for he betook himself to his former Lawful Wife Laodice yet she seeing War preparing against him for putting away Berenice and fearing her Husband's Inconstancy for the future makes means to Poison him and sets up Callinicus her Son in his stead and slays Berenice and her Son with all their Followers and Favourers Hereupon Ptolomy Euergetes the own Brother of Berenice stands up as the fifth Horn to Revenge his Sister's Death against Seleucus Callinicus Son of Laodice by Antiochus Theos and Ptolomy prevailed so as to over-run the most part of Callinicus's Kingdom 4ly The fourth War was between this Ptolomy Euergetes and Antiochus Magnus ver 10. This Antiochus being of a great Spirit and not enduring that Ptolomy should possess any part of Syria under his very Nose his stout Stomach stirr'd him up as the sixth Horn to Recover what his Father had lost to Ptolomy and over-ran all that lost part of Syria and Judea also with a most formidable Army and with frequent Incursions as History tells us 5ly The fifth War was between Ptolomy Philopator so call'd per Antiphrasin because he Kill'd his Father c. and Antiochus Magnus ver 11 12 13 14 15 16. Tho' this Philopator was otherwise very Vitious yet was he permitted to be very Victorious against Antiochus the Great over whom he prevailed so much saith Polybius that had he effectually pursued his Victory he might not only have Recovered all Syria c. but also have spoil'd Antiochus of his Kingdom but his Luxury saith Strabo let him escape by flight says Josephus However his casting down ten Thousands of the Jews serves to make him the seventh Horn but Antiochus Recruited while he led a luxurious Life and prevailed as is here declared 6ly The sixth War was between Ptolomy Epiphanes a young Child at his loose Father's Death hasten'd by his Intemperancy and Antiochus Magnus ver 17 18 19 20. Antiochus long'd sore to be Lord of Egypt so lays hold of that opportunity while Ptolomy Epiphanes was young and makes use of both Force and Fraud to obtain it but could not master it by either of the two means 1. Not by Force for many Jews join'd with Ptolomy because he had given them leave to build a Temple in Egypt which was built by Onias at Helioplis upon pretence of fulfilling that Prophecy Isa 19.19 so that Antiochus prosper'd noâ—â—in that Expedition Nor 2ly By Fraud for that he might gain by secret Treachery what he could not win by open Hostility he bestows his beautiful Daughter Cleopatra upon Ptolomy suborning her to destroy her Husband but she as became a good Wife clave to her Husband Nature having taught her to prefer him before a Father as Michal had done to save David from Saul c N.B. 'T is Matter of great Admiration that Daniel should write so distinct an History of the Life and Death of this Antiochus the Great and of his dwindling at last from his Magnitude into nothing ver 17 18 19. and of the Death of Seleucus Philopator also ver 20. all so exactly as they came to pass long after Daniel's Day agreeable to all Relations both of Greek and Latine Historians after the Accomplishment of this Prophecy For Livy Strabo and many other Writers tell us How Ptolomy being besieged by this Antiochus craved Relief of the Romans who were then very faithful in protecting their Allies and who couragiously came upon Antiochus the more because Hannibal being beaten by Scipio had fled to him for Refuge and not only rais'd the Siege but also beats him in Battels both by Sea and Land proving too hard for him at his own Weapons of Power and Policy and so Recovering all the Countries he had Conquer'd from Ptolomy and his own Daughter Queen Cleopatra and from the Roman State also when he had like a Lion enrag'd by his missing his Expedition against Egypt faln foul upon them but the Conquering Romans cast him out of all his Conquests and cast back his own Contumelys against them all upon himself calling him in contempt Antiochus once the Great but now retired into a narrow and remotest corner of his Kingdom where he secured himself for a little time but seeking to enrich himself by Robbing the Temple of Jupiter Belus the Rude Rabble of that Country hew'd him to pieces This was the sad Catastrophe of Antiochus Magnus whose Greatness found this foul and fatal Fall as Daniel did foretel and all Humane Histories do testifie and tho' his Son Seleucus Philopator so call'd because he was his Father's Darling succeeded him yet he proving a covetous griper calling Money his best Friend he gather'd no less of Curses than of Coin from his Subjects so soon becomes poisoned by Heliodorus whom he had employ'd to Rifle the Temple's Treasury ver 20. and 2 Macc. 3.7 the seed of evil doers shall never be renowned Isa 14.20 But 7ly The seventh War between Ptolomy Philometor and Antiochus Epiphanes was the worst War to the woful Jews the History whereof Daniel declares dislinctly from the mouth of the Angel Gabriel ver 21. to the end of the Chapter Mark 1. This Antiochus was younger Brother to the aforesaid Seleucus who was the Romans Tribute-gatherer to whom he was to pay a Thousand Talents by the Year according to the sordid Conditions to which the Romans had reduced the Grandeur of his Father Antiochus the Great This Polling of the People for that great Tax out of Syria made the Son who was the Father's Darling extreamly hated of his Subjects and so became poison'd by Heliodorus a great Court-Favourite in favour of this Antiochus Epiphanes Mark 2. This younger Brother and Successor in the Kingdom is call'd by the Angel a Vile Person ver 21. which was his true Title as a Wicked Person was Haman's Esth 7.6 tho' he affected to be call'd Epiphanes or Famous and Illustrious yea the sowre Samaritans to ingratiate with him in his Cuelty against the Jews styled him Antiochus the Mighty God as Josephus relateth Here was a Bramble brought to the Throne yet as a Vile Person to be despised Psal 15.4 Mark 3. He came in peaceably under pretence of being Protector to his young Nephew Demetrius and tho' the Nobles did not give him the Kingdom yet he took it partly by force whether they would or no and partly by flatteries winning their hearts by Presents pretended Courtesies and private Practices ver 21. and no sooner is he settled upon the Throne but he makes an Attempt upon Egypt insinuating himself as Protector to his Nephew Philometer his Sister Cleopatra's Son during his Nonage and Minority in which time he did overflow Egypt as with a flood of Forces ver 22 23 24. Conquering the Country as far as Pelusium c. Mark 4. When Ptolomy Philometor was grown up Antiochus made his second Expedition against Egypt and farther over-ran his Kingdom corrupting his very Courtiers to betray Philometor and to make Agreement with him his Conquerous feasting him
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bâ—rnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â— to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
for the other half thereof had their portion assigned them by Moses long before this on the other side of Jordan Josh 13.29 30. c. Then follows the Inheritance of Benjamin Josh 18. ver 11. to the end His Portion fell betwixt Judah and Joseph ver 11. which Divine Providence ordered being the only place in which that Prophecy Deut. 33.12 could have been accomplished What could God do more for Jacob's Darling than have his Temple built upon Mount Moriah which belonged unto this Tribe placed so near the place where God's honour dwelleth c. In the last place The possession of the Six lesser Tribes do follow Josh 19. 1. That of Simeon ver 1. to 10. 2. That of Zabulon ver 10. to 17. 3. That of Issachar ver 17. to 24. 4. That of Asher ver 24. to 32. 5. That of Napthali ver 32. to 40. 6. That of Dan ver 40. to 49. The Fourth General Remark is Still Levi is left out and yet there be Twelve Tribes without him because Joseph's double Portion maketh two Tribes of Ephraim and Manasseh yet this is not the Reason why the Tribe of Levi had no Inheritance that is no Regions or Parts of the Country distinct from other portions of the Land by which they might live by Tillage and Husbandry as the other Tribes were to do neither Moses nor Joshua gave Levi any such Inheritance but only some Cities to dwell in and the Suburbs belonging to them with some Circuit of ground for the feeding of their Cattel Josh 21. throughout and the Reason is rendred because the Lord himself was their Inheritance Josh 13.14.33 therefore God gave unto the Tribe of Levi all that Remained of the Sacrifices of the Lord to live upon Numb 18.8.10.23 Deut. 10.9 and 18.2 and this passage The Lord is their Inheritance his Sacrifice c. is so oft urged to prevent those Calumnies which God foresaw the Levites were likely to meet with from the Malice Envy or Covetousness of their Brethren And 't is oft repeated to oblige all the other Tribes that they might both conscientiously and cheerfully give to the Levites their Dues seeing they had as good a right and title to them as their Brethren had to their several possessions Besides this was done for the accomplishment of Jacob's Prophecy concerning Simeon and Levi they shall be scattered among the other Tribes Gen. 49.7 for the providence of God ordered so concerning Simeon that he had no distinct part of his own but became an Inmate to Judah Josh 19.1 As this was in part a fulfilling of Jacob's Threatning so there was this mercy in it to Simeon that his weak Tribe should be strengthned by the stronger Tribe of Judah and as to Levi tho' he had his habitation scattered among all the other Tribes yet this Curse was afterwards turn'd into a blessing when they were consecrated as Priests to preserve and present knowledge to their Brethren to teach Jacob God's Judgments and Israel his Law Deut. 33.9 10. Candles bound up in a pound give no light but when each of them is lighted and set up in distinct Rooms they give light unto all the Rooms of the House Thus did the scattered Levites give light unto all the Tribes of Israel on both sides of Jordan which they could not have done had they been bound up in one pound or portion as all the other Tribes were c. After the General Remarks upon the Division of Canaan among the Twelve Tribes in general Now the particular parts and portions of Caleb and Joshua do follow to make particular Remarks upon First upon Caleb The First Remark is His Petition to Joshua the General the subject matter of his Petition was extraordinary to wit the Mountainous Territories not to be given him by the common lot as the Land was dealt out to others but a special deed of gift to him and his and for promoting it the more the chief of his Tribe came along with him as his Advocates to Joshua Josh 14.6 7 8 9 10 11 12. wherein he urgeth his own faithfulness in the matter of the Twelve Spies Numb 13.31 32. and 14.24 He appeals to Joshua himself who then was his Copartner concerning the truth hereof and he alledgeth how he was still compleatly qualified for so great an undertaking so that this special gift was not like to be cast away upon a supernatural and unserviceable Person but above all he reminds Joshua of God's particular promise to him Numb 14.24 Deut. 1.36 By vertuē of which promise he was kept allve to that day as thou thy self art also to whom together with me God promis'd this Prerogative for a reward of our uprightness and sure I am God is no Austeer Lord but a liberal Pay-Master who never sends any of his Servants away having any just cause to complain of an Hard bargain in his service No he is an honourable Master who imploys his Servants in honourable work and will pay them most honourable wages As it is no Ambition in me to require so it can be no injustice in thee to bestow on me this Mountainous Country for as my feet have trodden upon so my Faith hath Triumph'd over it and over Hebron and all the frightful Giants about it The Second Remark is Joshua's Answer to Caleb's Petition Josh 14.13.14.15 wherein is related how Joshua granted his request and prayed God to bless him with good success acknowledging withal his praise-worthy carriage in the business of the Spies together with himself and therefore his Request was but reasonable and so might not be denied Joshua doth not here as some Generals in the like case would have done he doth not blame Caleb here for beeing too hasty saying let thy Betters be served before thee He bids him not stay until himself were first served but grants him Hebron helps him to gain it Josh 10.37 and when gained he wish'd him much joy and a comfortable fruition of it Caleb accordingly succeeded against the Anakims under Joshua his General Josh 11.21 and 15.13 and after Joshua's death also Judg. 1.9 10. to be spoke unto after Secondly The Grand Remark upon Joshua here is his Marvelous Modesty and Holy Humility in this that he who had deserved best and therefore should have been served first can be content to have his part and Portion last after all the Twelve Tribes had theirs assigned before him Josh 19.49 50 51. nor is this all held forth here that he was willing to be served last who had deserved most but that he could be content to chuse for his portion that he petition'd for among the Barren Mountains whereas he might have challeng'd the chiefest Lands in that Champian Country of those Conquered Kingdoms wherein he had been the chief Actor nor did he desire this small portion of barren Land that lay in his own Tribe because of any stately Palace that stood there or any Royal City adorned with Sumptuous Buildings contained therein
Abraham the first time at their entrance into Canaan Josh 8.30.33 And here have we his second Renewing and Ratifying of this ancient and solemn League and Covenant ver 25. so sollicitous was he of the publick weal both of Church and State after his Decease well knowing that this was a blessed means to bind their treacherous hearts to a better behaviour which otherwise would be ready enough to slip the old Collar if new Bonds were not laid upon them Whereupon Joshua brings Israel twice into the Bonds of the Covenant so called Ezek. 20.37 because such Bonds of Vows and Covenants rightly made and renewed are of singular use to keep the minds of Men within the bounds of obedience and to make Men more firm constant and peremptory in ways of well doing This Three fold Cord cannot quickly be broken Eccles 4.12 The Second Remark is The Place where this Covenant was Renewed namely at Shechem ver 1. Thither Joshua calls and convenes his Second Parliament as the First is supposed to be at Shilo ten Miles distant from Shechem as Jerom affirms for tho' Shilo was the place in Ordinary of Joshua's Assembling the Congregatson of Israel together Josh 18.1 because the Tabernacle was then fixed there having the Ark the visible sign of God's presence in it yet Shechem is expresly said to be the place of this New Convention and where the Old Covenant must be renewed which was an extraordinary Occasion and thereupon it was in the power of Joshua to remove the Ark thither as was done under the Government of Eli 1 Snm. 4.3 and of David 2 Sam. 15.24 upon great Emergencies therefore it is said they presented themselves before the Lord at Shechem ver 1. and by the Sanctuary of the Lord ver 26. For this Sacred Assembly met together for such a Religious Exercise of Contracting a Covenant with God and having the Ark of Gods presence with them might well be said to present themselves before God who is present in all such Assemblies Exod. 20.24 Ps 82.1 Math. 18.20 So the Name of God's Sanctuary is given to it Moreover there be many Reasons why this Parliament was held at Shechem as at a place convenient for it because First It was the Chief City of Ephraim Joshua's Tribe so this Noble City was the fittest to entertain such a Noble Assembly Secondly It was near to Joshua's City whose Age had now made him infirm and therefore the ease of Israel's Supream Governour must be consulted in the choice of a place for his Presence Thirdly Shechem was a Levitical City given to the Tribe of Levi as an Academy and one of the Cities of Refuge which were Sanctuaries appointed of God Josh 20.7 and 21.21 so a fit place Fourthly This City was the Place where was the solemn Burial of Blessed Joseph's Bones as is implied here ver 32. and for the Burial of the rest of the Patriarchs Acts 7.15 16. Therefore was it designed for this last solemn Convention Fifthly Above all Shechem being the very place where the Covenant was first contracted betwixt God and Abraham Gen. 12.6 7. and being the very place where the same Covenant was Renewed again betwixt God and Israel Abraham's Seed at their first entrance into this Land of Promise Josh 8.30.33 between the two Mountains of Ebal and Gerizzim which were very near to Shechem as appeareth from Judg. 9.6 7. where Jotham spoke his Parable from the top of Mount Gerizzim to the Men of Shechem Anointing Abimelech that Bastard in the Valley which lay betwixt it and Mount Ebal a place employed for Religious Services Deut. 11.29 and 27.12 therefore Joshua might well judge this place most proper both for Reviving the Remembrance of God's Covenant with Abraham there and for reminding this same People of their former Obligations unto the Lord there as likewise to engage them in a farther ratification of them in their Faith c. The Third Remark is The August and Elegant Oration which dying Joshua spake to this Parliament at Shechem beside what he had spoken in the foregoing Chapter upon this occasion of Renewing the Covenant wherein observe 1. His Exordium he begins in the Name of the Lord and not in his own Name ver 2. and 2. His Proposition Exhorting Israel to a perseverance in the pure Worship of God ver 14. 3. This Proposition he confirms both by Argument and by Example By Argument First Demonstrating how God had obliged them to a constant obedience by his manifold Mercies that Mercy might enforce them the firmer to duty Then gives them an Historical Narrative of what God had done for them and for their Fore-Fathers beginning at God's call of Abraham out of his Idolatrous Country ver 2 3. giving him Isaac the Heir of the Covenant and of a numerous Offspring which God brought out of Egypt ver 4 5 6 and destroyed the Egyptians ver 7. nourish'd them in the Wilderness and gave them Victory over the Amorites ver 8. and turn'd Balaam's Curse into a Blessing and gave them Canaan ver 9 10 to 14. Then Secondly He confirms his Proposition by Example as well as by Argument laying before them the pattern of their Predecessors how ill it fared with them while Idolaters and how well when purged from Idolatry ver 14. and not only so but he lays his own example before them ver 15. Telling them likewise that it was impossible for them to serve both God and Idols for God would be served truly without halting and throughly without halving ver 19. and that God would severely judge them if they proved Apostates ver 20. The Fourth Remark is Israel's Ready obedience unto all that Joshua commanded them in the Name of the Lord. They voluntarily enter into the Bonds of the Covenant and make a solemn profession of their Faith and faithfully promise a firm perseverance in the pure Worship of the true God ver 16 17 18 21 24. N. B. Joshua in bidding them chuse you whom ye will serve ver 15. doth not leave them to their own free choice to do either but proveth hereby their voluntary and professed subjection to the true Religion that their own free choice thereof might more powerfully oblige them to a constancy in their Covenant And they answer we will serve the Lord and God forbid we should do otherwise ver 16.21.24 This was well resolved had it been as well performed They seem to bind themselves again and again that they would keep touch with God by an Unalterable Resolution but alass soon after Joshua's death they started aside like a broken how Ps 78.57 Hos 7.16 As plainly appeareth in their serving of Baalim Judg. 2.10 11 12 13 c. The Fifth Remark is Joshua's Ratifying this Renewed Covenant its Renovation must be corroborated with a Ratification Joshua as God's Vicar General ratified this Covenant by a Three-fold means First By Preaching to the People pressing hard upon them again and again as in a Dialogue or Conference with
Dead Body and washes the Head thereof with her warm Tears which she afterwards devours together with the Body Orpah's Tears were indeed no such Tears being Tears of Humanity and not of Bestiality She Weeps and Kisses she Kisses and Weeps again and with her Kiss gave her Mother a final farewel Hence Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not always right Love in a Kiss Joab took Amasa by the Bear to Kiss him 2 Sam. 20.9 Indeed it was not so much to Kiss him as to Kill him 't was a Treacherous Killing Kiss Thus Judas betrayed Christ with a Kiss and hence every false-hearted Kiss is call'd Osculum Iscarioticum the Kiss of Judas the Iscariot who said Hail Master and Kissed him Matth. 26.48 49. Thus also Absolom stole away the Hearts of the People with the Counterfeit Courtesie of his Kissing them 2 Sam. 15.5 Though Orph's Kiss was not the Kiss of Absolom of Joab or of Judas yet was it not Osculum Charitatis a right Kiss of Love as Ruth's was for she Kissed and forsook what she Kissed as all Temporary Professors do that give Christ a Complemental Kiss and then give him a final farewel as Orpah did to her Mother so Demas did to Christ Embracing the World 2 Tim. 1.10 as she did Moab Ruth did not so but Kiss'd and clave to that she Kiss'd but Ruth clave unto her Hebr. Dabak Agglutinari which signifies the strictest Conjunction of things that are glued together as a Wife is glued to her Husband by an Inseparable Bond Gen. 2.24 Matth. 19.5 and thus he that is Joined to the Lord is one Spirit 1 Cor. 6.17 by a Mystical and Spiritual Union Thus Ruth stayed with her Mother and did not as Orpah did unworthily depart from her Hence Observ 2. There is a Love to Goodness which is effectual Available and both Insuperable and Inseparable Such a Love as many Waters cannot quench such a Love as this Ruth had to Naomi who could not be driven from her Thus Moses exhorted the People to cleave unto the Lord Deut. 10.20 and 30.20 so did Barnabas Act. 11.23 As broken Bones must have strong Bands to bind them fast together and as Crazy Buildings must be crampt with Iron-Bars to keep them from Tottering so our loose and slippery Hearts have need of this Blessed Glue of Divine Love to make us cleave close to Christ who is our Life both the founder and the finisher of Life Natural Spiritual and Eternal in all his Râ—deemed we should hold him as our Lives and not let him go we live in him as the Fish doth live in the Water and every breathing thing in the Air As the Lamp cannot live but in the Oyl so nor we but in Christ our Life is hid with Christ in God Col. 3.3 We had better let Lands Livings yea Life it self go than let our dear Redeemer go Keep true to him and he will keep true to you cleave to him with the Purposes of your Heart and he will cleave to you with the Promises and Performances of his Heart and every Ordinance shall be his Royal Exchange wherein you present Duty and he confers Mercy Ver. 15. Behold thy Sister is gone back This must needs be a great Temptation unto Ruth to be deserted by her Sister Hence Observ 1. The back-slidings of such as set out fair and do begin well is a sore Temptation to young Converts and Proselytes It was no less to the very Disciples themselves Oh! how were they even startled to behold many fall off from following Christ when they could not understand the Mystery of Eating the Flesh and drinking the Blood of Christ His Disciples themselves were so far tempted with the backslidings of so many 66 67. Thus it was also an occasion of stumbling unto the Primitive Christians to behold the backslidings of two such forward Professors as Hymeneus and Philetus had been insomuch that the Apostle being afraid of that Gangrene saith to them Nevertheless the foundation of Gods Election standeth sure the Lord knoweth them that are his c. For the better setling of such as were shaken by the fall of those Deniers of the Resurrection 2 Tim. 2.17 18 19 20. N.B. We should not wonder that there are a mixture of good and bad of Ruths and Orpha's of Vessels of Honour and of Dishonour in the House of God yet the Lord doth distinguish Orpah's from Ruth's He knows who are his As the multitude of Sinners cannot give any Patronage to the evil ways of Sin so neither can the paucity of Saints put any disgrace or disparagement upon the good ways of God And to her Gods to wit her Devil-Gods Baal-Peor Chemosh and Milchom c. Judg. 11.24 Hence Observ 2. Some forward followers of the only True and Living God may Apostatize from thence to embrace Dunghill Deities even the Vanities of the Gentiles As Orphah here who was as forward at first as her Sister Ruth in their first setting forth from Moab towards Canaan yet she turns her back again having declined the Religion of Moses which she had seemingly professed while her Husband was alive for about Ten Years now she turns again to her Country Idols as if those meer Fictions the base Brats of Mans empty Brains 1 Cor. 8.4 were better to serve than the true God of Israel An Idol is nothing and yet such a vain Mind hath acted Mankind that they have made a Multitude of Gods which the wiser Heathens did oppose and Socrates suffer'd Death for opposing it Hesiod in his time reckons up no less than Thirty Thousand that then were and what an Army of them may we think were devised in after Ages It was the Serpent's or Satan's Grammar that first taught Deum pluraliter declinare to decline Deus God in the Plural Number Ye shall be as Gods Gen. 3.5 and to make Gods many all Vanities in the very extent of the word Vanity Jer. 10.14 15. and 14.22 devised by Brutish Brains until they came ad Insinitam Deorum Lernam to an Infinite Multitude of Gods so that China is said to have an Hundred Thousand of theirs and how Numberless a Number are the He-Gods and Shee-Goddesses which are now Worshipped in Popish Countries Be Astonished Oh Heavens at those two evils that those Orpah 's doth commit they forsake the Fountain of Living Wators and here them out Cisterns broken Cisterns that will hold no Water Jer. 2.12 13 The Heavens do blush at those Heteroclites in Worship Oh their Stupendious Stupidity and their profligate prodigious prophaneness in turning their Backs as Orpah did here of that ever flowing and overflowing well-Spring of all well-fare Jam. 1.17 the true God and turning to Idols which are but Cisterns that hold no better than Muddy Rain-water at the best but then being broken Cisterns Riven Vessels they can hold nothing but Liruim Lapides Mud and Gravel Matter that can never be digested by those that drink them but become Diseases
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
he serv'd him when he could no longer serve himself upon him and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest Saul here did not serve God in consulting with him but would have served himself upon God only Sixthly In his Composing out of his own Will that Cursing Oath and Imposing it upon all his People with the penalty of Death to those that kept it not Hence The Fourth Remark is the Rash and undadvised Adjuration that Saul without consulting with God or his High Prist put upon all his People both present and absent to tast no kind of food that day and such as observed it not He Devoted to Death v. 24 39 44. Wherein there was indeed a shew of zeal for God that the King should command a General Fast that Israel might the more be avenged of their Enemies N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast for say they the matter of the Obligation and of the Adjuration was good But Josephus himself finds fault with Saul for this forced Past and so do all our own best Interpreters who Unanimously affirm it to be Sinful and Wicked in many respects As First Saul thus Adjured his Subjects out of his own Insolent Arrogancy designing that the whole Glory of the Victory should be ascribed to himself and his Zeal which more duely belonged to his Son Jonathan Secondly It savoured also of too Bloody a Mind over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures whom the Lord had now made to fall fast enough by their own Hands one against another Thirdly Saul's severity did indeed extend mostly here to his own Subjects in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy and so he lost the End which he proposed to himself in this Act Namely The compleating of the Victory by using those evil means to accomplish it as good Jonathan affirmed v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies Fourthly he did inconsiderately insnare the Consciences of his People without any warrant from Gods word even the Absent as well as present Who were either 1. Those whom the Philistines had taken Captive and made Slaves to them in the Camp till they took this opportunity to joyn with their Brethren in Battle against their opposers Or 2. Those Fugitives that had fled to the Philistines for saving their own Lives Or 3. Those Cowards that had hid themselves in Holes through fear of the Philestines Chap. 13.6 and now durst creep forth and pursue a Flying Adversary Chap. 14.21 22. But above all 4. Jonathan and his Squire who likewise were Absent and therefore Innocent of this Rash Adjuration v. 3 27. Fifthly Saul's interdicting all manner of Food to any of his followers was over Rigorous insomuch as it admitted of no case of necessity which always in the strictest solemn Fasts finds some Indulgence Sixthly Saul's Law here was like Draco's that punish'd every peccad llo or little fault with the penalty of present Death and therefore were sâ—id to be written not with Black but with Blood Though Saul was a King yet had he no such Absolute Power to punish his Subjeâ—â—s with such an Accursed Death especially his Son for tasting a little Honey v. 43 44. A Punishment far exceeding the Fault Seventhly Saul's Rash Adjuring his Subjects by such an Oath and Curse did not only restrain their lawful Liberty without just Cause but also was the occasion of their Sin When being well nigh Hunger-starved they did with so much greediness Eat the Flesh with the Blood for which they are blamed v. 32. even by Saul himself v. 33. Saul could there see the Peoples Sin but not his own that had occasioned it They made Conscience of the Kings Command for fear of the Curse yet Saul had so starved them that they scruple not to Break Gods Command for fear of Hell Gen. 9.4 Lev. 3.17 and 17.14 Deut. 12.16 The Fourth Remark is Saul's Prophaneness as well as Hypocrisie 1. In Building but one Altar for his many Victories v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account c. 2. He was a desperate Swearer and Curser v. 39 44. rapping out Oath upon Oath 3. God not Answering such a Sinner v. 37. Joh. 9.31 when he would have pursued the Enemy without asking of God had not the High Priest interposed and would have it so v. 36. 4 He scruples Eating Blood but not shedding Blood even of Jonathan v. 44. resolving it with Bloody Oaths and he had done it if the People had not rescued him v. 45. 5. In taking the Kingdom v. 47. in opposition to God who had said he should lose it Chap. 13.14 6. In turning Tyrant after this Taking their Sons from his Subjects at his will v. 52. as Samuel foretold Chap. 8.11 as now he swears to Sacrifice his own Son in a Chase Learning no Lesson from Jephtah who had so Rashly Vowed to Devote his own Daughter c. But more in Chapter Fifteen hereof 1 Sam. CHAP. XV. CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Prophaneness In his War with Amalek as the principal cause of his Rejection The Remarks are 1. The Material Cause of Saul's Disobedience to God's Command was concerning Amalek that licking People as the Hebr. name signifies who had not only assaulted Israel with open Hostility to hinder their March to Canaan Exod. 17.8 c. Numb 24.20 but also had laid lurking Ambushments to lick up and cut off the feeblest of them Deut. 25.17 18. Tho' this double Injury was now Four hundred years old yet the Lord remembred it still v. 12. N. B. 'T is ill angring the Antient of Days his forbearance is no forgiveness therefore doth he now send Samuel to Saul the first King Israel had to Revenge their old Injuries with a charge to cut them all off universally both Man and Beast that as Balaam had prophesied of them they might perish for ever Numb 24.20 Yea and as the Lord himself had sworn that it should be done so Exod. 17.16 Samuel therefore lays God's Charge home upon Saul that at length after all his so heinous Miscarriages heretofore and after God's so heavy Menaces thereupon chap. 13.8 9. saying Yet the Lord that made thee King and whom thou oughtest to obey is minded to try thee once more see thou make amends for thy former Errours and redeem God's Favour ver 1 2 3. The second Remark is The Formal Cause of Saul's sin which consisted in the partiality of his obeving God's Command ver 4 5 6 7 8 9. Thus far Saul obeyed God 1. In Mustering up his Men to a potent Army ver 4. 2. In Undertaking the Expedition ver 5. N. B. 3. In shewing kindness to the Kenites who had shewed kindness to
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
of this Prayer for the Dead Lib. 3. Chap. 19. nor supposing Judas did so is this particular Example sufficient to establish a Doctrine no more than Zipporah's was to prove that Woman might administer Sacraments Exod. 4.25 or the single Example of Rhasis that one may lawfully kill himself N. B. 1. It follows then these Apocryphal Books were upon good grounds not received by the Church among those that were accounted Canonical and plainly of Divine Inspiration because most of them are justly suspected to be stuffed with vain Jewish Fables and not penned in a stile any way agreeable with the Majesty of God's Holy Spirit but far off from bearing the Character of those Scriptures divinely inspired Therefore the Author of this second Book of Maccabees not being inspired of God acknowledges his own Infirmity and desires Pardon for what he had done amiss Chap. 15.39 N. B. 2. Though the Apocrypha cannot prove any Point of the Christian Religion save so far as they consent with the Canonical to confirm the same or rather whereon they are grounded yet may they be read as the Works of Godly Men for the Instruction of Godly Manners as also for advancing our Knowledge of the History of the Jews in which Books is declared that God at all Times had a special Care of his Church never leaving her utterly destitute of means to confirm her in the Faith and Hope of the promised Messiah as likewise they declare the fulfilling of foretold Threatnings by the Prophets for her Exercise and for the Destruction of her Enemies Remark the Fourth in General Beside these Apocryphal Additions to the Canonical Scriptures Josephus the Jew is look'd upon by the Learned as the best of Hebrew Historians and the most curious Searcher of the Jewish Antiquities yet not without his foul Faults as hath been occasionally observ'd all along in this History of the Scriptures and therefore the Romanists especially Barclay by Name are justly blame-worthy for saving that the loss of the Holy Bible would be the lesser loss so Jofephus's Antiquities were but carefully preserved because the whole History of the Old and New Testament may be supplied out of that Josephus the Jew 'T is true Jerome calls Josephus the Greek Livy for the excellency of his History and reckons him in the Catalogue of the Ecclesiastical Authors because not only he was so kind to the Christians tho' himself was a Jew but also and more especially because he speaks so Highly and Honourably of Christ himself in Lib. 18 of his Antiquities therefore Jerom listed up his Name among the Writers of Ecclesiastical History saith Sixtus Senensis Bibl. lib. 4. He was certainly most Learned of all the Jews in his Time both in Greek and Hebrew saith Fuller Miscel lib. 2. cap. 3. and so say Spanhemius Dub. Evang. par 2. Dub. 2. and Vossius de Histor Graec. lib. 2. cap. 8. and Bodinus Method Hist c. but above all Cuneus's Character of him is most observable saying He is an Author worthy of all Praise and who next to the Holy Scriptures deserveth best of all other Authors to be believed And tho' he excells all others in Gravity yet he is not found altogether free from the Dotages of his Jewish Nation-Cuneus de Repub. Hebr. lib. 3. cap. 2 c. Josephus is taxed for this fault by Luther Gen. 34. by Rivet on Exod. 2. and by Chamter c. that writing the Antiquities of his Nation with a design to have them published he describes them as Stately as he could and when he thought the Simplicity of the Scripture did not sufficiently set off the commendaetion of Matters done among the Hebrews he then indented and added many Matters of himself Therefore ought he to be Read with a great deal of Christian Care and Prudence N. B. There was another Jew of later Times who out of True Josephus wrote an Hebrew History under the False Name of Joseph Ben-Gorion above-named Translating Josephus out of Greek into Hebrew By this latter Mock-Joseph many of the Jews were deceived taking him for the True one because both were Priests Learned and Noble c. Geneb Chronol lib. 2. cap. 4. Remark the Fifth in General Tho' both the Apocrypha and Josephus as we have seen be but uncertain Guides to Conduct us through the Wilderness of this History of the Jews in this interspace of time when the Spirit of Prophecy was ceased from Recording the Memorials thereof yet have we a more sure word of Prophecy as 't is said 2 Pet. 1.21 c. even somewhat in the Old Testament which was of Divine Infallible Inspiration to wit the Book of Daniel who writes an History as well as a Prophecy of what assuredly came to pass Mark 1. As First Daniel saw the Vision of the four Monarchies call'd the four Mettal Kingdoms in Nebuchadnezzar's Dream Dan. 2. which troubled the World but especially the Church in the World from the first Rising of Nebuchadnezzar that Golden Head until the Coming of the Everlasting Kingdom of Christ in the Gospel N. B. Notewel Dan. the 7th which Prophecy is as a General Map of all the whole World his following Prophecies are as particular Tables of several Countries therein So in Ch. the 8th he had his Vision of the Persian Ram with a Golden Fleece and full of Flesh but Conquer'd by the Grecian Goat this introduceth some particular Passages relating to the History of the Jews Nehemiah had mentioned Jaduah or Jaddus Neh. 12.22 who was the very High-Priest of the Jews that met this Capering Goat Alexander the Great who was coming with an intent to Plunder Jerusalem in his way to War with the Ram but Jaddus meeting him in his Priestly Vestments for Glory and Beauty Exod. 28.2 did so Dazle him that his Fury melted into a strange Veneration more especially when Jaddus shewed him this Prophecy of Daniel that he should certainly Conquer Darius the Ram. Alexander hereby was much encourag'd in his Enterprize and not only offer'd Sacrifice to the True God according to the High-Priest's Direction but also granted much freedom and many favours to the Jews yea whatever they demanded of him Josephus's Antiquities lib. 11. cap. 8. N. B. This 8th Chapter of Daniel is a Notable Abridgment of all Great Alexander's Victories wherein his Pacification toward the Jews while he Warred against all the World are Included and looks more like an History than a Prophecy Mark 2. Daniel Prophetically declareth the History of the Jews distinctly after the Death of Great Alexander who was the Great Horn and broken by a Fever in the flower of his Youth which his Surfeiting and Drunkenness cast him into Dan. 8.8 under a little Horn which sprang up out of one of the four Potent Successors of Alexander ver 9. This was Antiochus Sirnamed Epiphanes Illustrious but Polybius call him Epimanes the Mad-man descended from Seleucus who succeeded Alexander in Syria one of his four Notable Captains and is call'd a
late Lazarus lay four days in the Grave ver 17. and by that time as Martha said ver 39. He stinked what can Christ do with a Stinking Carcass The Faith of the two Sisters must needs be much shaken not only to see their Brother Dead but also to have himlie Buryed till he stank though Christ had sent them word He should not dye ver 4. That is not abide now in the State of Death he should not finally now dye Yet no doubt but this might be some offence to them That Christ with-hold that good from them to whom they might think it due because he loved them all when it was in the power of his Hand to do it contrary to his own word Prov. 3.27 And he had healing Vertue by him and could have Cured him at a Distance by a word as he had done the Centurions Servant Matth. 8 8 13. Yet saith go and come again to Morrow and I will give it Prov. 3.28 Christ still delayed these Expectants till the Carcase began to stink N. B. Note well he usually Reserves his Holy Hand for a dead lift till the Witnesses whom he loveth not only are dead but also stink in the Nostrils of Nations Christ defers his coming that he may shew wonders to the Dead and make them arise to praise him c. Ps 88.10 11 12. He will do here for these two Holy Sisters more than heal the Sick he will Raise the Dead and Lazarus must be let alone so long as none could Conjecture he had been in a Swound only but he must lie four days in the Grave be upon the border's of Putrification then was Christs Congruous Juncture of time wherein to manifest a more Mighty and Undeniable Miracle than to Rebuke a Fever Oh! How great was this Work to unite a Separated Soul to a Putrifying Body greater than had he been newly dead N. B. Notewell Then hold out Faith and Patience he will be seen in the Mount when our Faith flags and hangs the Wing giving up all for lost when strength is gone Isa 33.10 and 42.14 Psal 12.5 c. The 2. Remark is the Concomitants of the Miracle which concern the Comforters and the Comforted 1. The Comforters were of two sorts either 1. Vain and Fictitious such were the Jews that came from Jerusalem two Miles to Bethany to Comfort the two Sisters for their loss of Lazarus ver 18 19. Those made a wrong Construction both of Mary's weeping ver 31. And of Christ's groaning ver 36. In the former they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre and in the latter they Scoff Christ for his groaning as if grieved he wanted power to prevent this perplexity Yet did they hit right upon Christs weeping ver 36. Judging by his Tears of his Love N. B. Note well and if shedding some few Tears for Lazarus did Demonstrate his love Oh! Then how did he love us for whom he shed the warmâ—st Blood in his Body how ought we to love that love c. However they served to by Publick Witnesses of the Reality of Lazarus's Death at Jerusalem from whence they came There were 2. A Real and Efficacious Comforter such a Comforter was Christ though the Jews like Jobs Friends were but Miserable Comforters Job 16.2 For he Comforted these Mourners both by Word and Deed Now was the Physician present who had been long absent Indeed ver 30. He was not yet come into the Town for their Sepnichers used to be out of the Town as Lazarus's was There this Blessed Comforter stayed not going into the Town or unto the House of the two Sisters to Refresh himself after his Tiresom long Journey but would do his work firsh as Abrahams â—cteruant did Gen. 24.33 Now come in 2. The Comforted Martha and Mary Martha minding the concerns of the Family and therein running two and fro first received the Report that Christ was come in deed Mary Entertaining the Jewish Visiters in the Dâ—aing-Room Luke 10 41. Heard not N. B. Note well Faith as Mary sits still in the Centre while love like Martha walks the rounds Martha comes first to meet the Messiah ver 20. After six days waiting for his coming two Days of his Abode and four Days at the least of Lazarus's Death ver 6. and 17. and 30. Would to God we could meet Christ every Sabbath Day In Martha's Faith we find 1. Her Officious care to find Jesus out of the Town not staying till Christ came into the Town and to her own Houseâ— N. B. Note well Those are Virgins indeed that take their Lamps and go forth to meet the Bride-groom Matth. 25.1 The Messiah meets such Martha's that remember him in his ways Isa 64.5 2. Her Faithful Confession ver 21. If thou hadst been here c. Her only frailty herein was that she fastened too much upon Christs bodily dresence If Christ would Lazarus had not dyed though he had not been there He could have Heald him at Distance by a word only as Matth. 8.8 13. And that she believed not throughly in Christ she looked on him as one Gracious with the Father as a master of Request might have any thing for asking ver 22. Yet believed not his Godhead and that he was one with God Hereupon Christ the Comforter sets Martha the Comforted to the Rights ver 23. to 27. Christ tells her Modestly her Brother shall Rise agains N. B. Note well which may also Comfort us in the Decease of our Dearest Relations they are not lost but laid up with Christ who will bring them again at his coming 1 Thess 4.13 14. Martha understood Christs words concern'd the General Resurrection ver 23 24. Therefore he gradually Instructs her saying ver 25. I am the Resurrection c. that is the Auther of it and therefore thou need not doubt but I can raise up thy dead Brother by my own power c. This so Comforted and Confirmed Martha that she made a Confession equal with Peters Matth. 16.16 I believe that thou art Christ ver 27. Hereupon she returns home and by Christs Command calleth Mary secretly ver 28. Lest he should seem to Summon a Multitude which he foresaw would follow upon their own accord Mary arose quickly ver 29. love to her Lord helped her to Wings and made her do more than Martha fall down at his Feet ver 32. This Devotion of Divine Honour she had twice before this paid to the Messiah Luke 7.38 and again Luke 10.39 Her Diligence in hearing the word made her pay greater Respect to Christ than her Sister did yet had the same frailty with her ver 21. in being fastened too much to the Bodily Presence of Christ If thou hadst been here c. ver 32. N. B. Note well Oh! What a Sympathizing Spirit had our Blessed Saviour to weep with those that wept ver 33 34 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature in
stood in our stead according to the Determined Counsel of the Immortal God Acts 4.27 N. B. Note well Therefore Pilate serveth God's Secret Will in Condemning Christ yet sinneth therein as it was a Disservice to God's Revealed Will which forbids to condemn the Innocent A Man may cross the Secret Will of God and yet do well in so doing as David did in Praying for the Life of his Child which was Decreed for Death 2 Sam. 12.16 18. on the other hand Pilate here serves God's Secret Will and doth Ill c. The 5th Remark is It is marvelous Incouragement to our weak Faith that our Lord Christ before he was condemned should be 1. N. B. Note well So often Absolved from all Deservings of any Death that thereby we might escape the manifold Deaths which we have so well and so justly deserved It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often and by his Wife once that the believing Soul might the more manifestly discern that he was not condemned nor executed for his own Sins but for ours 2. N. B. Note well That he was condemned for Blasphemy which is the sum of all Sins against the first Table of the Law before the Ecclesiastick Court and for Sedition and Treason which is the sum of all Sins against the Second Table before the Civil Court whereby he bore the Imputation of and made a full expiation for all our Sins both against the First and Against the Second Table and so prevent our Arraignment and Condemnation before the Dreadful Tribunal and Justice-Seat of the great God c. N. B. Note well And 3. 'T is no less an Incouragement to our Faith when we look upward beyond those two Courts aforesaid at the Dispensation of an higher Judge God the Father exacting satisfaction to his Justice upon his own Eternal Son who stood in our Humane Nature as our Surety and in our stead for all our Sins while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified Divine Justice will not Acquit the Sinner without a condign Ransom not the Redeemer without a congruous Satisfaction yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died Mat. 20.28 The 6th Remark is When Pilate could not prevail with his three times Justifying our blessed Jesus Mat. 27.24 but the Tumultuous cries both of Priests and People prevail'd against him Luke 23.23 He willing to content them Mark 15.15 Passed Sentence upon Christ Luke 23.24 but before he could thus Act against his own Conscience He took Water and Washed his hands before the Multitude saying I am Innocent of the Blood of this Just Person See ye to it Mat. 27.24 Thus this poor Ignorant Pagan easily deceived himself thinking that himself was free of that Sin which the Priests and People pressed him to Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin N. B. Note well Water is too weak an Element for purging of that which cannot be purged but by the Blood of Christ here or by the Fire of Hell hereafter Manus Abluit Pilatus Cor polluit He cleansed his Hands indeed and grosly mistaking did as much as say the guilt of this Innocent Blood shall no more stick upon my Conscience than doth any Filth upon my Washed Hands now clean wiped off yet all this while he minded not the main and principal duty of Purifying his Heart Jam. 4.8 Jer. 4.14 He did not purge but pollute it by his following Fact in delivering up Jesus into the hands of the Jews to be Crucified Matth. 27.26 Mark 15.15 Luke 23.24 John 19.16 Though he said to the Priests See ye to it wherein they were paid with their own Coin with their own very Words for they had said to Judas See thou to it Mat. 27.4 and now ver 24. their own very words See ye to it are Retorted upon them by a just Judgment of God With what measure ye measure out to others the same shall be measured out to you again Mat. 7.2 They Reap as they Sow Drink as they Brew and are served with their own Sauce according to the Law of Retaliation Thought Pilate judged Wickedly in condemning Christ to be Crucified yet doth he Judge Righteously herein in saying to the Christ-Killers See ye to it for whatsoever be the fault of Tools and Instruments in any Wicked Fact as Pilate was the prime Authours and Insâ—â—â—tours as the Priests were have the deepest Tincture of Guilt upon them The mad multitude answered His Blood be on Us and Ours Mat. 27.25 Behold the stupefaction of their seared Consciences They bid Defiance to the Great God who said Amen to this woful Curse wherein They denounced their own direful Doom which doggs them to this very Day Let Dammes read Numb 14.28 and abhor Imprecations c. These Words Pilate spake to the Priests as some say in the Chief Priest's Hall he going thither to content them when they scrupled to go into his Common-Hall or it was as others say in some Publick Judgment Seat set up for this purpose at his own Gate where the Priests and People at the first Assembled and there patiently waited till they had their Will Now follow the four Preambles or Antecedent Circumstances of Christ's Crucifixion As First At this Gabbatha or Pavement John 19.13 of Gabbah to Raise because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ c. did the cruel Kill-Christs strip him of his Purple Robes of Mockery Mat. 27.31 Mark 15.20 when they had wearied themselves with Mocking Christ in them Yet did they let the Crown of Thorns which they had fast fixed by driving the Thorns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Holy Head with Batts and Blows Mat. 27.30 c. alone still upon his Head to be Crucified therein so some suppose because the Evangelists speak only of putting off the Purple Mat. 27.31 c. Secondly They put his own Raiment upon him namely his own Wearing Cloaths Mark 15.20 wherein was the over-ruling hand of God that All men seeing him to suffer in his own Habit might Acknowledge that it was the very He himself and not Another that suffered in his stead as Mahomet in his Alchoran blasphemously Asserteth though in other things he speaketh honourably of him yet dareth to Deny that Christ was Crucified but we were cheated with another for him Thirdly They led him away Mat. 27.31 c. quite out of the City unto Golgotha the place of Skulls in the posture of bearing that heavy Cross upon his Shoulders which should suddenly bear the weight of his Body as Isaac his Type had done before Gen. 22.6 bearing the Wood that was to burn him Christ was led out of the Gate fore-signified by the Burnt-offerings which were burnt without
calamities which did now hang over their Heads and the Heads of their Children c. N. B. Note well What Judgment this was he specifies not but describes by its Effects Direfull enough Saying it were better and more blessed ye were Barren than bring forth Children to the Murtherets Hos 9 12 14. 10 8. Revel 6.16 Hosea prays there for Barrenness as a Blessing on his People And if all this Evil befall me a green Tree so unapt to burn what may the dry expect both Mothers and Sucklings upon which God's Wrath will soon kinde My Death saith he will hurt the Jews more than it can Jesus c. N. B. Note here 1. Christ crosseth not contradicteth not his own Command of bewailing those in Bonds as bound with them c. Hebr. 13.3 c. We ought to Sympathize with them as Fellow-Members and to be moved with Compassion toward them Commiserating their Miseries as if they were our own and putting their Souls into our Souls stead Job 16.4 as these Holy Women did Christ here as in the same or like Body The 2. Note is The Histrionical Descriptions of Christs Passions made by the Papists are here Reproved Weep not for me as Ludibrious and Amick or pedaptick Tricks c. For we are not so much to Lament the Sufferings of Christ as we are to lay to Heart and Lament our own sins which were the cause of all The Jews and Judas c. were all set on to this Villany by our sins c. The 3. Note is There is a Natural Grief or Worldly Sorrow which should be converted into Spiritual and Godly Grief and Sorrow Weep not for me but for your selves c. No doubt but among those godly Men attending here were good Nicodemus Joseph of Arimathea and many other Men that loved Christ while he lived and now Lamented for him when he Dyed and loseing so great and so good a Friend yet durst not weep so freely and publickly as the godly Women did in the presence of the chief Priests in whose Eyes the Female Sex were weak and contemptible yet in both Sexes this Weeping was but Natural from their love which as fire must discover it self for the loss of a Friend But our Lord inforceth Paul's Notion here of turning Worldly into Godly Sorrow 2 Cor. 7.10 like as excessive bleeding at the Nose is best cured by bleeding a Vain in the Arm for Diverting the Blood So should we turn the course of our Griefs from Worldly Sorrows for loss of Friends c. into godly against our offences c. The Third Concomitant Circumstance was their giving cold comfort to a Dying Man Vinegar mixed with Gall Matth. 27.34 Our Lord was well nigh spent and ready to faint through his Agony and Bloody Sweat through all his Toils and Tosses all the Night long and through his Buffetings Beatings Scourgings and bearing so far the Burden of the Cross Now when he wanted a cup of generous Wine to chear his Spirits Psal 104.15 Prov. 31.6 God the Father out of Justice for Expiating the sins of our Surfeitings and those Miscreant Men out of Malice deny him a cup of cold Water but instead of the common favour of some Refreshing Drink usually granted even to Dying Malefactors Here 's no Drink for a Thirsty Fainting Dying Jesus but Vinegar mingled with Gall no doubt but these pestilent Priests did it in Derision to our Dear Redeemer Tauntingly talking to him after a sordid sort Hail King of the Jews a King's Wine must be Rich and Royal here 's a dose suitable to thy Royalty c. N. B. Note well 'T is the property of Vinegar to Dissolve Rocks so Hannibal made his Way through the Alps to Rome would to God a serious consideration of this Vinegar-Potion drunk by our Redeemer for us might effectually Dissolve our Rocky Hearts others have another opinion of this bitter Potion thinking it was given Christ not so much in Derision as for Intoxication to stupify his Brain and to make him sensless of pain so Talmud Babylonicum saith Some Remarks more may be added here As 1st Our Lord had probably this bitter Potion twice Administred at this time before he was nail'd to the Cross and cried I Thirst John 19.28 29.30 Twice did he taste of bitter Potions for us to purchase our Drinking the sweetest Celestial Joys Psal 16.11 The 2d Remark is Mark calls this Drink Vinum Myrrhatum Mark 15.23 Wine mingled with Myrrhe It may well be supposed that those Godly Women prepared some Wine in their bewailings of his Passion to Exhilarate his Spirits that he might bear his pangs and pains of Death the better this was a Testimony of their Sublime Love But Christ's Enemies mingled it with Myrrhe to make his Misery the more c. This was a Demonstration of those Miscreants most Matchless Malice in thus notoriously aggravating by so many means the Sufferings of Christ The 3d Remark is Suppose this Potion was an Intoxicating Drink c. Then it discovers the most execrable Villany in those cursed Christ Crucifiers For 't is the Duty of all Executioners of Justice that while they are excuting the Bodies of Malefactors they should shew a special regard for the Salvation of their Souls Yet those vilest of Villains design that our Redeemer as one dead Drunk should dye The 4th Remark is Though these Priests and People were in hast to have him out of hand dâ—spatched for they had not been yet at their Morning Sacrifice though now it was about Nine a Clock their third hour from six Mark 15.25 so give him this Potion to shorten his Life as some say but notwithstanding all their hast as hasty as they were to Imbrue their Hearts in Christ's Blood which Pilate had wash'd off from his Hands so to go reeking and smoaking in that Blood Guiltiness to their Worship of God Yet Christ drank it not for he will lay down his Life at his own pleasure and not at theirs teaching us that no pain should make us so impatient as to do any thing to shorten our lives The 6th Remark is We are all apt to condemn the Jews for giving so bitter a Potion to a Dying Jesus yet such a Jew is every Impenitent Sinner that dare sin against a living Christ and therein give him a Cup of Gall and the Poison of Asps as he complains Deut. 32.32 33. They gave me Gall for Meat and Vinegar for Drink Psal 69 21. therefore should we Judge our selves as well as the Jews for serving him with our sins Isa 43.24 The 4th Concomitant circumstance is an Introduction of the painful passion and dolorous Death of our dear Redeemer which contains sundry branches As 1. They strip him again of his own wearing apparel whereby it was well known that it was the very he and not another that suffered death in our stead there could be no cheat in the case but it was he his own self that bare our sins in
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were