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
of Jew and Gentile c. The Ancients say that this Transfiguration falling out after six days doth signifie that the World after the Rabbinical Notion shall lase only six days or six Ages to wit six thousand years and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages then comes the Sabbath c. but the more solid sentiment is this that seeing Christ had been before Preaching the Doctrine of the Cross after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross intimating hereby that it should last but one week or six days then a Sabbath or Resting day would come which would both end their calamity and turn it into Glory c. This notion concurs with Luke's eight days likewise for the Jews call that space betwixt Sabbath and Sabbath eight days John 20.26 including the two terms or extremes with the six The 2d Remark is The Place Where 'T is call'd an high Mountain in General yet not named by any of the three Evangelists in particular but old Tradition and Common Consent call it Mount Tabor and Peter who as one of the Persons present upon it calls it the Holy Mount 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him c. upon it as that Mount Horeb was call'd Holy ground Exod. 3.5 because a beam of Divine Glory was displayed upon it Christ might have been Transfigured in a Valley had it so pleased him but when he had any special work to do we frequently find his going up into a Mountain N. B. Note well To Teach us Heavenly mindedness and that our Hearts should be lifted up from a low lowring frame if we expect to see our Saviour in his Glory c. Luke lets us know the causes of his going up thither 1. That He might Pray in Private for the more secret that Prayer is the more sincere and fervent it is also and 2. That as he Prayed he might be Transfigured Luke 9.28 29. to shew how Prayer is an Heart Transforming Duty when rightly performed Many Gracious Souls have had their Holy Raptures in Prayer and have been piously transported beyond and above themselves Thus Peter while he was praying had his Trance and â—ision Acts 10 9 10. And our Lord here Prayed that he might put forth a specimen of his glory while in his Praying work The 3d Remark Concerning the first remarkable Circumstance the Aâ—â—ecedents of his Transfiguration is The Spectators and Witnesses thereof and those were three God never starves his Truth for want of Witnesses especially the Truth of the Glory of his Transfiguration The Law of Moses required that at the Mouth of two Witnesses at the least or at the mouth of three every matter should be established Deut. 19.15 17.6 Mat. 18.16 2 Cor. 13.1 1 Tim. 5.19 Heb. 10.28 but that there might be Testimony enough and by way of Redundancy here is a double three of Witnesses of this glory not unsuitable to that in 1 John 5.7 8. There be three that bear Record in Heaven and other three that bear Record on Earth concerning Christ's future Glory so concerning this present Splendour and Majesty there were three witnesses from Heaven to testifie that Jesus was the Son of God 1. God the Father speaking these words out of the Cloud 2. Moses and 3. Elias to be discoursed upon afterwards But those three upon Earth were Christ's three Disciples The Multitude must not behold this glory nor all his Disciples for He manifests himself to whom he pleaseth John 14.22 and calleth up to him whom he will Mark 3.13 He would not use all his Servants alike familiarly but these three Peter James and John must have most intimacy with him in his Secrets For 1. Peter had newly witness'd a good Confession Mat. 16.16 c. was bold as well as old had his name changed from Simon to Peter or Cephas which signifies a Stone or Rock Mark 3.16 John 1.42 and no doubt but He with these his two Partners brought in more Disciples to Christ than the other of the twelve Apostles therefore is he made a witness in the Mount 2 Pet. 1.16 17 18. of Christ's Glorious Transfiguration 2. So was James the Son of Zebedee John's brother whom Matthew and Mark placeth before John though Luke nameth John before James and he is styled John's brother to distinguish him from that James call'd the less the Son of Alpheus Mat. 10.2 3. Mark 15.40 because he was less in stature or younger and the reputed brother of our Lord Gal. 1.19 as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus John 19.25 Sister to our Lord's Mother Which Kinsmen the Jews commonly call'd Christ's Brethren Mat. 12.46 c. This James the greater or elder is admitted here as a Witness of Christ's Glory because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood Acts 12.2 This man was most Eminent among the Apostles therefore did Herod envy him the more so drank he first of the Cup spoken of Mat. 20.20 21 22 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory And so 3. His Brother John must be a spectator of it also for Christ had put the name of Boanerges upon those two Brothers as he had chang'd Simo's which he did not to any of the other Apostles calling them Sons of Thunder this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 with 19.27 35. And He who fled away naked Mark 14.50 some Antients say but amiss was this John being yet young who had the longest life after and survived all the Apostles and so was to transmit this Testimony of Christ's Glory Vivá voce to the following Age. In a word these three Disciples Peter James and John were the first that were called at Christ's first entrance into his Publick Ministry Mat. 4.19 21. Acts 1.21 22. Not to saith for they had believed in Christ before by the Baptist's Preaching John 1.37 though they did not cleave close to him till then but called out to office to be first his Disciples and after sent out as his Apostles and to those three only did Christ give three new names as before Mark 3.16 17. to shew that these three were designed for greater Matters and Mysteries and therefore were they most familiar with their Master whom He oft took apart from the rest as 1. He suffer'd no man to follow him save Peter James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter Mark 5.37 38 39 c. 2. Those three are the only Witnesses of Christ's Agony in the Garden Mat. 26.37 And therefore 3. Were they admitted to behold His
as the Churches Prophet had he dispatched the Day before as appears in the foregoing Chapter Christ had but a little time to be with Men and behold how He bestirs himself He saith Yet a little while I am with you c. John 13.33 and again John 14.19 N. B. Note well Natural Motion is most Swift and Violent towards the end of it and so is Spiritual as it appeareth in Jacob's Swan-like Song at his Farewel to the World Gen. 49.1 to the end Shewing That the Wine of God's Spirit is usually strongest and best at last in the Hearts of his People and Spiritual Motions are quickest when Natural Motions are slowest c. How much more doth this appear in Dying Jesus As the Sun of the Firmament doth shine most Amiably toward its Descent so did this Sun of Righteousness in doing so much blessed Work in so short a time It was as pleasant to Him to seek Man's Salvation as it is to the Devil to seek Man's Destruction who therefore doth his utmost because he knoweth his Time is but short Rev. 12.12 His Malevolence is a Motive to his Diligence and to make all the haste he can to outwork the Children of Light in a quick dispatch of his Deeds of Darkness Let us now with Moses at the Bush again Turn aside to behold this great Wonder how our Lord improved every Inch of his Life his two last Days before his last Passover c. Matthew and all the other three Evangelists do in the next place make a Transition from the Ministry of Christ's Doctrine to the Mystery of his Passion He had hitherto taught the Doctrine of Salvation and done the Office of the Grand Doctor and Prophet of the Church Now comes it to be declared how He did the Office of the Church's High-Priest and Redeemer Mat. 26.1 to 14 c. Mark 14.1 to 10. c. Luke 22.1 2 c. and after these John 13.1 to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover This Supper was at Simon the Leper's House Mat. 26.6 and Mark 14.3 whom Christ had healed of his Leprosie and therefore he entertains his healer in way of Thankfulness as Lazarus and his Sisters had done four days before John 12.1 2. This same Simon was Lazarus's near Neighbour thither comes Mary Magdalen Lazarus's Sister to Anoint Christ the third time his Feet she anointed at her first Conversion Luke 7.38 and again his feet John 12.3 which was six days before the Passover ver 1. and in her own House ver 2. Now comes she to her Neighbour Simon 's House and Anoints Christ's Head and Body two days before the Passover At the same Supper Christ rose up and washed his Disciples Feet sat down again and gave Judas the Sop who murmured again that the Price of this precious Ointment miss'd his Bag again v. 5. Now the Devil that had stood at the Door only in discontent c. hitherto entred into him and fill'd his Heart as Acts 5.3 from corner to corner Luke 22.3 John 13.2 27. N. B. Note well Satan entred not into Judas's his Body that he might Agitate and Act him as he used to do Demoniacks but into his Mind having been long beating at the Door of his Heart with wicked Suggestions of Discontent Malice Avarice Theft and Sacriledge Judas opened the door on his own accord and let the Devil in c. now he consented and covenanted with the Devil to betray his Lord He first embraced the Devils Advice suggested to him John 13.2 but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples and to him among them if possibly the wretch would repent at that very Supper John 13.3 to 26. Then the Devil took full possession of him ver 27. He went immediately out after the Sop before Christ had ended his Sermon ver 30. N. B. Note well Let them that depart before God's Worship be all done as Judas did take heed they meet not the Devil at the door Judas starts up and travels though it were Night from Bethany two Miles to Jerusalem They must needs go yea run whom the Devil drives John 8.44 Mat. 8 32. and doth quickly that cursed work he had covenanted with the Devil to do In covenanting with the Sanhedrim for his Masters betraying c. For he understood they had held a consuâ—t about killing Christ six days before the Passover John 11.47 53 55 57. 12.1 and again two days before the Passover Mat. 26.2 3. Mark 14.1 Luke 22.2 3. Their cruelty being attended with craft they were at a loss in their consult how to compass their contrivance and resolving it should not be acted at the Feast for fear of a Tumult Mat. 26.4 5 c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough though at the feast in the Absence of the People Mat. 26.14 15. This made them glad Luke 22.4 5. and then as he had covenanted with the Devil to do his drudgery so they covenanted with him that he should have of them Wages for his Work even thirty pieces of Silvet a goodly price it is call'd in detestation Zech. 11.12 13. being the known set price for the basest of slaves Exod. 21.32 no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the deaâ—â— of Christ because he blasted their reputation and made their Kingdom of Tradition to totter c. yet this covetous caitiff contracts for so small a sum to sell his Inestimable Master not only because Judas would make up his loss in the rich Ointment which yet he valued at a far higher rate than he had his Lord as if it had been ten times better than he with the first Money that was offered him were it much or little to stop the gaping Mouth of his greedy Satanized Soul but also because the Oraâ—â—â— Zech. 11.12 13. must be accomplished where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces though Judas had valued the Ointment at three hundred This Scripture was fulfilled hereby as 't is expresly said Mat. 27.9 So that we need not wonder why the Traytor ask'd no more and why these Merchants offered no more if we look higher at the Divine Decree c. However Thus the one sold his Salvation and the other bought their Damnation from that time of this woful bargain Judas sought an opportunity to deliver up his Master to those Merchants Mat. 26.16 when the Multitude was absent so he did it in cold blood and upon mature deliberation c. Now is our blessed Saviour sold by his own Treacherous Servant who did not stand upon Terms with those Merchants but takes their own Price they proposed for their Prey here began our Lord's Passion two days before the Passover If
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
the Jews to Captivity for both which he drops down every Day two Tears into the Ocean and for Grief daily smites himself upon his Breast with both his Hands Talmud Doctrin fidei Judaicae ord 1. disp 7. ord 5. Tract 8. 'T is likewise to say of God as the Turkish Alcoran chap. 43. saith That God and his Angels do wish well to Mahomet their Prophet but cannot free him from Death which the Fates had Destined Yea lastly This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter who they say doth daily deplore the Irresistible Destinies when he could not possibly divert them What is all this but to think wickedly of God that he is just such a one as our selves Psal 50.21 made up of passionate Affections such as are Desires to have all both Men and Angels both Elect and Reprobate to be Eternally Saved but he cannot help the matter with all his Omnipotency and therefore must upon the same account take on and be sorrowful that he cannot procure the Salvation of all thus they do not only put Fetters upon Gods Almighty Hands but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness The second Consideration is The Covenant of Grace is a free Covenant on Mans part as well as on Gods as God had no Obstacle or Obstruction in himself as is aforesaid to oblige him to it so neither had he any Objective Idea of good or Object of Complacency in Man either seen or foreseen which moved and drew forth the compassion of God to give faln Man this Covenant of Grace no his own Free Grace and the good pleasure of his Will Eph. 1.6 was his only Motive Ground and Foundation thereof According to that Maxim in Divinity Idea Dei non advenit ei aliunde God fetcheth not any Motives to or Reasons of his Love from without him but they flow freely from within himself to faln Man who was then left without Money he could pay no price for this New Covenant Isa 55.1 3. God freely gave him this Covenant as 't is said concerning Abraham I will give thee my Covenant Gen. 17.2 So the Hebrew Veetenah Berithi ought to be read and rendred though it be otherwise in our Translation which yet reads the like Phrase to a plainer purpose Numb 25.12 Hebr Nothen lo eth berithi Shalom I give unto him my Covenant of Peace both which Scripture Phrases do jointly imply that the Covenant of Grace is a Free Gift of God to Man And this great Truth is most Excellently Illustrated from that Intricate yet Divinely Inspired Expression Deut. 7.7 8. Behold or lo he loved you because he loved you which may seem idem per idem a Womans Reason yet is it a most manifest Demonstration that the ground of Gods Love to Man is solely in himself and comes wholly from himself Moses that Man of God who was so oft and so long in the Mount with God could assign no other Ground or Reason why Israel became Gnam Segullah a peculiar people Exod. 19.5 Deut. 7.6 Mal. 3.17 where the same word Segullah is used and read Gods Jewels in Covenant with their God above all the common Stones of the World but this God frankly chus'd them for his Love and then firmly loved them for his choice Seeing all the World was his he might chuse or refuse at his own pleasure nay he tells them plainly 't was not for your Righteousness Deut. 9.5 but 't was done freely finding no Motive thereunto in them more than in others 't was only because he had a delight to love them Lo Betsidkathekah Rak Chashak leahabah otham 'T was not for your Righteousness 't was only God delighted to chuse them for his Love Deut. 10.15 and to rest in his choice Zeph. 3.17 And with Moses agreeth Samuel another Chancellor of Heaven saying Ho il Jehovah legnash oth ethkem lo legnam It pleased the Lord to make yon his people 1 Sam. 12.22 the Hebr. Jail signifies to Swear 1 Sam. 14.24 It not only pleased God to give them this Covenant but he also Swore it to them And with both these two doth David also concur saying Ki Chaphets Bi he made over such and such Mercies to me because he delighted in me 2 Sam. 22.20 Chaphets implies the highest content even delight hence the Church is call'd Gods Chephsibah Isa 62.4 his delight Thus David speaking of himself was Gods delight but speaking of Gods people he saith they had their Mercies Kiretsitham because God had a favour to them Psal 44.3 The word Ratsah signifies the highest complacency Psal 149.4 Thus also Ezekiel chap. 36.22 and Jacob Gen. 32.10 yea all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace but all unanimously exalted it and gave it the highest honour themselves mean while sitting down in the Dust under the lowest Abasement Inference It follows hence that no Man can enough admire the Free Grace of God which is the Fundamental Cause of all Divine favours and not any Merit of our own Free Grace is the Fountain from whence floweth all our Temporal Spiritual Spiritual and Eternal Felicity Oh what a gracious God must our God undoubtedly be as he stileth himself Exod. 22.27 who will thus humble himself to Man as to come down to him and freely put himself into such a condescending capacity as to become a Covenanting God to him and with him and to make himself who is absolutely free and unobliged an Honourable Debtor unto Man as well as Man a poor Creditor unto himself when he did owe nothing to him Yea and to make Heaven and Eternal Happiness so sure to him as that all the Orbs above shall sooner break and melt like Snow before the Sun than that the Covenant of Promise or a tittle of it fail The Third Consideration is Faith is only quodam modo after a sort the condition of this Covenant of Grace which differeth from the Covenant of works in this There be conditional Promises to Grace in the first Covenant but there be absolute Promises of Grace in the Second The First Covenant was conditional given to Adam in his State of Innocency and so to Grace received before but the second Covenant was absolute given to Adam in his State of Corruption when he had lost his former Grace Promisinga New and better Grace in Christ The first Covenant did presuppose Grace before it was made with Man yet doth it not Promise to give Grace to whom it was made but the Second gives all Grace and presupposeth none preceding to its gift thus in its own Intrinsick Nature and Essence it is absolute not conditional therefore is it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament wherein Men do absolutely dispose of their Goods but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant containing a mutual stipulation from both
his hope had hang'd upon the First Covenant he had perish'd Eternally and all his Posterity with him yet was he finaliter objectivè predestinated to Glory by the Grace of Christ in the Second Covenant which was able to save him to the utmost and did undoubtedly save him yet not as a publick person representing all his Posterity for then we should have been predestinated unto life in Adam and not in Christ Rom. 8.29 30. but as a single Man like Abraham and Jacob c. laying hold of Christ in the Covenant of Grace from which he could not totally and finally fall The first Covenant was left on Earth where Thieves broke through and stole away the priviledge thereof but the second was laid up in Heaven 't is hid with Christ in God Col. 3.3 and hath an Inheritance Reserved in Heaven where no Thieves can come 't is out of the reach of Hell and Devil for us who are reserved for it as well as it for us 1 Pet. 1.4 5. Oh try under what Covenant are ye ask your Hearts three Questions 1. Are ye in that state ye were Bred and Born in 2. VVho is your Tutor corrupt Nature or the Spirit of Grace 3. Do ye hang your Hope on self Righteousness or on Christs As Adam so ye flee from the first for refuge to the second but if ye despise it there is no remedy Mat. 22.5 8. Luke 14.24 Psal 81.11 12. Heb. 10.26 39 Psal 73.27 and 125.5 2 Pet. 2.20 Having dispatched the many Differences between the two Covenants of VVorks and of Grace I come to the next point of Enquiry what the Covenant on Sinai was and whether it was a Covenant of VVorks or a Covenant of Grace or distinct from both so as to make up a third Covenant To this I answer 1. Negatively That it could not be distinct from both the other two for then there would be three Covenants contrary to that Scripture Gal. 4.24 These are the two Covenants there cannot be a third Covenant 'twixt God and Man save only the two either that of VVorks or that of Grace and God mentions but one Covenant when the first was broken Lev. 26.42 c. 2. Positively The Covenant of Grace given after the Fall contradistinct only to that of VVorks before the Fall hath been always one and the same for substance in all Ages of the Church though under divers forms of Administration from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to this day yea and will be the same without change to the end of the World therefore the Apostle Paul affirmeth that though he was a Minister of the New Testament 2 Cor. 3.6 yet taught he no other Doctrine concerning any New Covenant but what was taught before by Moses and the Prophets in the Old Testament Acts 26.22 and hereupon he declareth that the Prophets and Apostles are jointly the Foundation-Doctrinal for the Church to build upon seeing both of them taught Salvation by Christ only who is the Foundation-Personal 1 Cor. 3.11 Eph. 2.20 as also Rev. 21.14 First Objest But if the Covenant of Moses upon Mount Sinai in the Old Testament be not a distinct Covenant from that of the Messias upon Mount Sion in the New Testament why are they called the Old and the New Ans 1. Negatively They are not so called as if they had a special Difference or Distinct Nature betwixt them no more than betwixt the Old and New Moon which are not two differing Moons but one and the same in differing Appearances Thus the Doctrine of the Covenant in the Old Testament was the same with that thereof in the New the Old being Evangelium Velatum only the Gospel Veiled the New being Lex Revelata only the Law Revealed or Accomplished they do not hold out two Christs the Seed of the Woman promised to faln Adam was the same in both Testaments and so not two Covenants Therefore this Distinction of the Covenant into New and Old is not Generis in species of a general into specials comprized in it but Subjecti in Accidentia of a Subject distinguished by its Accidents The Subject is one and the same in substance related in both Testaments yet admits of divers Accidents Accessories or Appendices as an old House or Habit may be so decayed as to be repaired and made new again yet still the same for substance Thus the Veil of Shadows which covered the Covenant of Grace in the Old Testament waxed old and this was done away by Christ Heb. 10. l c. Ans 2. Positively as before Negatively we must know That this Covenant of Grace had sundry Aera's Epocha's or periods of Account as to its External Dispensation differing in different circumstances and various manners of Administration all adapted and accommodated to the times wherein they were dispensed yet all along one and the same for substance in its Essence and Internal Nature The first Account we have of its promulgation was to Adam Gen. 3.15 when the Covenant of Works was violated by his Fall yet cancelled by his Recovery being raised up under the Apple-tree by Christ the promised Seed Cant. 8.5 then did God most graciously though but darkly dispense to faln Adam the Covenant of Grace for the Grand Charter of Man's Salvation after the Fall was there dressed up in a form most agreeable to that sad estate into which the Serpent by Satans subtilty had involved him therefore is it worded thus The Seed of the Woman whom Satan in the Serpent had seduced shall break his head who had bruised her heel The second Account of the publication of this Covenant of Grace was to Noah after the Floud Gen. 9.9 12 17. where he had not only the Ark wherein he was saved but also the Rain-bow as Tokens of this Covenant accommodated as suitable Symbols and Sacraments to confirm his Faith that the World should no more be drowned for sin and this God himself brings in as a Branch of his Covenant of Peace Isa 54.9 10. saying This is as the waters of Noah they shall never Drown the World nor my Covenant shall be ever broken c. Yea and still this Rainbow is applied as a Sign of Gods favour to his Church Ezek. 1.28 Revel 4.3 and 10.1 where Christ is said to have a Rainbow about his Head as Nuntius Foederis Serenitatis a Messenger that saith he is faithful in keeping his Covenant and that Storms and Deluges shall be done away and dried up when the Dragon shall pour out a Flood of Evils upon the Church Revel 12.15 The Spirit of the Lord shall lift up a Standard against him Isa 59.19 The third Account of this Covenant was Gods renewing it with Abraham and that in a clearer manner of manifestation than either of the former and therefore probably is he honoured with that high Title three times in Scripture as
of Faith to believe God what he hath written in the Canonical Scripture upon his bare Word And that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination or Fancy and as Reason corrects the Senses so Faith corrects them both Aufer Argumenta ubi fides quaeritur Verba Philosophorum excludit simplex Veritas Piscatorum saith Ambrose where Faith is required there Arguments of Vain Philosophy Col. 2.8 are to be abandoned and the naked Truth simply Recorded by the Apostles who were Fishermen and the Prophets who were some of them Herdsmen is highly to be preferred above and doth plainly thrust out of Doors all the idle Speculations both of Heathenish Philosophers and Aery Schoolmen call'd a company of Dunghil Divines in Matters of Faith God hath said it therefore I must believe it and I believe it is enough though I cannot prove the Principles of the Proposition or the Fundamentals of Faith And indeed among all the famous Histories of the Old Testament concerning the Holy Patriarchs there is none more Eminent than this which like an Orient and Transparent Gem among all the Heroick Exploits of Jacob gives forth the greatest Splendour There is no such high Remark related by Moses either of Abraham or of Isaac Though God appeared eight times to Jacob's Grandfather Abraham speaking to him every time As 1. Gen. 12.1 in Ur. 2. v. 7. In Shechem 3. In Bethel Gen. 13.14 4. After the Conquest of the Kings Gen. 15.1 5. At the Covenant of Circumcision Gen. 17.1 6. At Mamre before Sodom's Destruction Gen. 18.1 7. At the Ejection of Ishmael Gen. 21.12 8. At the Oblation of Isaac Gen. 22.3.11.16 c. And concerning his Father Isaac we read of God's appearing at the most but three times to him As 1. At the giving out of the Oracle to Rebekah concerning two Nations Gen. 25.23 2. At the Famine in the Land Gen. 26.1 2. 3. At Beershebah vers 23 24. But concerning this Patriarch Jacob we read that God appear'd to him seven times which is a Number of Perfection and much more remarkably than either to his Father or Grandfather As 1. At Bethel where he had his Vision of the Ladder Gen. 28.13 2. In Padan Aram commanding his Return to Canaan Gen. 31.3.11 3. In the way to Mahanaim Gen. 32.1 2. 4. Upon the Bank of the River Jabbok here where God wrestled with him 5. After the Destruction of the Shechemites Gen. 35.1 6. After the Death of his Nurse Deborah vers 9. And 7. at Beersheba in his going down to Egypt Gen. 46.2 As learned Pareus excellently observeth But among all those admirable appearances of God to Man there is none comparable to this wherein God and Man wrestled a Fall together The History whereof hath a greater lustre and splendour upon it than all the other aforesaid It doth outshine them all as the Sun all the lesser Stars Let us therefore say of this Vision as Moses said of the Vision of his burning Bush Exod. 3.2 3. We will turn aside and behold this great wonder yea let us not only see it but hear it also and hearken to those Divine Instructions and Comforts which are contained in it and flow naturally from it This Monomachia Jacobi cum Deo ipso or Jacob's fighting a Duel hand to hand and wrestling a Fall with God himself is a most stupendous and astonishing Story as before and cannot be overmuch no nor enough admired Our Lord saith what went ye out by such Multitudes into the Wilderness to see something of nothing some worthless pithless poiseless thing a reed shaken with the wind Matth. 11.7 But behold Here 's a far greater wonder than John the Baptist though a burning and a shining light Job 5.35 could possibly be He indeed was but as an inconsiderable Reed easily broken at last by the bloody hands of Herod and Herodias as well as easily blown to and fro by the popular breath or wind of the mobile Multitude who cry'd him up one day and cry'd him down another though he was in himself no such light and vain person bending like a Reed this way and that way but was a firm witness of Christ and a faithful constant Servant of God both in his Life and Doctrine to the last moment But here you are call'd upon to come forth and Behold one of the greatest wonders in the Wilderness of this World such a Tryal of Skill wherein God shaketh Man and Man shaketh God in wrestling work This Famous History holdeth forth these following most remarkable Parts and Particulars 1. The Combat or Conflict it self 2. The two Combatants or Conflicters each with other 3. Jacob's Valour 4 His Victory 5. His luxation or lameness caught with his Conquest 6. His Constancy in continuing the Combat notwithstanding his lamed Leg. 7. His having the Honour of Knighthood put upon him in the Imposition of a new Name 8. His Blessing he obtain'd by his Valour and Victory First Of the First The Combat it self 1. In the General 't is one of the most famous Combats Recorded in Scripture we read indeed in that Divine Record of sundry Eminent Conflicts carried on after the manner of a Duel As First Of that Combat betwixt little David and great Goliah 1 Sam. 17.40 c. but in that the Match was only made betwixt Man and Man there was only one Mortal against another though the one was a great Gyant and the other was but in comparison of his Antagonist a little Dwarf Secondly We read also in Divine Writ of a sore Contest betwixt Michael and Lucifer about the Body of Moses Jude vers 9. the former was an Arch-Angel so called and the latter the Arch-Devil This Dispute was daringly carried on indeed yet was it only betwixt two Creatures as some sense it the Good Angel and the Evil one But this Conflict here is not betwixt Man and Man as the first was nor betwixt one Creature and another as the second was but it was a Combat carried on betwixt God and Man a mortal Man was assaulted by the Immortal God in this so it far exceeded the former instance and as it was manag'd betwixt a mere Creature and the great Creator so it much surpasseth the latter instance also Indeed we read of a Third Duel Matth. 4.1 to 10. wherein the Son of God and the Prince of Hell were hand to hand ingaged each against the other where the strong man and the stronger man so called Luk. 11.21 22. enter'd the lists together and encountred each other in three desperate and deadly Passes It must be acknowledg'd That these two Combatants were the sublimest Champions that ever acted as Opposites and then was the most famous Battel fought that ever was acted on the Stage of the World For in that Contest we may behold the very Abstract of Power and Policy the very quintessence of strength and subtilty grappling together on both sides There was the Force
prescription and favourable presence of that God who can work what he pleaseth even by the most contemptible ways Secondly The Term of time unto which this Action was extended this compassing the City must be done every day once for six Days together but on the Seventh Day they must Surround it seven times successively ver 3.11 13 14 15 16. Israel walks their Circuit six times over for six Days and on each Day return into their Camp Re Infectâ nothing was effected in order to Jericho's Overthrow so long a time they are held in suspence for the exercise of their Faith and Patience Had they not taken the Seventh Turn upon the Seventh Day and made likewise Seven Circuits upon that Day Had they compass'd Jericho one Day less than Seven Days or one time less than seven upon the Seventh Day the Walls of Jericho had never fallen God will have the Condition of his Promise exactly observed before he will turn it into a performance Whence some observe That the Septenary number is much Nobilitated not only in Sacred but also in Profane Writings especially in such who had drawn any Doctrine of Divine things out of Moses Pentateuch as Cicero calls this Seventh Number Rerum omnium nodum the knot that ties up all things And that most Ancient Poet Linus calls it Cunctorum rerum originem the Original of the six sort of Created Beings 1. Angels 2. Elements 3. Inanimate Bodies Stones Metals 4. Plants which live but want sence and motion 5. Animate Brutes 6. Rational Man All those flow from God and return again to God as the Original Being of all And the Scripture saith when God had created all things in six Days he rested on the Seventh Day returning as it were into the Abyss of his own Eternity The Eleventh Remark But above all the Sacred Scriptures seem to put a great Veneration upon this Septenary Number both in this place and in many other places As 1. We have here seven Priests seven Trumpets seven Days seven times compassing the City and upon the Seventh Day seven times yea and frequently the number of seven is made use of in the Levitical Law Exod. 13.6 7. the Unleavened Bread was eaten seven Days Levit. 4.6.17 and 8.11 the Bloud was to be sprinkled seven times Levit. 8.35 and 16.14 Aaron at his Consecration must abide at the Tabernacle Door seven Days Levit. 12.2 the Mother of a Male Child was Unclean seven days Levit. 13.5 The Leper for his Tryal must be shut up seven days Levit. 14.8 He must tarry out of his Tent for his cleansing seven days Levit. 23.15 Seven Sabbaths for the Wave-offering Levit. 25.8 Seven Sabbath of Years for the Jubilee and Numb 8.2 Seven Lamps in the Tabernacle c. Moreover 't is said yet seven Days and the Floud shall come Gen. 7.4 And Abraham must have seven Lambs Gen. 21.28 29. And Noah waited seven days and other seven days Gen. 8.10 12. Jacob Served seven Years for Rachel Gen. 29.18 20. And Samson had seven Locks Judg. 16.13 And Samuel appointed Saul to stay for him seven Days 1 Sam. 10.8 and the Elders of Jabesh had seven Days respit 1 Sam. 11.3 And the Gibeonites hang'd seven Sons of Saul 2 Sam. 21.6 And Solomon observes this number of seven Years in building the Temple 1 Kings 6.38 And in many other things 2 Chron. 7.8 9. and Elisha prescribed Naaman to wash 7 times 2 King 5.10 c. In a word the time would fail me to mention more The Visions in the Revelations are represented under this Septenary Number as seven Seals seven Angels with seven Trumpets the seven Vials The Reason of such frequent use of this Number in Scripture may be supposed to be this because God was pleased to begin and to finish all things concerning the Worlds Creation in seven Days six whereof were destinated to the perfecting of the work it self in the six several parts of it as is above mentioned and the Seventh Day was appointed to be an Holy Rest wherein the Creator himself drew in that Emanation of his creating Power into himself as into a Resting of it and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory and for their Good So that the Sabbath seems to be the Mystery of this Septenary Unity and God making the first Week to consist but of seven Days Hereupon the true measure of all time whether of Man's Life or of the Ages and Centuries of the World from its Creation to its Dissolution is nothing else but a continued Revolution of seven Days or Daniel's Weeks The Divine Poet saith Numero Deus impare gaudet God loves the odd Number therefore Seven is call'd the first Number because therein Heaven and Earth do meet together to wit God and his People upon the Sabbath Day 'T is the observation of a Cabalist that Three is the Father of all Numbers and Two is the Mother great with Child in Four which is its Square these two three and four make Seven till the Seventh Day no Sabbath not on the sixth or fifth c. This is the Day which the Lord hath made for God and Man to meet in and this Seventh Day here whereon Israel surrounded Jericho seven times was probably the Sabbath Day however one of the seven must be the Sabbath whereupon Marcion accuseth God of Inconstancy for requiring Israel to Rest on this day before but here to surround the City to whom Tertullian Answers Humane Works are forbid on the Sabbath not Divine and those are Divine Works which God commands That Law God laid upon Man and not upon himself God in this Case did dispense with his own Law The Twelfth Remark is the Consequents after all the before-mentioned Concomitants No sooner had God Cursed the City Ver. 17 18 19. and the Ark of God had compassed it seven times on the Seventh Day no sooner had the Priests sounded their Trumpets and the People shouted with a great shout but presently 1. The Walls of Jericho fell down flat to the ground ver 20. as God had foretold ver 5. which gave the Army of Israel an easie entrance into the City we must suppose that the Priests Sounding and the Peoples Shouting were the Triumph of their Trust in God for 't is call'd the Victory of Faith that made these Walls fall Hebr. 11.30 the Faith of Israel must needs be very strong here who could sing a Triumph now with so loud an Acclamation as if they had already got the Victory into their hands before they beheld the Walls to slide at all They were assur'd that God would perform what he had promised ver 5. nor may we imagine that all the Walls which Israel had compassed daily c. fell flat to the Earth but only that part which was now opposite to Israel's Army which was enough for their entrance at so wide and so prodigious a breach as entertained
Keeping carefully and 3. In Distributing prudently to every Priest and Levite their Portion and Proportion Remark the Fourth When Nehemiah had left nothing undone that might become a Vigilant and a Valiant Ruler he shuts up all with this Holy Ejaculation Remember me O my God c. ver 14. that his God saith Wolphius might put a Candid Construction upon all his Kindnesses so the Hebr. is for good Deeds to God's House in Restoring all the Ordinances thereof to be duly observed as he had done before Chap. 5.19 See there wherein N. B. he did what God hade him do Put me in Remembrance Isa 43.20 and 62.6 7. saying Lord forget not my Labour of Love Hebr. 6.10 Not that God needeth any of Man's Memento's but speaking after the manner of Men he alludeth to the wipings out of a Table-Book God is said to have a Book of Remembrance Mal. 3.16 and good Nehemiah would not be wiped out of that Book nor blotted out of the Book of Life Rev. 3.5 as Piscator senseth it here N. B. This good Man was far from that cursed frame of the wretched Monk who in his Dying hour blasphemously belched out these words Redde mihi Deus aeternam Vitam quam mihi Debes God give me Heaven which thou owest me Not like that foul-mouth'd Vega another Popeling who cry'd Coelum gratis non accipiam I scorn to have Heaven as a free gift quite forgetting that Eternal Life is the gift of God and not any wage for Man's work Rom. 6.23 Nor was Nehemiah here like that Third Popish Justitiary who most daringly bluster'd out Non habeo Domine quod mihi Ignoscas which is in the Language of our late Executed Jesuits I die as Innocent as a Child unborn and have no Sins for God to pardon No Nehemiah said thus in the sense of Augustin saying Certum est nos facere quod facimus sed Deus facit ut faciamus Sure it is we do what good we do but 't is God alone who causeth us so to do 't is God that works all our good works in us and for us Isa 26.12 and without Christ we can do nothing John 15.5 and from him alone is our Fruit found Hos 14.8 hereupon the Church in Canticles is no where commended for the beauty of her Hands those Acting Members because her Bridegroom alone wrought all her good works for her and would rather have her to abound with good works in silence than that she should boast of them at all therefore ought we all to say in our loftiest Enlargements and highest Attainments Not unto us O Lord not unto us but to thy Name be the Praise Psal 115.1 This is the Godly Man's Motto and his Daily Practice Gen. 41.16 Acts 3.12 16. 1 Cor. 15.10 'T is not our Pains but Christ's Pounds that gains Ten Pounds Luke 19.16 N. B. I am thus large on this Remark for Refuting that Lying Doctrine of the Romish Merit bolster'd up by these words of Nehemiah See more of this Point upon ver 22. The Third Part of this Chapter consists also of a Malady and Remedy Remark First Upon the Third Malady to wit the Prophanation of the Sabbath are First The Matter that was done in Nehemiah's sight namely Treading of Wine-Presses bringing in Sâ—eaves of Corn lading of Asses c. ver 15. all on the Sabbath-day which were expresly forbidden by God's Law Exod. 20.10 and 34.22 c. As their Asses ought to have Rested on that Day so their Wine-Press treading saith Wolphius might then have been waved without Damage so could not be a Work of Necessity Remark the Second The Persons that Prophaned the Sabbath ver 16. The Men of Tyre who being Infidels saith Menochius gave the Grand Occasion of this grievous Sin for Tyre a near Neighbour to Judea and famous for Fishing because it bordered upon the Sea and a great Mart-Town for all manner of Merchandise Ezek. 27.3 c. yea those Merchants of Tyre had their Factors dwelling in Jerusalem who Sold all sorts of Ware publickly upon the Sabbath-day unto the Jews which they ought not to have done for that was God's Market-day and not Man's Nor ought the Jews to have bought them for thereby they made themselves worse than the Tyrians because they knowing God's Law ought to have been better had there been no Buyers there would soon have been a ceasing of Sellers c. Jeremy condemns it Jer. 17.21 Remark the Third The Place where all this was done 't was in Jerusalem that Holy City whose Citizens saith Vatablus should more conscientiously have kept the Commandments of the Lord they being then the only People of God in the whole World and where the Sanhedrim sate and great store of Priests and Levites to Instruct them N. B. This is added as a notorious Aggravation of their Sin in a City where God's House and Presence was So that this Prophanation of the Sabbath in such an Holy City was a manifest high Affront both to God and Man Remarks in the next place upon the Third Remedy are First Nehemiah was Centoculus had as it were an hundred Eyes an Eye in every Corner to observe whatever was out of Order therefore 't is said He saw this Sin also in Judah ver 15. He sits not down satisfied with Discovering and Redressing the two former Maladies but quickly discerning this Third likewise he smartly sets himself to Remedy this also chusing rather as a Learned Commentator Phraseth it to be accounted a busie Justice than a quiet Gentleman To which I add This good Man was thus Seraphically blown up with such a pious Zeal as if he were resolved it should never be writ upon his Tomb-Stone after his Death This Man did no good among his People Ezek. 18.18 Remark the Second He solemnly protested against these Sinful Actions and admonished them before Witness saith Vatablus to forbear ver 15. but he is more sharp with the Rulers saith Wolphius than he was with the Vulgar Jews or Tyrians the Buyers or Sellers ver 17. because the Sin was committed either by the Countenance or at least by the Connivence of those Rulers who ought to have restrain'd and severely punish'd such notorious Offenders therefore in an high Transport he calls them a Company of Traitors to Church and State ver 18. Abetting their Predecessors Sins which had so lately provoked God's Wrath against them Jer. 17.27 and now daring Jehovah to a Duel as Caligula did his Jove in renewing the same Sins as if stronger than God 1 cor 10.22 c. Remark the Third This Godly Ruler to prevent the Prophaning of the Sabbath Commands the City Gates to be shut when it began to be dark the Evening before the Sabbath ver 19. beginning their Sabbath at the Evening before Levit. 23.32 that there might be due Preparation and that the Sabbath might be Sanctified without any Interruption saith Sanctius and it soon began to be Dark at the Gates even at the Sun-setting
setteth c. Concerning John Baptist we have these Remarks Recorded c. The First Remark is That He was as Chrysologus calls Him Legis Evangelii fibula the Buckle or Button that bound the Law and the Gospel together the bond of both Testaments He is resembled to that Angel with one Foot on the Sea the Law which is rough and moveable and with the other Foot on the Land the Gospel which is smooth firm and stable c. Rev. 10.2 Christ himself calls him more than a Prophet Mat. 11.9 because he pointed out Christ with the Finger whereas the foregoing Prophets only saluted him afar off Heb. 11.13 He was beyond all born of Women both in Dignity and Doctrine above all the Prophets as nearer to Christ and his immediate Forerunner yet behind and below the Apostles as not being an Eye-witness of Christ's Sufferings Deathâ— Burial Resurrection and Ascension as they and the Evangelist were He by his Divine Doctrine and Austâ—re Life had merited among many to be taken for the Messiah Joh 2.19 20 but he durst not assume that Honour to himself ver 21 23. The Second Remark is This John Baptist was at first exceedinly admired by the Jews as a burning and shining Light among them Joh. 5.35 burning in himself and shining to others Hereupon a prodigious Resort was made unto him even all Judaeâ— as well as Jerusalem and all the Regions round about Mat. 3.5 6. but they soon grew weary and fall off Rejoycing in him only for a Season for the which they were justly raxed by our Saviour Mat. 11.7 He also soon grew stale to them as they soon grew weary of him so that they made no more reckoning of Him than of a Reed shâ—ken with the Wind a worthless poizeless priceless Person one of no worth a thing of nothing Then they shamefully slighted him as after the Galathians did St. Paul for whom once they could have pull'd out their own Eyes but afterwards they would have pullâ—d our his Eyes could they have come at him Gal. 4.14 15 16 And as it is now the fate of Godly Ministers to whom Peoples fickle Affections too soon flag and fall neutrum modô Mas modò Vulgus Vulgar Men are variable in their Minds as soon in and as soon out not pleas'd full nor fasting Austere John hath a Devil and a Sociable Saviour is a Wine bibber no Preacher can please Froward Hearts The Third Remark is so soon as John Baptists Work was done He had a Writ of Ease sent him He is then cast into Prison The last account we have of the Baptist is his baptizing at Aenon near Salâ—m Joh. 3.23 that was before he was cast into Prison ver 24. We hear no more of him by any of the Four Evangelists till the story of his Imprisonment which Luke records with the occasion of it Luk. 3.19 20. who tells us ver 1. that Herod was Tetrarch of Galilee as Pilate was of Judaea and Aenon stood in Galilee the Baptist's then last place of Residency And it appears that the Baptist preached to Herod who heard him gladly and did many things being unable to ward off the Power of the Word which came so close upon him Mark 6.20 and that John told this Tetrarch of his faults with as much freedom as he committed them especially in telling him It was not lawful for him to have his Brothers Wife Herodias had a quarrel against John for being so sawcy with her pretended Husband Herod touch the Mountains and they smoak yet Herod remembred John Mark 6.19 20. True Sanctity shines with such Majesty as sometimes strikes an awe upon its Adversaries Consciences as here in Herod but his Carnal Concupiscence did overpower his Superficial Reverence therefore the Evangelist Luke doth characterize him to purpose saying He added yet this above all to all his other Evils that he shut up John in Prison Luk. 3.19 20. This Sin was his Top Sin wherewith he fill'd up his measure a sad Document to Persecutors There is no stint in acts of sin but as one Wedge makes way for another so here Herod â—dded still and this sin filled up his Ephah then no Remedy 2 Chron. 36.16 Mat. 23.31 32. The Fourth Remark is Herod having thus wickedly gratified his wanton Minion Herodias in confining the Reproving Baptist she being highly displeased with him for his disturbing her in her lewd Dalliance by his Reproof waits a fit occasion for a full Revenge but could not find it because Herod feared John c. till he had lain in Prison about 18 Months which was the just number of Months God allowed him for his Publick Service at liberty and then laid him aside when his Work was done as he doth and will do us in this day Till then Divine Bounds are put upon Humane Persecutors beyond which no Powers can pass Job 38.11 The Fifth Remark is Jesus hearing of John 's Imprisonment steps into Galilee Mat. 4.12 The true cause of John's confinement was Herod's not complying with John's Doctrine about his Herodias as the Pharisees Sadduces Publicans Soldiers and the rest of the People had done Mat. 4.7 Luk. 3.10 11 12 13 14. Though fear of Sedition was pretended because of the Great Multitudes that followed and admired him This hath ever been an ordinary accusation cast upon the most quiet and innocent to be Seedsmen of Sedition and Troublers of Church and State as upon Elijah Jeremy c. Thus Paul was called a Pest Act. 24.5 and Luther Tuba Rebelltonis the Trumpet of Rebellion c. These old Rusty Tools the Devil draws forth furbisheth them as the Broker doth Old Clohes c. Tertullian calls Satan Interpolator Creaturae a Broker or brusher up of Old Clothets c. for doing Mischief this Day The Sixth Remark is Christ's Departure into Galilee upon John's Confinement was not so much his slipping aside for his own safety but rather to be a supply and Successor to John who was taken a Prisoner at Aenon in Galilee which was under Herod's Government Still God takes care of these two Tribes Zebulon and Napthali which had long laid in darkness Now the Devil in Herod blowing out one Shining Light John as to usefulness God sends them a Jesus God will not starve his Work for want of Witnesses The Seventh Remark is It was during this many Months Imprisonment that John sends his Message from Machaerus Castle to Christ Mat. 11 from 2 to 20. and Luk. 7. from 18. to 36. not for his own sake but for the satisfaction and settlement of his Disciples who possibly expected that Jesus among all his other Miracles might add this one of Miraculously Releasing their Master out of Herod 's Hands seeing he was a Prisoner for Christ and the Gospel But they meet with this Answer to that point yet fully to all the Rest that his Work was to preach the Gospel to set Prisoners free from Hell not from Herod that his Kingdom consisted not of
to God for the precious Fruit of the Earth Jam. 5.7 The Second Remark is This Sheaf-shaking Day was the Morrow after the Paschal Sabbath Lev. 23.11 which plainly Prefigured our Christian-Sabbath or Lords-Day upon which day Christ Rose as the First Fruits from the Dead and in the Earthquake was waved before the Lord. 'T is therefore Prescribed and Instituted of God The Third Remark is The very next Sabbath after this Shake-Sheaf-Day the Disciples Pluck'd the Ears of Corn for which the Jews did severely censure them and their Master as if they knew better than He how the Sabbath was to be Sanctified Here the Sow would Teach Minerva as the Proverb is The Blind Pharisees Christ The Fourth Remark is Christ's Disciples must not only meet with Hard-fare on the Sabbath-Day but as if that were not enough they meet with hard censures too and that from those who had fared far better that day It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals and that of the best upon that day alledging Isa 58.13 to make their Sabbath a delight and to honour it as the Queen of Days Spending much of it save some little in slight Synagogue-Prayers and Divinity-Lectures in Eating and Drinking while the poor Disciples of Christ who were Jews too were hungry and had no better Provision for a Sabbath-day dinner but a few Barley Corn Ears which they must pluck rub and eat yet must be censured for so doing c. may not we be glad of mean fare any day when our Betters fared so hardly on an High-day The Fifth Remark is Christ confutes their malicious cavils with clear Syllogismâ— one upon the Neck of another Though Christ commanded the Cripple to bear thâ— burthen of his Bed which was servile work for a Sabbath-day John 5.8 yet Christ commends it not or commands it as a Servile work but as it was a convinciâ—â—â—â—â—dence to demonstrate the truth of the Cure like as at another time he comâ—◠〈◊〉 them to give Meat to the Damosel whom he raised to life Mark 5.43 noâ—â—â— any necessity the Damosel had of Meat but to Insure to them her miraculous Curâ— So here He defendeth by both Arguments and Instances that works of necessity of Mercy and of Piety are all equally proper works for the Sabbath-day Our Saviour grants indeed that it had been unlawful but only in case of hard hunger and those Cavillers who made their Bellies their Gods Phil. 3.19 as is abovesaid were not competent Judges of his Disciples necessitating Hunger nor was it David's Dignity but his Necessity that excused him from Sin which no man can do by humane Authority God regards it not in point of Sin yet in cases of necessity God will have Mercy and not Sacrifice the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first Beside the Sabbath was made for Man's safety in danger whereof it is not to be observed But above all I am the Lord of it Mat. 12 1â— so can dispense with it May not I do what I will with my own c. Mat. 20.15 The Sixth Remark is Then Christ went into the Pharisees Synagogue upon the Sabbath-Day taking all occasions of doing good Those Jewish Synagogues were Chappels of Ease to the Temple as the Cathedrals of Antient use Acts 15.21 and it seems of Divine Authority Psal 74.8 Where they are call'd the Synagogues of God the Hebrew word is Kol Mognedim which Mountanus reads all the Conventicles This is call'd the Pharisee's Synagogue because they did Dominari in concionibus Domineer as Doctors Dictators and Infallible Oracles out of Moses Chair's where the Priests and Levites should by the Law have sat and taught whose bare word the People must take without further proof or pawn Rom. 2.19 20. Mat. 23.2 6 8 c. Christ was not so morose but he would occasionally go into these Pharisees Synagogues and he cautions the People that though they should decline their Traditions Superstitions and Corrupt Glosses upon the Law yet not to despise such Doctrines as were sound sincere without Leaver and Agreeable to the Truth saying so long as they sit close to Moses Chair and keep it warm as it were so far ye may hearken and hear them Mat. 23.3 The Seventh Remark is In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand This man standing before Christ was a fit object for his Compassion this was sufficient to move him to Mercy who himself by Sympathy took upon him our Infirmities and bare our Sicknesses Mat. 8.17 especially being a Mason who could not work in his Calling as Jerom saith this Lame Mason pray'd Christ to heal him that he might work on his Trade for his Living and not be forced to live by begging Thus when right and fit objects of pity are before us this should be enough to excite exert and elicit or draw forth our bowels of bounty toward them where God sets up an Altar we should be ready with our Sacrifice for with such Sacrifices God is well pleased Heb. 13.16 Drawing out thy Soul to them Isa 58.7 10. The Eighth Remark is How many covetous caitiffs may Christ find in our Congregations such as have in the midst of all their hoards no currant Coin no Quick-Silver to run out for relieving the necessities of others No they have withered Hands and worse withered Hearts alas they come not to Christ that he might say to them as he said to this man stretch forth â—oâ— thy hand therefore are they holdfasts and will as easily part with their Blood as with their Goods to the Poor All their strife is who like the Toad shall fall asleep with most Earth in his Paw The Ninth Remark is They question'd Christ before his healing this man whether it was lawful to Heal on the Sabbath Day whereas their own Decretal allow'd it in some cases saying The Danger of Life Dispenseth with the Sabbath and Christ argues It is not only lawful but needful to do well on that day seeing not to do well is to do ill and not to save life is to destroy it Not to do good when there is an opportunity is to do evil Mark 3.4 There is a Passive as well as an Active wickedness not Robbing only but not Relieving the Poor was the Rich Glutton's Ruine Luke 16.19 20. c. If a Sheep flip into a Slough ye pull it out c. The Tenth Remark is They watched him that they might have whereof they might accuse him thinking this Miracle might as well be wrought upon any other Day Christ had run them down with dint of Arguments which they could neither Answer nor Abide therefore they sought to destroy him Mat. 12.24 This question had anger'd them Have ye never read c. yes many and many a time but so stupify'd and
of the Walls of the House till utterly demolished Lev. 14.41 to 46. still stupidity and diffidence broke forth again in the Disciples saying Whence shall we have so much bread c. Mat. 15.33 and Mark 8.4 They forgot the former Miracle of the five Loaves but waving their own Experience of Christ's Power they consult Appearances of Reason about furniture of Means so cannot see through a seeming difficulty The 5th Remark is This Apparent Impossibility of feeding four thousand with seven Loaves and a few small Fishes as before five Thousand with five Loaves and two Fishes was only to give the greater lustre unto Christ's Miracle who never works any but when need is and means fail yet did he not despise the Disciples Loaves in either Miracle but drove them so far as they would serve though he could have wanted them Eeking out what was wanting for such a multitude with his effectual blessing without which never so many Loaves could not feed or fill Lev. 26.26 Mat. 4.4 c. The 6th Remark is The Congruity and Disparity of this and the former Miracle of feeding with a few Loaves a great Multitude First The Congruity In both they were but ordinary People not Great Men for whom Christ did thus John 7.48 49. no Rulers not many Mighty c. though some there be 1 Cor. 1.26 Little Fishes bite more at the bait of the Gospel Mat. 11.5 than great ones and those meaner People were many of them first cured and then catered for Mat. 14.14 15.30 yea their Merit was not the cause but their misery was the occasion of drawing forth his mercy and tender compassions Mat. 14.14 15.32 with Mark 6.34 8.2 Secondly The Disparity 1st In the former the People had only fasted one day from Morning past Dinner time to Evening Mat. 14.15 Luke 9.12 Mat. 6.35 but in the latter they had been two nights and three days with Christ in that Desart therefore their necessities now must needs be greater and accordingly was Christ's Commiseration towards them who were so Intent upon their Attending his Doctrine and Miracles as to forget both themselves and their families all their Provisions brought from home being now spent 2d In the former it was only They need not Depart Mat. 14.16 but in this latter it is I will not send them away fasting Mat. 15.32 when Man desires a matter out of the reach of his power He only saith I would it were so but Christ here to shew his Omnipotency saith I will have it so 3d In the former the People sat down upon the Grass Mat. 14.19 Green Grass Mark 6.39 John 6.10 but in this latter they sat down upon the bare ground Mat. 15.35 Mark 8.6 The Popish Postillers play with their wanton wits upon this disparity or difference saying Their lying down upon Grass signfies Chastity for all Flesh is Grass Isa 40.6 The Sun rising makes Grass wither Jam. 1.11 now Fleshly Lusts may be trodden underfoot but upon the bare ground here intimates that we must not have an Immoderate love to the things that are on the Earth but to mortifie our Earthly Members Col. 3.2 5. whereas more solid Judgments dare not squeeze Scripture thus where no more was meant save only there was much Green Grass upon the ground at that time of the year about the Passover when the first Miracle was and 't was all gone at the second Lastly Though in both their was Christ's Craving a blessing N.B. Note well To shew we must not feed like Beasts that look not up to God the giver c. his breaking and giving to his Disciples to shame them out of their Unbelief by making them Actors in that very work which they could not believe they should possibly behold they had experience before of the like Miracle in the very like case As likewise to intimate to them that they should be his Stewards of the Mysteries of God 1 Cor. 4.1 and Fellow-workers with Christ 2 Cor. 6.1 yet in this latter there be more Loaves than in the former fewer feaders and fewer fragments unless the latter Baskets were bigger than the former as the two Greek words may intimate however one Basket only had proved the Miracle as well as an hundred N. B. Note well Divine Wisdom glorifies it self as it pleaseth yet ever in a way sufficient to manifest Divine Power which hath the greater lustre in the fewer means and to teach us 't is not the measure or muchness of Meat but 't is God's Blessing that feeds and satisfies c. The Antient Fathers do abound with Allegories upon the difference of those two feeding Miracles saying 1. The five thousand answered the five Senses and the four thousand the four Evangelists the number of four being the square or perfect number as as quadrangular Stone lyes most firm hence Homo Quadratus a Man stable in his purpose and practice c. so Hieronimus 2. The Company fed with the five loaves set forth the Church of the Jews so this that of the Gentiles which was as four thousand because gathered out of the four quarters of the World they fasted three days to signifie their sympathizing with their Saviour who lay three days in the Grave v. Thus Hillary 3. Others with the Gloss say as the five thousand answers the five Senses so the four thousand the four Cardinal Vertues Temperance Prudence Fortitude and Justice and in both neither Women for their Levity nor Children for their Infirmity are numbred for none are admitted to the Lord either in Old or New-Testament but such as grow up to a perfect man Eph. 4.13 and both Companies are fed upon a Mountain to shew that both Testaments contain High and Heavenly things and the Apostles gather the seven Basketsful here to set forth the seven Graces of the Spirit c. These and the like Allegories I insist not upon because though a good use may be made of some yet others are but vain speculations and too nice curiosities which can render no solid fruit to the serious Reader c. I shall and only that of Chrystostom who saith the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be larger Vessels than the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so large a Basket as could contain the body of Paul Acts 9.25 or it was to shew the pleasure of Divine Power causing the Meat so to abound as that sometimes there remained more and sometimes less that those two Miracles might not be confounded However seeing the People whose bellies Christ had filled with the first Miracle to the five loaves were so far transported as to take and make him King by Force John 6.15 therefore immediately after this second Miracle of feeding them Christ withdraws from them into the Coasts of Magdala which was supposed to be Mary Magdalen's Country Mat. 15.39 called also the parts of Dalmanutha Mark 8.10 which place might have two names as the Gadarens and
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
Aristocracy under Judges verse 20. and that of Monarchy both under Saul verse 21. and under David verse 22. Then 3ly He lays down his Proposition That Jesus is the Christ the Saviour of the World v. 23 4ly The Illustration of the Proposition variously proving it as 1. From Christ's Stock and Family according to the flesh foretold by God verse 23. 2. From his Fore-runner fore-told by Isaiah and Malachy verse 24. 3. From the Testimony of John Baptist himself verse 25. 4. From the Resurrection of Christ verse 30. which he asserts as well fortified with the Testimony 1. Of the Apostles and many Galileans v. 31. and 2 Of the Prophets both David verse 33 35. and Isaiah verse 34. 5ly He anticipates Objections that some might raise against his Proposition as 1. None must look upon themselves to be unconcerned in this Truth for the holding forth of the Messiah was of universal concern to present as well as to past Times verse 32 33. 2. None must be offended at Christ's unjust condemnation whereof the Cause he tells them was only the Jews Ignorance verse 27. nor at Christ's Ignominious Death upon the Cross verse 28. nor yet at his Burial verse 29. 6ly And lastly His Epilogue wherein he excites his Auditory to an hearty Imbracement of the Gospel by two Arguments the first is drawn from the Advantage thereby informing them that many benefits do redound unto those who imbrace the Faith in Christ verse 38. and 39. And the second is drawn from the danger of neglecting it Contemners of Christ saith he God will severely punish at the last day v. 40 41. Having here drawn a Graphical Scheme of Paul's Seraphical Sermon now come we to the particular Remarks The first is It may justly be wondered at how Paul got the liberty to Preach thus publickly as well as powerfully in the Jews Synagogue seeing the Jews generally did so hate him as appeareth by that danger he was in at Damascus through the Jews Machinations against him who had wrought with the Governour of that City to apprehend him and there they would have dispatched him had he not been let down over the City-wall in a Basket Acts 9.22 23 24 25. 2 Cor. 11.32 33. And seeing also that no man might presume to Preach in their Assemblies without lawful Authority and a solemn Calling thereunto by the Governours which God had set over them in their Law and appointed them for ordaining Preachers This Doubt is exprresly resolved verse 14. Acts 13. saying The Rulers of the Synagogue gave him a call to this work But that they should do so is the greater wonder of the two For the difficulty lieth how did those Rulers know that Paul and Barnabas were qualified for Preaching-work It may be answered by their former converse with them for it cannot be imagined that this was the first time they had seen them nor that they came to Town that very day but as Dr. Lightfoot supposeth the Rulers had been conversing with Paul and Barnabas before this some time whereby they understood their Ability to give a word of Exhortation and not only so but probably those very Rulers had by conversing with those Apostles by this time drunk in some Respect for and Affection to the Gospel hereupon they did thus urge them to Preach it to the people The second Remark is 'T is a laudable custom to read some portion of Scripture first and then to expound and apply it before the Sermon begin N.B. This was the practice of the Priests of the Lord in the Jewish Synagogues and this ought to be done in our Christian Churches The Reading of the Law was commanded by Moses and the Rabbins say that Ezra commanded the Reading of the Prophets also in their Synagogues and both the Law and the Prophets were so distributed into parts and so many Sections as by Reading every Sabbath day one of them they might Read the whole of both once a year N B. That the Scriptures were Read in the Synagogues many proofs do demonstrate as Luke 4.16 Acts 13.15 and 27. and Acts 15.21 c. And that they were expounded also is as demonstrable Neh. 8.5 8. Acts 9.22 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth signifie that they proved the proposed Truth by comparing Scripture with Scripture and laying one place to another as Joyners that in order to Erect a Fabrick first fit all the parts of their work together so that each part may perfectly agree with the other c. Thus the Priests in Nehemiah's day Read the Scripture and gave the sense thereof to the people for it was their special Office to Instruct them Deut. 33.10 Mal. 2.7 c. hereupon these Levites Neh. 8.8 did not only Read the Law but also as Tremellius renders it Dabant Intelligentiam per Scripturam ipsam they caused the people to understand the meaning of one Scripture by comparing it with another N.B. Parallel Texts like Looking-glasses placed one against another do cast a mutual Light one to another And thus the Lapidary useth to brighten his hard Diamond with the Dust that is shaved off from it self and so ought hard Scriptures to be opened and explained by those that are plainer But above all N.B. The Example of our Lord himself maketh it a most commendable Custom This was Christ's own Custom to Read and Expound the Scripture Luke 4.16 17 18 19. where we are told that our Lord did not only open the Book to read but he also opened that portion of Scripture which he had Read As he was admitted to be Maphtir or publick Reader of the second Lesson in the Prophets for that day So he became both his own interpreter and paraphrast too tho' for his pinching them too close his life was then indangred The third Remark is The success of that powerful Sermon which Paul preached this first sabbath-Sabbath-day after the Reading of the Law and the Prophets as aforesaid upon the Auditory The Auditors consisted of two sorts the Jews and the Gentiles N.B. 1st The Jews were some good and some bad The latter were offended at this Apostolical Doctrine at those offence that Solemn Assembly was broken up by the aversness and outrage of those bad Jews against the Gospel but the former took the better part and joyned with the honest Gentiles who were both together wrought upon by the word of God Acts 13.42 43. N.B. Thus God will â—ut in for his part with the Devil and not suffer him to take all Christ as it is promised Isa 53.12 will divide the spoil with the strong with the strong People with the strong Turk and with the strong World yea with the strong Devil he will scramble among the strongest of his Enemies for his share even among the cursed Jews themselves who were his Crucifyers He will out of his gracious Nature Exod. 22.27 pluck some yea many as 't is said here of them as brands out of the fire Zech. 3.2 3.
As he had done first 3000. and then 5000. more by Peter's two Sermons as is above mentioned so here were also many Jews converted by this Sermon of Paul whom he exhorted to continue in the Grace of God ver 43. that is in the Doctrine of the Gospel which is called the Grace of God Hebr. 12.15 And the true Grace wherein we stand 1. Pet. ch 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the blessed buddings and beginnings of Evangelical goodness in any N.B. Thus the same Sun of Righteousness which hardens Clay those reprobate Jews yet softens wax the other that were eternally elected 2ly The Gentiles were Docible where some of those Jews were Refractory and they were willingly ready to receive the Gospel that those obstinate Jews did so wilfully reject they besought that these same words might be preached to them the next Sabbath ver 42. Acts 13. or as the text may be read in the week-days between the Sabbath namely upon the second and fifth days of the week before the next Sabbath came on which they used to meet in their Synagogues as on the Sabbath-day according as their Rabbins say to the appointment of Ezra And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors that upon the next Sabbath almost all the City was gathered together to hear the word N. B. Here we have a good warrant for Week-day Lectures where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles ver 43 44. For not only many Jews and Religious Proselytes such as were come off from Paganism to own the true God in Iudaism followed Paul and Barnabas but also a great multitude of Gentiles ver 45. did embrace the Gospel When the perverse Jews saw that the Gentiles were made equal with them this inraged them with envy whereupon they stirred up some Female Unbelieving Proselytes and some of the Chief of the City against the Apostles so that they drove them out of their Coasts having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel This their contempt thereof did declare them unworthy of eternal life verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers as Christ had commanded Mat. 10.14 disdaining to carry away any of their accursed dust or have any farther Communion with them they then turned to the Gentiles according to the prophecy in Isa 4.9.6 v. 46 47 When the Gentiles understood by that Prophecy their own interest in Christ and their Calling to the hope of Salvation they received the Gospel with more Veneration and greater Joy and they glorified God who as he had ordained their Salvation as the end ordained also the hearing of the Word as their means to that end ver 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Region ver 49. Though the Jews stirred up those devout Women among them that were Zealous for the Law and against the Gospel to oppose it these tools they chused because faminae quicquid volunt valdè volunt Women are most earnest in what way they undertake verse 50. but they leaving the very dust as Heathenish behind them They went to Iconium c. CHAP. XIV Of Paul and Barnabas at Iconium Lystra c. THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station namely at Iconium Acts 13.51 14.1 a Town in Lycaonia near to that famous mountain Taurus where they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles N.B. Yet as the more outragious were the Adversaries so the more couragious were the Apostles verse 2 3. who shewed as great constancy in performing their duty as their persecutors did obstinacy in persecuting them for it And no less were those Disciples that came along with them from Perga to Antioch and from thence to Iconium notwithstanding all opposition filled with joy Acts 13.52 having now the pardon of their sins sealed to them the Assurance of the promise of their Eternal Salvation and the Gifts of the Holy Ghost which they had at that time as an earnest and pledge to confirm their Faith in both N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith God the mean while strengthning them also with miracles wrought by their hands to confirm the Doctrine which they preached that it was from God Hereupon there arose a Schism the multitude was divided v. 4. N.B. Christ came not to send peace but a sword yet is he not the cause of division but the occasion only and that by accident too So it is said that sin is the occasion and not the cause that Grace aboundeth Such as quarrel at the Holy Scriptures because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines and destructive Heresyes upon them are like the People call'd Atlantes who do use to shoot their Arrows against the Sun because it scorches them with its hot Beams God's Ordinances are not to be quarrelled with because by Man's Corruption they breed differences The Bellum Sacramentarium or discord about that Sacrament of Love was soon Kindled but lasts long 't is a Fire that is not Quenched to this Day c. N.B. This Dismal Division such as had been about Our Saviour Himself and his Doctrine John 7.43 like Thunder brought forth a dreadful Hail-shower so that the Apostles were furiously assaulted both by Jews and Gentiles backed with the Authority of the Magistrates whom those superstitious Matrons their wives most malevolently prompted thereunto so that they despightfully used them and designed to stone them verse 5. which by a good providence being understood N.B. They gave ground verse 6. Not so much to save their lives but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed and which they might spend to better purpose in another place This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times It was both our Lord's Precept Matth. 10.23 and his own practice also Luke 4.30 John 8.59 c. N.B. Their shipping away to Lystra and Derbe made their fifth Journey ver 6. These were Cities of Lycaonia also that lay farther up in the Countrey where they preached the Gospel verse 7. Thus their Persecution in one place procured the furtherance of the Gospel as Paul's phrase is Phil. 1.12 in another place Thousands would never have heard of Christ had not the Ministers of Christ been driven
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-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-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
simplicity of the other as piety without policy is too simple to be safe so policy without piety is too subtle to be good The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians The fourth Remark is God hath many means and ways whereby to deliver his persecuted Servants as sometimes by the death of persecutors they are dead that sought the Child's life Matth. 2.20 and many in England were saved by the death of Q. Mary c. So at other times by striking a Terrour upon their hearts as here verse 28 29. The chief Captain was afraid he had gone too far already because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman priveledges which Augustus Caesar had bestowed upon Tarsus the City wherein Paul was born as a reward for the Citizens assisting him in his wars with Brutus and Cassius So feared he to be called to an account for his breach of that priviledge as he did then so as to loose Paul's Bands v. 30. The fifth Remark is Our deliverances here are but partial the total is not until Death Paul was but delivered from his Chains not from his confinement but was reserved to appear before the Sanhedrim the next day for tho' that Council had been banished out of Jerusalem long before had their residence at Jabneh yet at this Pentecost-Feast they were come thither The Colonel carries Paul down from the Castle and sets him safe before them for a fair Publick Tryal CHAP. XXIII Paul before the Sanhedrim THIS Chapter contains the Transactions of three days concerning Paul the Prisoner The first days Transaction was when the chief Captain of the Castle had brought his Prisoner down and delivered him up to the Jewish Sanhedrim or Council to be tryed before them himself being an Heathen having no skill in the Jew's Religion about which the Controversie now lay Upon this first days work which consists of these Resolves we have a prospect in the general of Paul's Oration made before his Judges and particularly First His Exordium or Prologue Secondly His profession of his own Inocency verse 1. Thirdly The Event thereof Verse 2 3 4 5. Fourthly His Pious Policy Verse 6 7 8 9. Fifthly His Rescue by the Captain Verse 10. And Sixthly His Encouragement from God Verse 11. Wherein observe Paul pleads not guilty and vindicates his own innocency against their Calumnies c verse 1. whereupon the High-Priest looking upon his Vindication of himself as a reflexion upon the Sanhedrim commands the Officers to smite him on the Mouth and so to interrupt him in the very enterance of his Defensive Oration verse 2. N.B. To whom Paul makes a smart repartee for his acting herein as an Unjust Judge in punishing him before he was heard c. contrary to the Law Deut. 17.4 and 25.1 2. Leuit. 19.35 therefore he foretells his dreadful fall verse 3. Hereupon Paul is accused for reviling the High-Priest Ver. 4. By these partial Parasites over-looking this injustice and injury done to the Apostle Paul pleads ignorance as his excuse verse 5. And seeing no plea for his innocency was like to be admitted in so corrupt a Court the head whereof was so unjust and injurious Paul betakes himself to a prudent policy v. 6. Starteth a Notion which setteth not only the Standers by but those on the Bench at Variance among themselves verse 7 8 9. and by this means he was delivered out of his adversaries hands v. 10. and who that night had Divine Consolations in his confinement verse 11. The Remarks from those Resolves of this first day's work are these The first is The Testimony of a good Conscience in a prisoner at the Bar is a brave incouragement This same Comforter had Paul here which so incouraged him as that he could look his Accusers yea and his Judges too in the face for so 't is said he stedfastly beholding the Council ver 1. because his Conscience was good both with the goodness of integrity and with the Goodness of Tranquility also This was his Exercise or Recreation Acts 24.16 Thinking it better to offend the whole world than his own Conscience Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here when he said I have lived in all good Conscience before God until this day for he utterly disowns that Lying and Damnable Doctrine of Perfection in Saying not as if I had attained or were already perfect Phil. 3.12 none are perfectly perfect in this life but only comparatively or conceitedly So Paul was far from conceiting himself without sin or fault seeing he acknowledged and bewailed his Captivity to the Law of Sin Romans 7.23 24. But the sense is he was not Conscious to himself of any Notorious Enormity such as Sacriledg Blasphemy c. Whereof they Accused him c. The second Remark is God is the Avenger of all injuries done to his Servants and will smite their smiters Thus Paul saith here God shall smite thee thou whited Wall who sits to Judge me after the Law yet bids me be smitten contrary to Law verse 2 3. N.B. This was an old practice of the Devil to smite God's Servants by the Fist of wickedness Thus was good Micajah smitten by the fist of a false prophet 1 Kin. 22.24 to whom God's Prophet told his Doom saying thou shalt see in that day when thou shalt go into an inner-Chamber and hide thy self verse 25. Namely from the Sons of Ahab who shall punish thee for putting their Father upon so fatal a war N.B. Thus also the prophet Jeremy was smitten by Pashur another of the Devil 's false prophets Jerem. 20.2 whose Doom was likewise foretold by God's Prophet that he should be a Magor-Missabib and terrour round about a terrour to himself and to all his Friends and that he should die in Babylon c. verse 3 4 5 6. N.B. Yea our Lord himself escaped not the Suffering of this smiting indignity John 18.22 and it may well be granted how easily could the Lord Christ have revenged himself of this Parasitical Officer who smote him the palm of whose hand might soon have rotted off had not the Lord been now acting the part of a Lamb even of the Lamb of God just ready to be offered up a Sacrifice so he mildly answers him verse 23. c. John 18. N.B. And as it was thus disgracefully done to our Lord in both Churlish Strokes and reproachful words Answerest thou the High-Priest so when he had said or done nothing more than making use of the Liberty of their own Jewish Law in not confessing any thing against himself but putting his accusers upon proof of what they laid to his charge yet was the Jewish Government so degenerated at this day that no notice is taken of this disorderly affront in an under Officer to a supposed Criminal That insolent fellow had only a
the Sadduces of Rome do make a pretence that we are enemies to their Ceremonies under a colour only as those here did while their design is to destroy the pure Doctrine of the Gospel N.B. My discourse upon this Remark hath been the larger in this point of Paul's project of setting his adversaries to quarrel one with another because the world hath not wanted her wanton wits to Stigmatize this blessed Apostle with lying and dissembling to save himself The sixth Remark is The dissention of God's adversaries oft becometh the deliverance of God's Servants as here The Pharisees and the Sadduces do quarrel about the Resurrection the Scribes take the Pharisees part and justifie Paul v. 9. Thus God when he pleaseth can find or make patrons of his people and friends of his cause amongst his very enemies N.B. Yea the worft of them even among those against whom Christ had denounced eight direful woes in one Chapter Matth. 23.13 c. by which as by an adamantine chain the Lord draws down those close Hypocrites to Hell and there leaves them to be reserved unto the Judgment day yet even those Scribes did side with the Pharisees tho' both thus doomed to take Paul's part against the Sadduces who were most incensed against him for his Strenuous asserting of the Resurrection Acts 17.18 1 Cor. 15.13 14 c. a Doctrine they denyed and who at last publickly proclaimed we find no fault in this man c. verse 9. Acts 23. Nor was this all that God did here for Paul's Deliverance but he also stirred up that Heathen Tribune the chief Captain Lysias who was present to see his prisoner have fair play at his Tryal to rescue Paul from being pull'd in pieces when the hubbub grew so hot as probably they proceeded from words to blows ver 10. which demonstrates that odia Religiosorum sunt acerbissima as Luther saith The heats of professors are hottest N.B. The Feuds about pretended Religion are commonly among all men the sharpest Feuds because their Notions and opinions being but the issues of their own addle brains are more indearedly beloved by them than their own Children which are the products of their own Bodies The Captain observing all these passages of the Tumult and fearing the peril of his prisoner c. commands his Souldiers to make a second rescue of him out of their bloody hands as he had done before Acts 22.24 So he returns him safe to the Castle again Now having discoursed upon the first Day 's Transactions concerning Paul a prisoner at Jerusalem we come to the second day's work which may be resolved into those parts before it be remarked upon 1. God's comforting Paul the night before and thereby preparing him to bear up under all his persecutions verse 11. 2. The cursed Jews conspiring his death Whereof we have an account 1. How this Conspiracy was carried on as well as designed in their clandestine consults describing the manner and time v. 12. Then the Authors and number of the Conspirators verse 13. And then the means and helps for compassing their cursed contrivance The Chief Priests are Courted for their Concurrence herein Verse 14. and verse 15. And. 2. How this Conspiracy was discovered wherein mention is made both by whom to wit Paul's Nephew verse 16. who told it and to whom to wit to Paul first and then to the chief Captain by the Mediation of a third person an under Officer verse 17 18. whose courtesy toward the young man verse 19 20 21. and his prudence in charging the Intelligencer to keep all private verse 22. are very commendable c. The Remarks from the second day's Transactions are these First If the Lord stand by and with his Servants 't is no matter how many and how mighty they be that stand against his Servants to withstand them as here 't is said the Lord stood by Paul the night before c. verse 11. namely in a Vision or revelation whereof Paul makes mention 2 Cor. 12.1 to comfort and incourage him against all his Sufferings both in Jerusalem and in all other places even in Rome it self N. B. Which was his divine warrant to appeal unto Caesar as after c. I cannot but muse a little upon what must he Paul's Meditations in his mind after Christ had thus cheered him up as no doubt but the Lord's presence turned Paul's prison into a Palace yea into a Paradice no less do many of our Modern Martyrs acknowledge while they ly in even loathsome prisons So he could not now but bid defiance to all the Devilish designs of the Jews in Jerusalem against him having hereby got such good security for his safety even from God himself who keeps the best ensuring Office by Land as well as by Sea Undoubtedly this put Paul into a posture of Saying Now Devil do thy worst c. accordingly he Records this divine sentence worthy to be writ before our eyes with Letters of Gold that no suffering Saints should be daunted and disheartened at their Sufferings For if God be for us who can be against us Rom. 8.31 That is none can be against us either safely or successfully they will surely harm themselves more than us N.B. Thus Moses incouraged the Israelites The Lord is with us and fear ye not the people of the Land Numb 14.9 And thus David incouraged himself against the fear of man by his Faith in God Psa 56.3 4. Maximilian the Emperor was such an admirer of this Golden sentance of Paul that he caused it to be written over the Table where he used to Dine and Sup and to be set about with checker-work that having it so often in his eye he might always have it in his mind also So saith Chytraeus in Itiner of him This will out-weigh all our discouragments likewise If God be for us who can be against us The second Remark is The wicked plot Combine and Conspire against the Righteous Psal 37.12 as here verse 12. no sooner was it Day-Light but up the wicked Jews get and get together clubbing their wits not only one with another but with the Devil himself that old murderer to murder Paul and that their binding together might be the more firm and effectual that no one person of them should slip his neck out of the Collar of this cursed Conspiracy they bound themselves under a Curse like a Crew of Cut-throats never to eat or Drink more until they eat Paul's flesh and drink his blood N.B. No doubt but these cruel Miscreants thought they had made a good and a great bargain with God when they entered themselves into such a damnable Oath of Execration as wishing the plague of Famine might destroy them and they be devoted to utter ruine with cursed Jericho and its inhabitants if they killed not Paul The third Remark is The Enemies of God's Servants are numerous unanimous Resolute and Confident to carry on their cursed contrivances for the extirpation of Religion Thus was it