gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
season draws out Peter to pass through all quarters to visit the Saints that he might confirm them in the Faith and establish a Ministry among those Churches newly planted by the dispersed Disciples v. 32 Acts 9. Secondly The Place where was Lydda which was one of those places Peter passed unto to visit c. a famous City in former times not far from the Mediterranean Sea upon the West Bank of Jordan Oh wonder how Christ hath his Saints scattered and planted in Cities and Countreys c. Thirdly The Person healing was Peter this was not the first healing Miracle that Peter had wrought by the power of Christ for before this he had cured the Cripple that was born lame not lamed by any violent casualty Acts 3.2 7. and that had been lame forty years Acts 4.22 as above Besides we find Acts 5.15 how the shadow of Peter wrought wonders N.B. The like whereunto we read of Paul after Acts 19.12 not as if the shadow or garment or the body of these Apostles had any inherent vertue in them to heal Diseases and to cast out Devils but that the power of helping the Distressed was now so abundantly poured out at this Effusion of the Holy â—host upon them insomuch as these weakest and improbable means were made soveraign and effectual to work Miracles that the glory of those wondrous works might not be attributed to such contemptible things but to the blessed Messiah now gloriously exhibited N.B. Moreover such prodigious Products from such unlikely means did not only demonstrate that the power was of God but it was an accomplishing of Christ's Promise to them that they should do greater works than he had done John 14.12 by which Providence the Gospel was much more propagated To which may be added that Peter there was in conjunction with John in healing that begging Cripple but here he acts alone by himself Fourthly The Party healed was Aeneas who is described 1. By his Name supposed to be a Jew tho' living now at Lydda whom the Jews call'd Hillel but the Greek-Lyddians call'd him Aeneas 2. By his Disease a dead Palsie which had taken away the use of his Limbs so that he became a Clynick and lay Bed-rid 3. By the Antiquity of his Disease Acts 9.33 he had kept his Bed eight years All this is Recorded not only to declare the certainty of the History but especially the difficulty of the Cure and the excellency of the Miracle Omnipotenti Medico nullus insanabilis occurrit Morbus To such an Almighty Physician as Jehova is no Diseease is found incurable Exod. 15.26 Fifthly The Manner how this Cure was wrought is related verse 34. Acts 9. which contains 1. Peter's command in the Name of Christ wherein he promiseth Recovery to this Paralytick suitable to our Saviour's saying Mark 2.9 and John 5.8 in the like case to demonstrate the perfection of the Cure in being now able to make his Bed Peter acts not here by his own power but lets this lame man know whom he should acknowledge for his Benefactor himself being but the Instrument in Christ's hand And 2. The Paralytick's Cure thereby He immediately arose together with the Word there went forth a power Luke 5.17 As Peter was assured of this so the Paralytick did experience it for he felt the dolorous Distemper by the Resolution of his Nerves depart from him in an instant and that now he was inabled to arise and to cast up his Bed whereof he had now no such need as formerly for eight years All this did declare that the Cure was done by a Divine Power seeing Nature and Art acts in Time and by Degrees but he was cured immediately and that perfectly also insomuch as he was made able to make his Bed the best discovery thereof to all Sixthly The Effects hereof namely upon the many Spectators of this Miracle All that dwelt at Lydda and Saron saw it and turned to the Lord verse 35. Acts 9. The Hebrew is Sharon a place that had most fruitful Fields Isa 33.9 1 Chron. 27.29 but now it became Christ the Rose of Sharon indeed Cant. 2.1 For this Providence became an Ordinance to the Inhabitants of that City 1 Chron. 5.16 not far from Lydda for hitherto they had been erroneous in Fundamentals so had turned their backs of Christ but now were both Inlightened and Inlivened to embrace his Truth The second great Miracle Peter wrought in this his Journey from Jerusalem when he went thence into all quarters to visit the Saints and to confirm them in the Faith Acts 9.32 was his raising Dorcas from the Dead at Joppa which Miracle is described by six Circumstances The first is the Person upon whom this Miracle was wrought by Peter the personal Object whereof hath sundry Demonstrations As 1. By her Name which is twofold Tabitha so call'd among the Jews and Dorcas so call'd among the Greeks both names signifying a Doe or Roe-Buck and as she was espoused to Christ no other she was to him than as a loving Hind and pleasant Roe Prov. 5.19 2. By her Profession she is call'd a Disciple of Christ 3. By her Practice and Manners she was rich in good works which are the best Riches last longest and go farthest for they follow us into another World Rev. 14.13 She is commended for her Beneficency and for her Liberality Acts 9.36 And 4. By her Disease and Death verse 37. N.B. A dear Disciple may be diseased and die Mary and Martha send this word to Christ Behold he whom thou lovest is sick yea and dead too John 11.3 c. Christ's Love and Saint's Death as well as Diseases may well enough hold a consistency as here also in this dear Dorcas whom when dead they had washed not only to fit her for Burial but especially to shew their hope of the Resurrection which would change that vile Body like Christ's glorious Body Phil. 3.21 The second Circumstance is the double occasion 1. The Ficinity of the place Joppa a Port-Town and very beautiful call'd so from the Hebrew Japhah signifying fair or a fair Haven most memorable for Jonah's taking Shipping there when he would flee from God and decline his Message Jon. 1.3 expresly said to be nigh to Lydda verse 38. Acts 9. The second occasion was the Intercession of the Disciples who were sensible of the great loss they all had in the death of so good a Woman therefore sent they speedily for Peter not only to come and comfort those who were most concerned in the loss but also by the Direction of God's Spirit they were not without hope that this pious Woman might be zecovered by Peter and so remain farther profitable to the Church hereupon they request his haste in coming to them before her Burial which now they were preparing for this is an evidence of such an hope The third Circumstance is the moving Cause of this Miracle which was the doleful Lamentation made by Widows for the loss of this
and go at his command Hence it was that Eve was not afraid of the Serpent as Moses was afterwards Exo. 4.3 Christ was among wild Beasts without fear or hâ—rm Mark 1.13 The Image of God in Man put such a Majesty on Man that all Creatures payed their Homage to Man as Man payed his Homage to God but this Obedience to Man was forfeited by Mans disobedience to God and Mans Rebellion against his Maker is punished with the Creatures Rebellion again Man according to the saying of the Antient Rebellis facta est Creature homini Quia Homo numini The Creature Rebelled against him because he Rebelled against God This revolt lost Man both Imperium sâ—um Imperium sui both his command of the Creatures and his command of himself 1. his command of the Creatures who now Rebel so far as many times to Mans ruine sometimes they become such Enemies to Man in avenging Gods quarrel upon him as to pick out his Eyes to tear his flesh and to suck his Bloud Ezek. 14.21 Levit. 26.22 Prov. 30.17 1 King 21.19 and this is not only threatned but also Executed 1 Kings 22.38 1 Kings 13.24 2 Kings 2.24 17.25 and what great revenge can the great God take by the least and weakest of his Creatures As by Frogs Flies and Lice Exo. 8.5 7 24. And by Worms Acts 12.23 This is not all but 2. Man hath lost his command of himself now Man is become as a City that is broken down and without Walls Prov. 25.28 he Reigneth not in his unruly affections but lets them Run Riot in sin as so many Head-strong Horses Man not being fenced in with the Wall of Gods fear lies open to all the Assaults of Satan as Judg. 18.7 Jer. 49.31 Ephes 4.26 27. hence it is Man can neither tame his Tongue nor his Heart that Beast in his Bosom 3. Though this Dominion and Soveraignty over the Creatures be forfeited by Adams fall yet 't is not wholly extinguished there was a renewing of that Character in part to Noah Gen. 9.2 The dread of you shall be upon every Beast Fowl and Fish and this piece of Gods Image in Man is yet remaining whereby every kind of Beasts of Birds of Serpents and of Fishes hath been tamed by the industry and ingenuity of Man Jam. 3.7 Hence we see a litttle Boy will lead a great Elephant and a Child can drive before him a great number of Cattel these are remaining footsteps of the Ancient soveraignty and herein is the marvelous goodness of God to faln Man that though his Authority be lost as to the Savage Beasts as Lions Bears c. some few whereof are subdued yet the serviceable Creatures that have no Gall as the other have to wit the Ox the Ass c. are still in subjection to Man Esa 1.3 from all which Man hath most singular service 4. The Redeemed of the Lord have by that Grand grant and Charter in Christ a New right to all and a New Rule over all 1 Cor. 3.22 23. All are yours in Christ All we have in possession of the worst things below and in Reversion of the best things above yet hold we all in Capite-Tenure to wit in Christ who is Married to his Church in faithfulness and gives this as part of her Joynture to wit a restoring the Previledges of the first Creation as Fellowship with God and Dominion over the Creatures and therefore hath he bound over the best of things to bring her in provision Hos 2.19 20 21 22. This appears by comparing Psal 8.4 5. with Heb. 2.6 7. where whateverâ— is spoke of Man is applied to Christ 1. By whom we are at peace with the Beasts of the Field Job 5.23 As Jonah was with the Whale in the Sea and Daniel with the Lions in the Den and the Viper had no power to hurt Paul By whom we have not onely use of them as the wicked have but also right to them both for profit and delight at present yea 2. by whom we shall at length be fully instated in the absoluteness of the old Dominion when the Creature being freed from the Bondage of Corruption shall willingly be subject to the Children of God Rom. 8.19 20 21 22. Though there be now some dread of man upon hurtful Beasts therefore they dare not walk abroad while Man is supposed to be abroad Psal 104.20 23. and though Man now hath a Dominion over useful Beasts yet both are in a much lower way than that in the state of Innocency for this subjection is neither with so much willingness on their part Rom. 8.20 nor with so much easiness on our part as formerly for now no Creature can be Tamed without toils and difficulty There be yet two more of those great blessings wherewith the Lord dignified the state of Innocency to make it a truely Golden Age as the Poets call it to wit the blessing of Marriage and the blessing of the Sabbath both which are partly External and partly Internal Inasmuch as the end of Marriage is for Relieving Mans Soul as well as Body and the end of the Sabbath is for Refreshing the Body as well as the Soul 1. of the blessing of Marriage no sooner had God created man Male and Female Gen. 1.27 but then 't is immediately said God blessed them and said be fruitful and multiply v. 28. now that the Marriage of the first Male and Female together was a very great blessing supperadded to all the other aforesaid blessings the mouth of the Lord himself doth declare it saying It is not good for Man to be alone I will make him an Help-meet for him Gen. 2.18 The goodness and greatness of this blessing even in the Judgment of God himself who is Wisdom it self appeareth inasmuch as the Lord declareth for Man to be alone was not good either 1. for mans profit in respect of Procreation and Education of Children both for planting the world and propogating the Church in the world or 2. for mans Comfort optimum solatium est Sodalitium Society is sweet and Communion is comfortable Eccles 4.9 10 11 12. or 3. was it so Conformable to the Community of all the living Creatures who did all as Male and Female consort together for the increase of their several Kinds or 4. was it so Honourable to the Creatour for his service is both more and more solemn in company and communion than by any one alone 5. Lastly Had Man been alone then the promised seed in the Eternal Covenant could not have been accompliâ—â—â—d had not God made a Woman Christ the Son of God could not have been born the Seed of the Woman according to the promise after the Flesh 'T is true there was no need of a Woman in respect of Gods Power for the Almighty might have made all Mankinde at once as he did the Angels all at once to be the Inhabitants of the Invisible world as Mankinde is of the Visible Yet in respect of
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
the Chaldeans or Romanists and touch not at all of their unclean things 2 Cor. 6.17 lest we partake of their Plagues Revel 18.4 c. Thus Abraham was call'd out of Ur of the Chaldees The sixth Note is Those Babel-builders Erect a Fabrick of their own framing with Brick of their own Burning 5164 paces from the ground having its Basis and Circumference proportionable to its height to secure them saith Josephus from another Floud they therefore designed its top should reach to Heaven Gen. 11.4 though some say 't was not so high as Ararat from whence they lately descended that Phrase is but an Hyperbolical Speech wherein too much is spoken that enough may be believed and all to declare their Ambition and Idolatry Worshipping the Work of their own Hands Inferences hence 1. Pride made our First Parents desire to know as God and it made those Builders desire to dwell as God Isa 14.14 whereas humility not haughtiness is the way to Heaven had they lifted up their Hearts to God as Psal 25.1 as they did against God they had nor been scattered 2. The nearer those Builders rais'd themselves up to Heaven so long as they were Earthly the more they exposed themselves to the Thunder-claps of Heaven thus their Folly thrust them into the Revengers Hand and as they would spare God some labour of coming down they meet him half way to fetch in their own Destruction greatness without goodness is dangerous Abraham is call'd from this place of Name or Earthly Greatness 3. Those Builders did not design to Build to Heaven because they loved Heaven but to get a Name and Fame on Earth what we do out of Ambition and not out of Conscience in Gods Worship there is Babel in us 4. When we forsake the Name of the Lord which is our strong Tower Prov. 18.10 and abide not in Christ 1 John 2.28 but go down to the Plains as those did from Ararat and raise up Mounts of our own Righteousness what is this but a multiplying of Earth for poor Ants to climb up to Heaven Coelum ipsum petimus stulittiâ saith Horace This sublime Folly and Idolatry Abraham is call'd from and so are all his Seed 5. God calls Abraham and us in him from the Confusion of Tongues it hinder'd Babel the Gift of Tongues did Build Zion Acts 2. but our Zion goes on no faster because our Tongues are divided and we quarrel about words as they did Dubartas as if we were Building Babel not Zion t is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a War about words mostly the good God amend this fault The 2 Terminus à quo or place from whence God call'd Abraham was Haran or Charan which signifies Wrath as before This place was not the nearest way from Ur of the Chaldees to the Land of Canaan us appeareth in the Maps of that Country but it being a Chief City famous for the Overthrow of Crassus Terah and Abraham c. might be tempted out of their direct way to go thither and to stay five years there where they got much wealth Gen. 11.31 and 12.5 Acts 7.4 until God came the second time to Abraham testifying to him concerning Haran as was once said concerning Athens that famous City of Greece 'T is a pleasant City to pass through but unsafe to Dwell in This Haran it seems was so delightful a City to dwell in that Nahor and Terahs Houshold which came with Abraham from Ur stayed there Gen. 24.4 10 15. yet was it Dangerous as well as Delightful to dwell in for such as stayed there and went not thence with Abraham c. to Canaan did fall to Idolatry Gen. 31.30 53. as before and Josh 24.2 Or 2. If they were not tempted thither by the Tempting Devil it may be said they were purposely led about by the most wise God as were Abrahams off-spring afterward Exod. 13.17 18. Whereas the distance 'twixt Egypt and Canaan in the direct way was as Philo saith not much above three days Journey yet God led them about God did carefully chuse their way nor the nearest but the safest for them he tempts not above what we are able but so orders the matter that evils shall not be ready for us until we be ready for them Here Terah died then Abraham was commanded to leave his Fathers house not in Ur to make his work more easy Some say this Haran was not far from the borders of Canaan old Terah reach'd no farther no more had Abraham done had not God given him a second pull As the Earth needeth the former and the latter Rain to bring on the Joy of Harvest so Abraham and all his seed need a former and a latter pull to bring on that Joy in believing a Joy unspeakable and full of Glory The first pull brings us only to the borders of Canaan from sin to duty c. To the Valley of Achor which signifies trouble Josh 7.6 Or Spirit of Bondage under some strong convictions yet this is a door of hope Hos 2.15 Isa 65.10 An happy inlet into the promised Lands there they began to eat first of the fruits of the Land Josh 5.10 At this door they hoped to have the Enjoyment of the whole whereof that Valley was a Pledge and Earnest 'T is thus with a Christian who is brought first into a Wilderness Hos 2.14 And into a Valley or low condition by sense of sin and fear of wrath and thence set upon Pisgah or everlasting Mountains alas we need converting grace often and confirming grace oftner The 3d is Terminus ad quem or place whither Abraham was called this was not named God did not tell it him in his Ear yet shew'd it him to his Eye Gen. 12.7 and Chap. 13.14 v. And seeing the more certain sense is Believing according to the Proverb This Countrey thus shewed and promised to Abraham was Canaan a Land that lay in Asia the less and so called from Canaan the Son of Cham the Son of Noah who possessed it yet there was this difference betwixt the person and the possession call'd after his name The man Noahs ' Son was curs'd of his Father Gen. 9.25 but the Land being the Land of promise Heb. 11.9 was blest of its God 'T is called Jehovah's Land Hos 9.3 And Immanuels Land Isa 8.8 The Land is mine saith the Lord Lev. 25.23 And God blest this his own Land so as to make it the most goodly Countrey abounding with all blessings Deut. 8.7 8 9 and 11.11 12. Yea the glory of all Lands Ezek. 20.6 Flowing with choice and cheap commodities so that it might well be call'd Macaria or the blessed Country the Hebrew word Canaan signifies a Merchant for this cursed Canaan with his off-spring the Canaanites did drive the Merchandize and Trade of wickedness for which that blessed Land was to spue them out Levit. 18.25 To make room for the blessed Seed of Abraham and therefore was it promised to him even when and
Amoris saeva libido What will not the force of love or insatiable lust and unsatisfied desire or unquenchable Thirst after Gain compel mortal men to comply with and consent to even to the hardest conditions Shechem here whom the Hebrew calls Hanegnir v. 19. that is a foolish Boy being blind with Love and not ruled by Reason rashly rusheth head-long into the act of Circumcising himself first as he had done before in Ravishing the Damosel In neither of which Actions was Right Reason either his Rule or his Ruler but Heady Affection was his River and Driver walking in the ways of his heart and in the sight of his eyes Eccles 11.9 without any regard to Religion in the latter no more than in the former Fact not knowing what he did in either These two Princes Father and Son thus complying with the condition undertake by an Elegant Harangue and Oration to perswade and prevail with the People v. 20 21 22 23. wherein they politickly cover their own private ends with a plausible pretence of publick good and loudly proclaim vast Profit to the People from those peaceable men so they call'd them but such they did not find them This proposal of profit doth prevalently perswade the People to an Approbation They all conform to the condition are all to wit the Males Circumcised v. 24. This Ushers in the last part of the Plot or Project to wit having thus far and fairly prosecuted it the final and full execution of it Now those Sons of Jacob had brought the simple Shechemites into their desired and designed Noose they let them alone until the third day v. 25. which is ever the worst day to those that are wounded wounds received are then most sore and painful This gave Simeon and Levi their wished opportunity both for a Rescue of their Sister and for a Revenge of her Rape They with the Assistance of their other Brethren assaulted the Citizens while they were so sore that they could not stir in their own Defence kill with confidence both the Princes and the People with the edge of the Sword v. 26 27. Delirant Reges plectuntur Achivi One only Sinned All Suffered A little leaven leaveneth the whole lump 1 Cor. 5.2 6. especially when that sour leaven of Sin is found first in the head Sins of Princes bring Punishments upon their People the Sin of one Man of one Man only especially of a publick Person as Shechem was here may raise God's Wrath to the ruin of many 2 Sam. 24.17 and 2 Chron. 32.25 and Gen. 20.7 17 18. wherein though as from God the People may justly suffer for their own Sins as the Shechemites did here yet their Princes are punish'd also relatively if not personally in their Peoples Punishment in regard of their Interest in them and Participation with them The Sins of Princes are worse than the Sins of the People though both be before the Lord upon the Accounts 1. Of Imitation Regis ad Exemplum totus componitur Orbis Princes are the Peoples Looking-Glass whereby they Dress themselves either with Good or Evil great need we have therefore to pray for Good Governours for generally as Princes are Good or Evil so are the People when Crispus the chief Ruler of the Synagogue believed many Corinthians believed also Act. 18.8 and Paul was loth to lose Paulus Sergius that prudent Deputy by that Sorcerer Elymas because he well knew that his Conversion would draw on many others to Conversion likewise Act. 13.6 7 8 10 12. As on the contrary Jeroboam made Israel to Sin and universally as the Kings of Israel and Judah were Godly or Wicked so were mostly the People in which as in a Beast the whole Body follows the Head 2. Upon the Account of Imputation How was the Sin of David imputed to Israel and the People were plagued for his personal Sin of Numbring his Warriours as well as Worthies in a way of carnal Confidence 2 Sam. 24.15 17. and 1 Chron. 21.12 How was the Sin of Hezekiah's Pride and Ingratitude to God Imputed for a Punishment upon his People 2 Chron. 32.25 31. People pay for Princes Sins as here All the Males were Massacred by the Sons of Jacob because the wrong their Sister suffer'd was done by a Male yea a Prince-Male in whom all Male-Administrations are abominable both to God and Man And the rage of Simeon and Levi was raised to such an height of Revenge at this abominable Act in a Prince to their Sister that the Murder of all the Males must not alone satisfie it but they strip the Slain and plunder the whole City of all their Goods Gen. 34.27 28 29 c. The next Subject of Discourse is How the good Old Patriarch resented the Treachery and Cruelty of his Sons after the Slaughter and Spoil of the Shechemites This plainly appeareth in his smart Expostulation with them and most sharp Reproof of them v. 30. wherein he evidently witnesseth an utter Abhorrence of their abominable Wickedness And whereby Jacob makes an undeniable Vindication of himself that he was no Abettor much less the Author of such unparallel'd Impiety which yet is commended for laudable Zeal in the Apocryphal Judith Chap. 9.2 this is one Argument for Exploding that Book from the Sacred Canon of Scripture whereas the true Canonical Pen-men of the Holy Ghost do so much condemn it for a Matchless Villany For First Jacob Damns the heinousness of this hellish Act in this his pious pithy and pathetical yet dolorous Declamation Wherein 1. He declares how great his Dolour was wherewith himself was Affected and Afflicted by this impious barbarous and perfidious Action branding his Sons with the black Name of Trouble-Houses and Trouble-Towns for Troubling their Aged and Innocent Father both in Mind and State and causing him to become like that River-Water which when troubled by the foot of Man or Beast doth lose its purity and clearness Ezek. 34.18 2. He sets out the Cause of his own Sorrow and Trouble saying Your wickedness hath made me and mine to stink among the Inhabitants of the Land that is our savour is now most loathsome to them and they will do with us as men do with stinking things first loath them with utter dislike then cast them away with utmost displeasure even to the Dunghil as to their proper place Hence 3. He shews the extreme peril they had involv'd him in by their Fact I being Few in Numbers Hebr. Methe-Mispar a small handful to the Many They will Kill us All. Thus this Holy Patriarch notwithstanding his many solemn Promises of Divine Protection here again trembled much fearing that he and his whole House would all be cut off by the Canaanites And this was not a causeless fear for where Sin is at the bottom Fear in a tender-heart will be at the top he well knew the Condition of God's Covenant If thou walk before me and be perfect Gen. 17.1 2. Though himself was so here saving his Humane
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
the first Offender yet this the offended Husband will condescend to do either out of pity to her or from his want of her Company he offers Reconcilement ver 3. whence some say his Concubine had not committed Adultery for in that case no Reconciliation ought to be offered for Adultery was severely punished by the Law of God c. However he would Imitate God in alluring her c. Hos 2.14 therefore brings he a Beast to ride upon home a couple of Asses though possibly she ran from him on Foot N. B. The Father in-Law rejoiced to behold Reconciliation brought home to him though all this while he had not stir'd out of Doors to fetch it Now must they all rejoyce together in this new Reconcilement the Levite is content to spend three Days therein on his own Voluntary Accord but he must spend other Days more though unwillingly being over-born with the Importunity of his Father-in-Law ver 4 5 6 7 8 9. still the Father in Law presseth his stay so long upon the last Day and all that this renewed Love might be the more confirmed by his kind Entertainment that it was a time sitter to take up Lodging than to begin a Journey but the Levite was resolute and will stay no longer ver 10. and here begins the sad Tragical Story Note here by the way Delays are many times dangerous had they set out betimes and not staid till the Afternoon they might haply have got home that Night and the following Mischiefs might have been prevented Semper nocuit differe paratis N. B. Thus the Devil usually Courteth and Cozeneth those that would look toward Heaven our best Home just as this Old Man did the Levite Be content I pray thee c. What haste In space comes Grace and hereafter is time enough Thus one Delay begets another as one Link in a Chain draws on another Qui non est Hodiè cras minus Aptus erit He that is not fit to Day will be less fit to Morrow and oft times our choice may be made our Judgment For if lingring and loitering in Matters of Salvation be our voluntary choice one Day God may justly inflict it as a Judgment upon us the next day Our delaying to Day may become the hardening of our Hearts to Morrow To Day if ye will hear his voice harden not your hearts Hebr 3.15 Now is the accepted time and now is the Day of Salvation 2 Cor. 6.2 Dr. Hall hath an excellent Note here It is good hearing when the Levite maketh hast home an Honest Man's Heart is where his Calling is such an one is like a Fish in the Air whereinto if it come for Necessity or Recreation yet it soon returneth into its own Element again This Office by how much more sacred it is so much the more attendance it requireth even a Day breaketh square with the truly Conscientious as it did in this Levite who rose up early two Mornings together to Depart and to return to his charge ver 5.8 but the Old Man his Father-in-Law detained him against his Inclinations Hinc illae lacrimae from hence sprang all the following Mischief and Miseries No doubt but the Old Father might out of a good Mind constrain their stay N. B. Would to God we could thus constrain Christ to stay with us as the two Disciples did at Emmaus not by force but by friendly Intreaties Luk. 24.28.29 that the hearts of the Levite and his Concubine might be the better reunited and their Mutual Loves be the more reciprocally renewed As a Bone once broken becomes stronger after setting and as Boards well Glued together will not easily be dissevered However this over affectionate Father soon felt the sad effects of his fond Affections both in detaining his Daughter four Months before and now in detaining her Husband with her other five Days until the Day was declined upon the fifth Day for he soon after even that very Night lost his Daughter as well as the Levite lost his Concubine and that after a more than bruitish and barbarous manner which happened thus The Day was far spent when they came toward Jebus the Levite dare not lodge there because it was Inhabited by the Jebusites though the City Jerusalem had been taken by Caleb c. Judg. 1.8 therefore Adonibezek was brought to Jerusalem because it was then in Israel's hands ver 7. yet could they not quite drive out the Jebusites neither the Tribe of Judah out of their part Josh 15.63 nor the Benjamites out of their part Judg. 1.21 And the Jebusites did Inhabit that City until David's day 2 Sam. 5. ver 6 7 8. which was the upper part the strong Fort of Zion from whence probably they much molested the lower part and afterwards by God's Permission drove out the Israelites that dwelt there for the punishment of their Sin Therefore this Levite durst not lodge with those Cursed Canaanites ver 10.11 12. but piously resolveth to lodge in a City belonging to God's People so pitches upon Gibeah belonging to Benjamin ver 13 14 15. where he expected better Entertainment but by an over-ruling Providence of God his choice here proved pernicious to himself to his Wife and to many Thousands of his People If this City were one that was given to the Levites as some suppose from Josh 21.17 no wonder if he turn'd in thither hoping to find some of his fellow Levites there to have the comfort of their Company If so either the Backsliding Benjamites had Banish'd them thence or themselves were become as bad as the Benjamites and the following wickedness was so much the worse Where can a Man be safe from the Devil and his Imps and what place excepting Hell it self can afford a worse Creature than an Apostate Israelite a profligate Professour and a Depraved Priest or Levite Here N. B. This Levite leaning upon his own Vnderstanding in his choice of Lodging Prov. 3.5 and not desiring God's Direction Prov. 16.9 and 19. â—1 and 20.24 Jerem 10.23 goes to Gibeah where he found none so kind as to entertain him there being no Inns in those times as are now but if no Man took them in Travellers lay in the Streets Gen. 19.2 though he would not have been at all chargeable save only for House-room having all Accommodations of his own for his Journey so that there was no reason to refuse him Lodging There was no Job among all the Benjamites who suffered not Strangers to lodge in the Streets but opened his Door to Travellers Job 31.32 Nor was there a Lot to entertain a Levite an Angel Gen. 19.3 Hebr. 13.2 until he came who was an Old Man yet a Work-man yea at Field-work and that till the Evening whereas the other Citizens were Idle and Luxurious and he was also of Mount-Ephraim as the Levite was which might make him the more kind to his Country-man who after some needful Questions asked and understanding he was going to the House of the Lord
promise his Protection from his Pursuers ver 20. This he requireth but in the midst of all her other actual Dissimulations she piously and prudently makes him no promise to it being one of those Children of God that will not lie Isa 63.8 Zeph. 3.13 Psal 119.29 An officious Lie was then look'd upon as a Peccadillo a small fault as it is by too many in our times he saucily demanded it as if she had been the Kitchin Girl and not the Mistress and she as subtilly replys not to it Thirdly When Fright Flight and Grief and perhaps long watching together with the means she had used in order thereunto had cast him into a deep Sleep then Jael takes a long Pin pointed with Iron wherewith the Cords of the Tent were usually fastened to secure it from Wind and Weather which was long and strong enough for her purpose to pierce his Temples and to fasten him to the Ground all which she effected here ver 21. N.B. Lo there lay this proud Worms-Meat cast out of his deep sleep into his long sleep and his Head and Ear in such a posture as if it lay listning as one wittily saith what was become of his Soul which was now flown away out of the wound in his Body or Head Two Inquiries are to be answered here The First is Why did Jael slay Sisera here with her own hand and did not rather detain him being fallen so fast asleep until Barak whom she expected came to deliver him into his Hands Answer She a Wise Woman look'd upon Delays to be dangerous what knew she but he being in such a Fright now fled out of the lost Field his fancy might dream thereof and so start out of his sleep and be gone a weak Woman could not detain so strong and Martial a Man and had he escaped with his Life he might have recruited and renewed his Army and so have raised a new War against God's People The Second Inquiry is Whether Jael did her Duty here and that which was lawful in slaying this General of Jabin with whom the Kenites had made peace ver 17. and a Man whom she had invited into her Tent to whom entertaining him with all seeming tenderness of Hospitality she tacitly promises Protection saying fear not ver 17. Answer Though the Anti-Scripturists do reject the Divine Authority of the Scriptures because this Fact of Jael is so highly commended in Deborah's Song Judg. 5.24 which they call an horrid Violation of all the Laws both of Hospitality and of Humanity it self seeing Peace was concluded betwixt her and Sisera and she had pretended present Friendship c. Yet seeing she is so highly commended for this fact by the Spirit of Truth and call'd Blessed above Women for so doing Judg. 5.24 The Act must be look'd upon as proceeding from a singular Zeal to God's Glory and the Welfare of God's Church and Children of Israel who had been cruelly oppressed by this Tyrant that God now had doomed and designed for destruction No doubt but she was inspired by the Holy Ghost in an extraordinary manner and measure for so great an Exploit above the capacity of the Female Sex I find many Arguments among the Learned that be alledged to vindicate the lawfulness of Jael's Fact As 1. There was no Peace betwixt Sisera and the Kenites but what was by Compulsion only it was only a cessation from Acts of Hostility for they were forbidden to make any League with the cursed Canaanites 2. To such Pacifications from Acts of Hostility the Men only were called but not the Women nor were the Wives equally obliged thereto with their Husbands 3. And both Parties were at Liberty to violate this sort of Pacification when it stood with their conveniency 4. It is not said that there was any League of Friendship confirmed by an Oath betwixt Jabin and Heber c. 5. If there were an Oath yet might Heber have a Dispensation from God to absolve him from this Oath and he was really absolved when God commanded this War 6. Sisera was now declared an open Enemy to Israel and though the Kenites were not Israelites yet were they incorporated into their Church and Commonwealth and so were bound to seek its safety in their Enemies ruine 7. Jael had not done her duty if she had not kill'd Israel's principal Enemy and therefore all the means to accomplish that end namely enticing him into her Tent refreshing him with Drink c. were as justifiable in her as all other Stratagems of War in the best Commanders wherein one thing is pretended to encourage and draw on an Enemy when as 't is wholly intended to entrap and ensnare them for their utter destruction so that though there might be failure in some Circumstances yet the substance was good 8. See Psal 83.9 10. justifying this fact where the Psalmist prays that God would serve all his Churches Oppressours as he had served Sisera c. Judges CHAP. V. JVdges the Fifth is Deborah's Song for this Miraculous Victory the Historical part whereof after the Prologue is First A Recognition or Review of former Deliverances which the Lord had most graciously granted unto Israel upon their Repentance and returning to him ver 2 4 5. Secondly A Commemoration of the deplorable Condition of Israel immediately before this eminent Victory to wit no Trading no Travelling c. ver 6 7. upon which Remarks be made before pag. 102. Paragraph last upon Chap. 3. Thirdly A Relation or Narrative of this Victory in all its Commodities obtained thereby to all Ranks of Israel from ver 8. to 13. to the Princes ver 9. to the Elders c. ver 10. to the Subjects in their Travel and Traffick ver 10. to Boys and Girls in their drawing of Water ver 11. to the Countrey-men who now might live safely in their Country-Farms to the Judges who now might sit safely in places of Judicature ver 11. and lastly to Deborah and Barak ver 12. who now sang forth God's Praises Fourthly An high Commendation of those that had been Instruments in this Glorious Victory as both of Men Princes ver 14 15. and People ver 18. and of Women where the Heroick Act of Jael is most highly applauded ver 24 25 26 27. Fifthly A Severe Reproof to the Deserters for their Neutrality and Treachery both to the Tribes of Reuben ver 15 16. and of Gad Dan and Asher ver 17. and to the City Meroz ver 23. which was a City in Galilee belonging to Israel and nigh the place of Battel yet came not in to help and therefore is for her cold Neutrality most bitterly Cursed so that we never read of Meroz more as no more of the Fig-tree which Christ Cursed whereas Jael not of Israel but a Kenite did act Heroically for the good of Israel so is most highly Blessed Sixthly A Graphical Draught and Description of this Famous Battel 1. Of Israel's Enemies ver 19. where they are commended for their
God bless'd him with Threescore and Ten Sons all lawfully begotten by his Body and none of them Adopted only ver 30. and he had one Son by his Concubine who moved him to call his Name Abimelech which signifies my Father the King probably out of her Pride and out of design to have him a King though his Father had refused it ver 31. That design breaks forth in the next Chapter This Eighth Chapter closes up with the Third Branch of Gideon's Description to wit his Death and Burial and Israel's Horrible Apostacy after it ver 32 33 34 35. Their Piety died with Gideon Judges CHAP. IX JUdges the Ninth contains the History of Abimelech the Sixth Judge of Israel so called though indeed he did Vsurp the Kingdom He is described First By his Name Father and Kindred ver 1. Secondly By his double State of Prosperity and Adversity from ver 2. to ver 28. Thirdly By his Deeds in conquering the Seditious and Besieging the Tower from ver 29. to 49. And Fourthly By his Death as Jotham had foretold it from ver 50. to 57. The Remarks are First How great a mischief many times is the Death of a good Governour as it was observed before the loss of former Judges was again and again a mischievous loss to Israel both as to their Religion and Liberties So here again no sooner is Gideon gone but Israel is gone both from God and from all Godliness they make Baal-Berith their God to whom they become professed Covenanters as the Name importeth Judg. 8.33 Yea this People were of such a wicked Temper that they neither remember'd the Favour of God nor the Valour of Gideon but so mad they were after their Idols Jer. 50.38 that they neither feared God nor Reverenc'd Man Judg. 8.34 35. Apostates from God prove Devils to Man Therefore as God had scourged them for their former Folly Apostacy and Idolatry by Forreign Foes So now he comes to plague them for the like Provocation and worse as it was against more light and love against more Means and Mercies added to the large number of all their former Deliverances with the Plague of a Civil Vncivil War among themselves insomuch that they are made to sheath their Swords in one anothers Bowels through Abimelech's Ambition c. N.B. Gideon's Ephod left behind him did indeed become a Snare Judg. 8.27 making a most fearful Schism and Division among the People for some of them went to Worship God as Shilo as they had done for many years from Joshua's Judgeship others new-fangl'd were for this new Altar and Ephod at Ophrah This was enough to sow Seeds of Sedition amongst them and because good Gideon gave the occasion hereof he therefore got to himself a new Name namely Jerub-bosheth 2 Sam. 11.21 Bosheth Hebr. as Ish-bosheeb signifies a Man of Shame Gideon got this Name of Shame for leaving this shameful thing the Ephod behind him but his Bastard Son he left proved worse c. The Second Remark is Abimelech's Prosperity in promoting his Plot and Project to compass a Crown and Kingdom His Ambition rode without Reins therefore goes he to Shechem where his Mother dwelt Judg. 8.31 Communes with his Kindred Uncles and others what might be the likeliest means for effecting his Design puts a starch'd Speech into their Mouths how to Court the Men of Shechem supposing they would willingly enough comply with a Regal Government which his Father had modestly refused and upon this Supposition grounds he his Oration That the Multitude of his Father's Sons was such they all affecting Domination as he Insinuated measuring them by himself for so ill minded Men do Muse as they use will occasion horrible Dissentions in dividing the Kingdom amongst them all that each may have his share this would cause dismal Stirs in the State All which confusion might be prevented by making me King saith he who am so nearly related to you and therefore shall be your no small Honour and Advantage Chap. 9. ver 1 2. and his Glozing Wheedles did easily captivate the Men of Shechem They readily complied because it seem'd to suit well with their Interest which will not lie at any time ver 3. and now having got a Temple built for their Baal-Berith after the Death of Gideon which he would never have suffered while he lived and endowed with considerable Revenues for those Men that were close-sisted in the Service of God could be open-handed enough to their Idol's Contributions they take out of this supposed Sacred Treasury Threescore and Ten pieces of Silver ver 4. N.B. All this the Devil in the Idol was willing to part with that therewith he might purchase the Heads of Gideon's Threescore and Ten Sons whom he found did Patrizare and were like their Father in opposing Idolatry With those Seventy Silver pieces Abimelech hired the Dehauched Desperado's as with Press-Money or Entring Penny promising them rich Plunder to execute his Devilish Design They march like a Ragged Regiment along with him to Ophrah and there Massacre Gideon's Seventy Sons upon a Stone as so many Sacrifices unto Baal upon this Altar to revenge the wrong that their Father had done to Baal in throwing down his Altar Judg. 6.27 28. Thus the Money out of Baal's House was expended in Baal's Service yet the Lord hid Jotham out of the Assassinates hands ver 5. he after did Jeremy and Baruch Jer. 36.26 The Third Remark concerning Abimelech's Prosperity when he had thus bloudily removed those Seventy Sons ' of Gideon excepting Jotham that were Rubbs and Remora's in his way to his Regal Government that his Bowl might run more roundly end-ways then the Men of Shechem are call'd together to make him King ver 6. This may well be look'd upon as an highly presumptuous Act for one single City to chuse a King for all Israel especially considering how God had appropriated the choice of a King over all Israel to himself Deut. 17.14 15. N. B. But it may be supposed this City had many Advantages at this Juncture for promoting this presumptuous Project As First The eager inclination of the Israclites in general to Kingly Government as appeared by their offer of it to Gideon and to his Sons Judg. 8.22 and though Gideon refus'd it for himself yet could he not give it away from his Sons to whom they then offered it also as well as to him Secondly There was now after Gidoen's Death a General Defection of the Israclites from God to Baal whose powerful Patron Abimelech only pretended to be at this time Thirdly The Proud Imperious Spirit of the Tribe of Ephraim unto which Shechem belonged did manifest it self Judg. 8.1 and 12.1 as if they had the prevailing power over all the other Tribes and could cause them to close with a King of their chusing among their Brethren Fourthly They here got the start and whipping hand of all the other Tribes actually at this time putting the Crown upon Abimelech's Head and having
or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
the carriage of the Ark from Obededom's House to its proper place in David's City Remarks upon it are First The removal of the Ark from hence upon the occasion of David's hearing how the Ark had been entertained not only without any damage but also with great advantage to Obededom N. B. Tho' it had not been so as we read to Abinadab who probably had not given iâ— so noble and reverent an entertainment as Obededom did and therefore was not blest like him David hereupon begins to bethink himself of his own loss that if the Ark had been this half year in his own house according to his first design all those blessings upon Obededom had been bestowed upon himself and on his houshold and 't is a wonder David should neglect consulting with God by the Vrim about this matter Now those tidings flush David to renew his former Design when he saw the danger was over v. 12. N. B. 'T is a good Note of a Grave Divine While the Ark brought the Plague both Philistines and â—eâ—â—shemites are weary of it yea and David himself can be content to want it But when it brought a Blessing with it as to Obededom then it is look'd upon as worthy of entertainment many will own a blessing Ark a prospering Truth but he is an Obededom indeed that will own a persecuted and a banished Ark. The Second Remark is David acknowledges his former fault committed in carrying the Ark upon a Cart c. but now it must be born upon the shoulders ef the Levites according to God's own appointment as before and finding his obedience to God herein Secking God in due order so far owned as that the Lord help'd the Levites by an invisible power so to bear it as that it seemed light and no burthen to them 1 Chron. 15.2.13.26 David upon this encouragement offers up a Bullock and a Ram every seventh station as well as at the first stage v. 13 in testimony of his thankfulness to God for his making no breach upon them as he had done in his former undertaking After his Sacrifices he Danced before the Lord with all his might laying aside his Royal Apparel and girding himself with a Linnen Ephod v. 14 15. such as young Samuel used 1 Sam. 2.18 which was a Popular Garment N. B. This David did to shew that in the service of God there is no difference betwixt Prince and People and David gloried more in being God's Servant than in being Israel's King as Psalm 18. the Title and here in God's Service c. The Third Remark is David's Entertainment of God's Ark with great joy in his own City Sion v. 17 18 19. wherein Mark First His placing it in an Holy Tabernacle which he had purposely erected for it by the help of Hiram's Artificers sent to him as is aforesaid for Moses's Tabernacle was still at Gibeon 1 Chron. 16.39 21.29 2 Chron. 1.3 this David still left there because he designed to build a Temple with all expedition 'till countermanded by God therefore built he not a Chapel now because the Ark was yet in its wandering posture 'till it came to be fixed in the Temple but a Tabernacle or Tent only and that at some distance from his Royal Palace for after his Sacrificing in this Holy Tent he is said to return to his own House Mark Secondly His giving thanks to God for this transcendent favour which he did partly by the Priests Sacrifices and partly by blessing the People which he did both as a Prophet and as a Prince to whom it belongs to pray for their Peoples welfare 1 King 8.54 55 c. and to promote it also Mark Thirdly David's Dismission of the people with a Royal Feast giving to each a Cake of Bread a good piece of flesh and a Flagon of Wine enough to suffice every man for his return home N. B Note well He did not make them a dry Dry Feast as Josephus relateth such as the Papists make the People at the Eucharist denying them the Wine Then David Sang the 132d Psalm The Fourth Remark is The Story of Michal v. 16.20 to 23. wherein Mark First Michal did not meet this Pomp as the Holy Women and David's other Wives saith Sanctius did like and Miriam and Jepthah's Daughter to honour the Solemnity with their presence but she peeps through her Window and beholding David's extatick postures despised him for a Madman v. 16. Mark Secondly Holy David returning home to bless his Household like a good Master as he had done the People like a Godly King Michal meets him and mocks him v. 20. her Chamber cannot now contain her but her malice more like a Daughter of Saul than of Sarah makes her to meet him to mind him of three faults First That he had forgot the Majesty of a King Secondly That he had made a Priest of a King by his laying aside his Robes and putting on the Ephod Thirdly That he had acted the Mad-Man's part she forgetting what her Father had done 1 Sam. 19.24 Mark Thirdly David's Reply not without some tincture of tartness v. 21 22. upbraiding her with God's Rejecting her Father and setting him up in his stead and what he had done was to honour God who had so honoured him nor can I saith he be luke-warm herein but resolve to be more so with honour 1 Sam. 2.30 Mark Fourthly God punish'd mocking Michal with a barren Womb v. 23. her Carnal Eyes discern'd not the things of God they were foolishness to her 1 Cor. 2.14 therefore is she call'd the Daughter of Saul v. 20. because she savoured more of Saul's Pride and Hypocrisie here than of Sarah's Faith and Humility Gen. 18.12 1 Pet. 3.6 N. B. Yet this barren Michal hath still too many Sons who make Religion not more a form than a scorn and no marvel if such be plagued with a continual fruitlesness as she was having no Child by David to her death 2 Sam. CHAP. VII THIS Chapter contains David's Counsel and purpose to build the Temple allowed by Man but dissallow'd by God Remarks are First The moving cause of this Counsel was the Peace God had given him now round about v. 1. this sublime tranquillity he look'd upon as an happy opportunity reflecting with a pious mind how himself dwelt in an House of Cedar which Hiram had built for him Chap. 5.11 but God and his Ark dwelt in a meaner unhandsom and unsetled Tent composed only of several Curtains and covered with Skins of Beasts this he thought very unsuitable that his House should be better than God's and more costly this was his word to Nathan v. 2. 1. Chron. 17.1 c. Hag. 1.4 So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favours Psal 116.12 the doing of which he not only Voted but also Vowed Psal 132.2 this was more than Ahab would do who tho' he dwelt in a Palace of
well as that of Water How the War was managed is expressed ver 21 22 23. Mark 1. Moab being informed that three Kings were coming to Invade them musters up all that could bear Arms above sixteen and under sixty to defend their Coasts towards Edom against the common Enemy Mark 2. Moab gets up early that Morning over-soon to avoid that mistake whereby they cut their own Throats they saw those unexpected Waters and the Rising Sun shining upon them which meeting with the Vapours that arose from the Earth and darting its weak Beams through them upon the Waters this gave them a Red Tincture They had forgot saith P. Martyr how the Morning is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from her having Rosie-fingers but God disposed this disturbance of their Senses to his own Glory Mark 3. Under this Divine Infatuation their Credulity cryes This was Blood for they were confident there could be no Water so conclude the Kings had kill'd one another as themselves had lately done in their War with Ammon c. against Jehosaphat 2 Chron. 20.22 23. Here they mused as they used therefore cry they Moab to the Spoil not to the Battel Mark 4. So confident were they of their misconceit that they neglect to examine it with any Scouts but rush head-long end-ways with their whole Army and come in great confusion to the Camp of Israel whom they find too late to have no Enemies but themselves Herein was a Divine Hand in blinding their Minds to their utter destruction Remark the Ninth is The Victory which Elisha had prophesy'd and promised to Israel over Moab as well as Water for themselves ver 24 25. Mark 1. Israel rises up and easily destroys the disordered Moabites who came to fetch Death as if it hastned not fast enough in going to them Mark 2. The disappointment of their Expectation that they had nothing to do but to take the spoil daunted them so that they stood not to strike a stroke Israel pursues them through their Passes which they might have defended had it not been for their mad mistake They are smitten their Cities razed their Lands marr'd their Trees fell'd and Wells stopped c. Remark the Tenth is The desperate Act of the King of Moab ver 26 27. Mark 1. When he saw his Royal City Isa 16.7 11. not tenable he resolves with 700 Soldiers to make his escape and breaks in upon Edom either as the weaker side or as his old Confederate 2 Chron. 20.22 so might hope he would let him go as being not hearty in but only forced to this War Mark 2. The King of Moab is repulsed to Kirharaseth but as some say took the King of Edom's Son Captive in the late Sally and Skirmish and in Revenge for his assisting Israel against him Sacrifices him on the Wall in Edom's and Israel's sight grounded upon Amos 2.1 but the most received Opinion is 'T was his own Son partly to win the Favour of his cruel God Chemosh for help in Extremity and partly to move the Besiegers out of Compassion to raise the Siege which they did having disinabled Moab for any new Rebellion Lyra from Rab. Solomon saith This King asked his Priests how the Hebrews became so gracious with God and so great and victorious with Men they answer'd That their Father Abraham Sacrific'd his only Son to please his God Hereupon this King of Moab at the Advice of his Priests Sacrific'd his Son that should have succeeded him which cannot be of the King of Edom who was but a Vice-Roy so could not have a Successor but whom Jehosaphat chose as the King of Moab might who had now cast off that Yoke c. 2 Kings CHAP. IV. THIS Chapter is well call'd Miraculorum Congeries a bulky Bundle of Wonders in which is set forth Four signal Miracles wrought by Elisha after all his former four before-mentioned so that he was worthily called Thaumaturgus a Wonder-working Prophet Remarks upon the first of these Four which makes his Fifth Miracle The First is A Prophet's Widow cries to Elisha in her Distress of Debt ver 1. knowing that he who had relieved the Wants of three Kings could and would likewise relieve her in her Necessities Mark 1. Prophets Priests and Levites were married in Old Testament times as Moses Samuel c. so the Apostles in the New 1 Cor. 9.25 c. yet the Romish Church renounces this divine Institution for their Priests Mark 2. This Widow's Husband now deceased was known to Elisha to be a Man fearing God yet died in Debt which he needed not to have done could he have complied with Jezebel and been fed upon her Trencher as others did saith P. Martyr His Nonconformity to Idolatry brought him into Poverty his Holiness would not excuse him either from Death or Debt He had paid his Debt to Nature not to the World Mark 3. She moves Elisha to Compassion by declaring her four-fold Misery 1. her own Condition a Widow 2. her Husband 's Function a Prophet 3. her Debt contracted in her Husband's Life time and 4. her Sons which were all her Comfort left were like to be sold for Slaves Exod. 21.2 Levit. 25.39 Isa 50.1 Matth. 18.25 Remark the Second Elisha's commiserating her most miserable Case ver 3 4. Mark 1. He answers her I am my self poor saith P. Martyr and cannot relieve thee as the Apostle said Silver and Gold I have none Acts 3.6 Mark 2. He asks her What she had in her House that might be spared whereby he taught saith P. Martyr That what is not of absolute Necessity for preserving Life as Jewels Plate c. must be let go to pay just Debts Mark 3. She declareth her extream Poverty having nothing of any value beside what was necessary for Bed and Board yet speaks she most respectfully of her late Husband all along though he had left her so poor Mark 4. Nothing she had save a Pot of Oil which she used not for neatness to make her Face shine Psalm 104.15 being a very poor Widow but rather to make Cakes with as that poor Widow did 1 Kings 17.12 but most probably saith Lavater she kept it for her Funeral which she feared was approaching because she had nothing to subsist with See John 12.7 for Oil c. Remark the Third Elisha's miraculous multiplying this Pot of Oil. Mark 1. He bids her borrow of her Neighbours empty Vessels not a few ver 3. to teach us saith Bernard Till our Hearts be emptied of sinful self and ungodly Lusts God fills them not with the Oil of Grace Intus existens prohibet alienum that precious Liquor is spilt for want of Room Mark 2. She must shut the Door upon her ver 4. that her Neighbours who could not but wonder for what she pester'd her poor Cottage with so many empty Casks might not hinder her Devotion c. say Lavater P. Martyr c. Upon this account Christ bids us shut the door Matth. 6.6 and she must do
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiâ—â— a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitâ—â—h Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâ—â—rews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
c. still waiâ—â— for their Prey again and there presseth upon them for his Release more than eveâ—â— But while he urged Christ's Absolution this time also they cry out against Pilate that if he Justified him whom they had Condemned in their Court and committed the Prisoner to him they would Article against himself as no Friend to Caesar c. John 19.12 This saying knocks down all Pilate's Honesty dead to the ground save only that as he had brought Christ out from the Barr before shewing him most notoriously abused that they might be moved with Compassion towards him when he said to them Behold the Man thus madly misused by the Rude Rabble Soldiers So here again he brings him forth from the Bar and cries again Behold your King John 19.13 14. Are you not ashamed to kill your King whom you have caused me to put all this Contempt upon Those faint Essays of Pilate's clearing the Innocent were took weak Remedies for Curing so strong a Malady as the Priest's Malice Who were not at all moved with all the Miseries they had Mischievously Inflicted upon Innocent Jesus but though they Relented not at their beholding the Man and beholding their King thus abominably abused N. B. Note well 't is meet we should be moved to see the King's Son so basely Scourged by the basest of Men and that for our sakes not for his own those Miscreants melted not Mollified not to behold the most prodigious and profoundest part of our Redeemer's Misery but on the contrary made themselves sport thereof and with many Outragious and Spiteful Speeches flocked about Pilate Threaten to Accuse him of Treason to the Emperour for Labouring by many means to Release such a Traitor to Caesar's Government Now is Pilate Conquered to yield for two Causes and Considerations N. B. Note well First the Impatiency Importunity and Impudency both of the Priests and of the People like Priest like People Pilate faintly saith to them shall I Crucifie your King the more backward he was to it the more madly forward and furious they were for it And the same Mouths that had but a little before cryed Hosanna to Christ at his entring into Jerusalem now with their loudest Clamours cry Crucifie him and to shew the earnestness of their Divelish Desires they double that Outcry saying Crucifie him Crucifie him He is none of our King we have no King but Caesar let him be pushed out of the City to be Crucified Then Pilate Feared a Tumult Matth. 27.24 As God made this People's choice their Judgment they would have no King but Caesar as if there were no King in Sion Mic. 4.9 And as if they Rejected the Lord from being their King 1 Sam. 8.7 God gives them their choice with a Vengeance for their King Caesar utterly destroyed them as was prophesied Zech. 11.6 which was fulfilled by the Emperour Vespasian So this fear of Man brought Pilate into a Snare Prov 29.25 Causeth him to comply with the Clamorous Crew to avoid the Danger of a Tumult c. The Second cause of his complying was his fear of losing Caesar's Favour fearing that more than the loss of God's So chuses to obey the Creature 's Corruptions rather than the Creator's Commands And in fine he loses the Favour of both as the sequel sheweth CHAP. XXXI WHen this Cowardly and Inconstant Pilate was thus Sordidly overcome by the pressings both of Priests and People and overawed by his fear of losing Caesar's Favour and so by Consequence his Office of Power and Presidentship then he that had been as stiff as an Oak in absolving Christ so oft before saying I find-no fault in him becomes as supple and plyable as a Willow and complies with the cursed Crew to Condemn the Innocent and Faultless One that they might lead him away to Execution Whence do arise these few Remarks Remark The 1st is That Men of no Principle Magistrates or others that Act for pleasing the People and fear of Princes Dust and Ashes more than the living God cannot persevere in their pretended Piety or Honesty but yields at last to the Temptation Remark 2d Such as do yield to the Tempter whether they be Godly or Ungodly are sure to be punished for not persevering as was Adam for yielding to Eve Sampson to Dalilah and Pilate here to the People as Adam lost Paradise and his Primitive Excellency both to his Person and to his Posterity and as Sampson lost his Strength his Eyes his God and his Life thereby So Pilate perplexed here with Threats of Impeachment persists not Honest in his Office soon after he was kicked out of it by Cajus for perverting of Justice Banished into Germany as before where through Grief and Shame for loosing both Gods Favour and Caesar's he became his own Death-Man Eusebius Hist lib. 2. cap. 7. and which is worse he stands Branded in the Bible for Condemning the Just One upon Everlasting Record to the end of the World to say nothing of his Torments for it in the other World N. B. Note well This should Teach all Persons to fear God above the World we may not warp and act against the Light of our Consciences as he did The 3d Remark is Above all it concerns Magistrates to be Men fearing God Exod. 18.21 Able and Active Strong and Stout Hearted well underlayed with Righteousness as well as Riches fearing God above all Judges should be Men of Courage ceur de Lions Solomon's Throne was supported with Lions to shew what manner of Men such as Sit in places of Judicature should be and what Mettal a Magistrate should be made off The Standard of Justice should be of Case-harden'd Steel and the Main-posts of a Common-wealth should be Heart of Oak Tully tells us 't is a Mercy to have Judges Modò Audeant quae sentiant so they dare but do according to the Dictates of their Consciences which because Pilate did not do therefore all that Evil aforesaid by a Just Judgment of God came upon him As Joseph yielded not though his Sollicitations were so oft renewed So he and Daniel had no fault found in their Grandeur save in the matters of their God c. The 4th Remark is It was a wonderful providence of God that Pilate should in these his contrary Actings of Absolving and Condemning Christ serve God's Will as well as his own both God's Secret and his Revealed Will. In his Absolving Christ so often he concurred with the Revealed Will of God which declareth him Faultless and without Sin Heb. 4.15 A Lamb without blemish of Original Sin and without spot of Actual Sin 1 Pet. 1.18 and in his Condemning him Pilate served the Secret Will of God which laid upon Christ all the Sins of the whole Elect Isa 53.6 according to the Covenant of Redemption contracted betwixt the Father and the Son for satisfaction of Divine Justice and for the expiation of all our Sins While he stood before the Bar of this Mortal Man he
to him by the Lord not only feared not to visit Saul who was now become a greater wonder in being Rank'd among those that prayed than the former Saul was when Ranked among those that prophesied 1 Sam. 10.11 but also declareth plainly that the Lord hath purposely sent him with an Answer to his Prayer that what he had prayed for should be fully performed N.B. But this is matter of great Admiration that a man who had been Educated according to the strictest Sect of the Pharisees should have such a character upon him That be never prayed till now No doubt but during that time he had said many a Pharisaical Prayer after a formal manner but never till now prayed he a prayer as James 5.17 18. for true prayer is the breath of the Spirit Rom. 8.26 and Jude verse 20. and prayer without the Spirit is like the cold breath of a pair of Bellows not like the warm breath of a living Creature 'T is no better than the bare cry of the Old Creature not of the New an empty Ring only and not so much significancy in it as the vain Tinkling of a Cymbal The second Branch of the description of Saul's Ordination is the Manner of it Ananias came to him with Christ's Commission as Saul did with the Devil 's to Damascus c. by vertur whereof he laid his hands upon Saul for good who would have laid hands upon Ananias c. for evil healed him of his blindness and imparted to him the Gifts of the Holy Ghost c. verse 17 18. The Remarks hereupon be these First Insomuch as Scales like those of Fish fell from his Eyes doth declare that this was no ordinary Blindness nor proceeding from any ordinary cause nor could be cured by any common ordinary means but only by a special and extraordinary Miracle una cademque manus vulnu opemque tulit the same hand that woundeth must heal The second Remark is the same power that healed Saul of his bodily blindness did at the same time rend off the Vail and tore up the covering that was spread over the Eyes of Saul's understanding Isa 25.7 2. Cor. 3.14 Ephes 4.18 and 5.8 In all which latter Quotations Saul acknowledges his Internal as well as External Darkness and farther that all his Jewish Learning he had got at Gamaliel's feet was but blindness Phil. 3.7 8. The Third Remark is if Ananias were but an ordinary Christian he undoubtedly had an extraordinary warrant for this extraordinary work as Philip the Deacon had done before Acts 8.6 7. for a special Divine Command was necessary here seeing none but the Apostles had power to confer the Holy Ghost c. The third Branch is the Event which is manifold As 1. The Recovery of his Sight 2. The Reception of his Baptism and 3. The Susception of his Apostolical Office Acts 9.18 19. which Saul the Persecutor now changed into Paul the Preacher as well as the Prayer began at Damascus verse 20. In those there verses we have an account that 1. He fortwith received Light and Sight of Soul as well as of Body the same Saviour who makes all things new c. Rev. 21.5 made him a new Creature Renewed in the spirit of his mind Ephes 4.23 and now he saw with other Eyes than before 2. Therefore saw he now a necessity of being baptized which he had before ridicul'd and persecuted that by this Badge of Baptism he might be listed into the Body of that Christian Church which heretofore he had made havock of This Solemn Seal of the Covenant of Grace was a giving his Name to Christ a Testimony of his Conversion and for confirming his Faith in Christ and himself in the profession of the Gospel 3. No sooner was Saul thus throughly changed but he immediately changeth his Society N.B. Rabbi Hillel Rabbi Sameas and other Rabbius who were Rulers of the Jew's Synagogues in that City were now no suitable Associates for him as formerly he now saw thro' the Spectacles of the Spirit of Christ that these same Rabbies had quite lost all their comliness and they were become so ugly and unhandsom to him as not any more to be made meet Companions for him he therefore resorts to and associates himself with the Disciples of Jesus who had sled from Jerusalem thither upon the dispersion Acts 8.1 3. Noscitur è Socio qui non dignoscitur exse Dark Men who cunningly conceal their Qualities may be best discerned by their most constant Companions It very much concerns us what Company we keep Prov. 1.15 and 2.12 and 5.8 and 1 Cor. 5.9 11 c Saul abandons his old Companions as the Convert Youngster did his former Miss saying to her Ego non sum ego I am not the same Man I was Thus Paul now Paul renounceth the Rabbins those professed Enemies of the Gospel and became with David a Companion of those that feared God Psal 119.63 Now will he both love any and learn of any who went to Christ's School and learnt of him Acts 4 13. 4. No sooner had he given Nature some necessary Refreshment but he presently puts forth himself upon Preaching Christ We cannot but suppose that this Saul was by this time exceedingly weakened and wasted not so much with his long Journey as with the consternation and perplexity he was plunged into by his late confounding Vision of a Glorified Christ which caused fear grief and sorrow c. in him but above all with his three-days fasting and continual praying Therefore was it his prudent care to preserve his health by receiving now some meat that he might be inabled for the Service of God to which he was now called here N.B. This care himself after commended to and commanded Timothy 1 Tim. 5.23 All superstitious Abstinence from Food is no better than Will-worship Col. 2.18 and is plainly branded to be the Doctrine of Devils 1 Tim. 4.4 c. This introduceth the exercise of the Ministry and Apostleship of Saul who was not yet called Paul till Acts 13.9 The Reasons may there be rendred and of his Preaching to the Jews among whom he alone retained his old Hebrew Name till he began his Apostolical Office to the Gentiles Acts 13. among whom he was ever after called by this Gentile name as more acceptable to them than the Jewish This St. Luke observes who never call'd him Paul but ever Saul till his Gentile work began whom he never calls Saul after it The exercise of his Apostolical Office among the Jews was 1. To the Jewish Synagogues at Damascus and 2. Afterwards to those at Jerusalem The first is Recorded in Acts 9.20 unto 26. and the second from verse 26. to 32. In the former these two grand Remarks are related relating first to his Doctrine and then to his Danger at this City Damascus First His Doctrine is commended 1. From the Time Place and Matter verse 20. and 29. And 2. from the Effect of it both as to his
and here yet will not this Angel read a Lecture of Redemption to him but refers him to Peter as Christ himself had done to Ananias Acts 9.10 whom God had assigned to that work therefore did the Angel resign to him here tho' he could have instructed Cornelius in the knowledge of the Gospel as well as those Angels who did first Preach it to the Shepherds Luke 2.14 yet the Ministry of Men must be the means of his Conversion God will have his own Gospel-Institution hononoured herewithal and will be heard in those men whom he appointeth to Preach Luke 10.16 To contemn this Ordinance of God is dangerous The second Remark is God doth not only know who are his 2 Tim. 2.19 Acts 15. v. 18. but he knows their Names Natures Callings Places of abode c. So here Call one Simon Peter who lodgeth with Simon a Tanner whose house is by the Sea side Acts 10.5 6. As God espies out for us the very places of our habitation Ezek. 20.6 so can they not be unknown to him And 't is the comfort of all that fear God to know that their Walls are continually before the Lord who loves to look upon the both inside and outside of their dwellings Isa 49.16 The third Remark is When God hath a mind to shew his mercy to mankind all Contingencies as to us are made happily to concur by the over-ruling Providence of the great God N.B. Thus on Cornelius's part all things are most aptly accommodated towards his receiving the Gospel he must be fasting praying verse 30. and thereby prepared to receive the Message of an Angel c. And the same Providence at the same time which might have happened at another time disposeth all things on Peter's part towards his coming to Preach the Gospel to him who as yet did but rudely know Christ notwithstanding because the All-seeing Eye of God saw him seek the Lord sincerely therefore all matters are ordered in a well adapted contexture for gratifying the truth of his desires more than the measure of them This teacheth us not only that to him who hath it shall be given to have more Matth. 13.12 as to Cornelius here by Peter who handed more knowledge of Christ to him but also that the prayers of the Saints are most pleasing of God through Christ so that he Records them all in his Book of Remebrance and will in his own time and measure which are the best circumstances most seasonably and satisfactorily give a gracious return to all their Requests which remain as a sweet Memorial ascended up to the Throne of Grace Levit. 2.2 Psal 141.2 Rev. 8.3 4. and Mal. 3.17 N.B. Behold what a quick Return had this Gentile Souldier to his sincere Requests Though there had been hitherto a partition Wall betwixt him as a Gentile and Gospel-mercy yet must he now have a Divine Warrant by a Vision to send for Peter and at that time also Peter must have the like Divine Warrant by a Vision to come to this Gentile which his Lord had formerly forbid to do Matth. 10.5 even distant and distinct casualties come here together in a commodious conjuncture The fourth Remark is God frequently lets down a large Sheet-full of Dainties from Heaven to his hungry Children that are praying to him upon Earth as he did to Praying Peter here whereby he was prepared for this great work of calling the Gentiles In this Vision of Peter may be considered here for more fully understanding it First The Time when not only at the sixth hour or high Noon which was one of their three hours of prayer Psal 55.17 Acts 3.1 and 10.3 Exod. 29.41 but also it was at the very juncture when the godly Messengers from Cornelius were come nigh to the City Acts 10.9 10. They must come so soon as Peter was prepared and not before Secondly The Place where upon the house top c. Their houses were flat-roof'd for which they built Battlements about them Deut. 22.8 Hither was Peter got to pray that he might be farther off from the distracting noise of men yet so much he was nearer God and Heaven in an open Air for the better exercise of his Divine Contemplations and probably to look toward the Temple a Type of Christ 1 Kings 8.30 Dan. 6.10 Thirdly The Frame wherein Peter was as to his Body when he had his Vision namely exceeding hungry and would have eaten verse 10. It is no wonder that now at Noon-tide he found his stomach began strongly to crave because as it is very probable he rose up betimes that Morning for this blessed Apostle did undoubtedly watch unto prayer according to his own direction 1 Pet. 4.7 being most desirous and diligent to pour out his Soul unto God after the most prevalent manner of praying Nor is it improbable that God ordered it thus that Peter must be more than ordinarily hungry to fit him the more for this Vision of Dainty Meat which was singularly suitable to a craving Appetite Fourthly The Manner how this Vision was made to Peter it was in the way of a Divine Rapture or Extasie for they in the house were preparing Peter's Dinner and in the mean time Peter falls into a Trance Acts 10.10 There be seven ways whereby God formerly manifested himself unto Men N.B. 1. By Dreams 2. By Apparitions while Men were awake 3. By Visions in sleep 4. By Bath-Kol or a Voice from Heaven 5. By Vrim 6. By Inspiration or Revelation to the Ear c. 7. And by a Trance or Rapture and Extasie which is the most excellent way of God's making himself known to Man wherein the Soul is extracted as it were or abstracted out of the body and elevated up into Heaven Hereby the Soul is drawn off from the sense and perception of all sensible and earthly Objects and inabled unto a more entire Attendance unto spiritual and heavenly matters and mysteries N.B. In such an holy Rapture was Paul whether in the body or out of the body he could not tell 2 Cor. 12.2 And so was John who is therefore said to be in the Spirit Rev. 1.10 And the same it is supposed Adam was in Gen. 2.21 And so Peter here who under this supernatural Elevation forgot his hunger wherewith God had purposely affected him so suddenly and so sharply because he designed to present him with a Dish of Dainties from Heaven better than his Dinner on Earth Fifthly The Matter which in this sundring as it were of his Soul from his Body was represented to him both to his Eye and then to his Ear as here followeth 1. To his Eye both the thing containing and the things contained He saw Heaven bâ—ened verse 11. Teaching that though Heaven had been shut to the Children of Men by the Sin of the first Adam yet now was it opened by the Grave of the second Adam to all Believers And a certain Vessel descending to him as it were a great Sheet knit at the foâ—â— corners
for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion this place was therefore God's choice where both of them abounded and the mentioning of Cornelius's his being of the Italian Band Acts 10.1 may be look'd upon as an intimation from the Holy Spirit that this very City was designedly pitched upon for this very end wherein both Jews and Gentiles should meet here first in Christ's Sheepfold 4. In their unwillingness to deliver God's Errand for both were backward to it both were more for disputing than for dispatching their Lord and Master's commands Much unlike to Abraham who followed God blindfold and went out not knowing whither Heb. 11.8 N.B. But though he knew not whither he went yet did he know full well with whom he went namely that he walked as a Child in his tender Father's hand which is sufficient incouragement even to a timorous Son as it was to David Psal 23.4 to walk through the Valley of the shadow of Death but neither Jonah nor Bar-Jonah had this confidence First Jonah the Prophet did take shipping at Joppa this very same City when he would flee from the presence of God and decline his duty Jon. 1.3 He Rose indeed like a Servant whom his Master calls up to do his commands verse 2. but it was to Run from his business not to perform it Whatever was the Reason that moved Jonah to Run away from God's command yet is this strange he should fall into such a fixt Opinion that he might and take up such a fixt Resolution that he could flee from the presence of the Lord mentioned twice in verse 3. He could not be ignorant how David had described the Omni-presence of God Psal 139 7 8 9 10 11. Yea natural Reason would rebuke him for thinking he could flee from God Jovis omnia plena God fills all places saith the Heathen Poet. Secondly Bar-Jonah the Apostle was backward enough also as is before related for though he did not as the other Jonah who out of a sullen humour and a melancholy discomposure at the dislike of his Message crept into a Ship-Cabbin or got under the Dâ—â—k before the Ship was ready for her Voyage that he might be sure to go in her and therefore paid for his passage before-hand presently upon his going first on Board which used not to be paid till Passengers come to the Port or Haven designed c. Yet this Bar-Jonah did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stick fast in the Mud of his own doubting heart of unbelief and could find no way out Acts 10.17 In this sense the same Greek word is â—â—â—d to express the perplexity of Herod's guilty Conscience Luke 9.7 as Beza noteth N.B. 'T is true Jonah Run away but Bar-Jonah stood at Mark for the former had only an ordinary Divine Command Arise go to Nineveh c. Jon. 1.2 but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles notwithstanding Peter's doubting was so prevalent that he verily thought his Jewish Custom in shunning Gentile-Communion was a Reason strong enough to refuse God's Command therefore he cryed Not so Lord c. Acts 10.14 till he was expresly bid to go doubting nothing verse 20. and then he delayed not to obey the Heavenly Vision as Acts 26.19 2. The Disparity betwixt Jonah and Bar-Jonah are these 1. The former was sent in Embassage to a prodigiously vast and populous gentile-Gentile-City but the latter was God's Embassador at the first only to a Gentile-Family and his Friends and Relations 2. Jonah's Doubting was worse than Bar-Jonah's for Jonah not only doubted whether the Conversion of the Gentiles might not prove the Rejection of the Jews whereof he was very unwilling to become the Instrument and Bar-Jonah might have the like Doubt But also Jonah doubted whether that great King and his City would not rather deride and punish him than regard his Message for he had no such good Character of them as â—eter had of Cornelius before his going to him Acts 10.22 to incourage him 3. Jonah also feared that his Threatning Message to Nineveh would not proye true for God's graciousness he thought would Reverse the Doom of destroying it within forty days if the City did Repent and then they would repute him for a false Prophet but Bar-Jonah had no such Reasons of any such fear here 4. This Refractory Prophet is punished for a Run-away and put close Prisoner into Little-ease the Whale's Belly out of which upon his prayer he is delivered when made more sensible of his duty by this Miraculous Deliverance yet when thus forced to set upon his work and became successful in it he became passionate and in a pet fit he must needs lie down and die Notwithstanding this God most graciously spared him as well as Nineveh and left him upon Record not only as a Type of Christ's Burial and Resurrection as he lay three nights in the Whale's Belly and then was cast upon dry ground Matth. 12.40 but also as a Caution and Warning-piece to Prophets and People that 't is possible they may prove over-passionate and though good men may Run over far away from their duty This doth not cum Petroquadrare Bar-Jonah did not do as this old Jonah did c. This brings in the first Circumstance namely How Peter was expected by Cornelius Acts 10.24 but so was not Jonah expected by Nineveh Peter after he had lodged the Centurion's Messengers for him whereof Nineveh sent none for Jonah in all civility tho' Gentiles all night verse 23. In the morning he rose up and went with them taking six Brethren from Joppa with him that they all might testifie with him the Grace of God which was dropped down from Heaven upon the Gentiles when it might be questioned as it happened afterwards to be Acts 11.1 2. when Peter returned the second time to Jerusalem to be after observed Now comes he to Caesarca where it is expresly said Cornelius waited for him and he had called together his Kinshmen and near Friends to wait with him for Peter N.B. For this good man Cornelius thought he could not express his love to his Relations and Acquaintance who had probably with him forsaken all Pagan Idolatry better than by giving them an opportunity to hear the Word of Life and receive Instruction for their Souls And 2dly How he was accepted and entertained So soon as Peter was come Cornelius met him fell down at his feet and worshipped him verse 25. Acts 10. that is with a most humble Civil Worship not with any Divine Worship for he had forsaken his Pagan Idolatry and though he could not think him to be God yet perhaps might mistake him for an Angel and designed to worship him accordingly for which Peter blames him verse 26. by letting him know he was no more than a Man who must adore God but must not be adored either as God or as an Angel by Mortal Men We must glorifie
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
Amphipolis and Apollonia two Cities also in Macedonia whether they were called by the Vision but God had no Harvest work there for these his Harvest Labourers and tho' the former of these was so called because the Sea came up to it on both sides yet the Gospel of Christ that vast Ocean of Divine love must not now come to it on any side but Paul passeth by both those places as he was directed by God's Spirit and goes on to Thessalonica one of the chiefest Cities of Macedonia a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Thessalians and therefore call'd it Thessalonica which signifies the Conquest of Thessaly but it became far more famous for Christ's coming and riding upon the white Horse of the Gospel and conquering a famous Church to himself to which Paul wrote two famous Epistles afterwards c. As to Paul's Preaching the Gospel at Thessalonica two things are principally to be considered concerning his Doctrine Preached in that City The first is the Object thereof which is Two fold 1. The Personal 2. The Real Object The Personal Object is manifold As 1. Whom he Taught the Jews 2. Where in their Synagogue 3. When on the Sabbath-day 4. How oft three Sabbath days together And 5. From whence he drew his Doctrine 't was out of the Scriptures Acts 17. verse 1 2. Then the Real Object is twofold 1. What his Doctrine was namely the Doctrine of Christ's Death and Resurrection And 2. The manner how he taught it was by opening the Prophecies of the Old Prophets concerning Christ and comparing them with what was both done and suffered by Christ making all things so plain to the Eyes of their understandings as if he had exposed them to the open view of their Bodily eyes ver 3. The next considerable to the Object is the Event which also is twofold 1. Good And 2. Bad. The good Event was the Conversion of some Jews and of a great multitude of Greek-Gentiles and of the chief women not a few verse 4. But the bad Event was the opposition and persecution which was a constant Companion of the Apostolical Doctrine in all places where Paul came and this is described by its three parts its Beginning its Advance or Middle and its Catastrophe or ending 1st The Beginning of it was started by the Unbelieving Jews moved with envy who call the lewd Fellows into a League of Conspiracy with them and so sets the whole City in an uproar verse 5. The 2d part of this persecution is the Middle or Increase of it wherein is related that the Apostles being withdrawn to avoid the rage of the rude Rabble so could not be found they fall foul upon Jason the Apostles host and entertainer with others of the Brethren and hale them away to the Rulers of the City where they lay heavy and heinous crimes to their charge they accuse them 1. Of raising Sedition verse 6. 2. Of committing High Treason verse 7. Then the 3d. part the Conclusion thereof tho' those Judges were affrighted at these Accusations both fearing a Tumult among the Citizens and the Roman powers reckoning with them if Christ should be allowed to affront Caesar verse 8. N.B. However they were either well satisfied with Jason's Apology or with the Bail taken for their Appearance if there were need so as to dismiss them out of the Court and let them return home verse 9. This gave a loud alarm to the Apostles knowing that the Jews sought Paul's life therefore were they sent away verse 10. The Remarks upon Paul's preaching at Thessalonica are these The first Remark is Still the Gospel is as the Sea what it loseth on one side of Land it gaineth on another The sending away of Paul and Silas from Philippi to gratifie the mad multitude Acts 16.39 was a means to carry the word of life and Salvation to Thessalonica yea and we may suppose to some Jews both in Amphipolis and Apollonia too N.B. For tho' the every where scattered Jews had no Synagogue built in either of those two Cities as was in Thessalonica yet 't is not at all improbable that they resorted to this Synagogue in Thessalonica out of both the other Cities so had the opportunity to hear Paul preach the Gospel to them N.B. As all these three Cities were situated in Macedonia so they were not so far distant one from another but that they might hold up a Communion in the Jewish worship without any breach of that Law which limited their Sabbath-day's Journey to about two miles among their Traditions Acts 1.12 yet was this looked upon as binding only in their own Countrey in times of peace and not in other Countreys into which War had dispersed them So that some of those Jews out of the other two Cities might be of the Number of those that Believed and Consorted with Paul The second Remark is But those Jews which believed not were the worst sort of Enemies the Gospel of Christ met withal in the whole world N.B. These Unbelieving Jews were worse than those lewd Fellows of the baser sort that were as Idle vagrants out of all honest Imploy Viles et Venales Saith One Vagi otiosiq saith Another such as had nothing to do but to gaze about and run on Errands This Rascality and Sink of the City was the best tools the Jews could find out by whom to do the Devil's drudgery A quo aliquid tale est illud est Magìs Tale inasmuch as those cross-grain'd and cursed Jews set those Mercenary Dueggs of the City on work to make an uproar and opposition against the Gospel they were the principal Agents therein and therefore worse than those worthless burdens of the Earth who were but their Instruments which watched all opportunities to move Sedition in hope of finding some Advantage in change Hence Paul brands those Jews thus that they are neither pleasing to God nor profitable to men 1 Thess 2.15 The third Remark is The Success and prosperous Reception of the Gospel is a grievous eye-sore to the Envious Devil N.B. Would we know the Reason why the Devil raged thus both in the chief Agents the Jews and in those their under-Instruments the mad Miscreants against the Apostles of Christ It was because in three weeks space or very little more they had Converted some Jews many Proselytes and not a few of the chief Gentiles yea and a considerable number of the honourable Matrons of the City tho' such had stirred up persecution against Paul and Barnabas in Antioch Acts 13.50 All which number of Converts considered with the shortness of the time wherein so many were brought in it cannot be wondred at that the Devil seeing his Kingdom tumbling down filled the hearts of those Incarnate Devils from corner to corner with rage against the Apostles N.B. However this speedy Efficacy of the Gospel upon so many and mighty persons together with the malicious Opposition they
and Dead at the last day v. 24 25 26 27 28 29 30 31. This last was his Epilogue Thirdly The Issue and Effects of his Sermon upon his Auditory consisting both of Jews and Gentiles and those learned and unlearned Some were effectually called but others were hardned And tho' there was a Synagogue of the Jews in this City yea and Great Heathen Scholars in that Vniversity both which never had heard any thing preached concerning Christ Crucified c. though probably those learned Gentiles might have heard from those Devout Jews there some report of the True God yet Paul the Preacher after he had done this Sermon is permitted to go out in peace without punishment tho' he had loudly Declaimed against the Idolatry of the place verse 32 33 34. But more of this last in the Remarks which follow The first Remark is Humane learning alone cannot learn any place or people the Divine Truths of Christ and his Gospel N.B. This Athens which Paul came to that he might be out of the reach of his Adversaries was the most Soveraign City in all Greece and had in it the most famous University so that it was most higly honoured with that Eminent Title of being called the Greece of Greece and the very eye of Greece as Greece was accounted the eye of the world which was all reputed blind in comparison of it yet notwithstanding all their Scholarship all their learning could not teach them to attain any saving knowledge until Paul came and preached it to them but on the contrary that City and University too was wholly given to Idolatry verse 16. Insomuch that Pausanias reckons up more Idols almost in Athens than in all Greece besides And Xenophon telleth us that the Athenians did keep double their Superstitious Holy days and Festivals to what other Grecian Cities did And Josephus in his 2d book to Appion saith that those Athenians exceeded all other Cities in their Idol worship worshipping Shame Fame Desire c. in their peculiar Temples as Cicero and other Authors among the wiser Heathens do acknowledge Yea to Sum up all in one word one of themselves do confess that our Region is so full of Idols that it is easier to find a God among us than a man their Idols and Images being as numerous as their Inhabitants N.B. All which teacheth us not only how defective humane learning is alone in the knowledge of Divine Mysteries though it be call'd a good Handmaid yet it is always but a bad mistress where it is not subservient to Grace but also that Corruptio optimi est pessima Tho' learning be a good thing in it self yet when it is corrupted by a busy Devil and a base heart it degenerates into the worst instrument in the world as it did here We read how the Angel spake by an Ass Num. 22.28 yet the Devil spake by a Serpent more subtle than all the beasts of the Field Gen. 3.1 The second Remark is All known and notorious Acts of sin especially that God provoking and Land destroying sin of Idolatry are unbearable to behold by any gracious Spirit Thus it was unto blessed Paul here his Spirit was stirred up in him c. verse 16. The Idolatry that was practiced by the people of this place before his eyes did plainly put him into a Paroxysm as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Acts 15.39 He was almost besides himself being in a transport by beholding their abominate Idolatry This drove him into a strange Concussion of contrary passions Paul here was highly affected with divers affections and passions of Mind As 1. With Grief for so learned and yet so blind a City and University so miserably dovoted to such Sottish and Simple Superstition 2. With Anger and Indignation against the Superabounding Idolatry of that people who should have made a better improvement of their Learning 3. With Zeal and Ardent Desire to undeceive them and better inform them with his Evangelical Instructions And therefore wherever any persons whether in the Synagogue or in any other part of the City would but lend him a little Audience such were his transports of Zeal that he would preach to them verse 17. practising that in his own person what he exhorted Timothy and all Ministers to do namely to preach in Season and out of Season 2 Tim. 4.2 Giving still to the Jews the priority and to those Proselytes of the Gentiles who were come over from Paganism to the Jewish worship He throws the net of the Gospel still where the most Fish were stirring The third Remark is Christ and his Doctrine of the Gospel is the Grand stumbling-block to the blind World both Jews and Gentiles Learned and Vnlearned 1 Cor. 1. ver 18 19 20 21 22 23. The Jews would not believe in a Christ whom they had Crucified not giving Credit to Christ's word without signs and wonders tho' they wanted them not Matth. 12.38 John 4.48 the Greeks or most learned of the Gentiles looked upon it as an Idle Story that he who is and was God blessed for ever should be Crucified because this could not be demonstrated to them by natural causes and Rational Arguments which they only depended upon knowing nothing of any Divine Revelation Their deep Theorems of Philosophy as King James the first said made them not better but worse men even mere Atheists especially those Epicurians and Stoicks verse 18. who held nothing to be desirable but what delighted their senses this made them more Swine than men and to Ridicule the Doctrine of Paul as a new Doctrine and himself a babler introducing Anastasis or the Resurrection he so often named as a new Goddess to their more than a good many Goddesses which they adored already N.B. While Paul told them of the true God in opposition to their Idols they cry not out so much against him for they could not but hear something hereof from the Jews and Proselytes that lived among them but when he preached to them a Christ Crucified Risen and Glorified this was a novelty tho' truth is elder than the oldest errour which startl'd them they draw him to their most cruel Court consisting of their most learned men v. 19 yet not so much to condemn him for it as to be informed better by him of it c. The fourth Remark is Behold here the wonderful work of the over-ruling Providence of God over the Acting of all evil men Tho' those vain Philosophers apprehended Paul as a babler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such a contemptible person that had nothing to live upon but upon the off falls of Corn which in measuring falleth off the Bushell when stricken and was used to be picked up by the poorest of the People as the Greek word signifies or as a setter forth of strange Gods out of his own private opinion which they only allowed to be done by publick Authority even as many as they pleased Or as some interpret
of this Host's House it was nigh to the Synagogue verse 7. And 3. From the Suceess of Paul's Teaching there many of the Corinthians believed verse 8. N. B. When Crispus the chief Ruler of the Synagogue believed then many of the people believed also Great men are Looking-Glasses of the places where they live according to which most men dress themselves Though Paul had said upon the Jews discovering their first obstinacy against the Gospel from henceforth I turn to the Gentiles verse 6. yet loth he was so easily to let go his hold of his own Country-men therefore made he this house his fixed place of residency because it was so nigh to their Synagogue and even Contiguous to it here Paul Preached much and oft yea long for 18. Months least he should seem to withdraw the Grace of the Gospel altogether from those of his own Nation still hoping that his threatning to depart from the Jews and preach to the Gentiles might awaken them and the Aemulation of the Gentiles might provoke them to believe But their obstinate and obdurate hearts Received no impression by any thing but made an evil use of every thing so they rendred themselves incurable as they had done before Acts 13.46 Hereupon they Unanimously accord to raise a new Perseution against Paul verse 12 accusing him to the Governour of breaking the Roman Law verse 13. or the Law of Moses not of Murder Theft or any such injury wherefore when Paul was about making an Apology for himself the Governour Gallio himself undertook his defence against his accusers telling them That none of their Articles against Paul did belong to the Cognizance of his Court so drove them out of the place of Iudicature verse 14 15 and 16. N. B. And because they hastned not out fast enough from troubling the Court the Gentile-Greeks that attended Gallio in his Judgment-seat laid hands upon Sosthenes a chief Ruler of some other Synagogue and probably one of Paul's principal Accusers and beat him out of the Croud withall his Fellow Jews that their bawling against Paul might give no farther disturbance to the proceedings of the Judge in more necessary causes verse 17. N. B. The Catastrophe of this new-persecution was wonderful through the over-powering hand of Christ who had promised Paul his preserving presence verse 9.10 for hereby though the matter came to hand-blows yet these fall upon the Accusers but Paul the Accused against whom they all conspired comes off untouched and without any harm at all verse 17. The Remarks do follow the foregoing Analysis or Resolution of the whole into its distinct parts of this History The first Remark is That such Cities as are very rich are usually very loose and very Luxurious so was this Corinth which Paul here came to This City being accommodated with two havens near to it on either side of it the one Jochaeum at which they took Shipping for Italy and those western parts and the other at Cenchrea mentioned Acts ch 18. ver 18 c. at which they took shipping for Asia Much Merchandise Arriving at those two Ports from those several parts of the world were all brought to Corinth which lay in the middle betwixt them and by this extraordinary advantage this City became the great Exchange for those parts of the world The compass of Corinth was five Miles about being strongly walled round So that those Citizens might say with David our lines are allotted us in a pleasant place and we have a godly heritage Psal 16.6 Yet did not this wealthy Mart-Town make any good improvement of these Manifold mercies of God but abused all with their Idolatry and notorious licentiousness for they had within their City the Temple of Isis or Jo an Aegyptian Goddess to whom they Sacrificed a Goose and were silly Geese themselves in their Solemnities but without the City they had the Temple of Venus to whom there were well nigh a thousand Curtizans such Nuns as Venus had consecrated for their lasciuious and wanton worship This Idol-Temple must needs have a very Ample Foundation and be a most prodigious Structure that could contain covents or convenient Lodgings for above as some say a thousand of those Wanton Dames Those Corinthians were generally so leavened with Licentious notions N. B. That they held Fornication to be no sin for this cause Paul in his Epistle to the believing Corinthians is so earnest against that sin 1 Cor. 5. and many other places The Luxury and wealth of this City is a plain Comment upon that old adage Magna Cognatio ut rei it a nominis Vitijs et Divitijs Vices and Riches as they have in the Latin tongue an harmony in name so they differ not much in their Nature when wealth is abused to wickedness N. B. Notwithstanding all this Paul Leaving Athens comes to Corinth which was the other eye of Greece being full of Orators and Philosophers where he expected an Harvest of Converts whereof God assured him after he should reap in great plenty Acts 18.9 10. yet Paul himself came poor enough to this wealthy City altogether a stranger and without Money in his Pocket he is constrained to betake himself to work with his hands for his present subsistency in the work of Tent making but neglects not to frequent the Synagogue every Sabbath to gain Converts The second Remark is A wicked world is soon sick of the Saints and long to worm them out of their Cities and Societies tho' their own preservation from utter ruine be for the Saints sake God saith to Abraham I will not destroy wicked Sodom and her Sisters if ten Righteous Souls may be found in all those five Cities Gen. 18.32 and he saith also If there be but one Cluster of Grapes one Church of Sanctified Souls that hath a blessing in it I will not destroy the Vine for their sakes Isa 65.8 Nay yet lower are divine condescensions toward pardoning mercy find out but one man that is Righteous in Jerusalem and I will pardon it Jerem. 5.1 Notwithstanding all this as the Emperor Claudius did Acts 18.2 so all the the Potentates of the world do banish the true Servants of God from their Socities Claudius commanded all the Jews to depart out of Rome and from Italy and with the Jews the Christians were likewise banished for the Pagan-Romans did not care to distinguish betwixt them because they both worshipped but one God and both agreed to oppose their Idolatry Beside the same quarrel was got to Rome with the Gospel which did attend it in all parts of the World where it came among the Jews who every where opposed it and the Contesting also at Rome against it thereby such Tumults were bred by the Jews against the Christians as occasioned this Decree of the Emperor which Suetonius mentioneth for the banishment of them both Thus foolish are the powers of the Earth that they are resolved to be rid of the Saints who torment those that dwell upon the
20.1 N.B. In which Chapter his four places of Commoration into which the whole Chapter may be Resolved as he returned to Jerusalem are mentioned The First is Macedonia from verse 1. to 7. The second is Troas from verse 7. to 13. The third is Assos from verse 13. to 17. The fourth is Miletus from verse 17. to the end of the Chapter wherein all the occurencies and Actions of Paul in all these four places while he abode there in Transitu or Journey to Jerusalem are recorded in several Circumstances N.B. These four Resolves into which the whole Chapter is reduced afford us many Remarks as followeth The first Remark is A Minister of Christ may depart from a place and people where his Ministry hath been successful when driven from thence by persecution N.B. Thus Paul departs from Ephesus where God had a great harvest he giving place to wrath and yielding to the fury of Demetrius and his Tumult not so much for his own safety for had he not been hindered he would have thrust in among the Rabble either to have appeased the uproar or at the worst to have dyed Christ's Sacrifice if he might no longer live his Servant Acts 19.30 31. as for the good of the Church that the brethren there might not be farther persecuted for his sake and that elsewhere the Church by his Ministry might be the more inlarged and edified This was Christ's command when persecuted in one City flee to another Matth 10.23 The second Remark is Such places and people as the Ministers of the Gospel have been persecuted from may have an hopeful and happy return of those same Ministers at least to give them a Corroborating and Comforting visit afterwards N.B. Thus Paul returned from Ephesus to Macedonia Acts 20.1 and 1 Cor. 16.5 from whence he had been driven by persecution some five years ago Acts 16.24 37. as he now was driven from Ephesus yet had he this incouragement for his return which unto all such returning Ministers ought to be presupposed that in that interspace he had received so many evidences of the Macedonians faith towards God and pledges of their Tender affections toward himself Phil. 4.15 16. that as one obliged to revisit them and to bestow his Apostolical pains again among them he resolves to Venture himself there at this time also for their further and fuller establishment and proficiency in the Gospel The third Remark is Paul's practice is our pattern in this that at his departure from Ephesus he leaveth Timothy there behind him tho' in a dangerous place and time yet there was a cogent necessity that required such an able substitute because some false teachers were ready to break out there to infect Christ's Flock 1 Tim. 1.3 4. yea Wolves to worry them Acts 20.29 The fourth Remark is God's people under persecution especially if it last long and sharp too stand in need to be strengthened in the faith and truth of the Gospel c. N.B. The Apostle here went over all those parts of Macedonia where he had formerly sowed the seed of God's word both to confirm and to comfort as the word for Exhortation indifferently signifieth those Disciples after so great an opposition and persecution against them They could not but stand in great need of Paul's Cordials that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured than that which Christ delivered wherein he pronounced and promised a special blessing unto all such as are persecuted for Righteousness sake Mat. 5.10 as Peter learnt from his Lord to comfort the persecuted with this Cordial 1 Pet. 3.14 and again 4.14 in both places pronouncing them happy whether it were wounds or but words they suffered so Paul also learnt to do the like The fifth Remark is Long affliction requireth proportionably a long Consolation Here Paul stayed for three Months Acts 20.2 3. to comfort those disconsolate persecuted Grecians Tho' it be said there he came into Greece that is strickly taken for Attica in which province Athens was or for Achaia the chief City where of was Corinth otherwise if Greece be largely taken it contains Macedonia also which was Great Alexander's Countrey called at this day Albany and Subject to the Turks N.B. Which sheweth that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only durante bene-placito during his good pleasure but also quam din se benè gesserint so long as they behave themselves well and do walk worthy of it Alterius perditio nostra fiat Cautio it concerns us to take caution at their and others desolation least we have not an Interpreter a Comforter left us for 3 months together The sixth Remark is 'T is high presumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers and not to improve all the best and lawful means we can to prevent and decline them as Paul did here Acts 20.3 N.B. The cursed Jews when they could not prevail against him by open violence then they contrived secret plots and treachery against him they laid wait for him in his passage not so much as some say like Robbers upon the High way to rob him of these Collections money which he carried with him for the poor Saints at Jerusalem but most likely like murderers designed to take away his life because they hated him with a deadly hatred for his Zeal in the Gospel but God giving him knowledge of it he avoided them by turning another way The seventh Remark is The truth of Saint-ship is evidenced by Action while Paul ftayed at Philippi among his most dear Macedonians N.B. He was doing there as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 3. signifies he was in continual action As the life natural consists in Action so doth the life Spiritual By these things we live saith Hezekiah Isa 38.16 N.B. And upon this account one man may live more in a month than another in many years In this sence must the Sage Sentence of the Heathen Seneca be taken Saying quamvis vitae paucos fecerimus dies although we have acted but a few days Epist 67. And that better saying of the Ancient Father multos annos in mundo fui sed paucos vixi I have been many years in the world almost fourscore years but I have lived but a few of those years for I was dead in sin the most of them before I began to live and to do for God The renewing Spirit is an active lively thing c. Thus much of Paul's first Commoration in Macedonia Now come we to his second Commoration at Troas in Asia as the other in Greece The Remarks from this second are The first Remark is Paul becomes all things to all men yet would not become sin to any man To the Jews he became a Jew 1 Cor. 9.20 as Acts 18.21 with 18. and 21 24 and 26
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must