swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
in our own proper persons also from all this 't is inferred That all persons must seek Grace and Mercy for themselves and be personal in their own devotions Parents should bring their Children and Masters their Servants to wait upon God for the good of their own Souls Exod. 10.24 and Acts 10.33 2. As the Service of those two brothers was equally personal so it was equally warrantable and lawful Service Even Cains divine worship here had a Divine Warrant as all Divine Worship ought to have his Worship was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship the device of his own brain that never came into Gods mind Col. 2.23 Jer. 7.31 But it was done in obedience to a Divine Command for God did undoubtedly teach Adam how to Sacrifice and the sense thereof as is well gathered out of Gen. 3.21 with Lev. 7.8 The Skins of those Beasts which God taught him to kill for Sacrifice not for Food as is supposed from Gen. 1.29 3.18 compared with Gen. 9.3 were made into garments for covering them Upon which Hypothesis or supposition being granted two Propositions may most probably be further grounded As 1. That it was Adams own practice to offer Sacrifice and 2. It was Adams precept to his Sons to do so as well as his own practice 1. Of the first That it was Adam's practice appeareth thus when he who was the perfectest Man on Earth the godliest Man of Mankind in his State of Innoceney could not work out his own Salvation much less after the Fall could either he or his do it hereupon the promised Seed of the Woman Christ being proposed to him he embraced the promise and as God had taught him offer'd Sacrifice which Typed out Christ declaring thereby that he expected his Redemption and Salvation from Christ and not from himself 2. That this was his precept to his Sons appeareth when Adam's Fall had made him more circumspect and watchful he became desirous to make amends for his fault and to undo as far as he could that damage he had done to his Sons therefore as God had taught him he teacheth them to bring their Oblations to the Lord that thereby they might acknowledge God and have Christs Sacrifice represented to them as their only Atonement Hence this observation naturally ariseth All Divine Worship must have Divine Warrant for this first Recorded Worship we read of in Scripture was Lawful and Warrantable Worship The Romish Church doth indeed build much upon this first Worship as being a Divine Worship pleasing to God yet not commanded of God and say they why should our Romish Worship be condemned as super statutum or Superstitious Worship though it be not commanded by God nor a Worship warranted by the Word of God Against this Romish Plea I thus argue 1. 'T is a false Plea as the premises shew This Doctrine of Sacrificing was Divinely Inspired and came first from Heaven and was not first devised by Man God taught Adam accurately both how to Sacrifice and what the Sense and Signification of those Sacrifices were and God bid him teach his Sons therein and this Worship was delivered by Tradition before the Word was written to Posterity and it remain'd in the Families of the Patriarchs until Noah and so downward until the writing of the Law by Moses 2. 'T is argued seeing with God Obedience is better than Sacrifice 1 Sam. 15.22 That Sacrifice which is not Offered up in way of Obedience can never please God therefore the Sacrifice of those two Sons as to the matter thereof must be done in Obedience to a Divine Command because so far it was acceptable in both which otherwise could not have been 3. As to Abel's Sacrifice 't is expresly said it was done in Faith Heb. 11.4 Now true Faith always implies a Divine Word to warrant it and its Obedience to that Word And as to Cain 's Sacrifice I argue We cannot easily find any fault in the material part of it expressed in Scripture For 1. He did not VVorship Angels as Col. 2.18 and Revel 19.10 and 22.9 Nor 2. Devils as Levit. 17.7 and 1 Cor. 10.20 and Revel 9.20 Nor 3. The Host of Heaven as 2 Kings 23.11 Zeph. 1.5 Jer. 44.17 Nor 4. Men Beasts Carved or Molten Images such as Jupiter Pluto Isis Osyris or the Golden Calf But 5. It was Minchah la Jehovah an Offering to the Lord Gen. 4.3 which Cain Offered to Jehovah and not to Idols Besides we do not find any express fault either 1. In the time when or 2. In the place where or 3. In the matter what he Offered no part of his Worship was devised out of his own Brain but he receiv'd it by prophetical Instruction by Spiritual Tradition and by Divine Revelation from his Father Adam This Solemn Worship God first gave by Inspiration to Adam Adam by Tradition to his Off-spring and God afterwards confirmed it by a written word of Law Lev. 2.12 3.7 c. Inferences from hence be 1. The oldest Religion must needs be the truest Religion Id verum quod prius id falsum Adulterinum quod posterius saith Tertullian That 's the True Religion which is the first but that 's false and Adulterated which cometh after This our Lord teacheth in the Parable Mat. 13.24 25. The field is first sown with good Corn and then the Envious one comes after to super-seminate and sow his Tares of Idolatry Superstition and Heresie where true Religion was sown before Therefore we justly plead against Papists in all polemical points betwixt them and us Antiquity and Seniority they do falsly call their Religion the old Religion which I shew in my Antidote against Popery to be a new novel upstart Religion Papists would cheat us as the Gibeonites did Joshua with old Shoes and clouted Josh 9.3 5 c. but we argue against them in those Controversies about the Invocation of Saints and Angels Did ever Adam Abraham or any of the Holy Patriarchs pray to any Glorified Saint or Glorious Angel and so in other points of Popery Whereas our Reformed Religion is as Ancient as the Word of God wherein it is found long before Luther and where the Romish Religion never came The purest Water is to be found in the Fountain but the Streams may contract pollution from a muddy Channel The true Worship of God was first establish'd in the World then Superstition and Idolatry came in after yet some think 't was a great while after for though the Fall fetch'd in a Deluge of Sin so that Cain became a Murderer and the wicked of the old World corrupted their ways with unlawful Lusts Gen. 6.1 2 5. yet still we read nothing of Idolatry that in Gen. 4. last must be taken in a good Sense though Cain was a Murderer yet not as we read an Idolater His Worship in Sacrifice was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soli Deo Debita a Service due to God alone and we do not find upon Record any Idolatry
a very strong hold of him 4. To Sum up all As a Cain fails 1. Quoad Fontem Doing Duty for some by Respects 2. Quoad Finem Not with Filial Affection as before So 3. Quoad Modum He may prostrate his Body but never pours out his Heart as Prayer is called Psal 62.8 He may pour out much Speech but little Spirit he hath more Expressions on the Tongue than Impressions on the Heart 't is all but Lip-labour 4. Quoad Acceptandi Efficaciam Christ is the Altar that sanctifies the Sacrifice as before now a wicked Man wanting this Altar to sanctifie his Sacrifice therefore it having all these four defects is loathsom to God God can have no respect for it as he could have none for Cain's here Suppose he do what he can yet is he no Child of God nor has Christ or his Image concerning which some of the Antients are of Opinion that Cain's Sacrifice had a Flame of Fire as well as Abel's only with this difference Whereas the Flame of the Fire of God did lick up Abel's Sacrifice as it did Elijah's after 1 King 18.38 in Token of Acceptance but the Flame of Cain's Sacrifice rebounded upon himself and stigmatiz'd him as those that are Burn'd in the Hand for some Villany not unlike to those Flames of the Fiery Furnace into which the three Nobles of Babylon were cast They Burned those wicked Men that cast them in Dan. 3.22 Even such as had been over-forward both in their perswasion and in the Execution God over-rules the Water to be a Wall to his People Exod. 14.29 as he did the Fire there to slay his Enemies See the Consequences hereof in my Church History second Plot. CHAP. VIII Of Enoch's walking with God AS the first acceptable Worshiper of God was Abel so the first acceptable walker with God was Enoch in Scripture Record Here be two remarks upon Enoch recorded in Scripture The 1. is his Appearance in the World The 2. is his Disappearance to the World 1. His Appearance is attended with sundry considerable circumstance As 1. his Name 2. His Time 3. His Age and. 4. His Office or Employ 1. Concerning his Name Enoch which hath a double signification 1. Enoch signifies dedicated his Father Jared which signifies meek being a lowly and an Holy Man did dedicate this Son to God assoon as he had received him from God well knowing that he had given his Son Sin but he could not give him Grace and therefore he devotes him to God who must both take Sin from him and give Grace to him neither of which could the father do for the Son therefore did he dedicate him as Solomon did his Temple to the Lord to be sanctified by him and set apart for his proper and peculiar use Secondly Enoch signifies Cathechized or Instructed well knowing also that the care of the means was committed to the Father though he had committed the care of the end to the Lord. The paternal instruction must promote the dedication as Jared had marr'd him by propagation begetting a Son in his own the faln Image so he must mend him by Instruction that the Image of God might be repair'd and recover'd in him thereby we find that cursed Cain had his Enoch also a Son whose Name was of the same signification Gen. 4.17 From whence may be inferred 1. That God gives his common blessings even to ungodly men to wicked Cain as well as to godly Jared God causeth the Sun to shine on the Just and Unjust A 2. Inference is Satan can imitate God in giving significant Names to Sons c. And 3dly There is a Dedication to the Lord as that of Godly Enoch was and there is a Dedication to the World and to the possessions thereof as this of Cain was for the City which he built he call'd after the Name of his Son Enoch that his Son might be styled The Lord Enoch of Enoch as being his best portion in both Worlds Psal 49.12 NB. Righteous Abel wanted Wife Children Cities c. for his Riches lay in reversion in the City of God The 2d Circumstance is the time he liv'd in 't was in the first thousand years of the World be is call'd the seventh from Adam to wit inclusively reckoning Him and Adam to be two of the number Jude v. 14. So he is Timed either 1. to distinguish him from the other Enoch who was the third from Adam Cain once coming between Or 2. To hold out a mystery in the number of seven the 7th person some say was a Prophet as the 7th day was a Sabbath this number of 7 is much insisted on in the genealogy of Christ Mat 1.17 Abraham was the 7th from Heber and from Abraham to David twice seven and from David to the Captivity twice seven again and from the Captivity to Christ again twice seven this very number of seven was to mind them of the Creation-Sabbath and us also of our Gospel or Redemption-Sabbath yea and of our Spiritual Sabbath or Rest in Christ here and of our Eternal Sabbath or Rest with Christ hereafter Moreover the very Heathens must have the seven Stars to look upon that this number of seven in their Mouths should mind them of the mystery Or 3. God is so exact in Scripture Record stating him the 7th Patriarch not onely to declare the genealogy of Christ in a more distinct Chronology of succession than can be found of any in the best humane Histories but also to shew both his great care of his Church and his great delight in his Church 1. His great care of it in upholding it by seven descents of Holy Patriarchs 1. Adam 2. Seth though Cain and Abel were both lost as to him and it placed in their stead 3. Enosh that is sorrowful at the growth of profaneness therefore was he so called 4. Cainan that is a Mourner for the corruption of his Times 5. Mabaleel that is a praiser of the Lord for the preservation of his Church notwithstanding all the enmity of the Serpent and of his Seed against it 6. Jared which signifieth descending not only because there was a Descending from evil to worse in the black line but also because this lowly Holy Patriarch did oft descend upon his knees before the Lord in prayer to preserve his Church then the 7th Our Enoch who was dedicated to God and well instructed in the good ways of God as before Thus the Church of God was propagated from one age to another even in the worst ages of the World a filthy scum arising at the top of it soon after the Fall of Man as most filthy dregs will be found at the bottom of the World in the last of times 1 Tim. 4.1 2. His great delight in his Church above all other his concerns in the World being only all of them in order to his Church hence it is that the Sacred Record of the Scripture mentions only the posterity of Cain which was to
Fathers Plenipotentiary and prays for us at his Right Hand much more than when on Earth as one in Joynt Commission with God John 17.24 'T is nor Father I wish but 't is Father I will and none but Christ can be a fit Mediator for he is God to manage matters with God and he is Man too to manage matters with Man 1 Tim. 2.5 This Mediator is so near us in the matter of his Incarnation that he will never be strange to us in the matter of his Intercession The Promise of Christ Gen. 3.15 was the first and will be the last and only Rope of Mercy for falling sinking Man to catch hold of for Salvation from the bottomless Pit In this sense saith the Prophet Isaiah A Man shall be an Hiding-place Isa 32.2 that is the Man Christ Jesus as he is called 1 Tim. 2.5 shall be a comfortable Cordial to Distressed Consciences an Absolute and an All-sufficient Saviour such as his Servants may most surely shelter themselves in and confidently rely upon both for safety here and for Salvation hereafter In this sense also saith the Prophet Micah This man shall be the Peace when the Assyrian comes into the land c Mic. 5.5 that famous He forementioned v. 4. the Man Christ Jesus Alas Flouds and Tempests will Arise and Toss the Church as the Deluge did the Ark the Assyrians and Babylonians Nimrods Brats will Invade and Infest the Church but Christ will be an hiding-place from the Storm and a Covert from the Tempest as Rivers of Waters in a dry-place and as the shadow of a mighty Rock in a weary Land This man Christ shall be her Peace yea her Prince of Peace Isa 6.6 who giveth her Shalom Shalom Peace Peace Isa 26.3 that is pacem regionis pacem Religionis Peace of Country and Peace of Conscience yea pacem omnimodam all kinds of Peace Internal External and Eternal a multiplied renewed and continued peace as God hath promised and Christ hath purchased he merited it as he was the chastisement of our Peace Isa 53.5 and he made it by the Blood of his Cross Col. 1.20 so became our Peace both the Maker of it and the Matter of it Eph. 2.14 16. Therefore though the Assyrian come into the Land he shall be a loser by it if he tread in your Palaces he shall retreat with Dishonour and Defeatment as it befel Senacherib Isa 37.36 37 38. And thus also God reconciled in Christ is known in Sions Palaces for a refuge Psal 48.3 as the City of Sion where the Temple stood was both an Ornament and a Muniment to the whole Countrey so God was both the Ornament and Muniment of both City and Country as being the common refuge to both Thou shalt hide those that fear thee in the secret of thy presence that is in the Golden Cabinet of thy gracious Providence where they shall be as safe as if they were in a Tower of Brass or Town of War yea as if in Heaven it self out of the reach of the rage of Persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Enemies Gunshot saith David Psal 31.19 20. and thou shalt keep them secretly as in a Pavilion which is a Princes Retiring Room or With-drawing Chamber always look'd upon as a sacred place and not to be assaulted there Gods Servants lye safe not only from the stroke of wicked Hands but from the strife of wicked Tongues from the calumnies and contumelies of Graceless Tongue-smiters as no Weapon form'd against them can prosper so every Tongue that riseth against them shall be Condemn'd in Judgnient for a wicked Tongue Isa 54.17 Jude v. 14 15. oh how safe was Noah when the Lord had shut him in his place of Refuge Gen. 7.16 so no Flouds can harm those whom God hands into his Pavilion of Protection The Scripture mentions three sorts of Refuge 1. Created Isa 4.5 His Churches purified unto himself Tit. 2.14 by the Spirit of Burning Isa 4.4 are his Glories v. 5 and 2 Cor. 8.23 Isa 46.13 and 62.3 Jer. 4.21 Ezek. 7.20 his Jewels as well as Crown Throne and Ornament Mal. 3.17 and rather than hazard the loss of those Kele Kamudoth Vessels of desire God will put forth his Creating power for the safety and security of his peculiar people and make a cloudy Pillar to cover them as the Ark did Noah like that for Israel in the Wilderness Exod. 13.21 and 14.19 Psal 105.39 This was done for them as they came out of Egypt where there was no Rain Zech. 14.18 yet there was a cloud If it be said how could there be a cloud where there is never any Rain 't is Answered God created it and rather than fail he will do so still he will Hedge their Houses about Isa 49.16 Job 1.10 2. Commended or Allowed Numb 35.6 and Deut. 19.3 4. Those Cities of refuge were Asylum's or Sanctuaries for such as kill'd any man casually without previous Hatred or Intention of Malice or Murder there they were safe Did God promise Cities of Refuge for those that kill'd Men Much more will he himself be a City of Refuge to Saints when wicked men design to kill them Zech. 2.5 A Wall of Fire 'T is supposed Israel was Circumcised when the Plague of Darkness on Egypt began so could not be assaulted while they were sore for at three days end they were recovered 3. Commanded this is God himself his Name Attributes Promises and Providences Prov. 18.10 Isa 26.20 Cant. 1.4 and 2.3 and Isa 25.4 All Gods People have need of this Refuge in as much as the World hath the Church in chase As all Hunted Creatures hasten to their Refuge by an instinct of Nature how much more we by a Divine instinct should hasten home to our God when Hunted by Bloody Hunters Jer. 16.16 Such as Nimrod was who Sacrificed mens Lives to his own Lusts Gen. 10.9 God will either 1. Over-rule the Power of those Pharaohs or 2. Over-wit the counsel of those Achitophels or 3. He will Restrain their Rage Psal 76.10 11. as Gen. 20.5 and 35.5 Exod. 23.31 and 2.4 1 Sam. 23.27 1 Kin. 22.33 provided we be such as 1. Fear him and hope in his Mercy Psal 34.18 2. Mourners marked Ezek. 9.4 and 3. Meek seeking Peace and pursuing it Zeph. 2.3 Psal 34.14 Oh how should we flee to this Refuge as they did to their Baal-Berith Jud. 9.46 God is known for a Refuge in all Ages Luther said when Threatned I shall have Protection from Heaven while I live and Provision in Heaven when I Die 'T was bravely said by the Duke of Hereford Banisht by Richard the Second I shall have the same Sun that he hath to shine on me and the Sun of Righteousness too which my Banisher hath not to shine upon him I am still on my Fathers ground all the Earth is the Lords c. So that the Banished may have more comfort than the Banisher and be in a far better condition than he As
Divine Manifestations thus Gods people are call'd on to come out of Egypt and Babylon Mystical and there he will give them his loves Cant. 7.12 and there will he speak comfortably to them even to their Hearts Hos 2.14 Israel never wanted the Urim and Thummim for their Direction and Counsel but in the Babylonish Captivity and though these were not recover'd after their Return thence yet had they their Bath-kol the Daughter of a voice Mat. 3.17 and John 12.28 30. and the Angel's moving the Pool of Bethesdah John 5.2 4. as standing Tokens of his presence with them and of Divine Dealings or Negotiations betwixt them In a word Noah was a perfect Man so call'd because he had 1. A Saving Knowledge of God 2. Continual Counsel from God And 3. Constant Communion with God This must we press too Though it be clear in Scripture that God warned Noah and whereof also to wit of the Worlds Destruction by a Floud and of his Salvation by an Ark yet is it not so clear whereby he was warned It may be said 1. Negatively God did not warn him by a Prophet for we read not of any Prophet in those evil days 2. Yet Positively God warn'd him either by the Ministry of some Angel or by immediate Revelation from himself Now instead of the extraordinary Revelations of Old Testament-Times we have perfect Scripture which they wanted able to make wise to Salvation 2 Tim. 3.15 whereas their Revelations were oft personal and private and not tending directly to Salvation but rather relating to private Persons to particular Families or to publick Kingdoms whereas now our Salvation by Christ is more revealed in the Scriptures than private or particular matters we to us therein 'T is true the Arcana Imperii and the Arcana Ecclesiae the grand Concerns of the World and of the Church in the VVorld are contained in Sacred Writ yet the main Scope thereof is to Teach Salvation by a Saviour ☞ NB. Whatever Revelation may now be pretended concerning this or that Nation concerning future Times following Days or the Full and Final Consummation of the World not drawn out of the Sheath or Quiver of the Holy Scriptures are but the wild Fancies and uncertain Conjectures of Men while the Vail is untaken off while the Smoak of the Bottomless Pit doth darken Truth and while we know but in part and see through a Glass darkly So that to give guesses on such Subjects and not from Scripture is to exercise our selves in matters too high for us Psal 131.1 and to Usurp the use of Gods Key which hangs only at Gods Girdle Acts 1.7 Hence many Conjectures become contrary and contradictory one to another because they are not Discoveries drawn out of the Light and Sunshine of the Infallible Spirit Paul saith I speak by permission not by command in some cases 1 Cor. 7.6 c. After Noah had prepared the Ark according to Gods warning and his own fear of Faith three circumstances are to be well considered 1. Ingress 2. Progress 3. Egress 1. His Ingress or entrance into it 2. His Progress or safe entertainment in it 3. His Egress or joyful departure out of it First of the first of these viz. 1. Noahs Ingress or Entrance the day of the Deluge's coming is come all the Guests invited to this Sanctuary or Ark of safety approach and enter three enquiries arise here The 1. Is When The 2. Who And 3. What. 1. When was this done Ans 1. Negatively Not as the Jewish Doctors say when forced by the Floud This is a slandring both the Holy person Noah and the Holy Text too Which saith otherwise Therefore 2. Positively It was when God commanded him Gen. 7.1 Not when the floud forced him he went into the Ark at Gods Command Gen. 7.1.7 And he went out of the Ark at Gods Command also Gen. 8.15 16 17.18 'T is therefore apparent that the Rabbins revile this good old Preacher in saying of him he came not into the Ark out of any good will but when compell'd thereunto by the Flouds coming NB. 'T is the bad portion of good Preachers to be reviled 'T is probable God commanded Noah to enter the Ark a little after Methuselahs Death he dieth as the name signifies and the dart cometh Then was the floud sent for the righteous must be taken away before the evil come Isa 57.1 Lot must be handed out of Sodom into Zoar before Hell be rain'd out of Heaven upon those wicked Cities Gen. 19.6.22 Jeroboams best Son must die before the Downfal of his Fathers Family 1 Kin. 14.12 13. And Josiah must be removed before the Captivity came and the first destruction of Jerusalem 2 Kin. 22.23 As the Apostle James was before its second destruction Acts 12.2 Many more such instances may be given This holy Patriarch Methuselah had been hitherto a Bulwark and Rampart against the Flood for the World Thus it is with all Gods eminent Servants they stand in the Gap and Stop the Breach to prevent an Inundation Oh then how mad is the World to be so mad against their best benefactors as before The 2. Enquiry is Who entred Ans 1. Noah and his houshold eight persons 1 Pet. 3.20 The great God took his Fann into his hand Mat. 3.12 And Fanned or Winnowed eight Grains of Corn from a whole Barn-floor of Chaff yet one of these eight proved but a slain Wheat-grain C ham became an Hypocrite yet was he saved for Noahs sake but never any righteous destroyed for the wickeds sake Many more hands were employed upon the Ark than the hands of Noah and his Sons yet none were saved in the Ark save those four and their four Wives All the other Carpenters that had wrought and it may be very hard upon the Ark for saving those eight Souls perished in the waters This sheweth 1. that works without Faith cannot save 2. Some may be instrumental for the saving of others yet perish themselves Noahs houshold was a compound of four families They four and their four Wives might make four distinct families yet no Servants are mentioned to enter the Ark with any one of them to be saved with them No men-servants belonging to any of these four Masters no Maid-Servants attending any of these four Mistresses as Psal 123.2 Either we must say 1. That the simplicity of that age was such as required no great attendance but Masters and Mistresses were Servants to themselves and did their own drudgery which is not so probable inasmuch as we find Abraham and Lot had abundance of Servants after the Floud Gen. 13.7 8. And Abraham distinct had three hundred and eighteen Servants Gen. 14.14 And Sarah was Mistress to a Maid-Servant Hagar Gen. 16.3 How many more she might have we know not Or 2. Shall we say though many Servants of both Sexes might belong to those sour families yet this debauched and corrupt age had debauched and corrupted all the Servants so that there was not
for from thence came the Gospel first to all believing Gentiles John 4.22 This is an Allegory of Divine Authority and hath an exact Accommodation to the Analogy of Faith as for those of Origen and of other wanton Wits too Luxuriant this way not having this to justifie them are well call'd Scripturaum Spuma the frothy Exuberancies of their own Addle Brains bespattering the Sacred Scriptures yet thus far we are warranted from this Apostolical Authority to make a Mystery of this great Mother of the Faithful Sarah as Abraham was the great Father of them as she beareth a sweet resemblance both to the Soul of Man and to the Church of God both in her Name and in her Person 1. In her Name which signifies a Lady or Queen such a one she was both to Abraham and to God so ought the Soul of Man and the Church of Christ to be lovely Ladies and Royal as well as Loyal Queens and Princesses unto God that High-father as Ab-ram signifies The Soul of Man hath many Suitors there was nothing so much contention about Moses Body Jude ver 9. as there is about Mans Soul Mark well who carrieth it in this Suiting Work whether the World or the Devil or God and Jesus Christ Come Soul see well into this weighty Work upon which thy Eternal weal or woe dependeth which of these three is if that doth wooe and win thee The World that old Witch will bewitch thee into some notorious ugly deformed Shape and the Devil may Metamorphose thee into a frightful black Gypsy both these may make thee abhorred of the Lord Prov. 22.14 but it Christ wooe and win thee this and this alone can cause thee to become a Sarah a Lady a Queen and a Princess to God who will greatly delight in thy Beauty Psal 45.11 and if thou fear and love the Lord thou shalt be greatly praised Prov. 31.29 30. Thus also as the Soul of Man hath many Suitors so the Church of Christ hath many Tempters 2 Cor. 11.2 3. as the Sequel will make it more manifest This filled that Apostle with Godly Jealousie such as was that in Job over his Children for fear they should sin against God Job 1.5 c. This Jealousie is a Compound of Love Fear and Anger it s three Ingredients the Ground of it was lest Satan by his subtilty and his devilish Devices 2 Cor. 2.11 should corrupt the Church of Corinth as he did after not only it but the Seven Churches of Asia from the simplicity in Christ 2. There is a Mystery in her person as well as in her name in the History of her Life and this Mystery is manifold As 1. In the change of her name Gen. 17.15 as her Husbands name was changed v. 5. he was the first man in the World whose Name was changed and this is reckon'd upon Divine Record as an high Favour to that high Father as Ab-ram signifies Neh. 9.7 God chusing him for his love and then loving him for his choice pluckt him as a Brand out of Ur or Fire of the Chaldees Zech. 3.3 where till then he lived and might otherwise have died an Idolater Josh 24.2 and the change of the Name imported a change of Estate from worse to better for Abram was enlarged into Abraham which was either for Abram-hamon signisying a Multitude whereof he was to be the Father v. 4. to wit of Israelites Ishmaelites Edomites Keturites c. besides of all Believers Gal. 3.28 29. and Rom. 4.11 and for better sound sake contracted into Abraham or it was as the Rabbins say for honours sake that God inserted one of the Letters of his own incommunicable name Jehovah into the Name of Abram inlarging it to Abraham and after stiling himself the God of Abraham Gen. 26.24 whereby he honoured him more than if he had Ingraven the word Abraham in the Face of the Firmament or writ it in Capital Letters upon some splendid cloud with Letters of Gold Thus also his VVives Name was Changed from Sarai which signifies my Queen my Lady or Princess Oh that God may say so of every Soul among us Thou art my Lady into Sarah which signifies an Absolute Princess and no more to be restrained to one Family only for Sarai the Chaldee Name wherein they that gave it her Wish'd her yea Prophecy'd to her much Honour having My in it which is a term of Restriction is not so honourable as that Name God gave her to wit Sarah an Hebrew Name for as her Husbands Name was changed to Denote he was to become the high Father of a Multitude Mystically signifying three things 1. That God by giving to Abraham a Letter of his Name doth thereby give even himself to him to enlarge his name into Nations 2. That God should be born of the Seed of Abraham in the Incarnation of Christ 3. That this should fall out in the fourth Millenary of the World as this Letter of He from Jehovah was added to Abraham's Name in the fourth place intimating that God should become Flesh after the World had continued four Thousand years so is his Wives Name changed for the same cause and in the same place of Letters to Denote that she was to be a fruitful Mother of much People by the spreading of Isaac's posterity her natural Son and by multiplying many Spiritual Daughters as 1 Pet. 3.6 so that though she had been hitherto but a Lady of a particular Family now she must become an absolute Princess or Queen and have a Female preheminence or much larger extent and latitude Inference hence is no Soul becomes a Sarah or Lady to God untill the Name of God or something of his Name be put upon it where Christ comes to Espouse any true Christian he changeth their Name when Christ comes he maketh all things new Rev. 21.5 a new Heart a new Life a new Tongue and among the rest as remarkable in Scripture a new Name Isa 62.2 Rev. 2.17 a Name better than of Sons and Daughters Isa 56.5 't is said All the People of the Earth shall see that Israel is called by the Name of the Lord and they shall be afraid of that nomen Majestativum that glorious and fearful Name which is put upon them Deut. 28.10 58. as Dioclesian that last of the ten primitive Persecutors was so affrighted with the Majesty of the Name of God upon the Christians whom he Persecuted that in an unexpected humour he Voluntarily devested himself of his Royal Empire quòd Christi nomen se deleturum uti speravit desperâsset because when he sought to root out Religion that tremendous Name of Christ he saw at length 't was labour in vain saith Bucholcer And this very Phrase We are all called by thy Name Gods People do improve as an Encouragement against all Discouragements in their praying to God 2 Chron. 7.14 and Jerem. 14.9 hereupon we should ask our own Hearts these two Questions 1. Whether the Name of God or the
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
payment to all prophane Persecutors who dare be so fool-hardy as to Fight against God Acts 5.39 Gamaliel's caution is as a loud out-cry Oh come not near such an evil Act or dare not to be found in the remotest tendency towards it If you harden your Hearts against God then God will harden his Hand against you and hasten your destruction Prov. 29.1 and that without Remedy 2 Chron. 36.16 Oh that wicked Men would consider whether their ten thousand even all their Forces they have on Earth be able to grapple with Gods twenty thousand even those Myriads of Armies or Angels which the Lord of Hosts hath ready in Heaven Can a Man of no strength match that God who is of Infinite strength Oh the madness of Men thus to hazard their Weals in both Worlds upon such great disadvantages Luke 14.31 as these But here is a contention of a contrary Nature 't is betwixt an Holy Man and the most Holy God this was an Holy Contention upon a Threefold Account 1. As this Contender with God was not a wicked but an Holy Man that Testimony of Moses God beheld no Iniquity in Jacob Numb 23.21 holds true both as to his Person and as to his Posterity yea such an Holy Man was Jacob that the Scripture Psal 24.6 calls God himself who is all Holiness by the Name of Jacob after the same manner is the Church it self call'd Christ himself 1 Cor. 12.12 All these four be Holy God Jacob Christ and Church The 2d Account is This Holy Contention as it was 'twixt two Holy Persons so it was for Holy things even for sure Mercies which the Septuagint calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy things of David Isa 55.3 and Act. 13.34 Jacob did not contend with God as wicked men do how he might be wicked at his own will without being controul'd by a superior will but it was that he might have God's Blessing which is a Blessing indeed 1 Chron. 4.10 the Blessing of that Covenant made with his Father and Grandfather and that Blessing must needs be an Holy thing that is contain'd in the Holy Covenant The 3d Account is This Holy Contention was manag'd by Jacob with Holy Weapons too Such as Prayers and Tears are which Luther calls Instrumenta Bellicosissima Ecclesiae miserae The most Military and effectual Ordinānce and Engines of the Afflicted and Militant Church 'T is true we read not of Jacob's weeping recorded by Moses yet Hosea assures us hereof Hos 12.4 He wept and made Supplication he both pray'd and wept for the Blessing it was not the Angel that pray'd and wept for his dismission to Jacob To suppose this done by God to Man is to take away that due Decorum we should have of the tremendous Deity and a thinking over-low Thoughts and too vile Imaginations of the most High and most Holy God Yet we read often how Ardent Prayer is a pouring out the Soul to God not without a Shower of Tears or at least a Storm of Sighs As the best Musick is upon the Waters is heard farther and much more Harmonious than upon the Land So the best Prayers are attended with Tears are most pleasing to God and most prevalent with him Thus Holy Jacob in this Holy contention with this Holy Angel by those Holy Weapons obtains those Holy Things 1. Holy Honour And 2. The Holy Blessing First The Honour that is of Knighthood Christ when he found him how he wrestled by weeping and how he prevailed by Praying Ask'd him Gen. 32.27 Saying What is thy Name As if he should say Thou art such a Fellow as I never met withal Hast thou trip'd up Esau's Heels and prevail'd over him for the Birthright Gen. 25.33 and for the Blessing Gen. 27.36 41. and now would thou trip up my heels also Surely thou art a None-such Man and one without a Parallel And for this Heroick and more than Angelical Exploit thou shalt have from me the Honour of Knighthood Hereupon Christ said to him as it were Kneel down Jacob Rise up Israel and thus after a sort he Knighted him this was according to the Custom of the World whose Conquerours have usually high Titles of Honour conferr'd upon them for their famous Conquests As the one Roman Scipio was honoured with the Title of Africanus for his Conquering Africa and the other was stiled Asiaticus for his Conquering Asia Thus this Patriarch had both his Names from both his Conquests for his first Name was given him for his Conquest over his Brother Gen. 27.36 Is he not rightly call'd Jacob and now he is as rightly call'd Israel for his Conquest over God himself for so saith Christ Gen. 32.28 Thy Name shall not any more be call'd Jacob but Israel that is not only or not so much Jacob as Israel for he was oft call'd Jacob after this not only himself but his Posterity also yet both of them much more often Israel Which Name as the Angel expoundeth it importeth a Princely Power with God for Sara the Hebrew word signifies to play the Prince the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast had strength to prevail and El God Christ here asketh Jacob's Name not because he knew it not but that by Jacob's Answer he might take an occasion for the change of his Name which spake out a greater excellency was to be put upon him as Gen. 17.5 Isa 62.2 c. And we find in Scripture That though both these two Names of this Patriarch be put upon the Church of God yet with this Difference when speech is made of the Church's weakness then hath she the Patriarch's first Name and is call'd Jacob yea and sometimes hath words of weakness joined with it as Isa 41.14 Fear not thou worm Jacob c. but when mention is made of the Church's Valour Victory and Glory then is she call'd Israel as Amos 7.2 5 8. Gal. 6.16 and quite throughout the Scripture the same may be observed Moreover Though the Church be call'd sometimes Jacob yet is she never call'd Abraham and she is also oft call'd Israelites but never Abrahamites or Isaacites none of the Holy Patriarchs were dignified with so great an Honour And 't is Remarkable also that lest the Church should so much as seem to be dishonoured with this Patriarch's weaker Name she is never call'd Jacobites but his stronger Name Israelites is given her for her prevailing with God and Men. The Eighth and last Part or Point in this excellent History is The Blessing that Jacob at last obtained by his valorous and victorious wrestling from his opposing and yet Blessing as well as Blessed God This also is entred into the Book of Divine Record and is expresly Registred Gen. 32.29 as an Happy Issue of an Holy Combat the Combat of Faith which is a pattern left us for our practice in the sacred Memoires of this Patriarch's Life Thus long after Jacob blessed Paul learnt from this Patriarchal pattern to fight the good
Sea therefore they go not the nighest way Fourthly God would not let them go the way of the Philistims because as some say the Philistims had been favourable to Abraham and Isaac c. So their Country must be spared not wasted by War Fifthly The Sins of the Canaanites were not yet full Gen. 15.16 and the Philistims were reserv'd for Israel's Exercise Sixthly And chiefly that God's Glory might be more manifest in leading and feeding his People forty years there Deut. 28.2 c. Objection May not that Reason rendered for Israel's not going the nighest way lest they repent when they see War seem no Reason seeing they both saw and felt War with Amalek in that other way which God led them about Answ 1. Had they gone the nearest way the Philistims within a few Days would have faln upon them lying so nigh to Egypt as before whereas they met not in the other way with the Amalekites till forty days after their departure as is intimated before Numb 33.15 2. Before they had this War with Amalek they were well corroborated in their Confidence of God's Presence with them both by the Destruction of the Egyptians in the Red Sea and by their being nourished with Quails and Manna from Heaven Exod. 16.13 15. and with Water out of the Rock Exod. 17.6 and this Experience they had wanted if they had gone the other shorter way 3. Had they been afraid of the Philistims in that near way they might soon have step'd back to Egypt without any stop in their way but they could not now do so in fear of Amalek because they had the Red Sea upon their backs 4. The Amalekites did but fall upon the Rear of their Camp where the mixt Multitude their lumber was supposed to be placed and at worst cut off only the hindmost and feeblest of them Deut. 25.18 whereas had they gone through the Philistims Country that stronger and more Martial People might have endangered the whole Body of the Camp in a long War c. ☞ God led Israel about by the Wilderness out of Egypt not like fâ—â—rful Fugitives but in Marshal Order as Chamushim signifies Exod. 13.18 with their Loins girt on the fifth Rib as was their posture at the Passeover Exod. 12.11 all Unarmed for Pharaoh objected not against them their providing Arms nor could they poor Slaves be well betrusted with any being so exasperated and made desperate by Slavery unless some had Arms for the defence of Goshen from Incursions or borrow'd with Jewels to defend themselves in the Wilderness from wild Beasts Serpents and Robbers c. Herein the Power of God was more manifest in saving all along this unarmed Army which was Pharaoh's great Inducement to pursue them to the Red Sea after whose Drowning with his whole Host Israel got all their Arms cast up on the Shore before God led them to fight with Amalek Thus God led them out with an high hand Exod. 14.8 and train'd them a long time for Canaan's Wars CHAP. XIX The History and Mystery of Israel's Wandrings in the Wilderness NOW come we to the fourth Special or Particular namely Israel's Journeyings and Wandrings in the Wilderness under the Conduct of the Cloudy Pillar Herein consider First The Terminus à quo the place from whence they Journeyed which was from Rameses as before 2. The Terminus per quem the place through which that is in General the Wilderness but more particularly the forty two Stages Stations or Mansions and Removes the Camp of Israel had all mentioned by Moses Numb 33. from vers 1. to 50. before they reach'd the River Jordan where they came to the 3d. Terminum ad quem to Canaan The Remarks on each of these Three Terms in order first upon Rameses upon which add something to what is abovesaid thereon The First Remark concerns the Time when Israel removed from Rameses 1. In General the self-same day in the first Spring Month when the four hundred and thirty years were exactly expired as before Exod. 12.41 upon the 15th day of Abib which answers to our March then was the time of their sojourning accomplished either in their Persons or in the Loins of their Progenitors whereas the Law was not given till a year after their coming out of Egypt yet the Apostle pitches upon this same number of four hundred and thirty years from the Promise to the giving of the Law Gal. 3.17 which reckoning must be understood for about or near that term because it concern'd not to enervate Paul's Argument though it fell out a year beyond that Account but it is of great Importance in this Calculation of the Time by Moses in Exod. 12.41 which yet some read in the strength of the Day for the self-same Day as Gen. 7.13 and 17.23 that is when it was broad light Day the Egyptians beholding them but could not hinder them 2. As to the time when whether by Night or by Day Evening or Morning Israel began their Journey out of Egypt at least seemeth doubtful because of seeming Contradictions in Scripture for 't is said that They went out by Night Bemits raim lailah Deut. 16.1 And again at the Evening thou shalt offer the Passeover in the season that thou camest out of Egypt whereas indeed 't is plainly affirmed by other places of Scripture which is most probable that they went by Day-light yet Early in the Morning that the Type might answer the Antitype about the same time that Christ rose out of the Grave for our Redemption to wit early before the Sun was risen Mar. 16.2 did the Church rise out of her Grave of Egyptian Bondage This Moses speaks positively where he purposely describes all their Journeyings from first to last saying They Journeyed from Rameses on the Fifteenth Day of the first Month on the Morrow after the Passeover They went out with an high hand in the Eyes of all the Egyptians and at that time when they were burying their dead first-born c. Numb 33.3 4. Considering therefore 1. That the Israelites were commanded not to stir out of their Houses all the Passeover Night till the Morning Exod. 12.22 2. That the Egyptians could not bury their Dead that Night till the next Day and then saw Israel's marching out 3. That God brought Israel out with an high hand or Chaldee with an uncovered head that is openly boldly powerfully insomuch that Israel's hands did not hang down which posture betrays fear Hebr. 12.12 but came forth couragiously and not like Cowardly fugitives Exod. 13.3 and 14.8 and Numb 33.3 c. It must be concluded the other Scriptures speak Inchoativè of Israel's preparing in the Night for their Morning March The Second Remark concerns the place whence Israel took their first Journey to wit Rameses Exod. 12.37 which most probably was the Land of Rameses so called Gen. 47.11 a Province in the Countrey of Goshen though we read of a City which Israel in their Slavery built for Pharaoh's Treasure
prize Directors in unknown paths at a very great price so Moses did Hobab who could best look about for best conveniences for them For though they had the Cloud as their general Conduct yet that stood fixed chiefly upon the Tabernacle if not only Numb 9.15 but Hobab must give particular Directions in what part of that wild waste Wilderness Israel should pitch their Tents which vastly extended about ten or twelve Miles round about and Hobab best knew how to accommodate the Camp in all its parts with places where to pitch both nighest Springs of Water best for pasturing their Flocks c. and most secure from the Enemy Gods Cloud excluded not humane help and seeing Hobab holds his peace it seems his silence gave consent to the request c. Numb 10.32 c. The Third Guide to Israel was the Ark of God Numb 10.33 34. even this also is said to go before them to search out a Resting-place for them that which is there spoken of the Ark Moses speaks of God himself Deut. 1.33 and so doth the Prophet God espyed out a Land for them Ezek. 20.6 This is a Metaphorical Speech for Searching implies either Knowledge which could not be in the Ark made up of lifeless and senseless Materials or uncertainty of finding which could not be in God who knew all places uno Intuitu at one glance and so no doubtfulness could have place in him Nor may we imagine that the Ark could be a fit Guide while it was seated in the midst of the Camp which was only while they Encamped but when they Marched forward then was it born by the Levites in the Front of the Army and because but few of that vast Multitude could behold it in its so low a situation the Eyes of all Israel beheld the Cloudy Pillar that always remained upon the Ark after they removed from Mount Sinai and so the Ark under the Cloud went before them the Third three days Journey from Sinai as their first three days Journey was from Egypt Exod. 13.18 and the second was from the Red Sea Exod. 15.22 an hard task to travel so long without resting which some suppose was the Cause that made them murmur Num. 11.1 yet others are of opinion that when Israel went all those forementioned thrice three days Journeys the Cloud made intermitting Pauses in that time for their necessary Rest by Sleep and Refreshment by Food If not the greater was God's Power manifested in Enabling as well as Directing them However they had a new Incouragement in this last three days Journey which they had not before namely the Ark of the Covenant which was a figure of Christ who as a Learned Rabbi of our own Countrymen observeth walk'd before his Redeemed three days Journey in the state of the dead to his Resurrection upon the third day 1 Cor. 15.4 which was his seeking and searching for Rest and Peace unto our Souls in our Justification theâ—â—by Rom. 4.25 and 5.1 2 3 and 8.34 and Matth. 11.29 Heb. 4.3 10 11. and who said of himself Behold I cast out Devils and do Cures to day and to morrow anâ— the third day I shall be perfected c. Luk. 13.32 33. the Mystery whereof was prefâ—gured by Abraham's Journeying three days to Mount Moriah where he offer'd up his Son Isaac Gen. 22.4 c. But those murmuring Israelites had less Cause to murmur at those three days Journey all together not only presupposing those Pauses aforesaid which the Cloud made for Israel's necessary Rest and Refreshment Thus Travellers are said to travel three days Journey notwithstanding their Baits in the way and Night Lodgings in their Inns before they come to their Journeys end but more especially if the Pillar of Glory as the Jewish Rabbies conceive did for facilitating Israel's way level the Mountains raise the Valleys and lay all on a flat by burning up the Bushes smoothing the Rocks and making all a plain Path-way before them c. Moreover above all this If the Son of God cloathed with this Cloud as Rev. 10.1 and is said to come in the Clouds according to this Ancient Resemblance Dan. 7.13 Rev. 1.7 c. did take Israel by the Arms and taught him to go Hos 11.3 having his left hand under his Church's head and his right hand embracing her Cant. 2.6 as the Chaldee Paraphrast applieth that place to this Cloud and the effects thereof All these Auxiliaries in this happy Conjunction made Israel's Journey more easie and the less to be murmured at In this blessed posture is the Church now Marching in the Wilderness which after two days Christ will revive and on the Third day she shall live in his sight Hos 6.2 having three Guides 1. The Cloud of the Holy Scriptures 2. The Hobabs of a Gospel-Ministry And 3. The Ark of the Covenant yea the Covenant it self As God in Christ was the original Cause of all Motion and Rest so he is still the Guide of his Church in the way she should go leading his Flock in and out Psal 80.1 2. Joh. 10.9 under whose Conduct they feed in the way c. Isa 49.9 10. Rev. 7.16 and 12.6 14. and when there is a failure appearing the Church desires to be told where he feeds his Flock and makes them rest at Noon c. Cant. 1.7 As Moses sanctify'd both their journeyings and restings by Prayer Numb 10.35 36. so ought we to do Psal 68.1 2 c. in this Day The Eleventh General Remark from Israel's Removings from place to place is this The Instability of the Church's State under Moses's Law otherwise than under the Messiah's Gospel for then she was not come unto her Rest Deut. 12.9 as she did under Christ The Old Testament Church in the Wilderness sought Resting-places there Numb 10.35 but found none for she was then in Viâ only and not in Patriâ in her way to her Country so found no Rest but such as the Angels had in Abraham's Tent Gen. 18.4 and as the Ark had in the midst of Jordan Josh 3.13 but the New Testament Church believed in Christ and so did enter into Rest Heb. 4.3 c. Thus it is Prophecied of Sion's stayed State under the Gospel It shall be a quiet Habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall be removed nor any of the Cords thereof shall be broken Isa 33.20 The Accomplishment whereof is shewed by the Apostle that the Law-Dispensation was to be shaken and remov'd that the Gospel-state which cannot be shaken might remain as an unremoveable Kingdom c. Heb. 12.27 28. As it was Joshua and not Moses that led Israel into Rest in Canaan so 't is Jesus that gives Rest Matth. 11 28. The Twelfth General Remark is as Israel moved or removed not either from or to any place but as the glorious cloud moved and removed therefore did they diligently watch its Motion with a watchful eye always upon it both Night and
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
his Prophet Ezek. 21.19 23. The former God over-ruled in a way of Mercy to Israel but the latter in Wrath to the perfidious and God-provoking Jews for their more speedy Destruction The seventh Remark is This word that God put into Balaam's mouth was not polluted by him but still preserved its own genuine and divine Purity tho' put into the prophane mouth of a pestilent Southsayer Philosophy indeed saith that quicquid recipitur id recipitur ad modum recipientis The choicest and most generous Liquors will receive an unsavoury Tincture imbibed from the musty Vessel that is the Receiver of them But here was something extraordinary and above Nature's reach This word was God's and not Balaam's it only passed from him or through him as Man's speech doth sometimes through a Trunk which yet is neither bettered nor made worse by the elegancy or rudeness of the speech uttered through it Balaam did not eat God's word tho' he had it put in his month as Jeremy did Jer 15.16 nor did he truly believe what he had spoken as David did Psal 116.10 and after him the Apostle Paul 2 Cor. 4.13 no more did the sage Seneca his Divine Sentences c. The eighth Remark is The Lord gives no distinct Answer to Balaam's boastings of his many Altars and Sacrifices as if thereby he had merited God's favour in gratifying his design of cursing Israel no notice God takes of his vain-glorying in such blind Devotions nor did he at all regard either him or them Deut. 23.5 esteeming Obedience better than Sacrifice I Sam. 15 22. and to do Justice Prov 21.3 the Sacrifices of the wicked being an abomination to the Lord Prov. 15.8 therefore God sends him back with a blessing upon his People contrary to his own and Balak's both desire design and expectation c. The ninth Remark is As the preparation of the heart so the answer of the tongue are from the Lord Prov. 16.1 Balaam must not answer Balak what was most pleasing to them but what was most pleasing to the Lord. It must not be according to the Idols of their hearts the Images and Imaginations of both Balak and Balaam but it must be according to the Idea of the Divine Decree and therefore it is said That God put the Answer into Balaam's mouth It was none of his own Answers and as it came not from him originally so it could not be polluted by him actually ut suprà The tenth Remark is What a blessed Record is the Scripture of Truth that Moses should be made able to know all that was said and done by Balak and Balaam against Jsrael here and to Record them also in all their Circumstances for the Instruction and Comfort of all succeeding Generations of the Church Rom. 15.4 Moses must not learn those Historical passages from any mortal Man but from the All-knowing God he had them by Divine Revelation Now come we to Balaam's Parables which are seven in number as his Altars and Sacrifices were For seven times he is said to take up his Parable Numb 23.7 and 18. and Numb 24 3. and 15. and 20. and 21. and 23. in all seven times The Remark in general is Vaiisha Meshalu He took up his Parable from Mashal Dominari as having a Dominion and powerful Influence to captivate the minds of those that hear them And here God speaks by Balaam to Balak and his wicked Moabites in Parables that hearing they might hear and not understand as in Luk. 8.10 c. The first of those seven Parables affords us sundry Remarks As first Balaam begins with a thundring Voice saying Balak hath call'd me from Mesopotamia my Countrey that lays betwixt two great Rivers Tygris and Euphrates as the word Mesopotamia signifies to curse and desie Israel ver 7. but saith he How shall I curse whom God hath not cursed c. ver 8. whereby God by Balaam's mouth reproves Balak for sending so far twice to fetch him who of himself could do nothing to gratifie him in that cursed Design and wherein also Balaam openly proclaims the vanity of his own Magick Art See Isa 47.12 13 14. Oh what an easie thing it is to wag a wicked Tongue yet without God's leave Balaam cannot do it against God's Israel How easie is it for God to bind the hands of all Kings to the Peace who thus binds this Southsayer's Tongue to the good behaviour and makes him bless whom he would have cursed The second Remark from this first Parable is All Occasions and Circumstances which the wicked propound to themselves a their best Advantages against the godly the Great God over-ruleth and turneth them to their worst disadvantages for his Peoples ease and for the accomplishment of his own good Will as here ver 9. Balak leads Balaam to an high Hill that he might have from thence a fuller prospect of the whole Camp of Israel in the Valleys and so more easily curse them in every part of that numerous Army But when Balaam beheld them and as the Greek and Targum Jonathan explained it considered the vastness and prodigious dimensions of Israel's Army he was struck into such a consternation that as one amazed he could not curse them but on the contrary was over-powered to bless them not much unlike Peter astonished at Christ's Transfiguration who wist not what he said Luk. 9.33 Balaam's Tongue blesseth Israel while his Heart withed a curse to them The second Remark is A separated People are a blessed People not only in the mouth of Balaam here but also in the mouth of God himself 2 Cor. 6.17 18. Balaam blesseth Israel here with their dwelling alone as separated from other People's both by Laws Manners and Religion as a singular peculiar People of God Exod. 19.5 Levit. 20. v. 24 26. Ezâ—a 9.2 And as this phrase dwelling alone signifies Israel's Excellency above all other People so it doth their Safety also Jer. 49.31 and their sufficiency of all provisions from their God insomuch that they should neither need nor fear any other People Deut. 33.28 therefore saith Balaam They shall not be reckoned among other Nations ver 9. that is they shall not be mingled with them nor change their Religion for theirs but live separate from them in the service of God Thus Christ saith That he hath chosen his Church out of the World Joh. 15.19 and 1 Pet. 2.9 Yea and this gracious Privilege the Church and Children of God do apply to themselves We know that we are of God and the whole World lyeth in wickedness 1 Joh. 5.19 The fourth Remark is Balaam's mouth is made to confirm that great Promise which God made first to Abraham Gen. 13.15 and 22.17 and after to Jacob Gen. 28.14 when he saith ver 10. Who can count the dust of Jacob or as the Chaldee reads it the numberless number of their little ones c. Thus the great God over-shot the Devil in his own Bow as to this matter also for whereas Balak
blind of that eye of his Mind The Fourth Remark is This Diabolical Soothsayer falls into a trance v. 4. equally with the Divine Prophets of the Most High God as Abraham Gen. 15.12 and Dan. 8.17 18. and Ezek. 1.28 and 3.23 and 43.3 and Revel 1.17 Thus Saul also had his rapture and falling down into an extasie 1 Sam. 19.24 and all such as had extraordinary inspirations from an evil as well as a good Spirit were thus transported The Matter or Subject of Balaam's Oration which is the Second Part consists of three Particulars The First is His Encomium of the Israelites from v. 6. to the 10th The Second is the expostulation of this mad Prophet with the malicious King from the 10th ver to the 15th then The Third is Balaam's double Prophecy 1 Concerning Christ relating to his Incarnation Ancestors and Kingdom from v. 16. to the 19. and 2. Concerning the Destruction of many Nations some neighbouring to Israel as of the Amalekites v. 20. of the Kenites v. 21 22. then of the Assyrians Hebrews Greeks and Romans v. 23 24. From the First Part to wit Israel's Encomium The First Remark is An Hypocrite may see beauty and desirableness both as to the life and death of God's own People yet never partake of either himself Balaam saw the goodly state and holy life of Israel here v. 5. as he had done their happy death Numb 23.10 like as a Surveyor of Lands takes an exact compass and account of other Mens grounds of which he shall never enjoy one foot c. The Second Remark from the First Particular is Balaam Prophesyeth of Israel's prodigious increase and of the glory of its Kingdom especially in David and Solomon's Reign but chiefly in our Lord Christ. All this he illustrateth by many Metaphors as by Gardens the most Fragrant and Odoriferous Trees planted by the Lord himself therein as Psal 104.16 and well watered with streams of a River to make all green and fruitful v. 6 7. to which the Scripture oft alludeth in describing God's favour to his Church as Isa 58.11 and 61.11 Cant. 4.12 16. Psal 46.4 and 65.9 Jerem. 31.12 Psal 1.3 but the Anger of God to his Church makes her a Garden without water Isa 1.30 and 5.6 The Third Remark from the First Particular also is He Prophesyeth likewise of Israel's Valour and Victories in the Conquest of the Amalekites and their King Agag 1 Sam. 15.8 c Israel's King namely Christ Joh. 1.49 and 12.13 15. being higher than Agag the common name of Amalek's Kings as Pharaoh was of the Egyptians for Christ is higher than the Kings of the Earth Psal 89.28 amongst whom sometime that Agag excelled And he foretelleth moreover that the Kingdom of Israel should be exalted by David and Solomon above all Kingdoms but more especially by our blessed Redeemer whose Church and Kingdom is above all Kingdoms exceeding and excelling them both in grace glory and everlasting perpetuity Isa 2.2 Dan. 2.44 and Rev. 11.15 and that as the Kingdom of Israel did swallow up the Kingdom of Amalck proud Haman being the last of that Race we read of in Scripture even so the Kingdom of Christ will swallow up the Kingdom of Antichrist Nor is this all that Balaam predicts but also of the sublime peace and supine security of God's Church after her Warfare she shall be able to hold fast all her Conquests saying Nemo me impune lacessit none shall dare to rouze up this Lyon or Unicorn who will break the bones of them that dare do so We may well wonder at so many good words in the mouth of so bad a Man 't is no matter who is the instrument where God is die principal Agent And lastly this Sorcerer curseth himself as desiring to curse Israel therefore in God's account he did it Qui quia non licuit noo facit ille facit v. 8 9. with 7. The Second Particular in the Oration is the Expostulation betwixt Balak and Balaam wherein 1st We have Balak's accusation of Balaam set off with those Circurmstances 1. The King's Anger 2. His smiting his hands together 3. Charges him with breach of Covenant 4. Discharges him to be gone to his place and 5. Upbraids him with God's disappointing him of that honour he would have given him v. 10 11. Then have we 2dly Balaam's Apologetical Answer for himself wherein his Defence is 1. Absolute affirming that he had broke no Covenant but had told his Messengers that he could not exceed the Command of God 2. He translates the fault from himself to the Lord v. 12 13. and 3. That he might the more mitigate Bakak's Anger he promiseth to give the King such pestilent Counsel before his departure as whereby Balak might do great damage to Israel in another way v. 14. The Remarks upon the Second Particular follow in order As First From the Expostulation betwixt Balak and Balaam Balak's smiting his hands was a sign of great grief and indignation against Balaam for such an unsufferable disappointment therefore be claps his hands at him in contempt and hisses him out of his place as 't is said Job 27.23 and Lam. 2.15 thus the Prophet of God smote his hands together as a sign of his great sorrow for his Peoples great sin Ezek. 21.14 and God himself is said to use the same posture v. 17. as a sign of his great displeasure against their gross iniquities but more especially God smites his hands at the Covetous Person such as Balaam was Ezek. 22.13 and God's smiting his hands at him for desiring dishonest gain was far worse than Balak's The Second Remark is Balak being now disappointed of all hopes to effect or perfect his cursing and cursed purpose leadeth not Balaam to any other place as before but turns him off with the deepest disgrace bids him be gone out of his sight flee to his place from whence he came v. 10 11. speedily pack out of my presence N. B. God will make Wicked Men sooner or later to give over their wicked Enterprises as he did Balak here so that Balaam was forced to club wits with Beelzebub how he might make God fall out with his People The Third Remark is Balak said right in this that God kept Balaam from unjust gain but it was not for his sake so much as for Israel's whom he would not have Curled nor suffer Balaam to have wages for Cursing them so that this mad Prophet who ambitiously sought for Treasure and Honour is sent away with shame and without the wages of wickedness which he loved and coveted for the wicked worketh a deceitful work but to him that soweth Righteousness shall be a sure reward Prov. 11.18 19. The Fourth Remark is Balaam acknowledges he could go no farther to gratifie Balak tho' he gave him an House full of Gold and Silver yet would with all his heart have done it for an handful he could not go beyond the word of the Lord v. 13. Thus God befools
great Cities named ver 17. therefore their Doom was they shall have Slavery instead of Slaughter Hewers of Wood and Drawers of Water shall they be to Israel 'T is a Scripture Phrase of the lowest Rank of Mankind Deut. 29.11 as employed in the meanest and most sordid Drudgery The Magistrates still'd the Murmurers with this plausible Motion ver 21 c. Though they be freed from a Natural Death because of the Prince's Oath yet shall they be damned to a Civil Death by the Prince's Sentence Their Slavery is a sort of Death which will both sufficiently punish them for their fraud and bring considerable benefit to Israel not only in exempting every Israelite from all Drudgery Work but also in getting Gain by the Service of those Slaves and this was the Curse which Noah prophetically pronounced against Cham the Father of those Canaanites that he should be a Servant of Servants unto his Brethren Gen. 9.25 which now was verified in his Posterity Yet such was the transcendent Mercy of God towards them so as to turn this Curse into a Blessing for their Service was to Minister unto the Levites as the Levites did to the Priests in the Sanctuary both in the Tabernacle and in the Temple whereby they had a nearer approach unto God for the good of their Souls this gave them Opportunities to partake of the things of God and to behold his face in Righteousness Psal 17.15 Hence 't is supposed they are call'd Nethinims which signifies Deo dati Men given to God 1 Chron. 9.2 and Ezra 2.43 In the former of which Scriptures they are Ranked with the Priests and Levites A free Grace to those who had saved their Lives by a Lie their being Door-keepers which David desired Psal 84.10 their sordid Services was the less damage to them by being thus sweetly qualified For the nearer they were to the Church the nearer they were to God CHAP. X. JOshua the Tenth gives a Narrative of Joshua's Victory over the five Canaanite-Kings which consists of three General parts The First is The Occasion or procuring cause of the War This is twofold 1. Joshua's utter Demolishing of Ai and Jericho The 2d is the gibeonites falling off from the Canaanites to Israel in making a League with them ver 1.2 The Second Part is The preparation for War both in the Five Kings Confederating and Besieging Gibeon and in Joshua who was solicited to assist Gibeon against the Besiegers ver 3 4 5 6 7. The Third Part is How the Victory was won and improved ver 9. to 42. The Remarks upon the First Part are First The strange Lethargy God had cast those Kings into that the Report of all the wonderful Works God had wrought for Israel in drying up the Red Sea and in the Wilderness and lately in dividing of Jordan to give them an Inlet into their Land and likewise in the Miraculous Overthrow of their strong Frontier City Jericho neither the Rumour of the former Wonders nor the rushing noise of the hideous fall of Jericho's Walls could possibly awake them out of their dead Sleep into which Satan as God's Jailer had lull'd them by their long living Intoxicated with plenty of Carnal Delights and sinful Pleasures Outward Words and Works will do nothing till God bring them to the Heart That which had awakened the Gibeonites did not so to those Kings of Canaan till Ai was destroyed this put them into fear ver 1.2 that their turn might be next Jam tua Res agitur paries cum proximus Ardet Ucalegon Their next Neighbours House being on fire this hardly rouzed them out of that Dead Lethargy and now they enter into a Confederacy The Second Remark is The chief of those five Confederate Kings was Adonizedek King of Jerusalem ver 3. therefore is he first named and was most Active in the Confederacy c. This King Arrogated to himself a most Glorious Name Adonizedeck which signifies the Lord of Righteousness that he might have a greater Veneration from his Subjects This Name signifieth the same in effect with Melchizedeck which is by Interpretation King of Righteousness who was likewise called King of Salem as this Man is call'd King of Jeru-Salem which is King of Peace Hebrews Chap. 7. Verse 2. This High and Glorious Name was a fitter Name for Messiah the Prince who is both the Maker and the Matter of our Peace with God Eph. 2.13 14. than for him who was no better than a Cruel Tyrant as appeareth from Judg. 1.5.7 supposed to be the same Man or if he were his Successor it shews that all those Kings under this specious Name were no better than a Race of Unrighteous Wretches and of Rebels against God The Third Remark is That which Alarm'd Adonizedeck c. was not only the ruine of Ai but also the Revolt of Gibeon which was Achath Gnarai Hommamlakah Hebr. one of the Cities of the Kingdom a Royal City a chief Mother City that had now made a League with Israel embrac'd their Religion and would be glad to do them service this caused those Instruments of Saâ—an to set up their Bristles and to seek the Destruction of that City fearing that Israel would have both Shelter in it and Supplys from it and fearing also that other Cities might learn to Revolt by its Example which the Five Kings would have prevented by inflicting on it exemplary Punishment N. B. Another Reason for those Kings Warring against Gibeon may be gathered from the Particle Caph quasi or as 't is said it was not one but as one of the Royal Cities ver 2. Intimating it was not the Seat of any King for we no where do read of any King of Gibeon as we do of other Cities here and elsewhere but it was equal for Grandeur to any of the Royal Cities though it had no King but seems to be governed after an Aristocratical manner by a Senate of Elders by whose Authority and not in the Name of a King their Embassadors treated with Joshua Josh 9.11 as Grotius noteth If so no wonder such a proud Prince and troublesome Tyrant as Adonizedek should look with an evil Eye upon that State where Democracy was mixt with Aristocracy The Fourth Remark is No sooner is Gibeon besieg'd by all those Five Kings of the Mountains call'd after the Hilly Country of Judea Luke 1.39.65 or making their Approaches only with a great Host in order thereunto but presently Gibeon dispatches away a Messenger crying to Joshua Come up to us quickly to Rescue us ver 5 6. for they make War against us because we have made Peace with thee ver 4. The Argument used is Slack not thy hand to save thy Servants Under the Relation of Servants they challenge the due Right of Protection from a Master Hereupon Joshua having first consulted with God and received encouragement from God hastens then with his Kol gnam Hamilcamah His Mighty Men of War to help them in their Distress ver 7.8 In this
enabled to hear a Word of Comfort which was this that Cambyses had â—ay hindring God's Temple laid the Foundation of the Persians Empire's Ruine for God â—â—ll send the Prince of Greece Alexander the Great and others before him to overturn 〈◊〉 Empire c. ver 20. N.B. They spoil'd the Persians Plots against the Jews fiâ—â—â—â— them other Work than to hinder God's House Michael the Messiah Prince of his Church orders and over-rules the whole Vniverse for its good c. ver 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted Dan. XI and XII REmarks First Upon Dan. 11. 't is an History as well as a Prophecy Mark 1. The Angel Gabriel revealeth from Christ unto Daniel after his Prayer Dan 9. and his Fasting three Weeks Dan. 10. whereby he was prepared to receive this Prophecy the plain Naked Truth which should suddenly and certainly come to pass ver 2. where saith Grotius c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram and of the He-Goat Dan. 8. speaking only of such Kings of Persia as either hindred or help'd the Temple Mark 2. He foretels that the Persian Monarchy which had obstructed the building of God's Temple should be destroy'd by Alexander the Great after it was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heighth wherein it could bring into the Field even Millions of Men and cover the Seas with its Ships and thinking to drive down all before them ver 2 3. Mark 3. Then that Grecian Empire which swallow'd up the Persian when it seems in its Zenith and most Ruffling Grandeur expecting Embassadors at Babylon from all the World shall be broken like brittle ware and be divided into four of Alexander's Chieftains Cassander Antigonus Seleucus and Ptolomy ver 4. Mark 4. Then he foretels the Intestine Wars that should arise among those Successors of Alexander seven several times from ver 5 to ver 20. the last of which seven Wars was betwixt Ptolomy Philometer and Antiochus Epiphanes whom Gabriel calls a Vile Person ver 21. who should conquer Egypt ver 22 to 28. but be recall'd by Rumours ver 40 c. the Year before his Death his success ripen'd him for Ruine Mark 5. He foretels the sad State of the Jews all this Time who laying betwixt Egypt on the South and Syria on the North and so they were like Bread-corn betwixt two Mill-stones grinded to Powder during all those seven Wars aforesaid their marches to and fro being commonly through the Bowels of Judea but more especially by this Vile Antiochus not so much Epiphanes or Famous but Epimanes Infamous for his Madness against the Jews ver 28 30. to 39. and again ver 41 to 45. and 1 Maccab. Chap. 1.2.3.4.5 and 6. N.B. Though God's Church here went to wrack both by the North and by the South yet both North-wind and South shall blow good to it at last Cant. 4.16 God's Favour makes them Favonian or favourable Winds c. Remarks Secondly Upon Dan. 12. that brings in the Good and Comfort of the Church Mark 1. 'T is promis'd that Michael the strong Christ will protect his Church from the Persecutions of Antiochus that Type of Antichrist and deliver all his Elect Temporally or Eternally ver 1 2 3. Mark 2. Antiochus and so Antichrist's Time of Persecution is limitted more darkly ver 5 6. but more plainly upon Daniel's farther enquiry ver 8 to 12. The Man Christ Jesus ver 7. tells him the end shall not be till Time Times and half were over which he numbers fully in one thousand two hundred and ninety Days ver 11. before Antiochus's Death And then he adds forty five Days more ver 12. for some signal Mercy as that Victory Judas Maccabeus obtain'd about that time c. this Addition made the former to be one thousand three hundred and thirty five N.B. The number of the Beast Antichrist six hundred and sixty six if doubled make one thousand three hundred and thirty three and three Years and half make up one thousand three hundred and thirty five compleat Mark 3. Daniel is bid 1. To Seal up this Prophecy ver 4. the Secret of it was reserved to be made known in after Times And 2. He must be satisfied herewith and prepare for Death having a Promise both of Rest in his Grave and at his Resurrection out of it ver 9 13. here Daniel hath a kind Dismission from Troubles as Rev. 14.13 c. Esther CHAP. I. SOme General Remarks are requisite here before we come to the particular History As 1. Upon the Book 2. The Author And 3. The Time Remark the First In General concerning the Book it self whether it be Canonical is question'd by Athanasius and Nazianzen c. which they seem'd to doubt of because of the seven Apochryphal Fragments as so many Chapters were usually and abusively added and stitched to it I find indeed some Rabbins relate that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship they have a Custome among them to cast only this Book of Esther upon the Ground before they read it and the Reason they render for their so doing is because they find not the Name of God or Lord in this whole Book But this Reason is in Truth no Reason if it be seriously consider'd what a Contexture of most eminent Passages and Acts of God's immediate Providences for relieving his Calamitous Church is contained in this History even such and so perspicuous as can scarcely be parallel'd in the whole Book of God any where or at any Time and Age. N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture and reckoned among the Chetubin Hagiographa or Holy Writings by the Jewish Church notwithstanding the Name God or Lord be not named in it to which the Oracles of God were committed Rom. 3.2 that they might keep them carefully for and transmit them safely to Posterity and 't is more than probable yea it may be strongly presumed that the Jews were true to their Trust otherwise either our Lord Christ or his Holy Apostles who reproved their Rabbins for many other Corruptions c. would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture as a necessary Caution to the Christian Church N. B. 2. Rabbi Abraham the Spaniard relateth this Book of Esther is had in so much Reverence among the Jews that so oft as they do hear the mention of Haman's Name read in it they do even to this Day with their Fists and Hammers so beat upon the Boards and Benches as if they were beating upon Haman's Head it self to break out his Brains c. Remark the 2d in general concerning the Author of this Book N. B. 1. Sanctius saith out of Augustin and Isidore that Ezra was its Author But Bonartius answers
from the greater to the lesser ver 26 27. saying if none-such Solomon both for Wealth and Wisdom was drawn away by strange Wives unto strange Sins if this befel such a Green-Tree what may Dry Trees expect c. Remark the Second Nehemiah's Severity in special against one of the Sons of Joiada Eliashib the High Priest's Son ver 28. whom he banish'd for ever from all Civil Society either at Court or in the City This Priest is not named here but Wolphius out of Josephus calls him Manasses who Married Sanballat's Daughter N.B. Who being banish'd to Samaria Sanballat built him a fair Temple upon Mount Gerizim near the City Shechem and to keep him with his Wife made him the High Priest thereof Thus this Vile Apostate Brother to Jaddua the right High Priest who met great Alexander as before drew many other prophane Priests like himself and many People also who would not put away their strange Wives unto this Mock Temple of Sanballat and so became the first Founder of that deadly Feud and Sad Schism betwixt the Jews and the Samaritans so as there was no dealings between them John 4.9 Remark the Third Nehemiah in his Vezakarah lehem Hebr. Remember them O my God ver 29. turns the incorrigible of those Priests that hated to be Reformed over unto God to be punish'd by himself for polluting the Priesthood and prophaning the Covenant of that sacred Function wherein God had promis'd to give them an Everlasting Office Numb 25.12 13. 1 Sam. 2.30 Mal. 2.4 5. and wherein they had likewise reciprocally promis'd all faithfulness on their Part according to the Holy Rules God gave them Levit. 8.35 and 21.1 c. and 22.2 c. Vatablus saith here N.B. Wo to those Priests that should outshine all others in godly Patterns yet dare to debauch the People by their wicked Practices Corruptio optimi est pessima the sweetest Wine makes the sourest Vinegar and a wicked Priest is the worst of Mankind and woe to such prophane Priests whom God's People do thus turn over unto God to punish Remark the Fourth Nehemiah's purging the Priest-hood c. ver 30 31. Mark 1. He made all the Ministers of the House of God put away their strange Wives and the Children born of them as Chap. 9.2 and such as would not do so he forced them to forsake both the Temple and the Land of their Nativity lest they should corrupt others Mark 2. When he had purg'd away all the filth and rubbish from the Priesthood and made clean Work he sets all such as willingly Reformed in their several Stations appertaining to them in their sacred Function so caused the Priesthood to shine again as the Word here Tahar Hebr. ver 30. signifieth Mark 3. He prepareth the Wood-offering which saith Vatablus was the sacred fuel to nourish the Coelestial Fire to keep it always burning upon God's Altar And the first-Fruits likewise see Chap. 10.34 35. Grotius out of Josephus saith there was a solemn Day appointed to be observed in Memory of this Wood-offering call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A bearing of Wood observing both a Season to cut it and a Season to carry it Remark the Fifth The most sweet Conclusion of the Old Testament History a sacred Sentence of his fervent Supplication Mark 1. Nehemiah had prayed before that God would remember those prophane Priests for evil ver 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself Remember me O my God for good ver 31. as he had done ver 15. and ver 22. and Chap. 5.19 wherein he doth not Brag or Boast of his good Deeds but only produceth them in his Prayer as blessed Testimonies of his Sincerity whereof he begs God's gracious acceptance he prays with so much Reverence as to God yet with so much Confidence as to his God c. Mark 2. This Devout Sentence in Nehemiah's last Supplication is the closing sweet-bit of the Old Testament-Times upon sacred Record for though the Book of Esther be set after this yet is it an History of many Years before this as is abovesaid As for the Prophets they all but the three Last lived before the Captivity Haggai and Zechariah prophesy'd while the Temple was in building Malachy when it was builded saith Mr. Pemble reproving mixt Marriages c. Mark 3. Learned Dr. Lightfoot excellently observeth that though the Scripture be utterly silent to express the number of the Years of the Reign of Artaxerxes Ahasuerus who was Husband to Queen Esther long before Nehemiah's last return to Jerusalem or of any of his Successors in clear Expressions so that we are not told how long he Reigned Yet the Scripture mentions Artaxerxes Darius his second Year Ezra 4.24 his fourth Year Zech. 7.1 his sixth Year Ezra 6.15 his seventh Year Ezra 7.8 his twentieth Year Neh. 1.1 and 2.1 and his thirty second Year Neh. 13.6 but how long he farther Reigned the Scripture gives no account no more than of the former Kings and here the Chronicle of the Old Testament-Times as to any express Terms endeth N. B. 1. It seemed good to the Holy Ghost as the Phrase is Acts 15.28 and to his sacred Penmen to Name some several Years of those Kings intending to continue the Scripture Chronicle until the City Jerusalem was compleated and the Temple thereof was compleatly Reformed and its Worship reduced to its Primitive Purity of the legal Priesthood and there to end the Church's Annals c. N. B. 2. The former of the two last Prophets namely Zechariah doth indeed Prophesy concerning the coming of Christ of his Riding upon an Ass Zech. 9.1 9. of his confounding the three Shepherds to wit the Pharisees Sadduces and Esseans and of his being Sold for thirty pieces of Silver Zech. 11.8 12. and of his Disciples to be scattered Zech. 13.7 and of divers Jews mourning over him whom they had pierced Zech. 12.10 as likewise of the City and Temple now restored to their pristine Beauty their second Destruction Zech. 11.1 c. because of their unbelief Though the Time of Zechary's prophesying be express'd as above yet have we no History of the Time between these Times N. B. 3. The latter of the two last Prophets namely Malachy concludeth his Prophecy Chap. 4. with an Exhortation to the Jews to study well the Law of Moses and the Old Testament and giveth them an Expectation of Elias's coming namely John the Baptist at the beginning of the New Testament Because after the Death of this Prophet Malachy the Spirit of Prophecy was to depart with this Malachy from the Jews and was a Stranger among them until the dawning of the Gospel 'T is true some Apocryphal Books were writ betwixt those Times but they all wanted the dictating of that Holy Spirit which was now departed N. B. 4. Malachy concludeth the Canonical Books of the Old Testament with a Prediction of Elias's the Baptist's coming and with a Threatning
his Benevolence and Beneficence to poor Saints 2 Cor. 8.9 And in His love to Brethren and forgiveness to others Eph. 5.2 This is Conformity in the practice of Outward and Moral Duties The Blind Papists do Blasphemously in making a Play upon Their Good-Friday wherein They Act over an Apish Imitation of all the personal parts of Christ's Redeeming the World And They do as Ridiculously in Imitating Christ's Real and Supernatural Miracles by shewing their false and pretended ones To pretend an Imitation of Christ in his Works of Redemption is Black Blasphemy And in his Work of Miracles is a plain Impossibility but to follow him in his Works of Holiness is both True Piety and a Manifest Duty We may imitate Him in his Morals not in his Miracles Austin saith well Christ no where bids us learn of Him How to crease a World or how to Raise the Dead c. But how to be Meek and Lowly and how to Love one another c. we must follow him in his Well Doings and in his Patient Suffering for Righteousness-sake The Thief on the Cross saith Austin was similis in Poenâ but dissimilis in Causâ He suffered the same Death with Christ but not for the same Cause N. B. This Example of Christ hath more in it than a bare Pattern or any other Example for it doth not only shew us what we ought to do but 't is also both a Remedy against many foul Vices and a Motive to â—â—â—y good Duties As 1. A serious Consideration of Christ's suffering the first and second Death for my Sin this must make me hate my Sin and my self for Sin that cost Christ so dear I am to be blamed as well as Judas the Jews Pilate c. Zech. 12.10 2. This Meditation is a means to breed Reformation and a Resolation to Sin no more and not to crucifie him afresh c. 3. This also must make me think that all my Sorrows and Sufferings are not comparable to Christ's Agony Bloody Sweat c. The Third Considerable is the Comfort from hence which is twofold 1. In our Conformity to Him here And 2. In that hereafter In the first Christ hath given us such a perfect Pattern of Holiness as the least Imperfection cannot be found in it 'T is comfort to a Learner to have a compleat Copy before him to write after that in minding it duely he may be mending his Letters daily So may we be mending our Lives of their crookedness much more if we were more in minding our straight Copy that Christ hath given us for our Example It is said of Hierom that having read the Godly Life and Christian Death of Holy Hilarion he folded up the Book and said well this Holy man Hilarion shall be the Champion whom I will follow Should we not much more say so of this Holy Child Jesus There is the Regula Regulans and the Regula Regulata The Example of Saints is but the Rule Ruled for the Example of our Saviour is the Rule Ruling The Saints are call'd a Cloud of Witnesses Heb. 12.1 That Cloud in the Wilderness had a directive Vertue in it yet had it a Black-side as well as a Bright So the best Saints had some soilings of Darkness some Naevos Patrum and Imperfections their Frailties recorded in Scripture are Exemple Cavendi non Cadendi their Sins are set down as Rocks in Maps that Sailers may shun them and not run upon those Rocks to suffer Shipwrack to their Ruine such as follow the Dark-side of this Cloud of Witnesses are Egyptians and are drowned in the bottomless Pit But such as follow the Light side thereof are Israelites and pass over to the Heavenly Canaan The Apostle Paul proposes Himself a Pattern 1 Thess 1.6 1 Cor. 10.33 yet with this Restriction that we should follow him no farther than he followed Christ 1 Cor. 11.1 not one Inch farther than Christ's perfect Pattern In thus Conforming to Christ here this brings us to our being conformed to Christ hereafter which is the second Branch of Comfort If like him in this Life we shall be like him in that to come Our Bodies shall be made like unto his Glorious Body which is the Standard Phil. 3.21 more glorious than was the Body of Adam in Innocency the Glory of that second Temple shall exceed the Glory of the first So there shall be no need of Adam's Mourning as the Jews did Ezra 3.12 then shall we live and reign with Christ But it shall not be so by a conforming to the World which is the second Branch to wit Nonconformity to the World For we are bid be transformed from that into Christ's Image be Holy with him here and then Happy with him hereafter CHAP. II. HAving dispatched the General Account of Christ's Life as it was the Light of Men shewing how we should be conformed to his Image John 1.4 and Rom. 8.20 Now I come to give a particular Account of his Life shewing how Christ was conformed to Man's Image even from his Conception to his Ascension All the steps that he took in this lower World as He was the Son of Man The first step Christ took upon Earth was His Conception in the Womb of the Virgin which the Apostle affirmeth Without Controversie a mighty Mystery 1 Tim. 3.16 Though the Morals concerning Chris's Meekness Humility Holiness c. be plain and obvious to the mind of Man as are all the Moral Duties contained in the two Tables of the Law of Moses Yet the Intellectuals concerning Christ's Conceptions are truly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood which some wrest to their own Destruction 2 Pet. 3.16 by thrusting their dead and putrified Fancies into the bosom of the Scripture as of a Mother thereof like the Harlot 1 Kings 3.19 20. N. B. Oh would to God there were no Strife no Contention in the Church but about this grand Point which of us can be most conformable to Christ's Image in ways of Holiness and who can come up highest and nighest to him in Imitation of his Morals and which of us can be the best Writer after that perfect Pattern in pious Practices We may justly judge it the shame of Mankind that so many can imitate the Voices of Birds c. Yet so few do imitate the Vertues of Christ But as to those profound Points call'd profundum sine Fundo a depth without a Bottom Rom. 11.33 and unsearchable Counsels about Christ's Conception c. We can better Admire than Determine Pruritus disputandi destruit ecclesiam An Itch in searching unsearchable Mysteries brings both the Scratch and the Smart into the Church saith the Antient Father N.B. 'T is said The Spirit of God moved upon the Waters Gen. 1.2 but sure I am it is no other than the Spirit of the Devil that moves so much upon the Waters of Strife where Men dare be but Circumstantial in Substantials yet seem so Substantial in Circumstantiali which concern not the
of Israel Greeks which in Paul's Epistles is of the Synonimical sound with Gentiles Yet hither Christ came to seek out this one only lost Sheep leaving the ninety nine in the Wilderness And though he seemed to go thither for reposing himself from hard labour for a while and would have none to know that he was Retired in the House yet such was the sweet smell of his Garments that he could not be hid He had touched this Heathen's heart to find him who rejects her not because her Father was an Hittite and her Mother an Amorite he receives all comers John 6.37 Grace brings them together c. The 3d Remark is Humility and Faith are two blessed Ingredients in a praying Soul 1. Here is her Humility she came behind Christ as one Copy reads it as thinking her self unworthy to come before him and cries not up her own Merit but lowlily cries out for and craves the Lord's Mercy yea she acknowledges her own sin in her Daughters suffering saying Have mercy on me for my Daughter is exceedingly Deviliz'd She felt her self beaten upon her Child's back as 1 Kings 17.18 Art thou come to call my sin into remembrance in slaying my Son N. B. Note well Thus should we Parents reflect upon our own sins when we see our Sons or Daughters Deviliz'd or distressed and go to Christ for them 2. Her Faith in coming to Christ as to the promised Messiah the Son of David to whom Power belonged as also Mercy Psal 62.11 12. giving him the glory of both believing that though the Devil had more power in Christ's time to possess many persons than in former Ages because he then most strenuously endeavoured to set up his own Kingdom in opposition against him yet was Christ stronger than the strong Devil Luke 11.21 22. and was willing as well as able to illustrate his own glory in his Ejection the more The 4th Remark is The Prayer of Faith and Humility may meet with silence and sadnings at the first instead of success For 1. While Christ was in the house he answered her cries with silence which Chrysostom wonders at that he who was so Amicable in aluring by all means and methods the obstinate Jews should seem so morose to this Tractable Gentile as if unworthy of one word from him surely saith he it might be an offence to the standers by though it was none to her This was no Pharisaical Pride nor supercilious contempt of this humble Canaanite for he had respect both to her person and to her petition Gen. 4.4 and Heb. 11.4 His seeming neglect of her was only for the tryal of her Faith which was further exercised 2. By the Disciples slighting her instead of interceding for her saying Send her away for her clamours after us do tyre us Christ it seems went out of the house where she had prostrated her self behind him crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity me and seemingly slighted her with his Silence to her and now going out she doubles her Out-cryes after him this was irksom to his Disciples they thereupon really slight her and give her no assistance with their prayers N. B. Note well Oh how many such miserable comforters do troubled Souls meet with in the World that look on it as a disgrace to them to be troubled with their Out-cries as the Disciples did here And 3. She was worst of all exercised with Christ's sad Answer in telling her he was personally sent to give Bread unto Israel's Children only and not to such Gentile-Dogs who are shut out c. Rev. 22.15 The 5th Remark is Perseverance in Prayer prevaileth at last She will not be said nay or set down either with silence or sad Answers c. Though Christ seems to be backward for preventing the Cavils of the Jews to extend mercy to any Gentiles yet this Woman will needs wring a mercy out of his hands hangs on and hales with both her hands when she could not dispute with Christ about his Commission yet sure she was she must have helping-mercy And though she was but a Dog or but a Whelp as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7.27 signifies yet even that creature is Animal Domesticum belongs to the Houshold and is welcom at a Friends house for his Masters sake and hath right to Crusts under the full fed Table of Children that scatter Crumbs out of wantonness also Thus she wittily borrows the Argument arguing from it if I must be a Dog let me be Christ's Dog and at such a Masters house I shall not be put off with dryed Crusts outward shells of mercy but shall have savoury Crumbs too special and saving mercy And though the Jews as Children have whole Loaves of thy Miracles yet let me a Gentile have this one Crumb of saving my Daughter from being vexed with a Devil c. Thus though Christ spake not to her self with his mouth at the first yet in his silence he spake to her heart by his Spirit which inabled her to take hold and tugg hard in this handsom importunity picking sweet Incouragements out of sowrest Discouragements till she had asked like a Son or Daughter of Israel and concerning her case commanded Christ's help Isa 45.11 The 6th Remark is The Prayer of Faith and Humility ends at last in a Divine Commendation of it and in a Divine Condescension to it as here As to the first Not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 'T is the Infallible Judge of quick and dead that saith here Oh Woman great is thy Faith Mat. 15.28 'T is not Oh Dog as before but now 't is Oh Woman in the mouth of Christ for her Faith as it doth in all others pleaseth Christ exceedingly Heb. 11.5 6. because of its greatness to take no denial but gathers one contrary out of another by the force of it as Deut. 32.36 and 2 Kings 14.26 where going into Captivity signified to their Faith Israel's return out of it Herein she acted more like Jacob than a Gentile to prevail in power with God and Man by wrestling Gen. 32.28 whereby she became an Israelite indeed and one of the Church the true Israel of God No Faith do we find commended for great by Christ in Scripture but that of the Gentile-Man Mat. 8.8 and this of the Gentile-Woman Mat. 15.28 for they both had attained to a strong Faith by weak means and far less than those of the Jewish Church which for abusing their Means and Mercies had the same reproachful name of Dogs they usually cast upon the Gentiles in which style Christ spoke here rowled back upon on themselves Psal 22.16 and 59.6 14. Mat. 7.6 Phil. 3.2 and Rev. 22.15 and were clearly out-run by this Gentile-Dog who became a Child at the Table one of the first-fruits of the Gentiles Call which they despised and were therefore rejected c. As to the second the Divine Condescension Christ was so affected with her Faith
made God himself become a Debtor to him for his Works of Supererogation and as if he now insulted over our Saviour being but a Trivial Teacher who could not call him out to a Lecture beyond the Law c. Though he lack'd not a loud lye in proclaiming himself to be without sin which never any Patriarch or Prophet did yet lacked he the quieting of his own Conscience which all his conceited Righteousness could not becalm for this Yonkster notwithstanding all his supposed Merits still cannot be quiet but must rise up run and ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Therefore Christ at last cuts this Coxcomb quite with a personal and particular precept such as was that to Abraham for killing his Son Go sell all and give to the poor then come take up my Cross and follow me This Tryal made him troubled turn his back of Christ who might have his Heaven to himself for him he had a Months-mind to Heaven and cheapens it but was not willing to go up to the Price of it that thorough Sale of all choaked him he liked no such Terms so being Wodded and Weaged to the World Renounces Christ rather than it and so do all Worldings that do Trust in their Wealth they are the Camels and Cables that cannot pass through the Needles Eye Mar. 10.24 CHAP. XXVIII Tidings of Lazarus Sickness CHRIST all this time had been beyond Jordan working Miracles and wording Oracles now Lazarus whom be loved falleth sick his two Sisters Mary and Martha send a Messenger to him while be was beyond Jordan to intreat his presence with their Sick Brother and to return to Bethany where he had lately been before Luke 10.38 39 40. Upon this Invitation he prepareth for his Journey over Jordan into Judea again and yet stayed two Days in the place where the Messenger found him John 11.3.6 And where he delivered the Parable of the Labourers in the Vineyard which is Recorded only in Matth. 20.1 to 17. And not in any other Evangelist the Scope whereof was to Illustrate Christs last words Many that are first shall be last c. Matth. 19.30 and to prevent Peter c. from being puffed up with a preconceit of their promised great Reward ver 28 29. Christ herein cautions them that such as place Confidence in the Merits of their Works as forsaking all c. and call for their Wages before they had well entered into their Work as Peter c. What shall we have c. ver 27. May be placed in the lowest place by the Lord who giveth Eternal life out of free grace not of Debt or Merit For the purport of the Parable holds that such Labourers as had been longest Labouring in the Vineyard and therefore had the highest Estimation of their own Labours yet were last taken notice of least Esteemed yea Rebuked as Adversaries to free grace and daring to Expostulate with God about Justice Whereas those last labourers were first paid because they trusted not in the Merit or Worth of their own Works but in the free grace and goodness of God when the other as Murmuring Merit-mongers are turned off with this Taunt Tolle quod tuum est vade take thy penny and be packing Christ Gods Steward and the Judge of all doth Distribute his Wages for his Work with a most singular Demonstration both of his Justice so that none shall receive less than was promised and of his Mercy so that all shall receive more than they Merited for although this penny be not absolutely Eternal Life it is that Gratuitous penny given to the last Labourers for it is called the Free gift of God Rom. 6.23 Eph. 2.7 8. and many more shewing Salvation is not due by Debt or is Gods pay for our pains as here Reward or Wages for Work but is altogether from free grace What ever the penny signified it was something that gave content to the Contractors for undertaking Vineyard work it was that for which each of them followed Christ whether it were for Meat perishing or for Meat induring John 6.27 Indeed all the Antient Fathers except Basil take this penny to signifie Eternal Salvation because 1. Denarius ex Decem was of the value of Ten usual pieces of Money to shew Eternal Life is worth Ten Temporal Lives 2. The round Figure in the Roman penny signified Eternity which hath no End 3. The Stamp and Sculpture upon it was the Kings Image noting our being made like God then 4. The Silver piece had a Lustre and Splendour upon it to denote the glory of our Bodies then as before of our Souls Yet Basil Interprets it some Reward of this Life and this one Mans Interpretation agreeing well with the Scripture of Truth and with the Analogy of Faith may have more weight than all the other whose Sense makes all workers in the Visible Church to be Saved or none are so but the Elect only or all shall be saved and that by the Merit of their Works and all shall be equal in the Wage of Eternal Life and so none shall be first or last contrary to Scripture The Scope of this Parable is only to be pressed as also of other Parables lest Blood in stead of Milk be squeezed out of them c. After this Parable Christ begins his last Journey to Jerusalem to the Eating of his last Paschal Lamb or Passover but especially to the offering up of himself the Lamb of God for taking away the sins of the World At his first setting forward from Jordan to Judea he acquaints his Disciples apart of his approaching passion at Jerusalem as he had done before Matth. 16.21 and again Matth. 17.22 c. For they must be the Witnesses both of his Omnisciency in foreknowing it and of his voluntary laying down his Life in venturing thither where he knew his Death was designed Matth. 20.17 c. Mark 10.32 c. Luke 18.31 c. 'T is said expresly He went before them Mar. 10.32 As most willing to walk that way which went to his suffering work this Amazed the Disciples to behold him walking like a Couragious and Undaunted Captain before them rather desiring than fearing Death This fortitude they more than Admired in their Amasement at their Magnanimous Master and themselves being pusillanimous were Affrighted at his bold Adventure upon his unavoidable Danger therefore desire they him to stay beyond Jordan where he was then safe rather than Expose himself to his Implacable Adversaries in Judea again saying as soon as they could overtake him in their Trembling pursuit after him they said John 11.7 8. Where this same last Journey to Jerusalem is Recorded also Master The Jews lately sought to stone thee and wilt thou go thither again This was their Preposterous Advice from their own Timorous Carnality which naturally startles at and declines the Cross And indeed N. B. Note well 'T is no more than Duty to Decline it when it lies not betwixt us and
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary
Aristocracy under Judges verse 20. and that of Monarchy both under Saul verse 21. and under David verse 22. Then 3ly He lays down his Proposition That Jesus is the Christ the Saviour of the World v. 23 4ly The Illustration of the Proposition variously proving it as 1. From Christ's Stock and Family according to the flesh foretold by God verse 23. 2. From his Fore-runner fore-told by Isaiah and Malachy verse 24. 3. From the Testimony of John Baptist himself verse 25. 4. From the Resurrection of Christ verse 30. which he asserts as well fortified with the Testimony 1. Of the Apostles and many Galileans v. 31. and 2 Of the Prophets both David verse 33 35. and Isaiah verse 34. 5ly He anticipates Objections that some might raise against his Proposition as 1. None must look upon themselves to be unconcerned in this Truth for the holding forth of the Messiah was of universal concern to present as well as to past Times verse 32 33. 2. None must be offended at Christ's unjust condemnation whereof the Cause he tells them was only the Jews Ignorance verse 27. nor at Christ's Ignominious Death upon the Cross verse 28. nor yet at his Burial verse 29. 6ly And lastly His Epilogue wherein he excites his Auditory to an hearty Imbracement of the Gospel by two Arguments the first is drawn from the Advantage thereby informing them that many benefits do redound unto those who imbrace the Faith in Christ verse 38. and 39. And the second is drawn from the danger of neglecting it Contemners of Christ saith he God will severely punish at the last day v. 40 41. Having here drawn a Graphical Scheme of Paul's Seraphical Sermon now come we to the particular Remarks The first is It may justly be wondered at how Paul got the liberty to Preach thus publickly as well as powerfully in the Jews Synagogue seeing the Jews generally did so hate him as appeareth by that danger he was in at Damascus through the Jews Machinations against him who had wrought with the Governour of that City to apprehend him and there they would have dispatched him had he not been let down over the City-wall in a Basket Acts 9.22 23 24 25. 2 Cor. 11.32 33. And seeing also that no man might presume to Preach in their Assemblies without lawful Authority and a solemn Calling thereunto by the Governours which God had set over them in their Law and appointed them for ordaining Preachers This Doubt is exprresly resolved verse 14. Acts 13. saying The Rulers of the Synagogue gave him a call to this work But that they should do so is the greater wonder of the two For the difficulty lieth how did those Rulers know that Paul and Barnabas were qualified for Preaching-work It may be answered by their former converse with them for it cannot be imagined that this was the first time they had seen them nor that they came to Town that very day but as Dr. Lightfoot supposeth the Rulers had been conversing with Paul and Barnabas before this some time whereby they understood their Ability to give a word of Exhortation and not only so but probably those very Rulers had by conversing with those Apostles by this time drunk in some Respect for and Affection to the Gospel hereupon they did thus urge them to Preach it to the people The second Remark is 'T is a laudable custom to read some portion of Scripture first and then to expound and apply it before the Sermon begin N.B. This was the practice of the Priests of the Lord in the Jewish Synagogues and this ought to be done in our Christian Churches The Reading of the Law was commanded by Moses and the Rabbins say that Ezra commanded the Reading of the Prophets also in their Synagogues and both the Law and the Prophets were so distributed into parts and so many Sections as by Reading every Sabbath day one of them they might Read the whole of both once a year N B. That the Scriptures were Read in the Synagogues many proofs do demonstrate as Luke 4.16 Acts 13.15 and 27. and Acts 15.21 c. And that they were expounded also is as demonstrable Neh. 8.5 8. Acts 9.22 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth signifie that they proved the proposed Truth by comparing Scripture with Scripture and laying one place to another as Joyners that in order to Erect a Fabrick first fit all the parts of their work together so that each part may perfectly agree with the other c. Thus the Priests in Nehemiah's day Read the Scripture and gave the sense thereof to the people for it was their special Office to Instruct them Deut. 33.10 Mal. 2.7 c. hereupon these Levites Neh. 8.8 did not only Read the Law but also as Tremellius renders it Dabant Intelligentiam per Scripturam ipsam they caused the people to understand the meaning of one Scripture by comparing it with another N.B. Parallel Texts like Looking-glasses placed one against another do cast a mutual Light one to another And thus the Lapidary useth to brighten his hard Diamond with the Dust that is shaved off from it self and so ought hard Scriptures to be opened and explained by those that are plainer But above all N.B. The Example of our Lord himself maketh it a most commendable Custom This was Christ's own Custom to Read and Expound the Scripture Luke 4.16 17 18 19. where we are told that our Lord did not only open the Book to read but he also opened that portion of Scripture which he had Read As he was admitted to be Maphtir or publick Reader of the second Lesson in the Prophets for that day So he became both his own interpreter and paraphrast too tho' for his pinching them too close his life was then indangred The third Remark is The success of that powerful Sermon which Paul preached this first Sabbath-day after the Reading of the Law and the Prophets as aforesaid upon the Auditory The Auditors consisted of two sorts the Jews and the Gentiles N.B. 1st The Jews were some good and some bad The latter were offended at this Apostolical Doctrine at those offence that Solemn Assembly was broken up by the aversness and outrage of those bad Jews against the Gospel but the former took the better part and joyned with the honest Gentiles who were both together wrought upon by the word of God Acts 13.42 43. N.B. Thus God will â—ut in for his part with the Devil and not suffer him to take all Christ as it is promised Isa 53.12 will divide the spoil with the strong with the strong People with the strong Turk and with the strong World yea with the strong Devil he will scramble among the strongest of his Enemies for his share even among the cursed Jews themselves who were his Crucifyers He will out of his gracious Nature Exod. 22.27 pluck some yea many as 't is said here of them as brands out of the fire Zech. 3.2 3.
mis-rule can be well enough Content with the concord and confederacies of the wicked for he will not have his Kingdom divided by such combinations as they are Conspiracies against Christ's Kingdom so they are the Corroborations and Confirmations of his own Therefore doth he only envy the happy Harmony of those that are the truly Religious This very consideration should be a sufficient caution to all good men least they be too far Imbarked into the Salt Sea of contention and that they do not overshoot themselves even in the best causes least if we be over hot one against another God's wrath may be kindled more hot against us all Wo and alas for those over sharp disputes and differences in our day My Soul doth mourn in secret for them We want the Angel that hath power over the fire to quench it c. Rev. 14.18 The second Remark is The best of Men are but Men at the best Those two Eminent Apostles being attempted to be worshipped at Lystra as a couple of Gods then staved off those blind Devotionists with crying out to them They were men of like passions with themselves c. Acts 14.15 and here they do testifie that same in their deeds which they there had affirmed only in words Their passions made them part as Abraham and Lot parted through a strife among their Servants Gen. 13.9 yet may we well suppose that their passions did not destroy their habits of Grace infused into both their hearts by the Holy Ghost They being good men both of them still kept the Unity of Faith in the hond of peace And though Barnabas were more blame-worthy according to the Judgment of the Greek fathers who say Paul only sought that which was just but Barnabas that which was Humane Divine matters ought to be consulted in the cause of Christ more than natural Relations which are oft times cloggs in clear duty And John mark 's pusillanimity in declining the hardships and Hazards of the Ministry once might well be judged that the same might be his Temptation again in their second enterprize N.B. Notwithstanding all this yet Barnabas being so good a man and full of the Holy Ghost Acts 11.24 could not but retain his cordial friendship with Paul and Paul must do the same with him having still an holy respect of and an hearty Prayer for one another as undoubtedly it was no otherwise betwixt Lot and Abraham though they parted asunder 't is clearly intimated Gen. 18.31 that Abraham prayed for Lot in Sodom not giving over begging till he had prevailed with God in Baiting from fifty to ten and then might Abraham hope that peradventure ten Righteous persons might be found in Lot's numerous Family for the sparing of Sodom and her four Sisters Gomorrah Adimah Zeboim and Zoar however Lot was preserved at Abraham's prayer for him and Charity bids us think that Righteous Lot prayed also for Abraham The third Remark is The Sincere reproofs of the Righteous to Offenders are singular and real kindnesses Psal 141.5 So they proved here c. And Solomon saith Rebuke a wise man and he will love thee Pro. 9.8 to wit for that faithfulness he findeth in thee and for that benefit he receiveth from thee Open Rebuke is better than secret Love Pro. 27.5 And faithful are the wounds of a Friend verse 6. though they put a man to some shame and pain too for the present yet afterward they do good and therefore are more desirable than flatterys because beneficial such woundings or smitings with the Tongue as they do prevent the evil consequences of sin so they are the best acts of the most faithful friendship Thus Paul's severe reflections upon John Mark here was so blest to him say the Greek Fathers also that it made him for the future more diligent and valiant in the cause of the Gospel which occasioned that kind Salutation Paul giveth him Col. 4.10 and which sheweth they were reconciled again and came into friendly and familiar fellowship This Mark repented of his sin and became profitable to Paul for the Ministry as Paul tells Timothy 2 Tim. 4 11. and was with Paul at Rome Phile. v. 24 as his Fellow-labourer and Evangelist and least the Church at Colosse or any of the other Churches should take up a prejudice against Mark for his leaving Paul and his company in Pamphylia Acts 13.13 therefore doth Paul give orders that if he came amongst them they might kindly entertain him as he was Peter's Spiritual Son 1 Pet. 5.13 Col. 4.10 And though Barnabas by standing so stiff for his Nephew against Paul his faithful Fellow-traveller had much disgusted him when Natural affection sway'd that good Man over much in the case of his Kinsman yea and again in his being found halting with Peter Gal. 2.13 rather than he would walk uprightly with his old Associate Paul verse 14. for the which Paul reproved them both yet doth Paul make an honourable mention of this same Barnabas 1 Cor. 9.6 matching him with himself in equal Apostolical power which flowed from his great holy ingenuity as it was in Peter to make such an honourable mention of Paul who had reproved him 2 Pet. 3.15 Oh! that all differences among Saints were thus amicably composed as here c. CHAP. XVI Paul and Silas sent out again NOw those two great Apostles being thus divided about their Companion in their work go their several ways Barnabas takes Mark and goeth to Cyprus that Island in the Mediterranean Sea and which was Barnabas's Native Soil Acts 4.36 After whose sailing to Cyprus nothing is recorded what honour this prophet found in his own Countrey 't is probable not much not only because Christ had foretold that such seldom meet with good success in their Ministry John 4.44 but also because had Barnabas's labours among his Kindered and Acquaintance been answerable to his Love and Affections toward them the Sacred Scripture could not have been silent concerning any such success And this may moreover be the more doubted because we find not that Barnabas and Mark were now sent away to Cyprus by any solemn Recommendation of the Church at Antioch as Paul and Silas were to their work they two were Recommended unto the grace of God Acts 15.39 40. that they might have the Spirits conduct and assistance but not a word of the Church's prayer for Barnabas and Mark when they sailed to Cyprus Therefore have we a distinct and exact account of Paul and Silas's Travells Actions and Success in their Perambulation through Syria and Cilicia confirming those Churches that had lately been planted in those Countreys Acts 11.19 and 15.23 c. to which also the late Decree of the Council at Jerusalem was directed that they might by their exhortations and answering of offered objections be incouraged to persevere in the profession of the Gospel of Christ which they had heard Acts 15.41 The sacred Journalls of Scripture do Record their Stations and Actions first in Asia and then
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed vers◠29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of 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
Coloss he should have again his freedom to come amongst them and therefore provides to remove his old Lodgings from Rome as a prisoner unto those Cities of Greece as a free man again which most probably he did N.B. So that if we trace Paul's hopes and intentions as they are expressed in Scripture we shall find him purposing to go to Philippi first Phil. 2.23 24. Nay yet farther to Coloss Philemon verse 22. but still farther than both even into Judea from whence he was sent prisoner to Rome Heb. 13.23 Telling those Believing Jews of Judea which was the seat of the Circumcision and the proper center of the whole circumference of those dispersed to whom James John and Jude wrote their general Epistles c. that so soon as Timothy was set at Liberty and was come to him they would both come together into those parts to visit them we are not told how long Timothy staid from Paul or where Paul was when they met together N.B. Paul mentions an intention he had of taking a Journey into Spain Rom. 15.24 28. But this intent being long agoe and he being hindred hitherto either by the Evil Spirit as 1 Thess 2.18 or by the Holy Spirit otherwise disposing of him as Acts 19. v. 6 7. or by other intervenient yet important occasions as Rom. 15.22 23. or by his own infirmities through scourges c. or by the urgent intreaties of others as Acts 10.48 and 16.15 and 28.14 N.B. But now he found some urgent causes of steering his course another way for the Apostacy he heard of in the eastern Churches plainly declared to him that there was more need for him to hasten thither than to go westward So that tho' this Journey into Spain was really intended yet is it generally concluded that he was prevented of it Man's way is not in himself Jer. 10.23 but is over-ruled by God Prov. 16 9. However 't is conjectured that Paul after this releâ—se left Rome and preached in Italy till Timothy came to him What became of this Apostle or Timothy the Scripture gives no farther light after this that he was restored to the Churches which he had planted for some years but an attempting to trace him farther without Scripture light is the way to lose our selves A Scripture Account next of James Peter Jude and John after the last account of Paul CHAP. XXX First of James and then of the rest THIS Chapter containeth the Lives of the other Apostles so far as the light of the sacred Scriptures doth lead us waving all other narratives from more uncertain and fallible hands the most of which may be marked for monkish evaporations and the frothy exuberancy of wanton brains c. And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles namely James Peter Jude and John in their Apostolical Books N.B. The first is James who wrote the Epistle of that name Not he that was the Son of Zebedee Matth. 10.2 who was slain not long after Christ's Ascension by Herod in Jerusalem probably long before any of the Apostles began to write any of their Epistles Acts 12.1 2. But he who was the Son of Alpheus Matth. 10.3 Call'd James the less Mark 15.40 And the Lord's Brother Gal. 1.19 As being of Kin to his Family and reckoned with Peter and John as a principal Pillar Gal. 2.9 Who succeeded his martyred name-sake James the Son of Zebedee that Thundering Brother of John In his Apostleship at Jerusalem N.B. And sat President of the Council there Acts 15. And concluded it there not withstanding the presence of Peter which had been no better than an usurpation had the supremacy been solely belonging to Peter as the Romanists affirm N.B. This James was the Residentiary Apostle at Jerusalem for many years and wrote his Catholick Epistle but a little before his own Death and when the Destruction of Jerusalem and of the Jews drew nigh as appeareth by those two Expressions he useth in that Epistle to wit the coming of the Lord draweth nigh and behold the Judge standeth before the door James 5.8 9. Wherein be intimateth that the vengeance of God upon that City and People for killing Christ c. Which is foretold by our Saviour at large Matth. 24. did now approach very near N.B. As this Apostle being the Minister of the circumcision in Judea could not but be mostly look'd upon with a malicious eye by the bloody persecutors of the Gospel there so he could not but observe with his own eye how those presaging signs predicted by Christ Matth. 24. grew on apace He lived to see false Prophets arising iniquity abounding love waxing cold a betraying and undoing one another c. All fore-runners and forewarders of that approaching Destruction from whence he could not but certainly conclude that the Judge was at the door and that particular Judgment day wherein Christ would render vengeance on and avenge the quarrel of Innocent sufferers upon Tyrannical persecutors The whole Jewish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad as the Lord had threatned them Deu. 28. verse 64. Wherein he comforts the persecuted Chap. 1 c. But denounceth a direfull doom against the persecutors Chap. 4. and 5. His insisting upon that point of professors animating their faith by their works makes it more than probable that this Epistle was wrote after these Epistles of Paul were written wherein the Doctrine of free grace is so strenuously asserted James observing how that wholesome and comfortable Doctrine concerning free Justification by faith without works was at that time perverted by a licentious and sensual sort of Professors rather Libertines than Christians makes his remedy suitable to their malady And chiefly endeavours to reform manners correcting the extravagancy of those loose coats Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness And thus as Augustin says this Apostle did seeing some turning the grace God which Paul had preached into wantonness He presses the point of works thus far as to justify their faith by their works or their faith could never justify their persons and that their Religion was vain if their practice contradicted their profession N.B. Paul wrote to a people many times of a Pharisaical temper who of themselves lay too much stress upon good works and therefore might he in the wisdom of God given him look upon it as superfluous to press Pharisees to a necessity of good works but James wrote to such as were loose professors who relyed too much upon a bare Historical faith which is found in Devils James 2.19 And who neglected the fruits of a saving lively faith to bring them forth but turned the
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but
be totally destroyed by the Deluge upon occasion and by the way only as the Relation thereof had an unavoidable connexion with the History of the Church and rendring it more compleat and conspicuous without any constant and contiguous course of its succession yea and the famous foundations of great Kingdoms such as of Assyria Egypt Greece c. together with the admirable atchievements of their puissant potentates are all passed over in silence though they be subjects which seem more meriting to be mention'd while other concerns of the Church which in appearance are of far less moment are so distinctly described as Jacobs pilling of the Rods c. that by the force of fancy with cogitations at the Sheeps conceptions but chiefly by the Blessing of God the Holy Patriarch might be enriched and churlish Laban impoverished Gen. 30.38 and Ruths Gleaning in Boaz field c. Ruth 2.3 where that vertuous Woman stooped to a mean yet honest employment which God made a remarkable step to her very high preferment so as though a Moabitess Damsel to become the great Grand-Mother of the Grand-Messiah yea and many such seemingly small matters of other Children of the Church are exactly set down in the sacred Register as matters of great importance as if God were like the Master of a family who doth not with so much delight regard his common fields abroad as he doth his dear family at home the speeches gestures and actions of his little ones he diligently and delightfully observeth so doth the great housholder God in his houshold of Faith he regardeth rewardeth and recordeth all the Motions Desires and Endeavours as well as Performances of his own Children within the Church even all the Hairs of their Head are numbred by him Mat. 10.30 c. while the famous exploits and conquests of Great Men who are not also Good Men that are without in the World are wholly neglected in Scripture Story The 3. Circumstance is the Age of life that Enoch lived the years that he lived in this lower World were exactly answerable to the days of a year to wit 365. As the number of so many days make up one compleat solar year so the like number of so many years made up this one Patriarchs life He was of the shortest life among all the Patriarchs living only so many years as there be days in the year each day for a year according to the prophetick computations and though Enoch was the shortest liver of all the six Patriarchs that were before him who all but one lived above nine hundred years yet this was recompenc'd to him in his Son Methuselah the next Patriarch who was the longest liver of them all and not only so but 't was more recompenc'd to himself for their time on Earth was his time in Heaven what he wanted in the Silver of a life natural he had it well paid him in the Gold of a life eternal so that not only the shortness of the Fathers life was made up in the long life of his Son but also God took him from a worse place to plant him into a better his translation was but Transplantation as it were out of Gods Kitchin-Garden into his heavenly Paradise Thus we see here on Earth those Northern Plants which are transplanted out of their cold Climate into a warmer Southern Soil find no Detriment but Advantage thereby and thrive the better How much more was it no loss but gain to Enoch to be translated out of the Veil of Tears this Wilderness of the World into Gods Garden of Coelestial Pleasures Yea further it was not only more for his own Benefit to be one of Gods Lilies gathered up by him Cant. 6.2 to be transplanted into Paradise but it was also more for the other Patriarchs comfort both against the Fears of Death and the frailties of life while they did survive him seeing in Enoch however the Death of Abel might discourage them they had a most evident demonstration that there was a reward for the Righteous Psal 58.11 and that it was not any lost labour to walk with God It appeareth in the best computations of Chronology that Adam died in the 308 year of Enoch's Life and in the 243 year of his Son Methuselah yea and in the 56 year of his Grand Child Lamech's Life so that Adam lived to see Lamech the ninth Generation who was the Father of Noah the tenth Patriarch before the Flood then the next after Adam's Death God ordered Enoch's Translation that those two great Truths might be taught thereby 1. Mortality by the former And 2. Immortality by the latter and 't is very remarkable that as no fewer than eight Patriarchs were alive as living Witnesses of Adams Death so no fewer than seven Patriarchs surviv'd to be living Witnesses of Enoch's Translation If it be asked how came men to be so long lived then that 365 years of Enoch was accounted but a short life I answer The Antediluvian Patriarchs or Fathers before the Flood had very long lives 1. From the good pleasure of God that mankind might be the sooner propagated that Arts and Sciences might be the better learnt and that the knowledge and worship of God might be the further transmitted even to their remotest Posterity 2. From a stronger constitution of Body 3. From their great temperance for some say they abstained both from Wine and Flesh Now plures pereunt gulá quam gladio Gluttony or Intemperance kills more than the Sword 4. From the vigorous Vertue of the Earth which then brought forth more wholsom fruit for after the Salt waters of the Sea in Noahs flood had overflown the Earth the saltness thereof had made it more barren and the growth out of it less nourishing 5. From the benign Aspect of the Stars which have a great Influence upon Mens Bodies 6. From that excellent Skill that Adam had from his Creation whereby he knew the nature of all things and communicated this to his Posterity for preserving their health for as Solomon he knew all things Notwithstanding this their Universal knowledge of natural things and their vast experience in an healthful improvement of those things yet none of those Patriarchs no not Methuselah himself lived out a thousand years which is a number of perfection that all of them might know the perfect state is not attainable here below there is another over curious reason mentioned by Irenaeus lib. 5. Adver Haeres That a thousand years are said to be but one day with God 2 Pet. 3.8 And but as Yesterday to him Psal 90.4 And because God would make his word good In the day thou eatest thereof thou shalt die therefore not only Adam but all the other Patriarchs died within the thousand years so they all died in the first day as none of them lived out to begin a second thousand which would have been the beginning of a second day there seems more wit in this reason than weight and worth but a
and give them his whole Power knowing them to be Pious Persons and himself now desiring the Jews to be deliver'd N. B. How the hearts of Kings are in the hands of the Lord Prov. 21.1 to turn and tame them as he pleaseth Most Kings cry up Sic Volo sic Jubeo their Will must be a Law to stop a Subject's Mouth especially such Absolute Kings as those of Persia such cannot be brought to confess themselves to have been in an errour lest they should thereby be blamed for any seeming Lightness and Inconstancy But the Almighty God who is the Heart-maker and the Heart-mender had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People that he brought him into a better Temper insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents he will run the risque of being accounted Inconstant N. B. Causinus saith Haman was partly an Amalekite and partly a Macedonian and that this new Decree had inserted in it how Haman had design'd to translate the Kingdom of the Persians to the Macedonians c. Now come we to the Concomitants the Second Part of the Narrative Remarks upon it are First The Quality of this New Decree Mark 1. The King commands to write in the King's Name and to Seal with the King's Seal this latter Letter ver 8. wherein not one word is contained for Disanulling Haman's former Decree for destroying the Jews Chap. 3.12 13. but only gives the Jews full power to stand up in their own Defence which was enough to save them c. Mark 2. The King as it were begs their Excuse for not Reversing Haman's Edict because himself was under the lash of that Unrepealable Law of the Medes and Persians and his Recalling thereof might put his whole Kingdom into a Flame but he doth assure them this Plaister would prove broad enough for their Sore for this latter Letter coming last will in effect Repeal the former and they need never doubt but what they wrote in his Name Signed with his Seal would be Authentick enough and pass for a current Countermand fear it not c. Mark 3. The King's Scribes were call'd to write ver 9. N. B. which is look'd on as the longest Verse in all the Bible and those Scribes were as quick to come and write at Mordecai's Call and Command as they had been before at Haman's Chap. 3.12 nor probably cared they much saith an Interpreter what they wrote so they were but sure that it was the King's Will they would write so As for their Religion it may seem to be the same with that of Gallio a meer Irreligion not caring how the concerns thereof went Acts 18.17 so they could but please the King they made no matter of Displeasing God as appeareth in their readiness to draw up Haman's bloody Decree Remark the Second The Time of this New Decree's Publication It was on the Three and twentieth Day of the Third Month our May call'd Hebr. Sivan which signifies Covering for then the Earth is cover'd with all kind of fair and fragrant Flowers then all things were in their Prime and Pride and N. B. then did the Sun of Righteousness arise with Healing in his Wings unto all those Afflicted Exiles that had been design'd for Destruction Mal. 4.2 The precise Time is thus noted not only to set forth the certainty of the History but also to shew God's usual Dealings with and Dispensations to his Church and Children for this Time was above two Months after Haman's bloody Letters had been published so long saith Osiander did God suffer the Jews to lie in a low and lost condition in fear of Death that their Deliverance might be the more Glorious N. B. Other Reasons are rendred why the Lord let the Jews lie under the terrour of this dreadful Day for above two Months As 1st That the Jews might be truly Humbled for and throughly purged from their many and mighty Sins whereof they were guilty 2ly That in particular they might be convinced of their Folly in neglecting the many offers and opportunities of returning to their own Native Country where they might have enjoy'd not only their Lives in safety but also their Liberties in a free and full exercise of the true Religion whereas being dispersed abroad as they could not serve God c. so they were an easie prey to the Enemy 3ly In this two Months and upward God gave an opportunity to the most malicious Adversaries of the Jews of discovering themselves to their own Destruction as the Event evidenceth All these are added to Osiander's Observation afore-mentioned which was indeed the principal Reason for after two Months Terrour to have now such an admirable and unexpected Edict for their Relief and Security this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them Hab. 3.2 Remark the Third This Liberatory Letter was dispatch'd away by Posts riding upon the swiftest Beasts unto all the Princes c. in the 127 Provinces as a Countermand of the King ver 9 10 11. Mark 1. Tho' this Letter needed no such Haste saith Bonartius for there was still near Nine Months to come before Haman's Lucky Day happened being the thirteenth Day of the twelfth Month Adar or February yet Mordecai hasten'd it away in the great Wisdom God had given him that it might come in due time before it was too late Mark 2. It was directed to the Jews in the first place because they were in the deepest Dumps of Despair and so stood in most need of Comfort N. B. Thus the Lord comforted Peter with the first and by Name in his Go tell my Disciples and Peter that I am Risen c. Mark 16.7 for he knew him to be in greatest heaviness Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter The Equity of this Saving Edict so opposite to the former no Officer was allowed to Dispute but all commanded at their peril to Dispatch for where the Word of a King is there is Power and none must say what dost thou Eccles 8.4 Dan. 5.19 Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good Mark 4. This Letter was written unto every Province according to their Language every Nation had it in their several Characters such as they were capable to understand as it was Mordecai's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects that so none might plead Ignorance N. B. Even so and much more than so ought to be every good Magistrate's care saith an Interpreter that their People may have the Law of God the Holy Scriptures that Everlasting Rule of all Righteousness which can never be Repealed in a known Language tho' the
Romish Church say Ignorance is the Mother of Devotion yet God's word saith 't is the Mother of Destruction My People are destroyed for lack of Knowledge Hos 4.6 To be ignorant of God's Law is no Mother in Israel c. Mark 5. The Contents of the Letter wherein Mordecai doth not only give Commission from the King for all the Jews to stand upon their guard for securing their own Lives but also to Kill all those who sought to Kill them making use of the same words in Hanian's Decree Chap. 3.13 that all Men might know the King's Mind was Alter'd in giving Mordecai as large a Commission to save the Jews as ever Haman's was to destroy them The Third Part of this Chapter is the Consequents of this Edict Remark the First No sooner were there Transcripts of this Original Decree transmitted in all haste into all parts of the 127 Provinces where they were publickly proclaimed That upon that long-look'd-for Day the thirteenth Day of the twelfth Month the Jews should be ready to Avenge themselves upon their Enemies ve 12 13 14 but immediately the Jews fear of that Fatal Day was changed into a Joyful Festival Day beforehand ver 16. the Dread of that Dismal Day in Haman's Decree being once done away by Mordecai's Edict of a contrary Countermand the Jews became Joyful and had their Holy Merry Meetings wherein to bless God for this unexpected and undeserved Mercy And no doubt but this Feast and good Day here mentioned ver 17. was only a Preparative at this Time when the Bad Brunt of their panick fears was once over unto that Grand Feast Chap. 9. Remark the Second Mordecai having obtained his heart's desire for an effectual Deliverance of his poor People went out from the King in his greatest Grandeur with a great Crown of Gold upon his Head ver 15. we read not that Human had any such yet may we suppose that this was not the Grand Royal Crown peculiar only to the King but one with sufficient Distinction from it permitted to the Prime of Persian Princes yet was it so Glittering and Glorious together with all his other Royal Apparel and Accoutrements as to put the City as he marched through it into a Joyful Jubilee Now the People that had been before perplexed Chap. 3.15 were rarely revived with the sight of Triumphing Mordicai And that not the Jews only saith Piscator but also the other Citizens who were either allyed to them by Affinity or engaged with them in Worldly Concerns or out of their Humanity abhorring that so many Millions of Innoâ—ents should be Butcher'd by Haman's Bloody Decree and now rejoycing that it was countermanded so that Shushan now shone as Aben-Ezra reads it and that Lilly as Shushan Hebr. signifies was now most lovely and lightsome Remark the Third This Joy of the Jews so general over the whole Empire as well as in Shushan caused a fear to fall upon the People of the Land ver 17. so that they became Proselytes to the Jewish Religion and as some say either for fear or Love submitted to that severe Precept of Circumcision However the great God over-ruled Matters so that when they saw the King himself favour the Jews and the Queen and Mordecai were altogether of them as well as for them c. this so over-awed even the Malignant Persians that they may of them had no mind to meddle c. Esther CHAP. IX THIS Chapter relateth the slaughter of the Hamanists who both purpos'd and endeavour'd to slay the Jews In this History are Antecedents Concomitants and Consequents Remarks First upon the Antecedents as First The long look'd for lucky Day of Haman's Diabolical Let came at last ver 1. namely the thirteenth of Adar or February upon which Day Haman 's Abettors hoped to revel in the Jews Ruine for though the King had set forth a second Counter-Edict in May foregoing this following February yet many malignant Hamanists did doubtless despise this later Decree and scoffingly derided it as only extorted from the King by his Queen's importunity and perswading themselves and others that the King was of the same Mind as before in Haman's Time to have all the Jews rooted out and to rid the World of them notwithstanding he had in an over Vxorious Humour consented to this second Counter-Decree meerly to give his Wife Content Therefore they resolve to Arm themselves and join all their Forces to prosecute to the utmost Haman's first Letter of Licence upon the lucky Day and take no notice of the second procured by Esther and her Vncle N.B. Thus those that are ripe for Ruine harden their own Hearts and hasten their own Destruction And that which did harden and heighten them in this daring attempt was that the latter Letter did not at all Reverse and repeal the former but only gave the Jews Liberty to defend themselves whom they doubted not to over-power for what was this handful of poor Captives to the whole Persian Empire But above all they were deluded by the Devil who is the Author of all such Arts and Lots of Divination for foretelling any future Arbitrary and Contingent Events and who Cozen'd them with false hopes of a lucky Day c. Remark the Second The Jews prepare on their Part Vim vi repellere to repel force by force in Defence of their own Lives unto which the Law of Nature prompted them for Man naturally saith Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Creature and so indeed all Creatures from the highest Angel to the lowest Worm make much of their Lives N.B. The Jews had before made use of spiritual means as solemn Fasting and Prayer wherein they confidently committed their Righteous though disconsolate Cause to God who judgeth righteously yet dare they not tempt God by any wilful neglect of lawful means for their own Defence well-knowing that though the Care of the End belong'd to God yet the Care of the Means belong'd to them and therefore did they most industriously as for Life provide Temporal Means both Offensive and Defensive Weapons against that lucky unlucky Day of the thirteenth of Adar and this they did the more earnestly because they had the King's Commission for Arming themselves and gathering together c. without which this would have been reckon'd a Riot and Rebellion Hereupon Bernard highly Honours the Jews here saying though they were Laeti in Domino habentes gandium in re gaudium in spe c. the Jews had Joy Chap. 8.16 17. not doubting to possess what God had promis'd non tamen securi yet durst they not be secure but do Arm themselves for their Security The Second Part is the Concomitants of the Hamanists fall Remark the First Though the Jews Enemies were it seems allowed to take up Arms against the Jews when Haman's happy unhappy Day happened to fulfil Haman's bloody Letter whereof himself the Author repented and had rued it when he came to be hang'd for it and though those