our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
Coloss he should have again his freedom to come amongst them and therefore provides to remove his old Lodgings from Rome as a prisoner unto those Cities of Greece as a free man again which most probably he did N.B. So that if we trace Paul's hopes and intentions as they are expressed in Scripture we shall find him purposing to go to Philippi first Phil. 2.23 24. Nay yet farther to Coloss Philemon verse 22. but still farther than both even into Judea from whence he was sent prisoner to Rome Heb. 13.23 Telling those Believing Jews of Judea which was the seat of the Circumcision and the proper center of the whole circumference of those dispersed to whom James John and Jude wrote their general Epistles c. that so soon as Timothy was set at Liberty and was come to him they would both come together into those parts to visit them we are not told how long Timothy staid from Paul or where Paul was when they met together N.B. Paul mentions an intention he had of taking a Journey into Spain Rom. 15.24 28. But this intent being long agoe and he being hindred hitherto either by the Evil Spirit as 1 Thess 2.18 or by the Holy Spirit otherwise disposing of him as Acts 19. v. 6 7. or by other intervenient yet important occasions as Rom. 15.22 23. or by his own infirmities through scourges c. or by the urgent intreaties of others as Acts 10.48 and 16.15 and 28.14 N.B. But now he found some urgent causes of steering his course another way for the Apostacy he heard of in the eastern Churches plainly declared to him that there was more need for him to hasten thither than to go westward So that tho' this Journey into Spain was really intended yet is it generally concluded that he was prevented of it Man's way is not in himself Jer. 10.23 but is over-ruled by God Prov. 16 9. However 't is conjectured that Paul after this releâ—se left Rome and preached in Italy till Timothy came to him What became of this Apostle or Timothy the Scripture gives no farther light after this that he was restored to the Churches which he had planted for some years but an attempting to trace him farther without Scripture light is the way to lose our selves A Scripture Account next of James Peter Jude and John after the last account of Paul CHAP. XXX First of James and then of the rest THIS Chapter containeth the Lives of the other Apostles so far as the light of the sacred Scriptures doth lead us waving all other narratives from more uncertain and fallible hands the most of which may be marked for monkish evaporations and the frothy exuberancy of wanton brains c. And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles namely James Peter Jude and John in their Apostolical Books N.B. The first is James who wrote the Epistle of that name Not he that was the Son of Zebedee Matth. 10.2 who was slain not long after Christ's Ascension by Herod in Jerusalem probably long before any of the Apostles began to write any of their Epistles Acts 12.1 2. But he who was the Son of Alpheus Matth. 10.3 Call'd James the less Mark 15.40 And the Lord's Brother Gal. 1.19 As being of Kin to his Family and reckoned with Peter and John as a principal Pillar Gal. 2.9 Who succeeded his martyred name-sake James the Son of Zebedee that Thundering Brother of John In his Apostleship at Jerusalem N.B. And sat President of the Council there Acts 15. And concluded it there not withstanding the presence of Peter which had been no better than an usurpation had the supremacy been solely belonging to Peter as the Romanists affirm N.B. This James was the Residentiary Apostle at Jerusalem for many years and wrote his Catholick Epistle but a little before his own Death and when the Destruction of Jerusalem and of the Jews drew nigh as appeareth by those two Expressions he useth in that Epistle to wit the coming of the Lord draweth nigh and behold the Judge standeth before the door James 5.8 9. Wherein be intimateth that the vengeance of God upon that City and People for killing Christ c. Which is foretold by our Saviour at large Matth. 24. did now approach very near N.B. As this Apostle being the Minister of the circumcision in Judea could not but be mostly look'd upon with a malicious eye by the bloody persecutors of the Gospel there so he could not but observe with his own eye how those presaging signs predicted by Christ Matth. 24. grew on apace He lived to see false Prophets arising iniquity abounding love waxing cold a betraying and undoing one another c. All fore-runners and forewarders of that approaching Destruction from whence he could not but certainly conclude that the Judge was at the door and that particular Judgment day wherein Christ would render vengeance on and avenge the quarrel of Innocent sufferers upon Tyrannical persecutors The whole Jewish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad as the Lord had threatned them Deu. 28. verse 64. Wherein he comforts the persecuted Chap. 1 c. But denounceth a direfull doom against the persecutors Chap. 4. and 5. His insisting upon that point of professors animating their faith by their works makes it more than probable that this Epistle was wrote after these Epistles of Paul were written wherein the Doctrine of free grace is so strenuously asserted James observing how that wholesome and comfortable Doctrine concerning free Justification by faith without works was at that time perverted by a licentious and sensual sort of Professors rather Libertines than Christians makes his remedy suitable to their malady And chiefly endeavours to reform manners correcting the extravagancy of those loose coats Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness And thus as Augustin says this Apostle did seeing some turning the grace God which Paul had preached into wantonness He presses the point of works thus far as to justify their faith by their works or their faith could never justify their persons and that their Religion was vain if their practice contradicted their profession N.B. Paul wrote to a people many times of a Pharisaical temper who of themselves lay too much stress upon good works and therefore might he in the wisdom of God given him look upon it as superfluous to press Pharisees to a necessity of good works but James wrote to such as were loose professors who relyed too much upon a bare Historical faith which is found in Devils James 2.19 And who neglected the fruits of a saving lively faith to bring them forth but turned the
Or 3. The three Stories resemble the three great Graces in a Believers Soul to wit Faith Hope and Love 4. They represent also the three Rooms where the Spirit of Sanctification spreadeth as blessed Leaven particularly Understanding VVill and Memory or more generally the Body Soul and Spirit 1 Thes 5.23 Or lastly The three growths of a Christian the thirty sixty and an hundred fold higher and higher Children Young-men and Fathers The 6. Remark of the Ark is Its usefulness for preservation of Noah c. wherein it is a Type of the Church according to Austin's saying Extra Ecclesiam nulla est salus As all out of the Ark were drowned so all out of the Church are damned According to this Fathers notion 't is the undoubted duty of all Professors to joyn themselves as the phrase is Acts 5.13 to some Church of Christ or other and not live loose and at liberty without the Pale of the Church as a straying Sheep got out of the Sheep-fold or a wandring Bird got out of the Cage Snares and Temptations cannot but attend them Hence the Spouse sadly complaineth Tell me oh thou whom my Soul leveth where thou fâ—â—â—est c. for why should I be as a wanderer so the words may be read Cant. 1.7 8. This is certain that as in Moses Law the Mercy-Seat was no larger than the Ark so in the Messiah's Gospel Grace is no larger than the Covenant laid up in the Ark as is aforesaid Yea and it was strong consolation to a late Dying Martyr who said Seeing I may no longer live Gods Servant I am content to Die his Sacrifice and 't is my comfort that I die in my Bed Isa 57.2 as I die in Church-Fellowship Alas those that were saved in the Ark were but few in comparison of those that perished out of it by the Deluge Few there be that find the Narrow way of being confined within the narrow compass of the Ark as the Dove desired to be for Diet and Lodging but the unclean Ravens that feed upon stinking Carcasses are many that love to flutter abroad and like not any confinements in Church-Fellowship but would live as they list and after their lust finding the Broad way wherein they have Elbow-room enough for Licentiousness Mat. 7.13 14 Luke 13.24 Though there be much more Congruity betwixt the Ark and the Church whether Domestical as Rom. 16.5 1 Cor. 16.19 c. or Congregational as at Corinth Ephesus c. or Catholick it must 1. Be made of Gopher-wood which will not rot of Incorruptible Seed 1 Pet. 1.23 Gen. 6.14 2. Of Hewed Timber Hos 6.5 such as have the knots of corrupt Nature hewed off by â—he Ax of the Spirit of Mortification 3. Well plained by being renewed in the spirit of their minds Ephes 4.22 23. 4. VVell seamed to lye close together and keep tight together in the Unity of the Spirit which is the Bond of Peace Psal 133. 1. Eph. 4.3 13. 5. Well Plaistered as well as well Plained and well Seamed the Curtains of the Tabernacle were coupled close together with Golden Taches Exod. 26.6 c. so the Boards of the Ark were clinch'd close together yet must be plaister'd over too to make it more tight against the Deluge thus the Church and Children of God must be Plaister'd over with the Righteousness of Christ to secure them both against the scalding Inundations of Gods Indignation and against the scorching Fiery Darts of Satans Temptation The imputed Righteousness of Christ in our Justification preserves us from the former Phil. 3.9 and the imparted Righteousness of Christ in our Sanctification saves us safe from the latter Eph. 6.16 6. As the Ark lay flat though floating and steady upon the Waters being well Ballanc'd below yet with a little ridge above â—o shoot off Rain close joined at the Top the two sides of the covering leaned each against other so we should be constant in Christ both in Calms and Storms leaning upon our Beloved as the Spouse did Cant. 8.5 standing in the most advantagious posture both below and above that when we have done all we may still maintain our standing steady in all occurences Eph. 6.13 7. The Window was but a little light compared with that of the next life as above at large yet be sure it be large inward though narrow outward as the light of the Temple was 1 Kin. 6.4 This is the first work of the Spirit to let light into the Soul Acts 26.18 8. The Door as the wound in our Saviours side was large enough for the greatest Elephant in Sin to enter upon Repentance as before 9. As there was a great deal of Stench among all those preserved Creatures because of their Excrements cast out and couped up so long in the Ark So in the Church there cannot chuse but be found much Annoyance because of offences which will come Mat. 18.7 Luk. 17.1 Rom. 16.17 and of Heresies which will arise 1 Cor. 11.19 2 Pet. 2.1 that must needs offend them who have their senses exercised to discern Good and Evil Heb. 5.14 10. As after the long laying of Noahs Family in the Ark the Deluge dryed up the covering was removed after a double pause of sever days-stay Gen. 8.10 12. God let them ouâ— v. 16. and made them to multiply and increase exceedingly So the Church hath her hiding times lyes lurking sometimes in the Cleft of the Rock Cant. 2.14 and sometimes hid in the Wilderness Rev. 12.6 14. but when God saith to her as he said to Noah Go Forth then doth she grow up as Calves in the Stall Mal. 4.2 and inlargeth abundantly Acts 9.31 Thus the Congruity consider next the Disparity As 1. The Ark had neither Anchor to Stay her nor Stern to Steer her nor Mast to Poise her nor Sail to Move her nor Pilot to Guide and Govern her for Noah was an Husbandman and a Preacher so had no skill in the Art of Navigation which was not then found out how soon therefore might the Ark have dashed against the Rocky Mountains or the lofty Castles of the prodigious Giants of those Times had not Gods eye been upon it and the same hand that shut up the door of it had not been as an Helm to it from the beginning of the year to the end thereof Deut. 11.11 The glorious Arm of the Lord led the Ark safe through the Deluge as it did Israel through the Red Sea so that they did not stumble Isa 63.12 13 14. But God hath provided some better things for us Heb. 11.40 some better Tacklings for our Ship the Church as the Anchor of Hope to hold us the Ballast of Humility to Poise us Patience and Perserverance to keep us steady in our motions Christ himself the Master and Pilot of the Ship his Cross is the Mast and the Sails are Divine Inspirations upon our Humane made Divine Affections the Top Flag is Faith with this Motto writ in it premimur non opprimimur
and Gentiles and therefore is it called Jerusalem above not so much from the place where it now is for the Christian Church wrapp'd up in the Swaddling-bands of the Covenant of Grace is now below militant on Earth as from the Fountain and Original from whence it floweth it came from Heaven as John Baptists Baptism did Matth. 21.25 and seeketh after heavenly things Col. 3.1 2 3. This is the Allegory when under the True History lieth hid some sense and signification of higher matters and nobler mysteries The Apostle here argueth from that which was taken for granted among the Hebrews to wit that beside the Historical sense of those Scriptures of the Old Testament there was another Anagogical sense more eminent and spiritual than the literal story This the Rabbins call Midrash Dibre kephullim Verba duplicata words that are Typical be doubled with things that are Antitypical as Moses Maimonides saith As Abraham's Family was then the True Church so undoubtedly the principal Events that did befal that Family were as so many lively Types what should befal to the Jewish and Gentile Churches There is a sweet harmony and similitude betwixt Abraham's Family and the Church of God his Family wherein the Jewish Church was the first Mother with her Children under bondage of the Law answerable to Hagar the Bond-woman who was the first Mother in Abraham's Family and her Bond-children and the Gentile Church was but the second Mother answerable to Sarah yet a Free-woman and brought forth Free Children as she did Isaac under Gospel-freedom and Heirs of the Promise Under these figures are represented the two Covenants the Old and the New which indeed are but one and the same Covenant of Grace if we consider the matter and scope thereof yet is it called two in respect of the time and manner of its Dispensation as appeareth after Sarah and Hagar saith Paul signifie the two Testaments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is rendred and a Testament is properly the Will of the Dead but here in a more general sense 't is taken for the two Covenants 1. That of the Law given upon Mount Sinai which gendred an Off-spring unto Bondage for the Jews served the shadows of many burdensom Ceremonies and that from a naked fear of punishment for the Law did strike a Terrour and a Servile Fear into their Hearts whereof Hagar the Handmaid and Sinai the Mountain signifying both one thing in the Apostles Phrase were a Figure 2. That of the Gospel wherewith that of the Law notwithstanding its differing Dispensation did in its Effect and substance agree as the Law was our School-master to bring us to Christ Gal. 3.24 The Church in her Childhood was put under a Tutor which presupposeth an Authority that is only Temporary and to be grown from manum Ferulâ subduximus the Church is got above those severe Disciplines of Shadows and Ceremonies all which yet pointed to Christ and this Umbrage of the Jewish Pedagogy lasted until Christ who is the Substance of these Shadows came into the World There were indeed some false Apostles in the Primitive Times who would have continued the slavish Ceremonies of the Law in opposition to the Spiritual Liberty of the Gospel such Paul found in the Churches of Galatia who would not only make these two Covenants diverse but also contrary therefore the Apostle writes an Epistle to rectifie this mistake saying These things are Allegories Types and Figures shadowing out that one great Truth contained in the Covenant of Grace 'T is true the Covenant of Works made with Adam before the Fall and the Covenant of Grace made after the Fall be two distinct and contrary Covenants For though they do agree 1. In having the same Author God 2. The same Parties God and Man 3. The same End Gods Glory and Mans Good 4. The same Tenure both after a sort be Conditional though their conditions differ not Absolute Yet these two Covenants do differ much As 1. In their Terms Tenure or Conditions the former requires performing the latter believing Do and live saith the first Live and do saith the second Gal. 3.12 and Acts 16.31 Do this and live saith the Covenant of Works Believe and be saved saith the Covenant of Grace yet as the former requires a Faith in the Creator though it knows no Redeemer The Jews professed that they believed on God John 8.41 and Christ acknowledg'd it John 14.1 They believed God loved Man as Created Holy and continuing in that Holiness whereas the Faith of the Gospel is that God loveth lost Man a Sinner in his Saviour Tit. 1.1 2. So the latter Covenant requires Works Tit. 2.11 14. and Mat. 5.16 though it be a Covenant of Grace and not of Works as the matter of our Justification as performed by our own strength and as preceeding a Legal Faith believing God will love me unto Life because I have Works first as the ground of this Faith whereas the Grace of the Gospel requires Faith first and then Works Tit. 3.8 Let them which believe be careful to shew forth good Works First live to wit by Faith and then do this is the Obedience of Faith so called Rom. 16.26 See that you have then a working Faith whereas 't is the usual saying and sentiment of the most and best Divines that Faith is the Condition of the Covenant of Grace For a right understanding of this Notion mark well these following Considerations The first is The Covenant of Grace is a Free Covenant 't is a Covenant of Free Grace both in the promising and in the performing part as Free Grace did from all Eternity purpose and propose it so the same Free Grace doth in fulness of time perform and accomplish it There was no Obligation on Gods part to propound a second Covenant to faln Adam after he had forfeited the first but this Covenant did flow freely from God ex gratiâ misericordiae out of his most gracious and condescending Mercy after the Fall as the other did ex gratiâ Favoris out of Amicable Favour and Friendship to his Creature before the Fall both were freely given and both in Paradise To Adam under his double capacity No Man can maintain the Dominion and Soveraignty of God that asserts an Obligation on Gods part in any Overtures to his Creature before he bind himself firm thereto The great God is no way Debtor either to Persons or Things until he make himself so first by his own free and gracious Promise The second Difference betwixt the Covenant of Works and of Grace is the latter was made with a Mediator but the former without one for then there was no disagreement betwixt God and Man before the Fall but after the Breach was made by Mans first Transgression there stood need of a Mediator and Christ is call'd the Mediator of the New Covenant Heb. 9.15 and 12.24 Before sin entred God and Man were one and in unity Hence the Apostle
which indeed is not to be found any where but in the Church My Dove is but one Cant. 6.9 that Amity found in the World is rather Conspiracy than Unity as that of Herod and Pilate against our Lord. And it teaches also how lesser and almost scattered Churches may lawfully joyn themselves to other Churches that stand their ground in enjoying the Lords Supper c. The Fourth Qualification is This House must hold the Partakers of the Paschal Lamb all the Night long until the Morning No man must go forth Exod. 12.22 to mingle among the Egyptians any more The like Command God gives us to shut our selves in our Chambers until the Indignation be over-past Isa 26.20 21. Noah was saved by keeping in the Ark and Raâ—aâ— by staying in her House Let such as forsake the holy Assemblies beware that they wiâ—hdraw not to perdition c. Heb. 10.25 39. when as Christ and his Blood preserveth those that continue in the Apâ—stles Doctrine and fellowship Act. 2.47 1 Joh. 2.19 The Tâ—â—rd Circumstance in the Matter of this Paschal Feast First It must be a Lamb or in some Cases a Kid Exod. 12.3 5. Qui ovem habet Agnum Immolet qui verò ove caret Haedum the Hebrew word Sheh signifies either of them Such as had not Means to bring a Lamb a Kid was allowed using the same Rites 2 Chron. 35.7 Oh the Tenderness of Divine Goodness towards us in accepting such as we can get according to cur Ability Levit. 5.7 11. and 14.22 and Deut. 16 17. where there in a willing Mind 2 Cor. 8.12 God looks more at the willingness of the Offerer than at the worthiness of the Offering The Godly Jews did notwihstanding this Divine Condescension in allowing a Kid more frequently and more freely offer up a Lamb both the Lamb and the Kid were types of Christ who as a Lamb in Innocency Meekness Patience Profitableness c. yet was he as a Kid taken from the Goats ver 5. to shew that he suffered as a Sinner though in himself he was without Sin 2 Cor. 5.21 Heb. 4.15 and was separate from Sinners Heb. 7.26 both by way of Imputation as God made â—ur Sins to meet upon him and by way of Reputation as he was numbred among Transgressors and made his Grave with the wicked Isa 53.6 9 12. Though the Law leave it seemingly indifferent to the choice of either Lamb or Kid only when they were now in a confused state say some yet Use and Custom made it more common to furnish the Paschal Supper with a Lamb and accordingly did our Saviour celebrate his last Passeover for the Lamb did more livelily represent Christ who is the true Lamb of God so called Joh. 1.29 c. and is by figurative speech call'd also our Passeover 1 Cor. 5.7 Secondly This Lamb must be Thamim Zakor an unblemish'd Male not exceeding a year old ver 5. though it might be offered within the year even at eight days old Exod. 23.19 but being a year old it was come to its full vigour which typified Christ 1. to be the spotless Lamb of God as he is styled 1 Pet. 1.19 and all other Sacrifices that were Types of him were to be without blemish Levit. 1.3 10. c. that is to have neither deficiency nor superfluity not Blind Broken Maimed Scurvy Scabbed c. Levit. 22.22 Mal. 1.8 c. And 2. This Immaculate Lamb being a Male of about a year old then come to its vigour signified that though Christ was of a Lamb-like Meekness yet had he a Masculine vigour especially when he alone whipt such a number of sturdy Money-Merchants out of the Temple c. Thus likewise a Lamb at his full vigour sacrificed did more fully express the vigour and efficacious vertue of the Sacrifice of Christ Some say God chused a Lamb for this Paschal-Sacrifice in detestation of the Egyptians Idolatry who worshipped their Pagan God Jupiter in the shape of a Ram or Lamb. The Fourth Circumstance is the manner how namely this Paschal-Lamb must be Kill'd roasted whole in the night eaten up all and nothing remaining with unleavened Bread and sour Herbs c. the Posture of the Persons in eating it is referred to the Seventh Rite Vers 8 9 10. The manner how consists of Seven several Rites The first is The Lamb was kill'd that his Blood might be shed and sprinkled as before So Christ the Lamb Rev. 5.6 was Crucified that his Blood might be shed for without blood-shedding there is no Remission Heb. 9.22 1 Pet. 1.2 and sprinkled also upon the door-posts of our hearts as above Heb. 9.14 to wit by the Hyssop-bunch of our Faith Secondly As the Lamb must be roasted with fire this is twice commanded ver 8 9. which was not to be done because now Israel was in haste to be gone only and therefore the most expeditious manner was most requisite for it would be sooner roasted than boiled but more especially that the Type might carry a more congruous Conformity and Correspondency with the Antitype in our Saviour's Sufferings as the fire the most Active of all the four Elements was a figure of God's Spirit which is compared to fire Matth. 3.11 and call'd the Spirit of burning Isa 4.4 wherewith Christ was inflamed in his most ardent Affections towards us insomuch that he cryed Oh how am I straitned till my Sacrifice for you be accomplished Luk. 12.50 and through this eternal Spirit he offered up himself to God for us Heb. 9.14 So it signified how the Lamb of God was roasted in the fire of his Father's wrath upon the spit of his Cross while he was made a Curse for us by his Death Gal. 3.13 Jer. 4.4 Lam. 1.13 and 2.4 Wrath is call'd fire c. The Third Rite It must not be sodden or boiled at all nor so much as perboiled and then roasted for in seething the water mixeth it self with the matter seethed therefore this Prohibition seemeth to signifie that Holy Simplicity which was found in Christ and which should be found in us that we know nothing but Christ and him crucified 2 Cor. 11.3 and 1 Cor. 2.2 c. The Fourth Rite Much less may it be eaten Raw which seems to be a superfluous Prohibition as likewise was that reiterated Command it shall be roasted with fire ver 9. were there not some more mystical meaning implied therein which seemeth to be this Seeing the Paschal-Lamb was a type of Christ Joh. 19.36 As that Lamb must not be boiled because much of the Moisture and Substance of the Meat boiled goes out into the Water as well as much of the Water goeth into the Meat as before which prohibited implicitly all mixtures in Religion and Religious Worship as Levit. 19.19 the Inventions of Men ought not to be mingled with the Institutions of God our own Good works must not be jumbled in our Justification with our Faith in Christ This is forbidden Gal. 2.16 and 3.9 10 11 12. So
obedience required namely If they would keep God's Covenant Exod. 19.5 Deut. 29.9 wherein as God promised so he required on Israel's part their Obedience to him and their confidence in him as the Condition then would they be Children indeed Thirdly It consists also of a most Ample Promise Then shall ye be my peculiar Treasure a Kingdom of Priests c. v. 5 6. Wherein is observable God promiseth First That they should be his own Church his Jewels his proper and peculiar People highly prized and heedfully preserved in the Cabinet of his Providence for his own special service as the Hebrew word Segullah here used signifieth 1 Chron. 29.3 Eccles 2.8 which Phrase Paul followeth Tit. 2.14 but Peter expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a People for a peculiar Possession such choice Treasure as a King gives not his Treasurer to keep but keepeth it in his own custody or as others sense the Apostle's words all that God gets by making the World is but a few People whom he chuseth to himself out of the World 1 Pet. 2.9 The Lord's portion is his People Deut. 32.9 7.6 14.2 Psal 135.4 Isa 41.8 9. 43.1 Jer. 10 16. Mal. 3.17 Deut. 10.14 15. Tho' all the Earth be the Lord 's by the right of Creation yet Israel his Church is his peculiar Treasure by right of Redemption above all others God consecrating them to himself out of that corrupted mass of faln Mankind as Theodoret speaketh giving them his Law and not dealing so friendly and Father like with any Nation none so nigh him as they Deut. 4.7 Psal 46.1 2. and 86.5 and 145.18 and 148.14 Lam. 3.57 c. Psal 147.20 Secondly God promiseth they shall be a Kingdom of Priests as well as his peculiar Treasure Exod. 19. v. 6. or a Royal Priesthood as the Apostle following the Greek version expresseth it 1 Pet. 2.9 that is they should have that Royal power and privilege of Conquering the Canaanites and ruling over them and be as a Kingdom of Priests all of them so addicted and devoted to the service of God as if they were all Priests Thirdly Hence it follows in God's promise and an holy Nation as if the whole body of that People should be consecrated to come near the Lord As the Priests were sanctified to God's service and came nearer to him than any other Tribe so God conditionally promiseth to make them such an Holy People as should come nearer to him than any Nation upon earth Secondly Then follows the thankful acceptance of this gracious offer of God thus propounded by Moses among that vast multitude saying unanimously All that the Lord hath spoken we will do v. 8. Thus Christ the Son of God here thought good to win the hearts of this People into obedience by those gracious and powerful perswasions thus propounded to them in sweet and elegant similitudes as the Eagle Treasure c. For the Lord being about to impose a Law upon them and the Law is a certain burthen as it limiteth Man's Will which naturally Man would have left at liberty and therefore the Lord thus prepareth this People for the better reception of his Law partly by commemorating former benefits and partly by promising future blessings the first of which was a Sovereign Medicine saith Mr. Calvin to suppress their pride seeing they could not ascribe their Deliverance from Egypt and their protection and provision in the Wilderness to themselves and the latter being a promise of high promotion hereafter upon their obedience must as effectually provoke them to shake off all sloathfulness by security Inquiry Whether the People did unfeignedly promise Obedience Answer Nec eos quicquam simulâsse credibile est saith Calvin here 't is not at all probable that the People did dissemble at this time but this their promptitude in promising obedience to God's Precepts was not without some motion of God's Spirit otherwise the Lord would not have commended them for it as he doth they have well said all that they have spoken Deut. 5.28 and Oh that there were such an heart in them c. v. 29. Wherein the Lord wisheth the continuance of that good disposition which indeed lasted not long for they promise more than they were able to perform as Peter did to Christ tho' all forsake thee yet will not I not knowing his own treacherous heart Nor did this People know the impossibility of the Law which is weak through the flesh Rom. 8.3 for when the Law was pronounced they fear and flee away Exod. 20.18 19. Oh how prone are we to so easie an over-weaning thoughts of our own Abilities It cannot otherwise be but either Men not understanding the impossibility of the Law do presume of their own strength or if they understand it do fall into despair unless the grace of Christ do support them Rom. 7.9 10. 24 25. And seeing this People do of themselves thus vow obedience to the Law they afterwards are most justly punished for the transgression of the Law as breakers of their Vow and promise to God in setting up their Golden-Calf c. The Fifth Remark is the particular Preparation of this People made thus Well-will'd Attentive and Docible by the General Preparation for a fit and reverent receiving of the Promulgation of the Divine Law This Preparation lasted three Days and consisted of two Parts First What the People were to do And Secondly What they were not to do First What the People were to do They are commanded to sanctifie themselves and to wash their Cloaths Exod. 19. v. 10 14. That they might fall down humbly at God's Feet being duely prepared for their approach before the Lord and for Hearing his Word Deut. 33.3 God will be sanctifi'd in all them that draw nigh to him Lev. 10.3 and this was done figuratively by Washing their Garments and their Bodies too as was done in sanctifying the Priests Levit. 8.6 and People Lev. 15.5 6 8 13 16 21 c. This betokened the washing of their Hearts by Faith Act. 15.9 And the cleansing of themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 and signifi'd our Sanctification by our blessed Saviour with the washing of Water by the Word and renewing of the Holy Ghost c. Eph. 5.26 and Tit. 3.5 Another outward Manner of preparing to meet God was a changing their Garments so Jacob bade his Family do Gen. 35.2 3. and so David did 2 Sam. 12.20 for 't is a kind of an Affront to appear in filthy Raiment before a Mighty Monarch Esth 4.2 so Zech. 3.4 The Patriarch Jacob and David the King were Rich Men and had plentiful Ward-Robes so were capable of changing their Garments but poor Israel in the Wilderness were in no such Case having but one suit of Apparel yet a lasting one not waxing old only for each one Person therefore are they not bidden to change them but only to wash them which Ceremony belonged then to their external
placed in his Throne his Son Hezekiah whom God had reserved for an Instrument of his Glory and good to his People from the bloody Sacrifices of Ahaz to Molech and from the Massacring Hand of the Enemy who slew some of Ahaz 's Sons 2 Chron. 28.3 7. N. B. Nor must it be though a thing Impossible that Ahaz while so very young should beget Hezekiah seeing Judah when but a green Youth of 13 or 14 Years old begat Er his Eldest Son Gen. 38.1 2 3. as profound Paraeus observeth and seeing Solomon begat his Son Rehoboham as Sanctius saith when but about 12 Years old which he gathers from 1 Kin. 14.21 Beside Hierom doth assure us with a solemn Asseveration that he knew a Drunken Nurse was got with-child by her Nursling a Boy of ten Years old God so ordering it saith he that the secret wickedness of that wicked Woman might be discover'd Hierom. Epist 131. ad Vitalem Remark the Second Is Secondly upon his Parents from whence he descended as to his Father Ahaz Here we have a most Pious Son succeeded a most Impious Fathers As Ahaz was a None-such for Evil 2 Chron. 28.22 so Hezekiah was a None-such for Good 2 Kin. 18.5 2 Chron. 30.26 c. As to his Mother Abijah she was saith Vatablus a Woman very Famous for Goodness in those times as her Husband was Infamous for Badness She was the Daughter of Zachariah the King mentioned before say some but others more probably say she was the Daughter of Zachariah the Seer 1 Chron. 26.5 N. B. Hezekiah her Son proved the better Man for the Godly Instructions of his good Mother she could better prevail upon her Tender Son than upon her Harden'd Husband whose Pertinacy would not be moved at all by her Piety His pious Mother the Daughter of Zacharias the good High-Priest whom wicked Joash slew 2 Chron. 14.20 22. had so well principl'd her Son Hezekiah while he was young and under her Inspection and Tutorage that he did that which was right in the sight of the Lord like David his Father ver 3. both in sincerity of heart and in integrity of life And no sooner was he got into the Throne but his first Care was to Rectify and Reform Religion which had been notoriously Deformed in his Father Ahaz's days Whereupon our learned Gattaker makes an excellent Annotation saying Hezekiah most piously and prudently observed Hippocrate's Rule Si quid moves à principio move Apho. 2.29 for 't is said when he began to Reign then he began to Reform in the first Year of his Reign and in the first Month 2 Chron. 29.3 N. B. and in the first day of the first Month ver 17. he began his Reformation As all wise Persons observe wisely the Spring of the Year which is a Spring of Nature to be the most opportune Season for Purging their Natural Bodies So all prudent Princes prudently improve the Spring of their Reigns for reforming Religion redressing of Grievances c. as the aptest opportunity for such Enterprizes because Impressions may then be made more easily upon the Minds of the People and such as will last the longer saith the Lord Bacon c. Remark the Third Is Thirdly upon his Actions in Particular as they are said to be Right in God's sight in General ver 2. Mark 1. He opened the Doors of the Temple 2 Chron. 29.3 which his Father Ahaz had prophanely shut up 2 Chron. 28.24 and he Repaired them that were grown Rusty and decayed for want of use c. and other decayed parts of it Here is a blessed Pattern Mark 2. He Assembles the Priests and Levites makes an Elegant Oration to them full of Faith and Piety in every Passage wherein he lays his Royal Command as from the Lord upon them for the Sanctification of their Persons 2 Chron. 29.4.5 6 7 8 9 10 11. Herein his Prologue is very Pathetical and his Proposal is confirm'd by Cogent Arguments drawn both from Peril in neglecting as their Predecessors had done to bring great Plagues upon the Land and from Profit in performing their Duty their Reformation might procure God's Reconciliation ver 10. But his Epilogue ver 11. is much more Emphatical calling them his Sons tho' many of them might be Elder than himself but his Office made him their Nursing Father as Isa 49.23 saying Be not Negligent This is a good Memento for Ministers who ought first to Sanctifie themselves seeing they are set apart to Sanctifie other Persons and things Mark 3. He put the Priests and Levites when Sanctify'd upon the Purgation of the Temple 2 Chron. 29. ver 12 to 19. They brought forth all Vncleanness all Idols Trinkets Trash and Trumpery which his Idolatrous Predecessors had brought into the House of God to Prophane it yea and the Altar of Damascus which his Father had most prophanely set up in God's Temple justling out God's Altar out of its proper place into a by corner as before All polluted things they found there leaving nothing behind as a Nest-Egg to give the Hen of Idolatry any hope of a desired Day for returning they cast all into the Town-Ditch and into Tophet saith Grotius the fittest place for them Mark 4. Hezekiah then gave a New Consecration and Dedication to the Temple ver 20 to the end of 2 Chron. 29. Note here principally 1. in how small a Tract of Time what a deal of Trash may be Contracted Jotham Predecessor to Ahaz is commended for his endeavours after Reformation Ahaz succeeds and brings in so much Pollution into God's Temple as took up Sixteen Days to carry forth ver 17. tho' many hands of Zealous Priests and Levites c. were employ'd to purge it out Note 2dly in this Purging of the Temple which Hezekiah performed in the beginning of his Reign it may well be supposed saith Dr. Lightfoot that the Copy of Solomon's Proverbs was found mentioned Prov. 25.1 and was transcribed by some of Hezekiah's Servants out of the old Manuscript which probably was much soiled with Time and Neglect Solomon had his Thousand out of this his Vineyard of Three Thousand Proverbs 1 Kin. 4.32 and these Men of Hezekiah not only found but also communicated the Fruit thereof Cant. 8.12 N. B. 'T is good for Men to be labouring what they are able for the Glory of God and the good of others tho' it be but a Copying out another Man's Labours and preparing it for the Press and publick Service 'T is honest to be a Second or a Third saith Tully in following one that is first in good things Note 3dly Hezekiah's Zeal for God's Glory whose Father 's short Reign had so filled God's House with Filth His Son here rose early ver 20. and could not rest till he had Reformed all that was Deformed calling a Parliament here for that purpose Oh pray for such Ready Religious Reformers in our Day seeing Antichrist hath had so long a Lease Ahaz raigned but Sixteen Years 2 Kin.
started by that Do-evil contracted the Devil bred no small dissension and disputation which caused that most Meek Apostle Paul who was willing to become all things to all men to undertake an holy war against them that would Introduce Circumcision into the Christian Church because he could not become sin to any man verse 2. nor could he abate one Inch of the purchase of Christ which was so perfect in it self in order to Salvation that it needed no Eeks or Addittions to it out of the Ceremonial Law Therefore alloweth he not of any works of the Law to be an Ingredient into our Justification and Glorification but he must have the free Grace of God in Christ to be all in all Col. 3.11 N.B. Besides He well knew that the retaining still of Circumcision would have rendred Christ and his Gospel less acceptable among the Gentiles and also have kept possession for all the other legal ceremonies and their Re-entring amongst them for the Circumcised person was obliged by his Circumcision to observe them all Gal. 5. verse 3 4. there being the same reason for the one as for the other This was that which moved this Meek man to contend so earnestly for the Faith of the Gospel as Jude v. 3. being well assured that every small parcel of Divine Truth is pretious none of the least filings of Gold are to be carelesly cast away Oh how Zealous was mild Paul therefore in this Case Gal. 1.7 and 2.5 and 5.12 He wished that those troublers non modó circumcidantur Sed abscindantur not only to have their praeputium or foreskin but their very persons cut off to trouble the Church no more N.B. When these false Apostles pretending the Authority of the Church at Jerusalem for the maintenance of their Heresy had greatly disturbed the peace of the Church at Antioch the Church sends Paul and Barnabas who had chiefly the ministration of the Gospel among the Gentiles from Antioch to Jerusalem that the Apostles of Christ there might decide the Controversy which those Apostles of Satan had started in this New Constituted Church N.B. Humble Paul for he had learnt of his Saviour both Meekness and Humility Matth. 11.29 could be content here to be only a Messenger of this New-Church tho' he was nothing Inferiour even to the chiefest of the Apostles 2 Cor. 12.1 willingly Submitting to the Judgment of those Apostles that were then at Jerusalem hereupon he with Barnabas and other Companions undertake the Embassage who were brought on their way by the Church verse 2 3. not only to shew their due Veneration and Respect to them but also that there was no Dissension betwixt them and the Church which sent them as their plenipotentiaryes to treat about a remedy upon that Emergent mischieuous Scruple and that therefore these were the Ambassadors of Antioch and came not on their own Heads N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places who when they heard how the Gentiles were brought from darkness to light and from the power of Satan to the ever living God Acts 26.18 This caused great joy to those believers for nothing can more rejoyce the heart of a gracious man than the hearing how heathenish Souls are brought â—â—â—e to God and the Increase of the Kingdom of Christ Thence they came to Jerusalem when they had filled Samaria with this second Joy added to that first Acts 8.10 where they were received with all respect and reverence verse 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles Acts 14.27 N.B. Paul and Barnabas who had been imployed in the Ministry of the Uncircumcision made their application peculiarly to Peter James and John who were the Ministers of the Circumcision first in private the other Apostles being gone to preach the Gospel in all probability to other parts of the World The result of this private conference was that the three of the Circumcision did kindly concurr with the two of the Vncircumcision without either detracting from what they had done already or super-adding any more things to be done by then hereafter And all was well concluded betwixt them that as the Three should mind their Ministry among the Jews so should the Two among the Gentiles requiring only that the poor of the Circumcision must be charitably remembred by those of the Uncircumcision N.B. Notwithstanding this Amicable Agreement betwixt the three and the two in private The Zealotes for the Mosaick Ceremonies in the Church at Jerusalem who abetted the opinion of the necessity of Circumcision would not be so satisfied but the matter of Controversy must come to a publick Canvasse So the Elders and Brethren met together with the Apostles in a Solemn Synod to debate the point Acts 15.6 12 22 23. The debates that were principal in this Christian Council are Three to wit First That of Peter who defending the cause of Paul and Barnabas Argueth from particulars instancing in the Conversion of Cornelius to an Vniversal namely the Justification of all the Gentiles His Syllogism consists of three Logical parts 1. His Major proposition is There is but one and the same manner of Justification toward all men 2. His Minor is Cornelius with his whole Family was justified without Circumcision which he fortifies by declaring that this was done by the Command of God ver 7. and that God had given his Testimony for approbation in giving them the Holy Ghost so their Justification was evidenced by their Sanctification ver 8. putting no difference betwixt Jew and Gentiles but purifying their Hearts by faith as well as ours having broke down the partition wall c. ver 9. Then 3. Follows this conclusion from these two premises namely that therefore justification cannot come by the works of the Law which was an intolerable and an inefficacious Yoke ver 10. but by the grace of God the Father through faith on Christ the Son by which way all the Patriarks Prophets and the Holy Progenitours were saved ver 11. Thus Peter proposeth that he would have none of Moses's burdens imposed upon the Gentiles because in a word he himself had seen the Gentiles to have been made partakers of the Holy Ghost in as free and full a measure as ever any Jews had been who were formerly the most Mosaical c. The second Speech made in this Council was that of Barnabas and Paul who affirmed that they had seen the same Divine Testimonies in the Justification of the Gentiles so they confirmed the Proposal of Peter by declaring what Miracles and Wonders God had wrought by them among the Gentiles verse 12. which was an Evidence God was pleased with their Ministration among them therefore the Gentiles being as eminent in Gifts as any of the Jews what could these Mosaick Ceremonies add to them and what need was there to trouble them with such Observances N.B. The third Speech in this Council was
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were