest unto a conjunction with the Jews in Matters of Religion beyond Chaldeans Persians c. yet being but Mongrels in Religious Matters as before they harbour'd the deepest hatred against the Jews for outstripping them in the Right Religion Hence Luther lays down this Maxim Odia Religiosorum sunt Acerbissima Such as differ one from another in Points of Divinity bear the bitterest hatred one to another Thus it is at this day saith a Learned Man a Jew hates a Christian worse than he doth a Pagan So doth a Turk hate a Persian worse than he doth a Christian a Papist hates a Protestant worse than he doth a Turk and a mere Formalist-Protestant hates a Puritan worse than he doth a Papist and will sooner be Reconciled to Rome than to those of the strictest Reformation To say nothing of those deadly Feuds and hot Animosities that the envious one Satan hath sown betwixt the Lutherans and Calvinists c. The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.13 and 5.18 c. which signifies a wicked Troubler of God's Israel therefore no doubt but the Devil Satan did set those Samaritans on work to Trouble God's Israel here and to hinder them from Building God's Temple at this time N. B. Smarting Experience of the Saints and Servants of God in all Ages doth set a Seal to this great Truth That Satan
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
all the four Evangelists who unanimously concur in the Manifestation of it by many Witnesses Thâ—â— may serve to comfort such Christians as know not distinctly either the time or the manner of Christ's rising in their Hearts by that Work of Regeneration may there be made but an after Manifestation of it by undeniable Signs and Testimonies 't is enough for it was so in the case of Christ's own Resurrection Acts 1.3 10.41 What Trees are of God's and what of the Devil 's Planting and Watering are known by their Fruits Mat. 12.33 Grace is like Corn that grows we know not how Mark 4.27 Though we know not the time when nor the manner how we were Regenerated and Cured by Christ of our Spiritual Blindness yet can we but say in the Witnessings of the Holy Ghost Rom. 9.1 This I know that whereas before I was Blind now I see This is sufficient John 9.25 c. The Children of Men while Infants know not the time when nor the Manner how they are conceived and born yet have After-Manifestations that their first birth hath been effected So may it be with the Children of God as to their New-birth as Christ said to Simon Peter What I do now to thee thou knowest not but thou shalt know hereafter John 13.7 So it may be with such as the Lord effectually calleth by a small still Voice and not by mighty Storms or Heart-quakes c. 1 Kin. 19.11 12 13. This is best known by its effects The Penitent Thief upon the Cross gave Infallible proofs of the Reality of his Repentance as our Lord did of his Resurrection We have upon Record the Truth thereof Testified by many Infallible Testimonies and ways of Witnessing The 1st Way was the Witnessings of Persons and the 2d was of Things as his Eating with his Disciples Acts 10.41 His shewing them his Wounds in number five causing their Hearts to burn within them while he talked with them by his Presence and Influence of which we read not while he conversed with them in his days of Mortality c. to be treated upon severally and in order as they fall out in his several Appearances during the Forty Days before his Ascension Here I shall confine my discourse to the personal Testimony which was either Divine or Humane 1. The Celestial or Divine was that of Angels who were sent of God from Heaven with this high Embassage to publish the happy Tidings first that the Lord was risen indeed and had made a compleat Conquest over the Grave Death and Hell c. 2. The Terrestrial or Humane is Manifold 1. Of Women 2. Of Men and the Men were 1. Some Dead and Some Alive 2. Some were Good as his own Disciples some Bad as the Pagan Souldiers Thus was the reality of our Lord's Resurrection proved and confirmed by all those Testimonies because the Doctrine hereof is the Foundation of all Faith 1 Cor. 15.20 and the principal Pillar of a Christian's comfort Christ died for our Sins but was raised again for our Justification Rom. 4.25 His death was the payment of our debt but his Resurrection gives us a full Discharge and a Quietus est or Acquittance from it Therefore the Apostolical Rather is not put upon his Death but upon his Resurrection Rom. 8.34 as before There be three special fruits of it 1. The certainty of our Justification 2. Of our Resurrection And 3. Of our Glorification that we if Children of the Resurrection Luke 20.36 Heb. 11.35 c. may be where he now is John 17.24 Therefore no wonder if it be so well proved by many Witnesses As 1st By an Angel Who was that Heavenly Herald that made that first Proclamation of our Saviour's Resurrection and that a very Glorious one as he is described Mat. 28.3 c. supposed to be Gabriel who wearied himself as it were with his swift flying to certifie Daniel of his good Acceptance in Heaven c. Dan. 9.21 and who was sent to certain Shepherds not to Zachary or Simeon God goes a way by himself with the glad Tidings of Christ's Birth Luke 2.9 10. and who here first publisheth the good News of Christ's Resurrection not to the Disciples but to Women and of them not to the Holiest of Women his Mother Mary but to Mary Magdalen that great Sinner Still God loves to go his own way Thus we see the first Preacher of the Gospel was an Angel a most Glorious Angel even Gabriel himself publishing both Christ's Birth and his Resurrection Should God call forth Kings and Emperors to become Preachers of Christ's Cross and Resurrection it would be no unbecoming Imploy to their Royal Grandeur no dishonour or disparagement to their Thrones of Majesty for so honourable is this Message that it is worthy of such an High Angel as this Gabriel to be the Messenger of it And the very Angels do not so much honour this Embassage as they are honoured by being the Ambassadors of it Who therefore is the Man that dare think himself too good to be a Preacher of the Gospel God hath now taken this honour from the Angels and put it upon the Ministers who are in Scripture called Angels Rev. 2.1 c. and the Angels are called Ministers Heb. 1.14 Though an Angel certifies Cornelius's his Prayers were accepted yet he Preaches not Redemption to him but refers him to Peter Acts 10.4 5. The 2d Testimony next to that of the Angels for there were two that both told the Women of Christ's Resurrection Luke 24.4 6. is that of the Saints who had been Dead but now were Raised and appeared to many for confirming this great Truth as before The Persons time and place were all well Accommodated to make up a congruous Testimony in those to whom Christ became a quickning Spirit 1 Cor. 15.45 The 3d Testimony is that of the good Women who returned from the Sepulchre to the City and told the Disciples what they had seen and heard at the Sepulchre from the Angels Luke 24.9 10. but their Testimony seemed to them as an idle Tale and they believed them not ver 11. Though they told it with great Earnestness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies The Angel saith Mathew sent those Holy Women away from the empty Sepulchre to go quickly with those joyful Tidings to the almost Heart-broken Disciples Matth. 28.7 8. especially to Peter who was most Dejected Mar. 16.7 for his Deserting of Christ Though it was an Holy Angel that sent this Errand Lo I have told you Matth. 28.7 whose Authority might have been a sufficient prop to their believing this word of Faith yet these Tidings seemed as idle Tales to the Disciples and Mary Magdalen her self did not at the first believe that the Lord was Risen but that the Priests had only removed the Body in order to put some base abuse upon it as the Papists did to Bucer's Bones which they digged out of the Grave for that purpose to burn them
a wicked World casts upon them for so doing Thus those Holy men did here with the doors shut and thus they did after Acts 12.13 with ver 6.18 c. And 3. That the Zeal of God's glory and our Soul 's good should sometimes so eat us up as to make us forget to eat bread Thus was it with our Lord often Jo. 2.17 4.31 32 33 34. Matth. 21.18 c. And thus it was with the Apostles here who had a long fast for a Supper even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem c. The Second Remark is the place where which in general was Jerusalem whence we may note that our Lord is oft better than his word of promise but never worse The promise was only that the Lord would go before them into Galilee Matth. 28.7 And there to make his Appearance to them yet better things were performed than were promised for no fewer than Five times had Christ now appeared to one or other of their Company either about nigh or in Jerusalem before that Solemn Appearance in Galilee afterward If inquiry be made why should Christ appear in Galilee according to that promise rather than in Judea 'T is answered for these Reasons 1st as Galilee Hebr. signifies Transmigration so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned Acts 13.46 2dly because he had more Disciples in Galilee than in Judea to whom he would have his Resurrection testified by Eye witnesses Acts 10.41 For there as some say he shewed himself to five hundred at once 1 Cor. 15.6 Christ was willing to satisfy many together and withal to confirm all 3dly Because in Galilee all his Disciples might meet more safely and freely than in Judea where they feared the Pharisees c. N.B. That place which bids Christ and his Gospel most welcome must be appointed the place of his meeting them But in particular the place was where there was a private House in Jerusalem and situated in some Retired part of it least obvious and exposed to publick View or Resort there were this Apostolical Society Assembled Secretly having the doors shut upon them for fear of the Jews John 20.19 Their fear that the malice of the Kill Christ's would were they discovered in their meetings break in upon them lay Sedition to their charge and much easilyer execute them than they had done their Master Therefore is the reason rendred both why they meet in the night time and why in a secret place and keeping the doors shut Teaching us 1st Not only that the Night time may be canonical hours for Divine Worship in case of persecution as well as the day as before for it was the practice of the primitive as well as of those primo-primitive Christians from fear in the Ten persecutions as Tertullian tells us and Pliny the Second in Traian's time speaks of cantus Antelucanos c. their singing Psalms together before the day did Dawn which was the greatest crime that Sage Heathen could find in them But also that God may be acceptably worshiped in private places when and where publick places are denyed c. For the Apostle's Rule is that men must pray every where 1 Tim. 2.8 He confines not God's worship to Temples God is as little a respecter of places as of persons hereby they had the Appearance of Christ among them according to his promise wherever two or three be gathered together in my name there will I be in the midst of them Mat. 18.20 whether the place be Publick or Private This 2dly Teacheth us that it is our duty to avoid all needless dangers The Apostles here well knew that those Jews who had Killed their Lord would make no scruple to Kill his Disciples therefore are they careful for their own security and not wittingly and willingly rush headlong into eminent and evident Hazards There is a Will-suffering as well as a Will-worshiping Though the Cross be needful and must be born when it lies betwixt us and our duty and God lays it on There is then no going aside from it or leaping over it yet must we have a care that we rush not or rashly run into needless Crosses and bring them without a call upon our own heads This is a tempting of God The care of the means belong to us but the care of the end belongs to God We loose the comfort of bearing the Cross which we wilfully wrest and wrestle our selves under This is to be righteous and wise overmuch and why shouldst thou destroy thy self Ecclus. 7.16 3dly It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him Thus it was with those Apostles while their Faith was weak they were for Absconding and creeping into corners c. But when their Faith was made strong by the powring out of the holy Spirit on Pentecost Day upon them then by the strength of their great Grace daily in the Temple as well as from house to house They ceased not to Teach and Preach Jesus Christ Acts 5.42 Even severe Stripes could not scare them from their duty now whom threatning words which brake no bones affrighted before Every man therefore must measure his own actings according to his strength or weakness The more or less strength a man hath accordingly is his courage more or less and none ought presumptuously to put forth themselves beyond the strength of their Grace received as is the man so is his strength Judges 8.21 and as is his strength so ought to be his undertakings and actings If we faint in our Spirits when in trouble then is our strength but small Pro. 24.10 That privacy in the Apostles here was no worse in their state of weakness but prudent piety but such a practice when grown up to a state of strength would have been no better than Pusillanimity where strength of Grace is there 't is better to stand the ground and rather die than fly But in case of weakness 't is safer to fly as that young man did Mark 14.51 52. than to dishonour God as poor Peter did in staying and then in denying his Lord. The 3d Remark is the manner how our Lord appeared to the Eleven This he did without giving any Indicant signs either of his approach by the Sound of his Foot-steps or of his enterance for the Doors were shut and no Key was heard to be turn'd nor any bolt drawn back to open them yet comes he in invisibly to them and stands in the midst of them though the way whereby he came was sensibly apparent to none There be divers opinions how this could be 1. Some say that Christ might slip in unseen when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them but this cannot correspond with the Scope of the
the out-side but her heart within was not right with God but rotten having a foul Soul in a fair Body c. like the Apples of Sodom which Soliâ—us saith are beautiful to behold but crumbles with the least touch into stinking sulphurous Ashes Or like the Egyptian's Temples which were much beautified upon the outside of the Fabrick whereas within nothing could be found but some ugly Serpent or crooked Crocodile Or like the Jewish Sepulchres whose Entrance into those Vaults for Burial were gawdilly garnished when within were nothing but stinking Carcases Matth. 23.27 We may think the same of all painted Hypocrites who like Glo-worms seem to have both light and heat but by touching them neither thereof is in them It may be said of them as a grave Roman Senator said of a painted Embassador What Sincerity can we expect at this man's hands whose locks and looks and lips do lye fair Professors they may be but are foul Practisers yea even Atheistical in practice or practical Atheists Note No doubt but the Hypocrisie of this noble pair of Hypocrites Ananias and Saphira did spring from their Atheism in thinking to hide their sinful Sacrilege from the Omnisciency of the Holy Ghost which doth no less than pave a way unto that unpardonable sin of the Pharisees Matth. 12.31 32. The second Remark concerning this Woman is how soon and suddenly did the Hope of this Hypocrite perish Job 8.13 She came to the Apostle's Convention about three hours after her Husband's death Acts 5.7 not only suspecting nothing and therefore made no inquiry but also expecting and heightened with hopes to find her Husband in the highest Honour among the Apostles for his Charity with the best to the Church But alas how soon her head full of hopes dwindled into an heart-full of Blanks her hope was not only as the giving up of the Ghost as Job 11.20 which is very cold comfort but also it ended in a plain real personal giving up the Ghost The third Remark is one sin makes way for begets and draws on another She had been privy to her Husband's Hypocrisie in mocking God with part for the whole Acts 5.2 From consenting to the sin she steps on to a cunning covering of it after verse 8. She had agreed with her Husband to commit the sin of Sacrilege and to cover it with telling a Lye about the price 'T is too common a crime in our time to cover sin with sin One sin draws on another as one Link in a Chain draws on another until the whole be drawn up till it end in perdition as here Her subjection to her Husband excused her not as she was partaker of his sin so must she of his punishment verse 10. The second Impediment of this growing Gospel-Church was external from professed Foes without as the first was internal from pretended Friends within the Church And this was the second Persecution which the Devil and his Instruments those pestilent Persecutors the Priests c. raised to suppress the Gospel sed veritas magna est pravalebat In this second Persecution and hinderance of the Church there is still more checker'd work of new Disturbance and of new Deliverance 1. The Disturbance was occasioned by the many mighty and marvelous Miracles wrought not only by the hands of the Apostles but also by the very shadow of Peter Acts 5.12 15 16. The light and lustre whereof did both terrifie the unsound and wonderfully incite the sincere to imbrace the Gospel which made a fresh vast Accession to the Church verse 13 14. All this did so inrage the Saâ—â—â—ical Sanhedrim of the Priests c. the greatest part whereof were Saddaces who denied the Resurrection that out of their blind Hellish not Heaven-born Zeal they lay their wicked hands again upon the Apostles and cast them into the common Prison where their notorious Malefactor's were kept verse 17 18. This was the Disturbance designed by the Devil But 2dly There was deliverance wrought for them by an Angel who opened the Prison-doors verse 19. And having brought forth the Lord's Prisoners shut the Prison-doors insensibly again as appears verse 23. And the Reason or End why they were thus miraculously delivered is rendred verse 20. that they might publickly teach the People in the Temple which doing and obeying God rather than Man verse 21 25. became a new provocation to the Priests c. to summon them again before the Sanhedrim who accused them afresh both of Contumacy Novelty and Sedition v. 23 24 25 26 27 28. Thus after their first Disturbance by the Devil and their Deliverance from it by the Angel in this second Persecution they must even then meet with a fresh and a second Disturbance out of which they have a fresh and a second Deliverance at this time also which was wrought for them not by an Angel as before but by the marvelous means of two Men. 1. By the powerful Apology of Peter verse 29 to 33. And 2. By the grave Counsel of Gamaliel verse 34 to 40. after which are the Effects to the end The most eminent Remarks and Mysteries this famous History affordeth are these that follow 1. That Hypocrites are but Wens or rather Botches of the Church and may be taken off without any detriment to it It was so little a loss to the Church to lose Ananias and Sapphira by such a dreadful Doom and Judgment that it became a double gain to it not only in affrighting the Sanballat's and Tobiah's of this day from insinuating themselves into the Fellowship of the Church as they did in Ezra's day Ezra 4.1 2 3 c. Those Hypocritical Adversaries beholding this dismal Example against Hypocrites durst not joyn themselves to the Church verse 13. but also in stirring up the sound-hearted so much the more to become Christians indeed whereby the Church was greatly increased verse 14. Thus when those two Rotten Branches Ananias and Sapphira were cut off the Lord's Vine the Church flourished the better and that which might seem an hinderance to the Gospel became a great furtherance of it as it did Phil. 1.12 The second Remark is that the truly Godly may expect a succession of Trials and Troubles velut unda supervenit undae one wave of the Salt-Sea of Affliction closely pursues another and the following wave is mostly greater than the foregoing Like Job's Messengers not only treading upon the very heels one of another but also each latter bringing worse Tidings than the former the first beginning with the loss of his Cattel c. and the last with the loss of all his Children Thus Persecution which is the Evil Ghost that haunts the Good Gospel grows here upon this Church as well as Doggs it In the former Persecution the Apostles were only secured and Bail taken for their Appearance and upon their Answering for themselves they were soon dismissed with a few Threatnings only But now in this following Persecution they were cast into the Gaol
Liquor the Blood of Saints here also N.B. 'T was not sufficient to Rage in Judaea only but he will pursue them also six days Journey into Syria and his Outrage is aggravated herein that he spareth not the weaker Sex who are usually spar'd in such cases if they profess'd themselves Christians And it appeareth that the High Priest and that Council were no less outragious than he in putting a Sword into such a Mad-man's hand No less than the Destruction of the Church of Christ every where is designed by its Enemies both They and Saul hunt for Christians Lives The second Remark is Oh what an eminent Monument of Divine Mercy doth this Blood-thirsty Brute remain upon Scripture Record 1 Tim. 1.13 14 16. that a Pharisee a Persecutor of the first Magnitude and so malicious a Murderer should become a Christian an excellent Preacher of Christ and such an eminent Apostle N.B. Here a Wolf is changed into a Lamb Oh what cannot Omnipotency do out of his Free Grace Persecuting Saul is made a Praying and a Preaching Paul The Sacred Scriptures do largely relate what a notorious Villain this same Saul had been before his Conversion that none might despond or despair of the Free Grace of God so they have but hearts given them earnestly and sincerely to seek it This Man when converted doth as it were Pennance in a white Sheet confessing that he had been the chief of Sinners primus quo nullus prior aut pejor yet the Grace of Christ abounded to an overflow towards him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 signifies Preaching ever this great Grace This introduceth Saul's Conversion so wonderful a work of God's Free Grace as is almost without a parallel in the Sacred Record N.B. As it was once said of the Old Testament Saul in derision Is Saul also among the Prophets 1 Sam. 10 11. and 19 24. Tho' the first was spoken for a Wonder yet the latter was uttered in a Jear importing all was surely well when such a Bloody Tyrant was so tyed up manacled maugre all his malice and madness So the same may be said of this New Testament Saul even with admiration Yea this latter is the greater Wonder of the two for the old Saul in his seeking Asses did but find a Temporal Kingdom but this young Saul while he was pursuing Death strangely stumbles upon Everlasting Life N.B. Oh marvelous Metamorphosis far beyond all Ovid's Pagan Dreams Here 's not only a Wolf turned into a Lamb but here 's a Monster of Nature changed into a Miracle of Grace Here 's a Child of Wrath become a Vessel of Mercy and a Son of Perdition an Heir of Salvation The former Saul had the Spirit of Prophecy come upon him which made him another man 1 Sam. 10.6 9. and 10. but this was for the time only who spake only as Balaam's Ass did for the Gift soon left him again he was not turned into a new Spiritual Man However this made many amazed that there should be Anser inter Olores Corvus inter Musas as the Latine's Proverb is suitable to that of the Hebrews A Goose among the Swans a Crow among the Muses a Rustick Saul among the Divine Prophets N.B. But there was more matter of Amazement at the change of this latter Saul Acts 9.21 who of a Cursed Tare was turned into Blessed Wheat and had a real Transmutation a thorough Transmentation and an Abiding work upon him Saul the Persecutor was turned into Paul the Preacher The power of that Chymist is worthily praised who can most curiously not only Refine the fine Gold from its Dross but also extract pure Gold out of drossy Copper How much more is the great God to be magnified who changes Dross and base Metal into the most Refined Gold 'T is only the God of Nature that hath the true Philosopher's Stone and can change the Nature of created Beings the bad into good and the old depraved Nature into that which is new and truly Divine Nature 2 Pet. 1.4 Such a great change as this of Saul into Paul was an unaccountable matter and therefore might truly cause Amazement But the Father saith Ex quovis ligno fit Mercurius cum Digitus Dei sit Statuarius The Omnipotent God can of crooked Timber make straight Pillars in his Temple He can of very Stones raise up Children to Abraham Matth. 3.9 Nothing is too hard for that God in whose hand Saul's heart was Gen. 18.14 Job 42.2 c. This so Famous a Conversion of Saul stands Recorded in many remarkable circumstances As 1. The Time when 2. The Place where 3. The Manner how 4. The Witnesses thereof 5. The Concomitants and 6. The Consequents of it 1. The Time when it was while in the very Act of his outragious Persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Adulteress was John 8.4 in the very nick of his highest Rebellion against Christ Acts 9.1 2. This Furioso Saul had got his Fatal Commission out of the High-Commission-Court of the High Priest who was as full of Fury as he so needed God's Bridle rather than Saul's Spur for in this whole Book of the Acts of the Apostles in all the over-busie oppositions stirred up against the Gospel we do find the Priests not only the busiest men but also as it is related all along Acts 7.1 and 9.1 and 23 2 c. They seem to be the only Men that were the principal Persecutors Though they were indeed mostly concerned in that cursed work because they looked upon it as belonging to their Function and Interest to look after the prevention of this growing evil of the Gospel as they prophanely mis-judged it Yet had they no distinct power from the Sanhedrim save only as a part thereof This is testified by Saul himself who best knew from whom he had those killing Commissions saying that he received his Letters of Life and Death not only from the High-Priest but from all the Estate of the Elders also Acts 22.5 N B. Notwithstanding this the Sacred Story pitcheth upon the Priests as a parcel of profligate persons who principally prompted on and promoted this Persecution Saul being thus furnished with Authority fetches a compass to fire out all the Christians at Damascus and no doubt this Wolf was worrying them all the way he went with his heart no doubt but Satan suggested many a murdering thought into his mischievous mind Here this Grand Informer this principal Apparitor like a Spanish Inquisitor or rather the great Apostle of that Hellish High-Priest who yet became through Grace the true and heavenly High-Priest's Apostle passeth end-ways almost an hundred and sixty Miles from Jerusalem and within sight of Damascus at Noon-time of the day was the Time of his Call N.B. The second is the Place where it was when he was come near to Damascus Acts 9.3 The Hebrew name of that place Damesec signifies a bagg of Blood so it was called because the Rabbins
and Pollux or Gemini do not arise together in the Horizon It presages an approaching Storm Sure I am our divisions have done no less But Paul knew of a better Pilot and Patron than the picture of those two young men riding upon white horses having either of them a Javelin in his hand and by him half an Egg and a Star c. He knew such Heathenish folly would be so far from procuring favour for better sailing under this Pagan badge and patronage that they met with before they were cast up at Malta that it might provoke the great God of Heaven Earth and Sea to far worse disfavour yet his Divine warrant for his appearring at Rome bears him up above all discouragement N.B. The Ship sails safely from Malta to Syracuse in Sicily once famous for Archimedes's Engines for its defence against Marcellus the Roman Generals besieging it Where the Ship abode three days to sell some of her wares in her Trading Voyage From thence she passed to Rhegium in Italy derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rumpo because Tradition telleth that there the Sea in a strong Tempest broke off Sicily from Italy both which were before but one continent as the like is related concerning France and England at Dover broke off from Calais in France and from thence they passed to Puteoli a Sea-Town not far from Naples where they found some Christians and abode with them seven days verse 12 13 14. Which shews Christ confines not his Church to any one place but had Christians Scattered up and down both here who requested Paul to spend one Christian-Sabbath with them that day being one of the seven as well as at Rome c. The eleventh Remark is Oh! how powerful is God's providence in over-powering all passages concerning Paul here that he passeth to Rome not like a Prisoner as indeed he was and in chains too but much more like a Triumpher verse 15. We read how the Roman Conquerers when they returned to Rome after their Conquests in Europe Asia Africa as the two Scipio's Africanus Asiaticus c. were alway met upon the Road thither by eminent Persons to congratulate their great Victories c. Accordingly was Paul met in his Road to Rome by Persons more excellent than their Neighbours Pr. 12.26 Even by Christians whom they then called one another Brethren an amicable amiable title for the Brotherhood of Christ who is call'd their elder brother 'T is a wonder how any Christians could be found in Puteoli in Rome it self in Nero's Reign but the wonder ceaseth if it be well considered how it is expresly mentioned that there were strangers from Rome at Jerusalem upon the day of Pentecost when those mighty miracles were wrought there then Acts 2.10 c. And we may well suppose these same persons became true converts at that time who propogated the Gospel in their Sphere and whose hearts God now moved so as not to be ashamed of Paul's bonds but to come forth from their homes to meet him and to shew their respect to him as a prisoner of Jesus Christ some of them coming as far as to Appij forum about one and fifty miles and others to the three Taberns upon the Road about three and thirty miles from Rome so that God stirred up friends to come some one day's journey and some two and to congratulate Paul's coming up to Rome all whom when Paul saw he thanked God and took courage as owning it an incouragement sent from Heaven and a token of good from God for hereby they enjoyed the sweet society one of another for some space together as they travelled along their way which could not be but a rich refreshment to Paul who had desired so much and so long to fee them yea some friends he found even in Nero's Family Phil. 1.13 and 4.22 So that Paul entred Rome more like a long look'd for Triumpher than a poor Prisoner The twelfth Remark is The great yet gracious God despiseth not his Prisoners Ps 69.33 but looseth them Psal 146.7 Even those that are Prisoners for Righteousness sake 1. Pet. 4.14 15 16. As God was with Joseph while a prisoner and gave him favour in the eyes of Potiphar Gen. 39.21 So he was no less with Paul a prisoner of Christ giving him favour first in the eyes of Julius the Centurion who brought him and the rest of the prisoners from Judea and who had been his fast friend from their first seting forth Acts 27.3 And so continued even to the time of Paul's setling in Rome and 't is probable it was through the means of his Mediation that the chief commander over the Judgment Hall to whom prisoners of State were committed did not commit Paul to the common Goal where his righteous soul would have been continually vexed with the blasphemy's of the Goal-birds as Lot's had been with the Sodomites in Sodom 2. Pet. 2.8 but he obtained that favour of Liberty to take private Lodgings by himself having only his keeper with him after the Roman manner v. 16. N.B. and there was he kept under a restraintless restraint which favour God gave Paul for his comfort and for the advancement of the Gospel for by this means he had an opportunity of going abroad at his pleasure c. tho' chained as v. 20. he might preach the Gospel which was not bound 2 Tim. 2.9 in any place where a door was opened As his chain was a long light and therefore a more easy chain to bear so his keeper who bare one half of the burden of the chain could not but become by this time very tractable and complying to Paul's counsel not only as one under irresistable convictions of his prisoners Innocency but also in the many Donatives and kind Treats he met with among well-wishers which might easily melt down and sweeten all kind of Rigour to his prisoner Paul The thirteenth Remark is Gospel-Ministers ought as speedily and as effectually as they can to obviate those objections and to remove those obstructions that may render their Ministry unacceptable and useless Thus did blessed Paul here after three days he sends for the chief of the Jews c. ver 17. He states his case to them that he might free himself from all sinister suspicion in them of him as if he came thither to accuse his country men whereof had he a mind he wanted not matter no his work was to vindicate the cause of Christ and his own Innocency with as little reflection upon the Jews as might be tho' they had used all their Oratory and Interest against him both before Faelix and Festus the former of which would have sacrificed Paul to the malice of the Jews for regaining their favour whom he had notoriously incensed against him and the latter Festus with King Agrippa both unbelievers had Justified Paul Acts 25 26. yet because Faelix had forced him by his fawning upon the Jews for recovering their
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some
this in the General That Christ our Reedemer is resolved at some time or other to take unto himself his great power and to put down all contrary powers as verily he will 1 Cor. 15.24 Rev. 11.15 17. c. and in the mean time will order all matters of the world both Pagan and Pa-pagan in ordine ad Ecclesiam for his Church's best good Romans 8.28 Psalm 84.11 and 128.1 2. Isaiah 3.10 c. This alone is very comfortable 2ly The first of the three periods afore-mentioned in this prophecy concerning the Pagan power is certainly accomplished in Constantine the first Christian Emperour tho the determination thereof was not so expresly revealed in the seal-prophecy as is that of the Pa-pagan power in the Trumpet-prophecy The Pagan Empire persued the persecution of the Church in ten successive persecutions John living in the second thereof But when God raised up Constantine the Pagan State and Religion was in such a consternation under the effects of the sixth Seal wherewith the Book was sealed Rev. 5.1 that the Ruine thereof resembled to their apprehensions the dread of the day of Judgment Rev. 6.12 to the end This began about the year 311. and was carried on to year 325. yet this rest to the Christians who still suffered by the Arrians and by Julian the Apostate was not a compleat quiet rest till Theodosious's time about the year 390. This small time of respite from persecution may be probably signified by that silence in Heaven for half an hour Revelations 8.1 3ly That which more nearly concerns us to make a more narrow enquiry after is the second period under which we live and suffer We must know for our comfort that tho' God be very choice in keeping the keys of time hanging at his own Girdle Dan. 8.26 and 12.4 9. Acts 1.7 c. yet such hath been his Divine condescension in this case that he hath not altogether hid it as an Arcanum or secret from our knowledge For beside that in the General which the Angel Christ Dan. 12.7 sware that as the Pagan so the Pa-pagan power shall be no more or any longer Rev. 10.6 as he had put a period to the former so he would surely put a period to the latter and more particularly He hath pointed out the Period tho' not of the Pagan yet of this Pa-pagan Dragon expresly revealing that his lease allowed him to live and to do his Exploits shall not last any longer than 1260 years N.B. Reckoning those prophetick days as Num. 14.34 and Ezek. 4.6 and as Daniel reckons his 70 weeks by 490 days there being just so many days in so many weeks for 490 years otherwise the promise of the Messiah's coming had failed in his account Dan. 9.24 and reckoning the 42 months mentioned Rev. 11.2 and 13.5 to be the self-same time with the 1260 days mentioned Rev. 11.2 and 12.6 For in those Countries they counted 30 days to each month and but 360 days to each year This great Remark is therefore worthy to be well weighed how our Lord hath revealed to us that the four great dispensations of Divine providence namely 1. Those new Gentiles or Pa-pagans treading down the outward Court the formal professors that worship not within the Oracle Rev. 11.2 2. The witnesses or faithful Ministers prophecying in Sackcloth all this mournful time Rev. 11.3 3. The Woman or Christ's Church lying hid in the wilderness so long Rev. 12.6 And 4. The Reigning of that Apocaliptick Beast represented in his double capacity of Secular and Ecclesiastick power Rev. 13.1 11. N.B. All those do Synchronize together and as contemporaries do all run in parallel lines all along from their beginnings to their endings one with another at the same time So that thus far our Lord hath apparently condescended for the comfort of his Church N.B. That if we can but find out where to fix the Epocha or beginning of any one of those four Remarkable providences in what year any of them had its first rise and Original we might then without difficulty discover the punctual period of all the other three Oh! how comfortable would it be could we but find out when the witnesses shall put off their Sackcloth and take down their harps which they have not cast quite away but only hung them up upon the Willows by the banks of Babylon's Rivers and then tune them again to sing the Songs of Zion and to found out the praises of the God of Israel Psal 137.1 2 c. We are assured of this that at the time appointed the end shall be Dan. 8.19 Note well 1. Likewise how comfortable would it be to know the precise time when the Lord will call back the woman his Church and Spouse out of her wilderness-State into which he hath now allured her Hosea 2.14 or according to a plainer Version I will allure her after that I have brought her into the wilderness shewing that God first visits and chastizes her for playing the Adulteress verse 13. and then comes to comfort her by alluring her with kind Intreaties to return again to her first and best Husband verse 7. and speaks comfortably to her heart like a kind Husband who wins his Disloyal Wife home to him after her wandrings from him making use of her present Distresses to gain her again to himself and into a condition more honourable and happy to her Hos 2.14 15 16 19. I will be reconciled to thee I will take thee upon new Amicable Terms and betroth thee again to my self for ever in my Kingdom c. Note well 2. 'T is likewise no less comfortable for us to know when those New Gentiles so the Papists are call'd for bringing in Gentilism again into the Church and scarely differing in any thing save that the old Pagans worshipped many supreme Gods but these new Pa-pagans own one only shall have done treading down the outward Court or generality of Christians whose worship is not warranted by the word so cannot indure a measuring by God's reed the rule of the Gospel and therefore less under God's care for preservation than those that were to be an holy Priesthoon and more spiritual 1 Pet. 2.5 worshipping God in the inner Court of the Priests and Levites according to the Rule of the Divine Rod the word of God It however should grieve us that the Christian Church call'd the holy City as the Jews in general were call'd the Holy Nation Rev. 11.1 2. should still be troden under foot more and more by the foul feet of the Beast which yet will not be for ever because limited to 42. Months only Note well Lastly Oh! how comfortable would it be to know the pricise and punctual period of the Reign and domineering of this Behemoth or Beast of Beasts Heb. The plural faeminine as if he had many Beasts in his belly and therefore is described as a double beast Rev. 13.1.11 because he began in the civil power of the Roman Empire but