Coloss he should have again his freedom to come amongst them and therefore provides to remove his old Lodgings from Rome as a prisoner unto those Cities of Greece as a free man again which most probably he did N.B. So that if we trace Paul's hopes and intentions as they are expressed in Scripture we shall find him purposing to go to Philippi first Phil. 2.23 24. Nay yet farther to Coloss Philemon verse 22. but still farther than both even into Judea from whence he was sent prisoner to Rome Heb. 13.23 Telling those Believing Jews of Judea which was the seat of the Circumcision and the proper center of the whole circumference of those dispersed to whom James John and Jude wrote their general Epistles c. that so soon as Timothy was set at Liberty and was come to him they would both come together into those parts to visit them we are not told how long Timothy staid from Paul or where Paul was when they met together N.B. Paul mentions an intention he had of taking a Journey into Spain Rom. 15.24 28. But this intent being long agoe and he being hindred hitherto either by the Evil Spirit as 1 Thess 2.18 or by the Holy Spirit otherwise disposing of him as Acts 19. v. 6 7. or by other intervenient yet important occasions as Rom. 15.22 23. or by his own infirmities through scourges c. or by the urgent intreaties of others as Acts 10.48 and 16.15 and 28.14 N.B. But now he found some urgent causes of steering his course another way for the Apostacy he heard of in the eastern Churches plainly declared to him that there was more need for him to hasten thither than to go westward So that tho' this Journey into Spain was really intended yet is it generally concluded that he was prevented of it Man's way is not in himself Jer. 10.23 but is over-ruled by God Prov. 16 9. However 't is conjectured that Paul after this releâ—se left Rome and preached in Italy till Timothy came to him What became of this Apostle or Timothy the Scripture gives no farther light after this that he was restored to the Churches which he had planted for some years but an attempting to trace him farther without Scripture light is the way to lose our selves A Scripture Account next of James Peter Jude and John after the last account of Paul CHAP. XXX First of James and then of the rest THIS Chapter containeth the Lives of the other Apostles so far as the light of the sacred Scriptures doth lead us waving all other narratives from more uncertain and fallible hands the most of which may be marked for monkish evaporations and the frothy exuberancy of wanton brains c. And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles namely James Peter Jude and John in their Apostolical Books N.B. The first is James who wrote the Epistle of that name Not he that was the Son of Zebedee Matth. 10.2 who was slain not long after Christ's Ascension by Herod in Jerusalem probably long before any of the Apostles began to write any of their Epistles Acts 12.1 2. But he who was the Son of Alpheus Matth. 10.3 Call'd James the less Mark 15.40 And the Lord's Brother Gal. 1.19 As being of Kin to his Family and reckoned with Peter and John as a principal Pillar Gal. 2.9 Who succeeded his martyred name-sake James the Son of Zebedee that Thundering Brother of John In his Apostleship at Jerusalem N.B. And sat President of the Council there Acts 15. And concluded it there not withstanding the presence of Peter which had been no better than an usurpation had the supremacy been solely belonging to Peter as the Romanists affirm N.B. This James was the Residentiary Apostle at Jerusalem for many years and wrote his Catholick Epistle but a little before his own Death and when the Destruction of Jerusalem and of the Jews drew nigh as appeareth by those two Expressions he useth in that Epistle to wit the coming of the Lord draweth nigh and behold the Judge standeth before the door James 5.8 9. Wherein be intimateth that the vengeance of God upon that City and People for killing Christ c. Which is foretold by our Saviour at large Matth. 24. did now approach very near N.B. As this Apostle being the Minister of the circumcision in Judea could not but be mostly look'd upon with a malicious eye by the bloody persecutors of the Gospel there so he could not but observe with his own eye how those presaging signs predicted by Christ Matth. 24. grew on apace He lived to see false Prophets arising iniquity abounding love waxing cold a betraying and undoing one another c. All fore-runners and forewarders of that approaching Destruction from whence he could not but certainly conclude that the Judge was at the door and that particular Judgment day wherein Christ would render vengeance on and avenge the quarrel of Innocent sufferers upon Tyrannical persecutors The whole Jewish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad as the Lord had threatned them Deu. 28. verse 64. Wherein he comforts the persecuted Chap. 1 c. But denounceth a direfull doom against the persecutors Chap. 4. and 5. His insisting upon that point of professors animating their faith by their works makes it more than probable that this Epistle was wrote after these Epistles of Paul were written wherein the Doctrine of free grace is so strenuously asserted James observing how that wholesome and comfortable Doctrine concerning free Justification by faith without works was at that time perverted by a licentious and sensual sort of Professors rather Libertines than Christians makes his remedy suitable to their malady And chiefly endeavours to reform manners correcting the extravagancy of those loose coats Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness And thus as Augustin says this Apostle did seeing some turning the grace God which Paul had preached into wantonness He presses the point of works thus far as to justify their faith by their works or their faith could never justify their persons and that their Religion was vain if their practice contradicted their profession N.B. Paul wrote to a people many times of a Pharisaical temper who of themselves lay too much stress upon good works and therefore might he in the wisdom of God given him look upon it as superfluous to press Pharisees to a necessity of good works but James wrote to such as were loose professors who relyed too much upon a bare Historical faith which is found in Devils James 2.19 And who neglected the fruits of a saving lively faith to bring them forth but turned the
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
all the four Evangelists who unanimously concur in the Manifestation of it by many Witnesses Thâ—â— may serve to comfort such Christians as know not distinctly either the time or the manner of Christ's rising in their Hearts by that Work of Regeneration may there be made but an after Manifestation of it by undeniable Signs and Testimonies 't is enough for it was so in the case of Christ's own Resurrection Acts 1.3 10.41 What Trees are of God's and what of the Devil 's Planting and Watering are known by their Fruits Mat. 12.33 Grace is like Corn that grows we know not how Mark 4.27 Though we know not the time when nor the manner how we were Regenerated and Cured by Christ of our Spiritual Blindness yet can we but say in the Witnessings of the Holy Ghost Rom. 9.1 This I know that whereas before I was Blind now I see This is sufficient John 9.25 c. The Children of Men while Infants know not the time when nor the Manner how they are conceived and born yet have After-Manifestations that their first birth hath been effected So may it be with the Children of God as to their New-birth as Christ said to Simon Peter What I do now to thee thou knowest not but thou shalt know hereafter John 13.7 So it may be with such as the Lord effectually calleth by a small still Voice and not by mighty Storms or Heart-quakes c. 1 Kin. 19.11 12 13. This is best known by its effects The Penitent Thief upon the Cross gave Infallible proofs of the Reality of his Repentance as our Lord did of his Resurrection We have upon Record the Truth thereof Testified by many Infallible Testimonies and ways of Witnessing The 1st Way was the Witnessings of Persons and the 2d was of Things as his Eating with his Disciples Acts 10.41 His shewing them his Wounds in number five causing their Hearts to burn within them while he talked with them by his Presence and Influence of which we read not while he conversed with them in his days of Mortality c. to be treated upon severally and in order as they fall out in his several Appearances during the Forty Days before his Ascension Here I shall confine my discourse to the personal Testimony which was either Divine or Humane 1. The Celestial or Divine was that of Angels who were sent of God from Heaven with this high Embassage to publish the happy Tidings first that the Lord was risen indeed and had made a compleat Conquest over the Grave Death and Hell c. 2. The Terrestrial or Humane is Manifold 1. Of Women 2. Of Men and the Men were 1. Some Dead and Some Alive 2. Some were Good as his own Disciples some Bad as the Pagan Souldiers Thus was the reality of our Lord's Resurrection proved and confirmed by all those Testimonies because the Doctrine hereof is the Foundation of all Faith 1 Cor. 15.20 and the principal Pillar of a Christian's comfort Christ died for our Sins but was raised again for our Justification Rom. 4.25 His death was the payment of our debt but his Resurrection gives us a full Discharge and a Quietus est or Acquittance from it Therefore the Apostolical Rather is not put upon his Death but upon his Resurrection Rom. 8.34 as before There be three special fruits of it 1. The certainty of our Justification 2. Of our Resurrection And 3. Of our Glorification that we if Children of the Resurrection Luke 20.36 Heb. 11.35 c. may be where he now is John 17.24 Therefore no wonder if it be so well proved by many Witnesses As 1st By an Angel Who was that Heavenly Herald that made that first Proclamation of our Saviour's Resurrection and that a very Glorious one as he is described Mat. 28.3 c. supposed to be Gabriel who wearied himself as it were with his swift flying to certifie Daniel of his good Acceptance in Heaven c. Dan. 9.21 and who was sent to certain Shepherds not to Zachary or Simeon God goes a way by himself with the glad Tidings of Christ's Birth Luke 2.9 10. and who here first publisheth the good News of Christ's Resurrection not to the Disciples but to Women and of them not to the Holiest of Women his Mother Mary but to Mary Magdalen that great Sinner Still God loves to go his own way Thus we see the first Preacher of the Gospel was an Angel a most Glorious Angel even Gabriel himself publishing both Christ's Birth and his Resurrection Should God call forth Kings and Emperors to become Preachers of Christ's Cross and Resurrection it would be no unbecoming Imploy to their Royal Grandeur no dishonour or disparagement to their Thrones of Majesty for so honourable is this Message that it is worthy of such an High Angel as this Gabriel to be the Messenger of it And the very Angels do not so much honour this Embassage as they are honoured by being the Ambassadors of it Who therefore is the Man that dare think himself too good to be a Preacher of the Gospel God hath now taken this honour from the Angels and put it upon the Ministers who are in Scripture called Angels Rev. 2.1 c. and the Angels are called Ministers Heb. 1.14 Though an Angel certifies Cornelius's his Prayers were accepted yet he Preaches not Redemption to him but refers him to Peter Acts 10.4 5. The 2d Testimony next to that of the Angels for there were two that both told the Women of Christ's Resurrection Luke 24.4 6. is that of the Saints who had been Dead but now were Raised and appeared to many for confirming this great Truth as before The Persons time and place were all well Accommodated to make up a congruous Testimony in those to whom Christ became a quickning Spirit 1 Cor. 15.45 The 3d Testimony is that of the good Women who returned from the Sepulchre to the City and told the Disciples what they had seen and heard at the Sepulchre from the Angels Luke 24.9 10. but their Testimony seemed to them as an idle Tale and they believed them not ver 11. Though they told it with great Earnestness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies The Angel saith Mathew sent those Holy Women away from the empty Sepulchre to go quickly with those joyful Tidings to the almost Heart-broken Disciples Matth. 28.7 8. especially to Peter who was most Dejected Mar. 16.7 for his Deserting of Christ Though it was an Holy Angel that sent this Errand Lo I have told you Matth. 28.7 whose Authority might have been a sufficient prop to their believing this word of Faith yet these Tidings seemed as idle Tales to the Disciples and Mary Magdalen her self did not at the first believe that the Lord was Risen but that the Priests had only removed the Body in order to put some base abuse upon it as the Papists did to Bucer's Bones which they digged out of the Grave for that purpose to burn them
hath earned Though 't is an act of mercy in God to render unto Man according to his works so 't is said expresly Psal 62.12 Exod. 20.6 whereas in this second Covenant Man is justified freely Rom. 3.24 The word gratìs puts a difference betwixt the two Covenants The Grace of the second Covenant doth flow freely from the warm bowels and tender mercies of God to Man Though this free-grace of God to Man hath infinite and unsearchable Motives and Reasons for its Issues within himself or in it self yet hath it no grounds for its Egress to the Creature without himself or it self yea the free-grace of God found as much and as good Motives in Cain as in Abel in Judas as in Peter and in Esau as in Jacob both these two Brothers stood upon equal ground as to Divine Election Mal. 1.2 3. Was not Esau Jacobs Brother saith the Lord yet I have loved Jacob and hated Esau Intimating thereby that the Emanation or flowings forth of the Grace of God to Man hath no other original but meerly the manifestation of the glory of Gods Mercy The Kingdom of Heaven is not partum but paratum 't is not acquired but prepared Matth. 25.34 and is not the purchase of good works as those Merit-mongers the Romanists say God will have mercy upon whom he will have mercy and whom he will he hardeneth for the manifestation of the glory of his Justice God being a free Agent cannot be unjust to any because he is bound to none Rom. 9.11 12 13. to 24. Eph. 1.4 to 8. where the Apostle wadeth into that profundum sine Fundo the bottomless Deep of the Doctrine of Predestination shewing that the good pleasure of God is the Reason of Reasons and so Right a Rule as Man may not retort upon it no not for the Rejecting of some that his Mercy might be more manifest in the electing of others Inferences hence be 1. Suppose a Man under never so high Attainments of as excellent Gifts and of as eminent Parts and as strong as Adam in his state of Innocency yet being under the Covenant of Works only which leaves him to himself and to stand by his own strength when he meets with a Temptation which in the faln Estate draws forth his corruption too strong for him while he is admiring himself in the Looking Glass of his own Conceit and Fancy in the very height of his Self-confidence he is made to stagger to stumble and to fall and his failing strength cannot help him up again but all his Eminency dwindles away like a Star from Heaven and like a great Candle suddenly blown out leaves a stinking Smoke and Savour behind him This is the Effect of Mans trusting in his own strength under the first Covenant and not committing their keeping to God Jude ver 24. 2. Suppose a Saint never so weak and having such a sense of his own weakness as to think he shall never be able to hold out to the end yet being under the Covenant of Grace which promiseth an Infallible conduct in perseverance and casting himself out of all presumption in himself into the Arms of Christ in this Covenant this Soul is sustained against all the strongest Temptations without him and against all the strongest Corruptions within him and not only so but goeth from strength to strength Psal 84.9 groweth stronger and stronger Job 17.9 and increaseth with the increase of God Col. 2.19 until he come to the measure of the stature of Christ Eph. 4.13 Let not then any sincere Soul say though never so feeble I shall one day perish by the Hands of Saul 1 Sam. 27.1 or by the hands of Satan 'T is true thou art not able of thy self and by thy own strength to stand but God in Covenant with thee is able to make thee stand Rom. 14.4 Câ—â—â—mit thy self to him in well-doing as unto a faithful Creator who will rather unmake all than thou miscarry 1 Pet. 4.19 and as faithful a Covenanter Paul knew in whom he believed 2 Tim. 1.12 he is both able and faithful to fulfil his Covenanter 'T was a notable saying of Noble Luther Let Christ who died for my Soul look to the Salvation of it say and do thou likewise Ministers can only counsel you 't is Christ must keep you Jude ver 24. 1 Thes 5.24 and 2 Thes 3.3 God is faithful to keen from evil 3. This may serve to discover under what Covenant a Soul is if a Man be full of his own Righteousness and boast of his Goodness not only with comparisons I am as good as thou but also with disparisons I am not such a sinner as this Publican despising of others as the proud Pharisee did Luke 18.11 12. and as some in the Church of Laodicea did saying I am Rich and have need of nothing Revel 3.17 This is the Spirit of the first Covenant and the speech of those under it but when the Soul sees it self poor naked blind and miserable in it self and though enriched with the Gold and unsearchable Riches of Christ Revel 3.17 18. Eph. 3.8 yet dare not glory in it self but gives all the glory to Free Grace saying with the penitent Thief Luke 23.40 I was in the same condemnation and that justly with others that are Damned though I have hope to be saved 't is not I that makes my self to differ from others 1 Cor. 4.7 but 't is the Free Grace of God not the Free VVill of Man that makes the Difference 't is not I but the Grace of God in me 1 Cor. 15.10 This is the very Life and Language of the New Covenant The two Officers of Pharaoh whereof one was Restored the other Hanged were both in one condition and might have been under the same condemnation had it not been the pleasure of their Prince the favour of Pharaoh to make the Difference How much more may the great God make a Difference his Soveraignty Prerogative and absolute Dominion marking neither Merit nor Dismerit from without as Rom. 9.22 c. VVhere is boasting then It is excluded by what Law by the Law of VVorks No but by the Law of Faith which is the sum and substance of the Covenant of Grace Rom. 3.27 This is directly contrary to the Doctrine of all Romish Merit-Mongers and their Justification by Works and so is that Eph. 2.9 We are saved by Grace and not by Works lest any Man should boast as that Popish Fool Viga did saying Coelum gratis non accipiam I will not have Heaven but at a Rate it shall not be a Gift to me as Rom. 6.23 Alas those blind misted and muzled Romanists no better heeding Paul's Epistle to the Romans do more than lose all their Works of Super-erogation wherein they glory but Paul had better learned Christ Eph. 4.20 taking shame to himself and giving glory to Grace 1 Tim. 1.13 14. All have sinned Rom. 3.23 The Sentence of Death is passed upon all 'T is not my
Cor. 6.12 had not second Marriages been lawful surely the Father of the Faithful to wit Abraham had not Married Keturah for his second Wife after Sarah his first Wife was Dead Gen. 25.1 2. only 't is expedient that a due distance be observed 'twixt the Death of the first and the Marriage of the second and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one Such hasty and precipitant Marriages such short and hasty Matches make way for long and tedious Repentance I am too Old to have an Husband Hence Observ 3. Matches and Marriages in Old Age are not Comely and Commendable in such as are past Children Green Desires and Gray Hairs can never agree well together Old People do stand in more need of Nurses than Yoke-fellows there ought to be a measure herein and Men should not multiply Wives all their Days as they do change their Horses neither should Wives their Husbands as one Thargelia did who was Married successively to fourteen Husbands Athen. lib. 13. c. 1. and Hierome writeth That at Rome in his time there were two mean Persons that Married together the Man had Married Twenty Wives and the Woman Twenty one Husbands and great expectation there was in Rome which of those two should survive each other It so happened that the Woman Died first the Man Marrying again and so they were even each of them had Twenty one The Young Gallants of the City accompanied the Corps of the Woman to the Burial with Palms and Laurels in a Triumphant manner because the Man had got the Victory Hierom Epist 11. but though Successive Marriages be permitted yet such Insatiable Varieties can never be approved There is a time when it should be said with Naomi I am too old to have an Husband c. N. B. Serious thoughts of approaching death will be enough to forbid the Banes of multiplyed Marriages especially in those that are withering with Old Age and have Burying-place Flowers upon their Head to wit an Hoary-whiteness Such as have already one foot in the cold Grave should not think to have the other Foot in a warm Marriage-Bed N. B. Neither doth Naomi say I have vowed now to go put my self into a Nunnery Thence ariseth Observ 4. The Romish Doctrine concerning Monasteries and Nunneries is not according to the Doctrine of the Holy Scriptures This grave Matron did not judge any such practice warrantable Marriage is honourable to all to Clergy as well as Laity and Enoch walk'd with God in a paramount Holiness notwithstanding his Married Estate and his begetting Sons and Daughters Gen. 5.22 24. he made not one Prayer the less for having a Child the more It took not off from him the edge of his Faith and fervency for God And what would have become of the World if God had according to the Romish Doctrine put Adam into a Monastery and Eve into a Nunnery as soon as he had created them and put a River betwixt them V. 13. â—â—ould ye tarry for them until they be grown Hence Observ 1. Matches and Marriages ought not to be made until Children be grown up to a Mature and Marriageable Estate Judah was but a Raw Green Youth about Thirteen or Fourteen Years of Age when he left the Company of his Brethren the Patriarchs where he might have had better Counsel he falls into the evil Company of a certain Adullamite where he caught 1. Defection from Grace 2. Infection of Sin 3. Infliction of Punishment there and in that Age he saw took and went into all in haste his Father neither willing nor witting a Cannaanitish Daughter Gen. 38.1 2. Such haâ—â— precipitant and preposterous Matches and Marriages are seldom blessed with good success Oh what a cursed Off spring had he of his Canaanitish Woman Partus sequitur Ventrem the Birth follows the Belly though he was a great Progenitor of Christ who sprang of Judah's Tribe Er and Onan Born then to him were both wicked in the sight of the Lord ver 7 9. they were both too wicked to live and to be Christ's Progenitors yet both Married at Fourteen Years of Age which was doubtless too soon Childhood is counted and called the Flower of Agâ— 1 Cor. 7.36 and so long the Apostle would have Marriage for born while the Flower of the Plant sprouteth the Seed is green and unfit to be sown either it comes not up at all or if it come up it soon withereth Over-early Marriages is one cause of our over short Lives God oft punishes the abuse of such Marriages either with untimely Death or else with no Children or else with mishapen Children or with Idiots or with prodigiously wicked Children This Consideration may be a sufficient Caution and he as the Angel standing with a drawn Sword over Balaam's Shoulders to make Persons beware As there is little of sense for such Untimely Marriages so there is less of Reason and least of all of Religion for them 'T is the way to bring a Curse and not a Blessing as Jacob said in another case not the Marriage Blessing 't is the High-way to make Marriage a Marr-Age instead of Merry-Age Will ye tarry for them Nay my Daughter Hence Observ 2. As Marriages ought not to be made too soon while Persons are too Young so neither are Marriages to be deferr'd and delayed too long until Persons be too old and past Children Al benithai Nolite quaeso filiae meae 'T is a form of prohibition Do not so my Daughters 'T is as if she had said My Daughters if ye mean to Marry at all Marry in due time and defer it not too long Alas how many even good Women there have been in the World some that I my self have known which have tarried too long before they have been Married and when they after their being stricken in Years have then entred into a Married Estate they have either not been blest with any Children or the bearing of their first Child hath been the Death of the Mother yea and of the Child too Sometimes both the Fruit and the Tree falls both together to the ground and into the Grave thereby and cannot either by the strength of the Mother or by the skill of the Midwife ever be parted asunder alive but either the Child or the Mother or both dieth And as to Mens tarrying long 't is observable That the Jews have a Law even at this Day that every Male should Marry when he is about Twenty Years old otherwise he is looked upon as one that liveth in sin unless where there is a special Gift of Continency but every one hath not that peculiar Gift 1 Cor. 7.7 36. And among the Jews Marriage was not held a thing indifferent or at their own liberty to chuse or refuse at their own liking but it was a binding Command See their Targum on Gen. 1.28 and 2.18 And in as much as neither the Mother nor
hang'd upon the Gallows he had prepar'd for Mordecai as those Lords perish'd in the Pit they had digg'd for Daniel and Haman's Sons were hang'd also Esth 7.10 and 9.14 and the Law of Nature and Nations punishes Wives and Children of Traitors with a Confiscation of all their Lands and Goods whereby they both are dispossess'd beside they might be partakers of their Parents and Husbands Crimes either encouraging them to proceed or approving or at least consenting to the Plot. Mark 6. The Lions mastered those malicious Lords and all theirs breaking their Bones ere they came to the Bottom ver 24. This gives farther Light and Lustre to Daniel's miraculous Deliverance That it was not want of Hunger or of natural Ferocity by Famine saith Calvin which made the Lions spare Daniel because they had been newly fed with Flesh to the full as Daniel's Enemies objected saith Josephus and therefore saith he Darius gave the Lions food when Daniel was drawn out and before his Accusers were cast into the Den yet the Lions though full did ravenously tear them c. this is not improbable but being a Fiction only of Josephas seeing the Scripture is silent 't is but an adding to God's Word N.B. 1. The admirable over ruling Power of Almighty God over all Created Beings for executing his Will whether in a way of Mercy or of Judgment All God's Creatures are his Host to perform his Pleasure either for Reward or Punishment As the Lion that slew the Prophet for disobeying God yet spared the Ass c. 1 Kings 13.24 25 28 29. and another that slew the Man for disobeying God's Prophet 1 Kings 20.36 and the Lord sent Lions upon the Samaritans because they feared not God 2 Kings 17.25 Thus those unreasonable fierce and furious Creatures have their Mouths muzzl'd by their Maker to the sparing of Daniel yet have their Mouths open'd to Master his Enemies c. All Creatures both Animate and Inanimate are God's Servants c. Psalm 119.91 N.B. 2. Here 's a loud Alarm sounded to all wicked Persecutors of God's People contrary to their Consciences whether they be Princes or Peasants that do persecute shall they escape by Iniquities No God will cast them down in his Anger Psalm 56.7 into a worse Pit than the Pit of Lions even into the bottomless Pit of Hell among Devils Psalm 9.17 the Throne of Iniquity that sets up Mischief by a Law shall have no fellowship with God Psalm 94.20 't is a fearful thing to fall into the Hands of the Living Lord Heb. 10.31 He will tear in pieces worse than a Lion Psalm 50.22 Mark 7. Darius's Decree ver 25 26 27. that all his hundred and twenty Provinces should fear the God of Daniel c. hence Maldonate calls him a Convert but Calvin Answers If so then he would have destroyed Idols as Inconsistent with the Living God and his Worship However He speaks in Daniel's Diaiect concerning Christ's Kingdom Dan. 2.44 and 7.14 27 c. and had learnt all this Doctrine from Daniel whom he now heard own'd and honour'd calling God a Deliverer as he had been to Daniel now and to his three Noble Companions before in Chap. 3. Grotius saith N.B. This is a Caution to Kings to execute Justice upon the Wicked to Advance the Godly as Darius did to Daniel when he had executed his Enemies and to bring their Subjects to the Knowledg of the True God by their Laws else are they worse than Darius c. Daniel CHAP. IX THIS Chapter consists of two general Parts First The Prophet's Prayer ver 3 to ver 20. And Secondly God's Answer to Daniel's Prayer from thence to the end In the first General Part. Remark the First The Time of it which was the first Year of Darius the Mede ver 1 2. 't is said Dan. 6.28 that Daniel prosper'd in the Reign of Darius the Mede and of Cyrus the Persian both of them had him in great Honour and preferr'd him to high Employment As he had born a considerable Figure in the Court of Babylon until the first of Cyrus Dan. 1.21 so he did no less until the Death of Darius who lived not long after He and Cyrus took Babylon some suppose that Darius dyed at or about the End of that Year wherein the Chuldean Kingdom was swallowed up by the Medo-Persian and that Year is call'd the first Year of Darius Dan. 9.1 and the first Year of Cyrus also Ezra 1.1 both then entring upon that Babylonian Empire and Darius is dead before the third Year of Cyrus for Daniel mentions the first of Darius Dan. 9.1 but after Darius's Death he Names now the third Year of Cyrus Dan. 10.1 moreover the Decree for the Jews return ran not in Darius's but in Cyrus's Name Remark the Second Is the occasion of Daniel's Prayer which was the very last end of the seventy Years Captivity ver 2. for the Babylonian Kingdom and the Jews Captivity expired both together This Daniel understood by Jeremy's Prophecy Jer. 25.11 12. and 27.5 6 7. and 29.10 c. N.B. Though Daniel was an excellent Prophet had his extraordinary Revelations and frequently convers'd with Angels yet disdain'd he not to study the Holy Scriptures as 1 Tim. 4.13 and 2 Tim. 3.15 16 17. he read both Jeremy and Moses's Books as appears from ver 10 11 12 13. saith Grotius N.B. Hence Junius and Polanus exclaim against that Apocryphal Fiction that the Book of the Bible were burnt at the Burning of the Temple and were restor'd by Ezra 2 Esdras 14.21 48. if so how came Daniel to have them and no sooner had he read them and understood the Captivity was at an End but he immediately applies himself to God in Prayer N.B. Well knowing that there is no readier way to speed at the Throne of Grace than to put God's Promises into suit by Prayer If we speak the same to God in our Prayers which God hath spoke to us in his Promises then is there the sweetest Harmony and God will answer all in his Providences The Term of the Captivity was ended according to the Prophecie of Jeremy in the first Year of Cyrus saith 2 Chron. 36.22 and here Daniel saith it was the first Year of Darius so that they two concurred Remark the Third The Prayer of the Prophet after the Time and Occasion His Prayer consists of three Parts 1. A Prologue or Proem wherein he gives God a threefold Praise 1. Of his Majesty 2. Of his Veracity And 3. Of his Benignity ver 4. whereby he sheweth saith Calvin in this Preface that he came not to Cavil or Murmure but to wrestle with God for Reconciliation N.B. 'T is good in the beginning of our Prayers to propound God to our selves under such suitable Attributes as wherein we may see beforehand the very thing we pray for this is the best Art of Praying and Begging c. The Second Part of his Prayer is Confession of Sin ver 5 to 15. Mark 1. 1st
which he Illustrates by a Parable of the Barren Figtree v. 7 c. Then Christ healed the crooked Woman after 18. years Misery on the Sabâ—ath at which his Adversaries Cavilled but he vindicates his Act by their own practice in inferior Cases Luke 13.11 to 17. of Leaven and Mustard-seed v 18 19 20.21 For which Christ teacheth the Nature of the word of God in its Operation according as the Receiver is c. Then Luke brings Christ to Jerusalem ver 22. to this Dedication Feast in which what he did is before Related and now what after it c. Secondly Luke with John supplies the other two Evangelists Omissions with more passages of Christs Life after the Feast This Evangelist having brought Christ through many Cities and Villages to this Foast at Jerusalem Luke 13. and gives a touch of some Stories during the Bedication Fedst as 1. of one that came to Christ while he stayed in Jerusalem and asked him Are sew to beâ—saved c. as thy Doctrine imports ver 23. wherein this Questionist was more curious in his Criticisms than he was studions of his own Salvation it concerns us more to know what fort than how many shall be Saved and indeed the former gives light to the latton as Christ Answer ver 24. Imports for all would come to Heaven but few like and love the Namon way thither Heaven hath many seckors but few finders for few seek it in the right way at the right time and by the right door Christ is the way door and all in all c. 2. Luke tells how some lying Pharisees provoked at the impairing of their Reputation among the People by the growth of the Gospel whispers to him of his danger from Herod who was now at Jerusalem and being Tetrach of Galilee had likely belped forward the Slaughter of the Galileans aforesaid c. as if they had been Christs Well-wishers c. whereas it was only to be quit of him This was done the same day with the Captious questions c. Luke 13.31 and Christ bid them tell that Fox that he would live as long as himself listed without Herods Leave and though his last Passoever and Passion did draw nigh yet had he some time wherein to walk and work before it came so he departed from Jerusalem crying out still on the same day O Jerusalem Jerusalem c. Thou shalt no more see me till my last coming hither to dye here ver 34 35. and those very words here mentioned Blessed is he that cometh in the Name of the Lord were about three Months after this implyed in this Phrase to Day to Morrow and the third Day the Acclamations of the People Matth. 21 9 c. Jerusalem was then as Rome is now the Saints-Slaughter-House therefore doth he leaveit here till his Hour came and the farther from it the safer he went beyond Jordan as before His Actions after this are Recorded again by all the four Evangelists some relating one thing and some another and by supplying each other the History is compleated 1. Luke gives an account of his healing the Dropsy-Man on the Sabbath Day Luke 14.2 c. The Preface when Christ had heal'd a Man of the Dropsie ver 4 then he endeavoured to heal his Deriders of their Spiritual Dropsie of Pride and Avarice from ver 7. to 11. Teaching them Humility and to Feast the Poor ver 12. to 17. in both which Parables Christ taught those Moral Duties 1. The Law of Christ doth not Indulge Rudeness or Incivility in us to any Person our Lord was Civil to Pharisees so as to eat Meat with them as here ver 1. and Luke 7.36 though he hated their Principles yet he hated not their Persons 2. The Disciples of Christ must so mind their Conversation as not to prejudice their Reputation in doing any thing they may be ashamed of afterward c. 3. 'T is the Command of God that Honour be given to whom Honour doth belong Rom. 13.7 Godliness and good Manners may consist together 4. Christ Reproves not the common Kindness and Courtesie of one Friend feasting another but the Error of the Pharisees in resting there without pitty to the poor c. 5. Friendly Feastings ought not to Exclude Charity to poor Saints which is a giving to Christ himself Matth. 25.35 and 't is a lending to the Lord who will Return it again with Advantage Prov. 19.17 6. If such Charitable ones meet not with a Recompence on Earth they shall be sure to have a Rich Reward in Heaven ver 14. Luke 14. N. B. Note well Then follows the Parable of the Great Supper occasioned by one at the Table who expected a Reward for his Charity in his supposed Temporal Kingdom of Christ whereas our Lord saith my Kingdom is not of this World John 18.36 and Rom. 14.17 though the poor can not requite us yet God can and will for all good shall be Rewarded c. Christ in this Parable sheweth how Worldly-minded Men who Contemn the Word of God shall be shut out of Heaven from ver 16. to ver 25. Mens cleaving so close to Sensual and Earthly things do cause them to neglect the things that are Spiritual and Heavenly c. This Parable is spoke to in Chapter the thirtyeth namely three Days before Christs last passover All I shall add here is this only That this Parable of the Supper doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles The Jews were first invited by John Baptist by Christ himself and by his Apostles to the Lambs Marriage-Supper Rev. 19.9 but they make Excuses even in lawful Matters according to that saying in licitis perimus omnes we oft make bad use of good things to our own undoing They excused themselves out of Heaven then the Gentiles as so many Rusticks living in Lanes c. are invited yea such as lived in High-ways and under Hedges must be compelled to come in the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth make it necessary so 't is used Mat. 14.22 and Luke 24.29 and Gal. 2.14 not any Club-law 't is not spoke here to Magistrates but to Ministers only Mans Will cannot admit of any Compulsive Violence but it must necessarily follow the Dictates of the understanding N. B. Note well When our Lord saw great Multitudes following him ver 25. he observed that he had many Followers but few Touchers like that Woman with the bloody Issue 12 years who said If I may but Touch the Hem of his Garment I shall be Cured Matth. 9.20 21. Then Christ turned and said unto them to this purpose 1. That they must love nothing better than Christ ver 26. he must have our plus and our prius our first and our best love and most deserving it for his doing most and his suffering most for our Salvation 2. He cautions them concerning the Cross ver 27. the Doctrine whereof was that if the Cross or
Conflict Matth. 22.33 But also some of his Sworn Adversaries acknowledge he had spoke well Luke 20.39 And the Sadducees themselves were put to Silence and Shame ver 40. being convinced in their own Consciences The Third Rancounter next follows and all upon the same Spot as we say and at the same time which indeed was a double onset 1. That of the Pharisees by a crafty Engine upon Christ and 2. That of Christ upon his Vanquished Antagonists The first was occasioned by the Pharisees perceiving he had Silenced the Sadducees Matth. 22.34 Though they mortally hated them as well as Christ yet do they consult with them how to Rally their Routed Regiments and Recover their lost Reputation This Consult concludes that neither of them two Sects should be seen in this 3d Conflict being both baffled in the 1st and 2d but one of those Scribes who had commended Christ for his Conquest in the foregoing Contest Luke 20.39 A Learned Rabbin and a Doctor of the Law should be injoyned as his penance for his Applause of Christ to manage this Third Dispute with him by proposing to him this captious Question which is the greatest Commandment Matth. 22.35 36. Mar. 12.28 c. And though Luke doth not Record this in chap. 20. As he had done the other two Assaults ut supra and as he doth the Second Branch of this last Luke 20.41 to 46. yet had he Related this same History Luke 10.25 c. This same Tempter designed to take Advantage at Christs Answer to his question had he singled any one in either Table as greatest the Reply had been ready Are they not all of equal Authorities for he that gave out one gave out all Jam. 2.10 11. And then had he Symbolized with Pharisaism which Distinguishes the Commands into greater and lesser c. Hence Christ to avoid the seen Snare doth not exalt any one particular Command to the Debasing of another but Repeats out of Scripture the Sum of both Tables holding out two grand Duties Love God and your Neighbour which though a parity of Divine power injoins both yet seeing they have a Subordination of Objects he Ranks them in this Order That concerning God is the first and that concerning Man is the second like to the first as being of the same Authority though it have not the same but a lower Object c. Mark only gives an Account of the Catastrophe of this Conflict Mar. 12.32 c. Saying This Tempting Lawyer being Tamed with the Evidence of Christs Answer doth not only Tacitly Truckle thereto but also openly Applauds his Answer to him as he had done before his Answer to the Sadducees Whereas Mar. 12.34 'T is said Christ commended him for answering Discreetly c. as he had commended Christ for speaking well c. Luke 20.39 N. B. Note well This shews that a Tempter of Christ may make Discreet Answers to Christ and may be better than the Pharisees use to be yea may begin to lift up their Heads toward Heaven It shews also N. B. Note well That pretended Patrons of the Law as this Lawyer was may be professed Adversaries to the end of the Law which is Christ and his grace and gospel the main matter whereof is Remission of Sin by his Merits Then follows the Second Branch of this last Conflict all which three Mark intimates were managed while Christ Taught in the Temple Mar. 12.35 Now when he had run through the three Rancounters of his Adversaries with him and by his Astonishing Answers Confounded all their Tempting Questions Then he not thinking this to be Conquest sufficient proposeth also a Question to them from Ps 110.1 About the Divine Nature of Christ Matth. 22.41 c. Mar. 12.35 c. and Luke 20.41 He asks not of himself but indifinitely of Christ The Pharisees whose former Convention was not yet Dissolved granted him to be the Son of David the common Title he was Courted with by such as came for Cure to him herein they said-well but not all for Christ Convinceth them from the Psalm aforesaid that the Messiah must be more than a meet Man he must not only he the Son of David but also the Son of God Because God the Father said to God the Son Sit thou as my Fellow Zech. 13.7 and Coequal Phil. 2.6 On my Right Hand the place of greatest Dignity c. Till I make thy Foes â—â—y Footstool That Christ should be Davids Lord and yet Davids Son God and Man in one Person this is the great Mystery of Godliness 1 Tim 3.16 A wonder of Wonders in him who is called wonderful Isa 9.6 Which the very Angels intently pry into as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies 1 Pet. 2.12 Though these Respondents were Subtile Sophisters and Mighty in the Scriptures yet now Christ to crown this long Dispute with this last stroke Muzzles up their Mouths and confounds their Confidences in their own Consciences great is Truth and will prevail When Christ had Confuted and Confounded the Scribes and Pharisees by three convincing Conflicts aforementioned and all this being managed in the Temple as is intimated not only in Mar. 12.35 but also in Matth. 14.1 Where it is said Christ after those Disputes went from the Temple never to return to it any more he now falls upon them with their Doom and Character and as he had in Matth 5. pronounced eight Beatitudes to sincere Saints where with to draw them up to Heaven so in Math. 23. He Denounceth eight Dreadful Woes against those Rotten Hypocrites whereby as by so many Links of an Adamantine Chain he draws them down to Hell as to their own proper place and there leaves them to be Reserved unto the Day of Judgment He poureth out his Curses upon them grounded upon Isa 65.15 In all which he turns his Speech from this incorrigible Crew to the People and to his Disciples at that time present in the Temple Attending still upon him who now returned to his Preaching-work wherewith he would close the whole Course of his Ministry upon Earth Mathew Records three weighty and famous Sermons of Christ Preached upon the first and second of his three last Days of Liberty The first was Preached in the Temple as above concerning the Doctrine Manners and Detestable Hypocrisie of the Scribes and Pharisees Matth. 23. Wherein he warns his Auditory to beware of the Contagion of such corrupt Teachers c. The Second Sermon be Preached out of the Temple upon Mount Oliver to his Disciples alone concerning the Direful Destruction of the Temple City and whole Jewish Nation which would continue to the end of the World Matth. 24.1 c. The third to the Disciples also concerning Watching for and Tradeing till the Lords Returning c. Matth. 25.1 c. The First and Third of those Sermons Matthew only Relates at large but the Second is Related also by Mark chap. 13. and by Luke chap. 21. almost as largely as by Mathew There is
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâ—larimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
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
10.10 so they did farther Demonstrate the truth of their Faith and Repentance by their works James 2.24 26. for as an evidence of the detestation of their former faults and follies they make an open Bone-fire of all their wicked Books burning so many of them as at the lowest estimation of the learned amounted at the least to eight hundred pound N.B. The Ephesians were much addicted to the Black Art from thence the Antient Proverb calleth Necromancy Ephesian Learning and the Syriack expresseth those Curions Arts to be all Divinations by Judiciary Astrology such as Calculating Nativities telling of Fortunes and of things lost c. All which are curiositys not necessary for us to know and which are no better than Diabolical Arts or rather Divelish cheats Imposed upon Credulous Fools N.B. If any ask Why were not those Books sold for this fifty thousand pieces of Silver and the price of them brought unto the Apostles as Acts 4.36 37 c The Answer is Because it was looked upon like the price of a Whore which was abomination to the Lord and therefore it might not be offered up to him Deut. 23. v. 17. how much more abominable were these books which had the Devil as it were bound up in them as some write of Cornelius Agrippa that his Dog had a Devil tyed to his Collar and Parcelsus also If Erastus bely him not had a Devil as his familiar confined within the pummel of his Sword N.B. Not a stone of the Whore of Babylon must be taken wherewith to build Zion No it is devoted to the fire However this did declare those Quondam Conjurers to be now become true Converts that they thus willingly pluck out their right eye c. and will not retain any thing that might Decoy them back to the Devil So mightily grew God's word v. 20. Isa 55.11 and his Church hereby The ninth Remark is The Halcyon-days of peace and tranquillity are but of a short date to the Church and Children of God there is no Permanency thereof no long abiding N.B. This plainly appears from verse 23. and the same time there arose no small stir about that way namely the Doctrine of the Gospel which had even now so powerfully prevailed with a mighty and irresistible torrent over all oppositions both of Men and Devils the word had such a free course all obstructions and Remoras were removed out of its way that it was glorified of all 2 Thess 3.2 and it became such a succesful seed in this Soile of Ephesus that it had a mighty Increase ver 20. Casting down the Kingdom of Sin and Satan and causing those Conjurers not only to devote their Conjuring books and Scrpits of Curiosity to the fire but also their own Souls and bodies to the Service of Christ and his Gospel so they became renewed Monuments of the All-conquering Vertue and Victory of the Divine Truth N.B. Now when the Devil saw all these Gospel Magnifying effects and how himself had been over-power'd by the great God in helping to pull down his own strong holds when he was made to leap upon his own Vassal-Conjurers to tear their clothes and to wound their bodies so putting them to the flight which affrighted all his whole Colledge and Company of Diabolical Conjurers verse 16 17 18 19. and made them willing to part with their Dilecta Delicta their best beloved most gainful and long accustomed Sins So that many such sincere Converts were daily added to the Church verse 20. All this Inraged him much more so that he comes again with great wrath as Rev. 12.12 makes a fresh and furious assault and battery even then when all matters and concerns of the Church there did seem to be most quiet and best composed even then did the Devil in Demetrius the Silver-smith raise a dreadful Hubbub and persecution against Paul and his prevalent and powerful Doctrine So uncertain are the Servants of God and the Ministers of the Gospel to have any long continuing Tranquilliry here below N.B. Now it was as some suppose that Paul fought with Beasts at Ephesus 1 Cor. 15.32 after the manner of Men that is the Men of Ephesus those beastly Siver-Smiths fought with him after the manner of beasts or he fought with those beastly men there after the manner that men fight with beasts when exposed to the rage and fury of their hungry Appetites For this was common in the primitive persecutions to have Christians damnatos ad bestias cast to wild beasts And the usual Speech in Tertullian's time was Christianos ad Leones throw them to the Lions But those were Beasts in Mens shapes who possibly made him despair of life as he saith 2 Cor. 1.8 9. The tenth Remark is Gain-getting and maintaining of Mens liveli-hood are shrewd Temptations in Superstitious minds to use Impious means for the supporting their Superstition and Idolatry N.B. This is manifest in those opposers of Paul v. 24 25 26 c Paul tells us He was determined to tarry at Ephesus till Pentecost because he had a great Door opened in that great City yet had he many adversaries 1 Cor. 16.8.9 Acts 19.21 22. But before this determined time of his departure thence came the Devil raises up Demetrius and he his Fellow Silver-Smiths to raise up a fresh and fierce persecution against Paul as one that impair'd their profit and spoil'd their Trade of Making Silver-Shrines for Diana's Temple by his crying down the worship of Idols N.B. This Temple of Diana was one of the seven wondrous Structures of the whole world Those Silver-Smiths made Medals or Pourtraitures of it in Silver wherein their Idol Diana was expressed according to her Image mentioned verse 35. These Shrines the Superstitious people carry'd home to their houses and friends not only to demonstrate to them what a Pilgrimage they had performed but also by these small portable Temples to stir up the more their own devotions towards this Idol as the Papists do for the like end carry about their Agnus Dei's at this day N.B. Now that this Shrine-making was a mighty gainful Trade appeareth more than probable seeing that this wonderful Fabrick was an hundred years in building and at the charge of all Asia before it came to its full perfection And the Confluxe of all Asia did contribute to the building of it so hither was the conflux of all Asia's Superstition Therefore all the Cost of the whole Countrey of Asia must be Universally the Traffickers in this Trade of Shrines which must needs produce a most prodigious profit unto those Medal-Makers N.B. Demetrius did being sharp-sighted-enough in things wherein self was concerned Readily observe how horrid a detriment was like to accrew to himself and his Fellow-Crafts Men by the Gospel's destroying that Idolatry as daily it had done He calls all those Artificers together makes a pestilent Speech to them concerning the deadness of their Trade since Paul preached in that place and so blew them up into a
other Epistles there are manifest mistakes yet the most Learned do concur that this Postscript is Historically true and that not only because the Greek Syriack Ardbick and divers other Translations do generally date it from Rome tho' Beza date it from Antioch and Erasmus from Ephesus both upon conjectures only but also because of Paul's own expression in that Epistle Let no man trouble me about the marks of Circumcision for I bear in my body the marks of the Lord Jesus Gal. 6.17 where he calls his suffering Imprisonment for the Testimony of Christ and his Gospel the marks or brands wherewith the World stigmatized him which were not his Burdens but his Trophies boasting better of them than the false Apostles could of their Circumcision Here 's some Scripture-Light c. The second Scriptural Hint that gives light to this Assertion is that the Apostacy of the Churches which the Apostle taketh to tax sharply in this Epistle to the Galatians telling them that they were bewitched Gal. 3.1 c. must be about this time for 't is said when Paul had spent some time in Antioch he went over all the Countrey of Galatia formerly call'd Gallo-Graecia strengthening the Disciples Acts 18.23 This was about two years after he was forbidden to Preach there Acts 16.16 but now he had liberty to plant the Gospel there Now there must be a due time allowed for the Enemy to sow his Tares by those Judaizing false Teachers who had corrupted the Doctrine of Christ in their pressing the necessity of Circumcision and Preaching Justification by the Works of the Law c. This being the occasion of Paul's writing c. casteth it probably upon this time Note 2. At this time also Paul wrote from Rome his second Epistle to Timothy wherein he intimates that Epidemical Apostacy of the Churches afore-mentioned which he calls a spreading Gangreen or Canker 2 Tim. 2.17 Paul was then a Prisoner at Rome 2 Tim. 1.8 So he wisheth Timothy not to be ashamed of his Bonds but come to him with supplies from Ephesus before Winter 2 Tim. 4.9 Paul tells him how all those of Asia had deserted him 2 Tim. 1.15 and 4.16 which could not but perplex the good Apostle when all his Friends forsook him in that eminent peril but of this more afterward in his Tryal therefore he tells Timothy he had the more need of his company This was at Rome 2 Tim. 1.17 Note 3. And then he wrote that Epistle to the Ephesians for he was a Prisoner when he wrote it Ephes 3.1 and that for the Gentiles because the Jews hated him for being the Apostle of the Gentiles and for his equalling them with the Jews in all Priviledges of the Gospel therefore they ran him into a Prison at Rome and the same Tychicus who was the bearer of that Epistle to Timothy 2 Tim. 4.12 was the bearer of this Epistle to the Ephesians Eph. 6.21 to confirm them in the Mysteries of Christ Note 4. And he wrote then that Epistle to the Philippians in his own name and of Timothy's also who was now come to him in his second year of Imprisonment according to his abovesaid Appointment This Church had sent Epaphroditus to visit Paul a Prisoner with a Present Phil. 1.1 7 13 c. This Messenger falls sick in Rome his Sickness was Paul's Sadness but his Recovery was as great a Joy to him Phil. 2.25 26 27. and he returning to Philippi he brought this Epistle both to confirm and comfort them in the Faith Note 5. And then he wrote that to the Colossians who had likewise sent Epaphras with a Present to him Col. 1.7 8. whom he commends in this Epistle Col. 4.12 from himself and Timothy still with him verse 1. Col. 1. for the Rooting up those weeds such as the Mediation of Angels Jewish Superstitions c. and for confirming them c. This was sent by Tychicus and Onesimus Col. 4.7 8 9. Mark was now with Paul v. 10. Note 6. By the same Messenger was that to Philemon sent also for he was a Colossian Philem verse 2. compared with Col. 4.9 17. Paul was Aged and a Prisoner when he wrote that Epistle verse 9 10. Paul useth pregnant Oratory here to Reconcile the Master to the Servant The five first years of Nero had Moderation Paul abides long a Prisoner and visits with Letters when he could not in Person The second Remark concerning the Apostle Paul is the Tryal he underwent at Rome when he appealed to Caesar Note 7. This brings in the last Epistle which Paul wrote namely that to the Hebrews whereof that he was the Author all the most solid Writers do universally concur because it 1. Expresseth his being in Bonds Heb. 10.34 and 13.19 with Col. 4.18 2. His well-known Companion Timothy Heb. 13.23 with Col. 1.1 c. 3. The Author of it was in Italy when he wrote and sent it Heb. 13.24 4. Peter calls it Paul's Epistle 2 Pet. 3.15 16. wherein Paul confirms what Peter taught as Heb 6.2 and 10.26 27 c. And 5. It hath the Signal by which he declared all his Epistles are to be known Heb. 13.25 And 6. It bears a clear Harmony with the rest of his Epistles N.B. Yet doth he not prefix his Name seeing the prejudice which the Jews had against him might hinder its Reading or Reception nor doth he stile them that he wrote to Jews but Hebrews a more acceptable name as descending from Heber by Abraham Gen. 14.13 and a name used Acts 6.2 for Jews N.B. As to Paul's Tryal before Nero that Monster of Mankind who Ripped up his own Mother Agrippina's Belly that he might behold where he lay in her Womb after his Conception This Epistle to the Hebrews gives us at least an account of the happy Issue thereof in those words Know ye that our Brother Timothy is set at liberty with whom if he come shortly I will see you Heb. 13.23 N.B. As this passage doth plainly discover that the Postscript of this Epistle is supposititious for had this Epistle been sent by Timothy as the Postscript saith it was altogether superfluous to tell them that he was set at liberty So on theother hand these words do intimate the time of Paul's writing this Epistle most likely after his appearing by vertue of his appeal to Caesar before the Emperor Nero at Rome and a little before the first of the ten primitive bloody persecutions seeing he in that Epistle tells the Hebrews that they had not yet resisted unto blood Heb. 12.4 which soon followed tho' they had suffered much before Heb. 10.32 33 34. N.B. Beside taking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it relateth to restrain then it imports that Timothy had been a prisoner suposed for his familiarity with Paul as Epaphras and others weâ—e upon the same account but now was set at Liberty and so was Paul also who was ready to come along with him when he should come to them which