Beloved Children it plainly Prognosticates he will break up house there and shortly remove himself to some other place Methuselah Hebr. signifieth he dieth and the dart cometh for immediately after the Death of that Holy Patriarch the Deluge came upon the wicked World Then is the day of Babylons Vengeance when God calleth and causeth his own people to come out from her Rev. 18.4 As he did Lot out of Sodom and then out of Zoar both which were destroyed after his departure Oh the mad censures of a Frantick World crying Away with them they are not worthy to live whereas they are most worthy and the World is not worthy of them Heb. 11.38 And the World could noâ— indeed subsist without them therefore all should learn with Lydia to intreat such Paul's Timothy's to stay with them Acts 16.15 And as it is one of Gods methods to call his people out of a place before the Judgment come so 't is another of his methods to hide his people in the place until the Judgment be past As he hid Jeremy and Baruch Jer. 36.26 with 26.24 c. As he hid Rahab Josh 6.25 God gave her hiding for hiding and this is oft found in Promises as well as Presidents Psal 57.1 and 91.4 Isa 26.20 Zeph. 23. and many more thus did God hide Noah here till that Calamity was overpast The ground whereof on Gods part was Gods graciousness to Noah and on mans part was Noahs Righteousness to God First Of that which is well placed first Noah found Grace in the Eyes of Jehovah Gen. 6.8 There is a sweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew for Nach his name and Chan signifying Grace are the same Letters only transposed in the Hebrew Radix Hence Note that the grace or graciousness of God is the Fountain and Foundation of all Mans Felicity Noah did not find favour in Gods Eyes because he was a perfect man that is Free from all sin as the Romish Romances affirm but because he was in Covenant with God through his Eternal purpose of Electing Love Eph. 3.11 Noah of and in himself was a Child of wrath by Nature Eph. 2.3 But he was saved both Temporally and Eternally by grace only though he was Just and Perfect in his Generation It was of Grace and not of Debt that God accepted him As he did Lot Gen. 19.19 and Moses Exod. 33.12 And David Acts 7.46 Yea and the blessed Virgin her self Luk. 1.30 Though the Romanists Report of her she was born lived and died without sin If so then she needed not as she more truly reports of her self to rejoice in the Lord her Saviour v. 47. Such as be without sin may well enough be without a Saviour where there is no sore there is no need of a Salve Noah was saved as all the aforesaid by Christ who was given of God for a Covenant Isa 42.6 Now the Mercy-seat was no larger than the Ark wherein the Covenant was kept to shew that the Grace of God extends no farther than the Covenant As all out of the Ark of Noah were drowned so all out of the Covenant of Grace are Damned There is no other name under Heaven by which we must be saved but by Christ the Covenant Acts 4.12 2. Noah was just and perfect Gen. 6.9 This was the ground on Mans part why he was not destroyed by the Deluge with the old ungodly World as Gods Grace or Graciousness was the ground on Gods part this as the Cause and that as the Effect quite contrary to the Damnable Doctrine of the Romish Church which asserteth that because Noah was just and perfect therefore he found Grace in Gods sight Noah indeed was a righteous Man Gen. 7.1 he had 't is true the Two-fold Righteousness 1. Imputed 2. Imparted By the former he was Justified and by the latter Sanctified yet this is remarkable 't is said expresly of him that he first found favour in Gods Eyes before he was either Justified or Sanctified Gen. 6.8 9. and 7.1 he is no where said to be Justified by VVorks nor any else but the contrary for then it had been but of Right and by Debt But the Author to the Hebrews doth expresly say He was Just or Justified by Faith Heb. 11.7 Now the Grace of Christ nor Mans own Righteousness is the Sole Foundation both of our Faith and of our Felicity Christ is our all and in all Col. 3.11 As Manna is said to comport most contentedly to all curious Palates So this Grace comprehends in it all kind of Blessings which the Heart of Man desireth and his Need requireth 'T is very true and as observable Noah was the first Man in the World that had this Honourable Encomium put upon him as to be stiled just and perfect Indeed Abel before him was called by Christ long after him Righteous Abel as Mat. 23.35 yet must we take this Title in the right Notion he was Just but how 'T was by his Faith for even in Old Testament Times the Just did live by their Faith Hab. 2.4 as well as in the New Testament Rom. 1.17 Gal. 3.11 and Heb. 10.38 and thus the same Epistle saith Noah did Heb. 11.7 Noah is not said here to be Just simply or absolutely taken for so there is no Man that sinneth not 1 Kings 8.46 but Comparatively compared with that wicked World he was the best of Men in that worst of Times which was a singular commendation therefore is he said to be just and perfect in his Generation that is in the midst of those wicked Ones he lived amongst in comparison of whom he was the only Righteous One Gen. 7.1 The worse they were by an Holy Antiperistasis the better would he be hereupon some say Noah was above Enoch in this that he walked with God a quite counter-motion to the wicked World in far worse times no doubt than those in Enoch's days Neither was Noah perfect in measure and degree but in uprightness Aiming at Perfection and willing in all things to please God and keeping himself from his and others iniquity Psal 18.21 23. This sincerity was his safety as well as his Perfection So true is that of Solomon He that walks uprightly walks surely Prov. 10.9 Such are as safe as if in a Tower of Brass or Town of VVar Prov. 14.26 From this double Ground both on Gods part and on Mans I pass on to the fourth Grand Particular to wit the double Description or Narrative 1. Of the Saving Means or Instrument Noah's Ark. 2. Of the Destroying Means or Instrument Noah's Deluge From whence the fourth Grand Observation ariseth The most Great and Gracious God is fully furnished with Effectual Means or Instruments both for Saving the Righteous and for Destroying the VVicked First Of the first of these the Description of the Ark wherein most Remarkable be 1. It s Matter 2. It s Form or Fashion 3. It s Measure 4. Its Accoutrements of
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
so the Soul under its Conduct and Influence only is like a running Bowl that is cast by a weak hand it falls short of the Jack such falls short both of Gods Glory and of their own Duty Rom. 3.23 and cannot be prompted by any gracious end seeing their works are not wrought in God John 3.21 neither from any good principle nor for any good end c. Enquiry the 3. How comes it to pass that this Mystical Priest Moral Righteousness proves such a sorry Saviour to this half-dead Man Answer For three Reasons the first is because Gods Commandments are exceeding Broad Ps 119.96 But Mans Obedience to them is exceeding Narrow so it becomes a Covering too Narrow to wrap up the whole nakedness of Man who was stripped stark naked by the Thieves that he fell among at the forbidden Fruit-Tree Isa 28.20 Moral Righteousness is no better than those Aprons made of Fig-Leaves sowed together Gen. 3.7 which were so thin that they might easily be seen through especially by an All seeing Eye and they were so narrow as to cover only the fore-part and the lower part of the Belly whereas Evangelical Righteousness is like those Coats of Skins which the Lord himself made for them Gen. 3.21 which covered both the Back and the Belly yea the whole Body from Top to Toe Alas Gods Law requires universal Obedience for Man whom it curseth if it find him naked in any part of his Obedience Cvrsed is every one that continueth not in all things Gal. 3.10 and he that breaks one Commandment is guilty of all Jam. 2.8 9 10. A Tenant paying one half years Rent cannot satisfie his Landlord for his failure of many half years Rents both before and after Alas in stead of an universal Obedience wherewith Gods Justice should be fully satisfied God finds in Man an Vniversal Leprosie that is a plague of fretting Leprosy of sin from Head to Foot Levit. 13.9 10 c. From the Crown of the Head to the Soles of the Feet there is nothing but Wounds and Bruises and putrified Sores Isa 1.6 Oh happy is the Man that hath all his Leprosie of sin come forth so as to turn white by Repentance Levit. 13.13 no raw flesh appearing again ver 14. nor spreading any more ver 34. the Law pronounceth them clean c. Our Lord Exemplifies this Truth in the proud Pharisee and in the Penitent Publican The Pharisee saw himself sound in his own Sentiments and was not sensible of one Scab upon him but comes off with his God I thank thee I am not as other Men c. Luke 18.11 12. whereas the poor Publican had all his Leprosy come kindly forth in his candid Confession crying God be merciful to me a Sinner ver 13. he acknowledged himself all over Scabby This latter Christ the great High Priest Hebr. 3.1 doth pronounce him cleaner and more justified than the former ver 14. It may be said to such a proud Boaster as this Pharisee was come and see canst thou shew us thy large Lands thou boasts of in this fair Map or canst thou shew thy Righteousness thou cries up so in a clear Scripture Looking-glass Such Souls come to God as profane Esau did to Isaac his Father he presumed that he had earned the Blessing by his pains in Hunting Venison and Cooking Savoury Meat for his Father's Palate but his Father answered who art thou Gen. 27.31 32. No better Answer doth our Heavenly Father give to those proud Souls who presumptuously come to him and challenge Gods favour which they have Merited by their Works c. whereas it was Humble Jacob that got the Blessing in the Garments of the Elder Brother Gen. 27.15 28. and so must we do in the Robe of Christ our Elder Brother also The Second Reason of the Deficiency of Moral Righteousness is if Man may be Justified and Saved by the Moral Law then our Lord Christ dyed in Vain and the shedding of his Blood was a Superfluous Act God might have kept his Son in his Bosom still and not have sent him down as a Sacrifice to Ransom the World To this purpose doth the Great Apostle Argue that by the Deeds of the Law there shall no flesh be justified in the sight of God Rom. 3.20 and the Righteousness of God without the Law is manisested ver 21. and we are Justified by Faith without the Deeds of the Law ver 28. and we are dead to the Law Rom. 7.4 and delivered from the Law ver 6. and he blames the Jews for seeking a Righteousness by the Works of the Law Rom. 9.32 and 10.4 5. and he tells the Galatians that a Man cannot be justified by the Works of the Law but by the Faith of Jesus Christ c. Gal. 2.16 and if Righteousness come by the Law then Christ is dead in vain ver 21. and all Preaching and all Believing is vain 1 Cor. 15.2 14. There is no way to be Saved but by Christ for he is both the way to Heaven Joh. 14.6 and the Door into Heaven Joh. 10.9 beside him there is no Saviour Isa 43.11 and Joshua hanged up that King who dared to be called Adonizedek which signifies the Lord of Righteousness Josh 10.3 26. he was first trampled upon and trode under foot ver 24. and after this he was hanged up by the head for presuming to take that high Title to himself which belongeth to Christ alone whose Name is the Lord our Righteousness Jerem. 23.6 there is no Man can be called the Lord of Righteousness but our Redeemer only Hereupon as History tells us Augustus Caesar gave up the Title of Dominus orbis Terrarum the Lord of the World when our Lord Christ was born That Woman the Church Revel 12.1 is said to be clothed with the Sun only even that Sun of Righteousness as Christ is called Mal. 4.2 and not with any Righteousness of the Law the fall of Adam like the Golden Calf Idolatry Exod. 32.25 left all Mankind naked and thus the Thieves in this Parable left this half dead Man naked when the Compassionate Samaritan found him here and the Compassionate Father cryed in another Parable bring forth the best Robe Luke 15.22 to cover the Ragged back of his Repenting and Returning Prodigal Son A full Christ and a naked Creature agree best together therefore are we commanded to put off the Old Man Eph. 4.22 Those filthy Rags also of our own Righteousness as well as of our own Vnrighteousness Isa 64 6. and to put on the New Man Eph. 4.24 even the Lord Jesus Christ we are bid to put on as a Garment Rom. 13.14 thus the Angel of the Covenant took away the filthy Garments of the High Priests Captivity and gave him change of Raiment upon his return from Babylon Zech. 3.3 4. we should come to our Joshua or Jesus as the Gibeonites did to the Old Joshua in old ragged Raiment Josh 9.5 that he may cloath us with his Robe of Righteousness
stoned Paul dragging him out of the City as if he had been dead For their spight was most against Paul because he spake most But while those Believers that followed those Apostles stood round about him verse 20. either in order to bury him thinking him dead as did his Persecutors or to defend him as much as they could from farther attempts of that popular fury He being suddenly revived by the Power of God rose up and ventured again into that injurious City and the next day went away to Derbe This bring us to the third part of Paul 's 1st Peregrination or Travel namely his Regress or Return after so long a Progress to Antioch again from whence be had his first Egress into this his Apostolical Ministry In Paul's Return Three particulars are most Remarkable The first is the Terminus a quo the place where he began it and what he did there before he departed verse 21. The second is the several places he passed through as he returned passing from Derbe to Lystra to Iconium and to Antioch of Pisidia where what they did in all those places is Recorded as in a Journal verse 21 22 23 24 25. Then the third part is the Terminus ad quem the place whither he returned namely to Antioch in Syria from whence they were sent out Acts 13.1 2 3. Where they gave an account of the Success of their Ministry and Embassage wherein they had been employed verse 26 27. as likewise where they stayed a long time to Rest and refresh themselves after all their Toils Travels and Persecutions and for confirming the Disciples there v. 28. The Remarks upon this Regress or Return in short are these 1st That the best provision and preparation for any business of Importance is faithful Prayer unto God concerning it Thus Paul and Barnabas going to Preach the Gospel to the Gentiles were recommended to the Grace of God by the Prayer of the Church of Antioch Acts 13.2 3. and 14.26 unto which Prayer God granted a gracious Answer in their wonderful safety and success of their labours whereby they had both Discipled and Baptized many Souls ver 21. The second Remark is That the way to Heaven lyeth through much Tribulation When Paul started up after his stoning N.B. He seemeth to have this Truth in his mouth Sic oportet nos Intrare in Caelum So must Heaven be gotten by pains by pain by patience and by persecution which is its inseparable Companion Acts 14. v. 20 22. If there be any way to Heaven on Horse-back said Holy Bradford surely this is the way through much Tribulation They that will live godly saith the same Apostle 2 Tim. 3.12 must suffer persecution tho' they carry their matters never so discreetly An Howling wilderness Israel must pass through before they can enter the Land of Promise There is no dividing betwixt Christ and his Cross There is no coming to the Crown but by the Cross If the Head Christ was Crowned with Thorns then his Members Christians ought not to dream of Delicacyes The Rose cannot be plucked without prickes The Marble Stones were first hewen before they were set orderly in Solomon's Temple Nor is Corn brought into the Garner till winnowed The third Remark is It is not enough to sow the Seed of the Word but it must be watered also There ought to be a frequency of the use of Holy Ordinances to make even good Soil fruitful Heaven-ward N.B. Therefore did those Apostles return to visit those people they had preached unto well knowing that those Converts stood in need of Confirming Grace as well as of Converting Grace And therefore did they confirm the Souls of the Disciples c. v. 22. and comforted them also that they might not be offended at Paul's stoning nor stumble at these persecutions they might themselves meet with for the profession of Christ therefore did they preach the Doctrine of the Cross shewing how Afflictions are the Waters of Marah that are met with in the way to heavenly Canaan Hence ordained they Elders to instruct and govern them at their departure commending them to the Lord as Useful Treasure c. ver 23. The fourth Remark is Now was fulfilled Gideon's two Signs Judg. 6.37 39. the Fleece to wit the Jews alone had been wet before and all the ground about it dry Now the ground round about to wit the Gentiles were wet and the Fleece the Jews now was dry CHAP. XV. Of the first Synod NOw come we to the 2d Peregrination or the Travel Journey of Paul c. where of the Counsel held at Jerusalem by the Apostles Elders and Brethren is the Introduction Asts 15. Paul and Barnabas being returned from their first Travel unto Antioch from whence they had been sent and there resolving to refresh themselves for a time out of the heat of Contention and Persecution N.B. But behold the restless malice of an envious Devil against the Gospel and its Ministers no sooner were they settled there in a resting posture and scarce had warmed their Seats but presently Satan sets a quarrel on foot by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Brethren Gal. 2.4 concerning the abbrâ—â—ation of the Jewish Ceremonies Those Incendiaries of Satan would have brought the Yoke of Molaick observances upon the neck of the Converted Gentiles This bred the greater and the more dismal Disturbance at this present as it did after the Apostacy of exceeding many from the Gospel because multitudes of the very Jews that believed were yet Zealous of the Law Acts 21.20 and it was a work of great difficulty to work them off from those Typical Rites which had been as it were an Inheritance to them from their fore-fathers and wherein themselves had been Trained up by their Fathers from their Infancy N.B. Those certain men Acts 15.1 that kindled this spark of Contention which had been enough to have fired all the Churches had it not been seasonably smothered The Antients as Epiphanius c. tell us were Cerinthus with his Complices that Old Heretick being the chief stickler in sowing dissention among the Churches concerning the Office of Christ and the all-sufficiency of his Merits or suppose they were pretenders only to believing and therefore call'd False-Brethren who ever they were because not named such they were as the Sowr Leaven of the Pharisees had sowred their Spirits so as they attempted to subvert the Gospel among the Gentiles Gal. 1.7 by endeavouring to exclude them from any hope of Salvation except they submitted to the Law of Circumcision Thus the Devil assaulted this new Gospel-Church at Antioch with this dividing Question whether they could be justifyed by the Righteousnes of Christ apprehended by Faith or the works of the Law must be joyned therewith or whether we be justified by Faith in Christ or by Works of the Law This little Vinegar untowardly mingled among the Sincere Milk of the Word of God had like to have Marr'd All This unhappy Question
goeth along both into Fire and Water to see they take no hurt by either Isa 43.2 and though God lead them into both yet he leaves them not in either but brings them forth of both into a wealthy place Psal 66.12 This is due comfort for true Christians 2. Civil Authors as Martyrologists shew how in all ages of the World since Christ the Church hath been oft cast into Gods Furnace and been under Fiery Tryals yet brought in Gods hand through all into such times of Rest and Refreshment as wherein she might draw her breath better than in the Furnace yea swallow down her Spittle and live comfortably what may befal us from those black clouds which gather about us we know not whether it may not prove a storm of Fire c. these two Scriptures Zech. 13.8 9. and Mal. 3.3 have a mighty sound in my Ears two parts shall be cut off and the third part I will bring not only into but through the Fire c. when he comes to sit as a Refiner of his Gold and Silver Vessels c. 'T is good for us to forecast fiery Tryals which never come the sooner for being foreseen but sure I am far the easier 'T is a labour well lost if they come not and as well spent if they do come whereas when they come on the sudden and surprize us as the unexpected Thief in the Night they find weak minds secure make them miserable and lastly leave them desperate praemoniti praemuniti forewarn'd forearm'd God hath made me a Watchman to sound this Trumpet of warning from my Watch-Tower to rub off your Rust and to rouze up all that are slumbring Virgins that I may deliver my own Soul Ezek. 3.17 18 19. to wit from my other mens sins 1 Tim. 4.16 Oh would God I could say that the house of Israel is not become Dross as Ezck. 22.18 I am afraid we are degenerated if not from our own former zeal yet from that of our zealous progenitours We may sigh out Heu pietas ubi prisca profana O Tempora Mindi Faex Vesper prope Nox O Mora Christe Veni Oh bless God for that blessed allay Isa 48.10 God will refine us yet not so exactly as Silver lest we should be consum'd in Gods Crucible having in us more Dross than good Oare he tries not with Rigour this none can abide Psal 143.2 but with Favour Psal 118.18 't is in mercy and in measure Jer. 30.11 Isa 57.16 If his Child swound in the Whipping God le ts fall the Rod and falls a kissing it to fetch life into it again Oh that our Faith may be found as Gold 1 Pet. 1.7 If not in such a fiery Tryal before yet at that of the Judgment-Day The third Grand particular in this History of Noah is Noahs eminent piety in the midst of that ungodly Worlds notorious Impiety Noah was a most Resplendent and Illustrious Star of the first Magnitude shining forth most gloriously in the darkest Mid-night of a most wicked World Hence ariseth The third Observation That the power and providence of the Most Wise and Most Gracious God doth preserve and provide the best of Men for the worst of Times Three points are here to be enquired after and answered The 1. Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is so The 2. Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Why it is so 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After what manner First to demonstrate How it is so Ans 'T is most manifest 1. in Sacred History That God ordered the best of Prophets to be born and to officiate in the worst of Times oh what a degenerate Age was that wherein Moses appeared Duplicantur lateres Venit Moses Israel was in the Bondage of Egypt and in the worst part of that Bondage their Tale of Brick and Mortar-work was doubl'd upon them and that without Straw Exod. 1.11 14. and 5.18 19. c. Then God sent Moses their Deliverer And what a degenerate age was that wherein Samuel was born where there was no open Vision 1 Sam. 3.1 c. No better but far worse were the Times of Elijah who in his own computation was left alone of all the Lords Prophets when the Prophets of Baal were many 1 Kin. 18.22 in the days of wicked Ahab who sold himself to work wickedness whom Jezabel his wicked Wife stirred up 1 Kin. 21.25 and as bad were the times of Jehoram Ahabs Grand-Child when God sent the Prophet Elisha who said to that wicked King What have I to do with thee c. and surely were it not that I regard the presence of Jehosaphat I would not look toward thee nor see thee 2 Kin. 3.13 14. The like is recorded of all the Greater and Lesser Prophets who all as with one mouth do declare and declame against the wickedness of their several Ages they lived in as all their several Prophecies do abundantly testify in Isaiah Jeremiah c. and in Hosea Amos c. To omit ail these and come to the Master-Prophet our Redeemer the Son of God who was sent out of his Fathers Bosom into the World at a time of its greatest Degeneracy when few more than five persons are found upon Record who owned the good ways of God then came Christ that Almighty Healer and Soveraign Saviour As Joseph found his Brethren in Dothan which signifies Defection Gen. 37.17 So our Joseph or Jesus found the World in a state of great and sad Defection and when he comes again 't will be as bad shall the Son of Man find Faith on the Earth Luk. 18.8 Thus it appeareth by an Induction of Instances out of Sacred Writ that God raiseth up the best of Men in the worst of Times as he did Noah here in the Old World when all Flesh had corrupted their way Gen. 6.12 And this Secondly Is also remarkable in Civil or Secular History complying with that of the Sacred aforesaid that the best of humane Laws have been gained in the Reigns of the worst of Kings as an happy Counter-Ballance to their exorbitant and extravagant actings this leads me to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Ans 2. Herein appeareth the Wisdom and Graciousness as well as the Power and Providence of God to reserve a little remnant for royal use in the worst of times that he might not ruine the whole work of his hands at once Saints are call'd the Salt of the Earth Mat. 5.13 As Salt keepeth Flesh from putrifying so do the Saints the World and are therefore sprinkled up and down as Salt Here a few Corns and there a few Corns one of a Tribe and two of a Family Jer. 3.14 to keep the rest from rotting 't is well said that Swine and Swinish persons have their Souls for Salt only to keep their Bodies from Stinking above Ground Christ and his redeemed are somewhere called the Soul of the World Oh what a Stinking Body would the World be without such a
only Son Christ John 3.16 to die for them on Mount Golgotha or Calvary to redeem them that were worse Gally-Slaves than those to the Turks tied or chained to an Oar. God the father sent Christ his Son out of his own bosom may not we say as they did Joh. 11.36 Lo how he loved us As Christ loved Lazarus whom he calls his friend Joh. 11.11 and so he doth his Disciples Joh. 15.14 15 16. When God bought us off from Death and Damnation we were in a worse case than any Turkish Slave alas the bands of Iniquity are upon us in the state of Nature Act. 8.23 and that his only beloved Son Christ must be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption herein is not observed the law of buying and selling to wit tharum pro chariori something dear for something dearer for here God giveth his Son the best of all things for us the worst of all things is there any love like this love Joh. 15.13 2. Abraham represents or resembles Christ the Son in parallel congruities also As 1. Abraham was an High Father so Christ is call'd an Everlasting Father Isa 9.6 2. As Abraham went out of his Fathers House and Native Country at Gods Command so did Christ leaving Heaven and his Fathers Bosom he came down to the Earth to setch us up thither 3. As Canaan was promis'd to Abraham and to his Seed so is Heaven to Christ and to his Seed Gal. 3.16 28. c. 4. As Abraham delivered Lot and many more Captives out of Captivity by a great Victory Gen. 14.16 So Christ hath delivered a whole World of Captives this Captain of our Salvation Heb. 2.10 conquering the strong Man and Devil v. 14. Luk. 11.21 and leading Captivity Captive Psal 68.18 Eph. 4.8 Col. 2.15 5. As Abraham interceeded for the Righteous in Sodom and for the VVicked therein for their sakes Gen. 18. from 24 to 32. So Christ maketh Intercession for the Righteous Heb. 7.25 and 9.24 and 1 Joh. 2.1 yea he prayed for those VVicked ones that wickedly crucified him Luk. 23.34 6. As Abraham turn'd the Bond-Woman and her Son Hagar and Ishmael out Door Gen. 21.12 14. Gal. 4.30 even so Christ excludeth all Bastard Hypocrites saying Depart from me I know you not Mat. 7.22 23. 7. As Lot and his Family were saved from the fire of Sodom for Abrahams sake So are we saved from the fire of Hell for Christs sake 8. As the Princess Sarah was taken from Abraham for a while by the King of the Philistims Abimelech and by the King of the Egyptians Pharoah Gen. 12. and Gen. 20. yet he recovers her again without harm even so though the Spouse the Church that great Queen and Princess seem to fall some while into the hands of black Gypsies or Uncircumcised ones yet Christ recovered her again without any hurt for God restraineth them from harming her Gen. 20.3 6. he will make all the Kings of the Earth who endeavour to be injurious to his Spouse to know that they are all but dead Men as then 3. Abraham carries the resemblance of every true Christian as well as of Christ in many parallel cases also As 1. Abraham was a friend of God so is every sincere Servant of Christ Joh. 11.11 and 15.14 15. God is a friend to them and to theirs Exod. 20.6 Psal 37.26 and 115.13 14. 2. Abraham was of Gods Court and Council God said shall I hide from Abraham Gen. 18.17 no more God hide his secrets from them that fear him Psal 25.14 Joh. 15.15 c. 3. As Abraham was Circumcised Gen. 17. so are all right Christians Rom. 2.28 29. Col. 2.11 having put away the foreskin of the Heart Jer. 4.4 The Circumcision of Christ by his Merit and Spirit takes off all the Actions of the old Adam Eph. 4.22 as the cutting off the praeputium or foreskin was painful and caused bleeding in Circumcision So the abandoning of Fleshly Concupiscence in Mortification is irksome to the Flesh and oft causeth a bleeding Heart 4. As Abraham was call'd from Babylon or Country of Babel to Canaan the Land of Promise so is the Christian from a state of Confusion as Babel signifies Hebrew into the Covenant of Grace 5. As Abraham was but a Pilgrim and Stranger in this lower World Heb. 11.9 10 14 15. So the true Christian hath his Conversation in Heaven while he bath his commoration on Earth Phil. 3.20 Strangers and Sojourners below but Burgesses and Citizens above Eph. 3.19 Their Tents or Tabernacles here become Mansions hereafter 6. As Abraham yields up his Isaac his Laughter as the word signifies unto the Lord so doth the true Christian his Dearest lust his peccatum in deliciis his best beloved Sin at Gods Command 7. As Abrahams Faith was a working obeying Faith so the true Christian yields obedience to the Faith Rom. 1.5 that is to the Doctrine of the Gospel or to Christ the proper object of Faith and not only so but his Obedience is the Obedience of Faith Rom. 16 â—6 his Faith brings forth Obedience 'T is not a dead workless Faith but the Faith of Gods Elect. Tit. 1.1 is lively working Faith this saving Faith is not idle but works by love Gal. 5.6 As life discovers it self by Fruit and Action so doth Faith by Trust in God and Love to his People It appeared that Canaan was a good Land by the excellent Fruits which it brougâ—â— forth Num. 13.23 It was an evidence that Dâ—rcas was a good Woman because she had made many coats for charitable uses Act. 9.39 so 't is here as Faith doth Justifie the person according to Rom. 3.28 so works do justifie the Faith to be a right real and saving Faith according to Jam. 2.17 21. that Tree which is not for Fruit is for Fuel and for the Fire 't is not enough to say we have Faith but we must do something to demonstrate it saying so will not serve the turn Jam. 2.14 Men may word with God and yet miscarry Isa â—8 2 3. God is too wise to be put off with bare words he will turn up our leaves and look for our Fruits as Christ did to the Fig-Tree Mat. 21.19 which when he misseth he Curseth yea he lays down his Basket and takes up his Axe and cutteth it down that it may cumber the Ground no more Luk. 13.7 Christianity is not a matter of names or words as Gallio thought Act. 18.15 't is not a bare talking of God but a strict walking with God Augustin saith the Judge at the day of Judgment will not ask men quid legerint so much as quid egerint non quantum dixerint sed quomodo vixerint not how they have worded but how they have walked not what they have spoken so much as how they have Acted to live soberly c. Tit. 2.12 and to do Justly c. are things that God requireth at our hands Mic. 6.8 As Faith is the Taking in of God
argueth A Mediator is not a Mediator of one Gal. 3.20 but sin became the Make-bate and set God and Man at odds and variance as Mans Eating Forbidden Fruit was the Transgression of God his Makers Law and when God was one party offended and Man was the other party offending then there was need of a Mediator ☞ NB. 1. If the penitent Prodigal found compassion in his Earthly Fathers Bowels without any Mediator to intercede for him notwithstanding his high offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more may we if truly penitent hope to find compassion in our Heavenly Fathers Bowels Psal 103.13 and Mat. 7.11 having a Mediator and such a Mediator as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man Christ Jesus is whom the Father heareth always John 11.42 and answers him with good words and comfortable Zech. 1.13 Oh sweet 2. Miserable is the condition of those that never took hold of this Covenant of Grace Isa 56.4 6. but hopes to be saved by the Covenant of Works their good deeds cannot outweigh their bad ones Job 9.3 c. If they would wage War against Divine Justice with Ten Thousand good Works 't will War against them with Twenty Thousand bad ones and overcome them contrà 3. No better are they that have no Interest in Christ the Mediator who is our peace Eph. 2.13 and by whom all blessings come John 1.16 17. Eph. 1.7 Psal 68.18 and Eph. 4.8 2 Cor. 2.20 The third Difference betwixt the Covenant of Works and that of Grace is In the former Divine Acceptation begins at the Action and so goeth on to accept of the Person the Work renders the Worker or the Person working acceptable to God but in the latter this Divine Acceptation first begins with the Person and then goes on to the Action the Work cannot be accepted before the Worker be so in the beloved one Christ Eph. 1.6 In the Covenant of Works God accepts the Person for the Work or Actions sake but in the Covenant of Grace God accepts respects and rewards the Work or Action for the Persons sake This may be thus Illustrated The Tenure of the Covenant of Works runs thus Do and live upon which Father Ambrose hath an excellent Gloss saying God the Creator called all his Created things good and very good at the end of every Days Creation yet when he had Created Man he speaks not one word of the goodness of his Creature Man not so much as Tob good much less Meod Tob very good and why so saith he Homo priùs probandus quà m approbandus c. Man must first be proved before he be approved but alas Man bal Jalin non pernoctavit abode not one Night as the Hebrew signifieth in his Honourable Estate Wherein he was Created Psal 49.12 He failed in his Action so God accepted not of his Person But the Tenure of the Covenant of Grace runs thus Believe and live The VVorker must be a Believer before the VVork can find Acceptance according to that saying of Father Augustine omnia opera Infidelium sunt tantùm splendida peccata all the Works of Unbelievers are no better than shining sins their very praying a Religious Action as well as Plowing a Civil Action is an abomination to the Lord Prov. 15.8 with 21.4 As Copress will turn Wine or Milk into Ink so Unbelief turns all their Natural Civil Moral or Spiritual Actions into Sin their Plotting and Plowing mischief Hos 7.15 and 10.13 is Iniquity and not only so but whether they Plow or Play or Pray or Eat or Sleep to the Impure and Unbelieving all things are impure Tit. 1.15 Their very Incense stinks of the Hand which Offereth it Isa 1.13 14 15. though of it self it be a most sweet and precious Perfume Yea their own Table much more the Lords Table becomes a Snare to them Psal 69.22 and their very Prayer though materially good is formally bad and becomes sin Psal 109.7 whereas the Prayer of the Righteous whose Persons are first accepted is Gods delight Prov. 15.8 his Melodious Musick even to a Charm or Inchantment as the Hebrew word Lachash Isa 26.16 signifieth unto his Ears Psal 18.6 as Honey-drops to his Taste Cant. 4.11 and his most fragrant perfume to his Smell Psal 141.2 Insomuch that God-hearing Prayer as if charmed with their Prayers breaks out into these words saying Ask of me concerning my Sons and concerning the work of my hands command ye me Isa 45.11 Oh the latitude of that Royal Charter What improvement may fervent Faith make thereof Luke 18.1 7. Jam. 5.16 17. This great Truth concerning the Persons Acceptance before the Action of any can be accepted may be exemplified by sundry Scripture Instances As First Gen. 4.4 and Heb. 11.4 God had respect to Abel and to his Offering c. Gods Respect was there and then first to his Person and then to his Oblation his Sacrifice was Respected by and accepted of God because himself was justified by Faith first Abel was a Believer and one under Grace in his Person hereupon Divine Respect or Acceptance being first to himself ascended secondly to his Sacrifice Whereas on the contrary Cain was an Unbeliever and not under Grace and therefore though he Offered as well and as good as Abel God having no respect for his Person had as little for his Offering Gen. 4.5 But unto Cain and his Offering God Respected not Cain was under the Covenant of VVorks which was first made betwixt an holy God and an holy Man wherein Man stood upon his own Legs and by his own strength and in his own Person without a Priest to bear his Sin to Offer his Sacrifice Adam had no more need of a Priest in his Representative Covenant wherein he represented all Mankind descending from him than the Angels have in their Personal Covenant so called because they had not their Being by Descent as Mankind hath but were all Created at once to wit while both Adam and Angels stood in their Integrity but when that Covenant was broken Abel being a Believer had a Back-door and a Surety or High-Priest 1. To present his Person as to stand in his stead to bear his Name both upon his heart and upon his shoulders 2. To offer his Sacrifice c. This gave Acceptance to his Person and Offering but Cain was an Unbeliever and all such men have no more benefit by an High-Priest than the Devils have only to Men there is a possibility and not unto them while they continue under this broken Covenant he was under the Covenant of Works as appeareth by Gods saying to him If thou dost well shalt thou not be accepted Gen. 4.7 Under which Covenant there can be no Acceptation of the Person while there is found any Imperfection in the Work not transmitted to a Surety Gal. 3.10 Cursed is every one that continueth not in all things contained in the Law any one failure in the Work procures a Curse on the Person This therefore is the
on the other Hand this Lamb must not be eaten Raw saith God here as foreseeing the Popish Doctrine of eating Christ's Flesh Raw in the Sacrament in a carnal sense that gross absurdity he here pre-condemneth as a contradiction of the Type to the Antitype and as contrary 1. To Religion in destroying the Nature of a Sacrament as that Doctrine confounds the sign with the thing signified 2. 'T is repugnant also to Reason requiring carnal Nourishment to a spiritual Substance the Soul to which the flesh profiteth nothing Joh. 6.63 Yea 3. 'T is against sense it self and so is plain Non-sense for the Romanists would make the Receivers believe that they eat the very Flesh and Blood of Christ when they see touch and taste nothing but a Wafer and all their senses tell them it is no more than Bread yet they most senselesly contradict them all Moreover This prohibitive Precept Eat not of it Raw may prefigure also that as we may not rudely conceive in our Minds concerning Christ in his two Natures and three Offices c. so we ought not rawly to receive him in the Lord's Supper without a due Preparation and Examination of our selves lest we come unworthily and eat Judgment to our selves 1 Cor. 11.26 28 29. Thus Christ will be Roast-meat to us which is much sweeter and wholesomer than is that Meat which is either raw or sodden c. Fifthly The next Rite of the Paschal Lamb was to eat it with unleavened Bread and sour Herbs First As that Bread was the soonest made such as Abraham Gen. 18.5 6. and Lot Gen. 19.3 hastily prepared to entertain the Angels for they were to eat it in haste Exod. 12.11 34. and Deut. 16.3 in which place Unleavened Bread is call'd the Bread of Affliction as Isa 30.20 because it was to mind them of their afflicted conition in Egypt from which they fled in such haste that they could not stay till their Bread was leavened Exod. 12.39 Thus the vulgar Saying is That Poor-folks Bread is ill-prepared ill-leavened therefore this Bread was call'd the Bread of Poverty So Lechem Gnoni may be read Poor People almost famished bake a bit of Dough hastily made up upon hot Embers not being able to tarry till the lump if they have it be leavened and long lingringly baked in the Oven But the Apostle Paul interprets it here to signifie Sincerity and Truth 1 Cor. 5.8 because leaven hath an operation of souring and swelling up the Dough therefore that is used usually to signifie Sin as before of Hypocrisie Malice c. Secondly The bitter Herbs signified that their bitter Affliction in Egypt must be kept in Remembrance and to mind them what an evil and bitter thing Sin is Jer. 2.19 the procuring cause of all that bitterness Exod. 1.14 from which God was now delivering them Deut. 16.3 to which the Church alludeth lamenting God had filled her to the full with bitter Herbs c. Lam. 3.15 teaching us how we may not expect such sweet meat as the Lamb of God is but we must have with it some sour sauce those Sufferings were bitter that Christ endured for us and we must fill up his Measure Col. 1.24 and be in bitterness Zech. 12.10 weeping bitterly Luk. 22.62 being in heaviness to mortifie Sin 1 Pet. 1.6 Gal. 5.24 c. The Sixth Rite was They must that Night eat up the whole Lamb and let nothing Remain till the Morning The First Type is their eating it by Candle-light in the Night season which signifies that our Natural light cannot teach us to feed aright upon our Gospel-Paschal-Lamb this must be done by a light super-natural Act. 26.18 this lively light of Faith in Christ justifies many Isa 53.11 Joh. 17.3 The Second Clause signifies our great need of a whole Christ He must not be divided into pieces and parcels 1 Cor. 1.13.30 Gal. 2.20 where Paul apprehends by Faith a whole Christ to himself as if Christ had died for him only as his Coat was seamless Joh. 19.23 so is himself and not to be rent in pieces as the Arrians do in denying his Deity The Manichees in impugning his Humanity and the Apollinarists in saying Christ had no Soul c. Christ ought to be apprehended by Faith in his whole Person Natures Offices without any Division The Third Clause signifies that there must be no dallying and delaying in our apprehending Christ by Faith for we know not what another Morning may bring forth every night we may sleep our last sleep which is an Image of Death Isa 17.14 and 2 Kin. 19.35 Beside They were to eat up all if they could what remain'd must be burnt and not kept till the Morning ver 10. which is a plain Reproof to the Popish Practice in superstitiously reserving their Consecrated Wafer c. for the Sacramental sign when out of its use for which God ordain'd it during the Religious Worship hath afterward no sacred Vertue or Property in it nor ought Men to pay any Veneration to it much loss such Divine Adoration as is practised in the Romish Church The Seventh Râ—e was their Threefold posture Loins girt Shoes on their feet and a Staff in their hands to which a Fourth is added as necessarily implied though not expressed to wit They ate the Passeover also in a standing posture as Philo affirmeth for it was improbable they should sit with Shoes on their feet and Staves in their hands c. 'T is most probable and generally received that they ate it standing which was a gesture of readiness for present passage because they ate it in haste Exod. 12.11 just ready for a matching and is the posture of waiting Servants and such they were while in Egypt's Slavery The Apostle seems to allude to this posture Eph. 6.11 13 14. beginning his Christian Armory with it Stand therefore c. and when ye have done all to stand then follows he with this that is expressed here having our Loins girt as the 1st of them for enabling us to stand our ground and to keep our station It was the Custom of those Oriental Countries to wear long loose Garments which when not trussed up made them very unfit for travelling 2 King 4.29 Jer. 1.17 This therefore Christ commandeth that we may be girt for our Journey to the Heavenly Canaan as they here for the Earthly Luk. 12.35 36. and his Apostle Peter bids us Gird up the Loins of our Minds 1 Pet. 1.13 because a loose discinct and diffluent Mind is unready unnimble unhandy and unhandsome for God's Service 't is like Thrashing in a Cloak according to the vulgar Saying Christ did not serve his Disciples so Luk. 17.8 nor should we serve Christ so To the same purpose saith Paul having your Loins girt about with that golden girdle of Truth Eph. 6.14 Nothing maketh a man more unsteady in his Profession than his want of Sincerity and a loose life and here if ever doth that Proverb Ungirt Unblest hold true we
Israel with his multiplied Altars and Sacrifices shewing that though Man stand not to his Promises upon four Reasons 1. Because He oft fallaciously promiseth 2. And as oft repents of his Promise 3. Because something falls out at unawares which either disenables the Promiser to perform or the Person to whom the Promise is made doth disoblige his Friend and renders Himself incapable of the performance And 4. It may be the thing promised is beyond the abilities of the Promiser All which Cases and Causes can have no coincidency with the Lord. The Fifth Remark is the determined Benediction of God is no way reversible by Man this Balaam doth acknowledge ver 20. for the Gifts of God are without Repentance Rom. 11.29 The Strength of Israel will not lie He is not a Man that he should repent 1 Sam. 15.25 Though the Scripture sometime speaketh seemingly of God's Repenting as Gen. 6.6 Amos 7.3 6. Jer. 18.8 yet are these Expressions only according to our capacity as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellecta spoken after the manner of Men but taken by our understandings as it beseemeth the Majesty and Honour of God When Repentance is attributed to God it noteth only the Alteration of his Actions but no alteration or change of his Purpose or Decree which is immutable 't is Mutatio Rei non Dei effectus non affectus facti non Consilii 'T is not a change of his Will but of his Work Repentance with Man is the changing of his Will but Repentance with God is only the willing of a change There is no shadow of any change in God Jam. 1.17 So that in those Words Hinneh Barék likachti c. ecce benediâ—ere accepi c. Balaam preacheth the unchangeableness of God's Love to his People and that neither Principalities nor Powers nor Magical Inchantments can separate them form God's Blessing in Christ Rom. 8.38 The Sixth Remark from ver 21. is Balaam in this second attempt cannot curse but blesseth Iâ—rael the second Time and that with the blessedness of Justification in the free and full Pardon of all their Sins Concurring here with David who pronounceth them blessed whose Iniquities are forgiven and whose Sins are covered c. Psal 32.1 2. as likewise with the Apostle Paul after David Rom. 4.7 Holding forth Believers Justification in the sight of God by the same Expressions of the Psalmist For not to behold or see Sin in sinful Men is according to Scripture-phrase God's hiding his Face from our Sine Psal 51.9 blotting out our Iniquities and remembring them no more Isa 43.25 and Heb. 8.12 and when God pardons his People then their Iniquities though sought for shall not be found Jer. 50.20 The contrary to this God is said to do unto Unbelievers Their Iniquities are remembred and not blotted out their Sins are before tho Face of the Lord continually Psal 109.14 15. so Psal 90.8 and therefore God is angry with them every day Psal 7.11 The Seventh Remark is the strange Inferences which the Antinomians draw from this Text ver 21. That God saw no kind of Sin in Jacob no manner of Transgression in Israel and from hence conclude that God feeth no Sin in his Elect no manner of Iniquity in his justified ones that the very being of their Sins is abolished out of sight that God is never displeased with his People no not when they fall into Adultery or the like heinous Sins and that though they fall thus foully yet God cannot be angry with them no not with a fatherly displeasure c. All which is most assuredly a wringing Blood and not Milk out of this sacred Scripture the tendency whereof must unavoidably corrupt sound Doctrine and deprave solid Piety in good manners of humane Conversation That this cannot be the genuine and proper sense of this Text may thus be made apparent First Out of this very History and the Truth of God's Word for how can it be safely said that God saw no manner of Sin in Israel when as He so oft complains of their Sins and both threaten'd and punish'd them for their Transgressions Exod. 32.9 Deut. 9.13 27 28. Psal 78.60 61. Secondly Balaam himself did not take his own Words in any such Sense for then it had been a vain Project of his Diabolical Counsel to set the fairest Faces of the Daughters of Midian c. before the Eyes of the Israelites whereby to entice them first to Adultery and then to Idolatry which had been ridiculous if Balaam had apprehended that God neither could nor would behold any Iniquity in Israel whereby to provoke him unto Anger Thirdly Nor need we be so solicitous about the sense of those Words which were uttered by Balaam who was a wicked Man and loved the wages of wickedness and thereupon endeavoured by his Enchantments to curse Israel whom the Lord had blessed save only that they are generally believed to be the Words not so much of Balaam upon which account they might be passed over in silence without scruple for it matters not what such a mad Man belcheth out as of the Holy Spirit who over-ruled the Tongue of this mad Prophet and made him speak the Wisdom of God in a Mystery and which can never contradict it self in other places of divinely inspired Scriptures every where scattered to shew how the Sin of the Saints are of the blackest Hue and of greatest Provocation to God's pute Eyes as they are the Sins against the greatest Light and Love c. therefore this Text ought not to be turned as it is by Novelists to palliate the Mystery of Iniquity Fourthly Nor doth Balaam here speak of the better fort of Israel only who were justified by Faith and by their walking with God in an Holy Conversaion and therefore they might be reputed Righteous but he meaneth the whole Body of the People because they were now the Object both of Balaam's sight and of Balak's spight whom He desired to be cursed and with many of whom God was not well-pleased 1 Cor. 10.5 c. yea and who are frequently charged with many heinous Iniquities Act. 7.42 Psal 106.37 Exod. 32.32 and 33.3 c. All which Provocations God cannot in any sound sense be said not to see for it God should be Ignorant of any thing He could not be Omniscient as he is Heb. 4.13 Joh. 20.17 c. and so by consequence could not be God Fifthly There is indeed this Interpretation of the Words which hath a Truth in Thesi or in the thing it self namely that God looking upon his Elect through Christ seeth no more Sin in them than is inherent in their Saviour for they are made the Righteousness of God through Christ by Imputation as Christ was made unrighteous by Imputation of their Sins upon him 2 Cor. 5.21 yet this is impertinent to this Text which speaketh of the whole Body of Israel good and bad c. Sixthly But
Numb 31.6 as here in the siege of Jericho but its Absence had been fatal to them Numb 14.44 45. Tho' its Presence was successful to such as stood on good Terms with God yet was it not so to those Carnal Confidents 1 Sam. 4.3.4 5 6. who made an Idol of its Wood and an Antidote for their own wickedness the Ark was present at which they Triumph'd before and without a Victory as the Philistines trembled without any cause but God was not Present not as a Friend saith Josephus but as an Enemy they trusted more in the bare sign of Gods Presence than in the sure Promises of God to be apprehended Alas What was the Ark without the God of the Ark And What are Ordinances of God without the God of those Ordinances Those profligate Priests and People cried the Ark shall save us But David did better tho' he sent the Ark into Joab's Camp before Rabbah 2 Sam. 11.11 yet sent he it back to Jerusalem when he fled with a slender Army from Rebellious Absolom and when he never more needed the comfort of its presence 2 Sam. 15.25 26. well knowing that God could save without it as well as with it relying more upon Gods powerful Presence which was the substance and would be a Sanctuary to him in his banishment Ezek. 11.16 than upon the Ark which was but a sign and shaddow of it The Eighth Remark concerneth 2. The inward Means which is Faith affirmed Hebr. 11.30 both in Joshua the General and in the Priests and People tho' many other Graces were here Acted as Vnanimity Patience Constancy c. yet no Grace is named by the Apostle there save only the Grace of Faith because that is the Mother-Grace which quickens all the other her Daughters nor was this an Historical or a Miraculous Faith like that Mat. 21.21 22. of removing Mountains tho' a Miracle was wrought by it but it was a saving Faith for that is the Faith which our Apostle discourseth upon there Or did this Faith effect so great a work as it was a justifying Faith only but as it laid hold 1. on Gods precept Josh 6.1 and then on Gods promise vers 5. So that in this Act of Faith there was not only Obedience to Gods precept but also a firm Dependance upon Gods Promise first made to Abraham of giving Canaan to his Seed and now renewed to them Tho' the outward means as the blowing of Rams Horns seemed never so childish and contemptible to Carnal Reason yet when Faith as the inward means doth make use even of scorned ways because they are Divinely prescribed then doth the Soul mind its Duty and soon finds Gods Mercy as here when second causes are weakest then should our Faith be strongest if a Divine Warrant be but our prop and bottom Thus Sarah's Womb being dead required a more lively Faith Rom. 4.16 17 18 19 20 c. are the means we make use of either in sacred or secular affairs the very appointments of God then ought we to wait in them by Faith tho' they be never so mean expecting a Blessing of success from him that appointed them Faith in Gods promise is the foundation of Prayer and Prayer is the fervency of Faith when we can turn Gods precepts and promises into prayers Casting our burden upon the Lord by Faith then God will turn them into performances that we may be sustained Psal 55.22 Moreover Faith is such a God-pleasing Grace Hebr. 11.6 That God oft Honoureth it with doing those things which his own power and not our Faith performeth as here it was Gods Power and not Israels that overthrew Jericho's Walls appropriating Faith makes that which is Gods to become ours c. The Ninth Remark respecteth the Manner namely compassing about it seven Days c. This is not the manner of Conquerers to walk round a besieged City only but to assault and storm it This manner may be considered 1. As to its posture and 2. As to its extent First The Posture was a walking posture as it had no direct or probable Tendency for subduing the City so it likewise seemed Ridiculous to the Rude Citizens who might well scoffingly say What are these foolish People doing Have they not had a walk long enough for forty Years in the Wilderness that now they have a new walk round about our Walls and that once every Day for six days together They desire indeed to possess our City but they may compass it long enough before that posture can conquer it c. besides this posture seem'd Perilous as well as Ridiculous for though at that time they had no Guns as now yet had they Engines to throw great Stones at a great distance wherewith Archimedes frighted the Romans when they besieged Syracuse c. Notwithstanding their danger to have some at least knock'd on the Head by those Engines in their walking so oft about c. Yet God will make Jericho as well as his Israel know that he can give Victory to their Feet as well as to their Hands God oftentimes delighteth to go some way of his own which is not Man's way and worketh his own Will by such means and in such a manner as the World judges both Perilous and Ridiculous As the greater was God's Glory in effecting this great work wherein Israel contributed nothing to it so the stronger was Israel's Faith in believing it should be effected notwithstanding both the Difficulty Danger and Improbability of Means and Manner c. The Tenth Remark introduceth the second branch of the manner to wit the extent As 1. Israel's posture was a walking not a warring or fighting posture not one Sword of an Israelite drawn not one stroke by any struck not any Engine used to make one breach in any part of the Besieged City So 2. The extent of this walking posture to be considered in two Respects or Terms 1. The Term of place How far Israel walkked And 2. The Term of Time how oft they walked that term of place First The Term of place or space of ground they walked was 1. Negatively not an Acre or Furlong or any such measures of Miles nor was it an half-turn c. but 2. Positively It must be a whole turn a Circumambulation a compassing the City round about as Vaiaseb and Holekim Halok Hebr. signifie Ver. 3.11 13. and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.30 imports their drawing a Circle round about the City Had they not gone round about all had not been their own They had Conquer'd no more than they had compass'd so had done their work but to half part Yet at the best if we judge of this Action in it self as Treading a Circle Ludionum ludibria potiùs Censeri debetur quà m Bellatorum Stratagemata It looks more like Childrens Play in treading a Maze than any Stratagem of Warriours All this was to teach Israel not to expect success from their own Prowess or Policy but meerly from the
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
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
v. 23. to 33. The third Remark is God can cause bad persons and places to be kind to his Servants c. N.B. This Faelix was but a bad man as Tacitus and Josephus Characterize him yet is he 1st Affable to Paul in asking him of his Country tho' he as Suetonius saith had Marry'd three Queens successively yet was he not proudly morose c. 2dly He was Just to him not judging him before plaintiff and defendant had a lawful hearing he promised this tho' an Heathen And. 3dly He was favourable not committing him to the common Jayl but to Herod's Palace a fair prison if any could be so v. 34 35. Jerusalem was not so kind to him as was this Cesarea c. CHAP XXIV Paul carry'd to Cesarea THIS Chapter contains the History of those Transactions concerning Paul before this Faelix the Governour at Cesarea after his wonderful deliverance from the Jews in Jerusalem where he was admitted to have a fair legal Tryal And herein may be observed these following Resolves N.B. 1. The preparation for his Tryal at Law the Plaintiffs the Defendant the Lawyer that formed the indictment and the Judge of that Court of Judicature v. 1. 2. The management of this Tryal whereof there be three parts 1. The Preface of Tertullus's starched Oration wherein 1st He flatters the Judge for freeing the Country from Robbers the greater thief pick'd up the lesser and he commends Paul's accusers for their graditude to him for so doing verse 2 3. promising withal to avoid prolixity of Speech that he might not too long interrupt the Governour 's other weighty affairs verse 4. 2ly The Articles of Paul's accusation he rehearses which were Sedition Heresy and Prophaning the Temple verse 5 6. which he 3ly Backs with the Testimony of Lysias whom he tacitly accuseth for rescuing the prisoner verse 7 8. and of the Jews then present being come from Jerusalem ver 9. The 2d Part of the Tryal is Paul's defence he made to this Accusation which consists of two branches 1st His Preamble for the causing attention giving the Judge his due respect without flattery verse 10. 2ly His confutation of all the Articles whereof he was accused as 1. Of Sedition which he denys and confirms his denyal by Arguments drawn from the improbability both of time being too short to move Sedition in had he designed verse 11. and of place he being in Jerusalem a City far Remote from such places where Sedition was usually raised verse 12.2 Of Heresy justifying his own innocency and evincing their malice for want of proof verse 13. and making a good confession of his Faith as his Lord had done 1 Tim. 6.13 verse 14 15 16. And 3. Of violating the Temple which he cleareth himself of by declaring another errand he had thither about Alms verse 17. and it was not he but the Jews of Asia that made the Tumult in the Temple verse 18 19. not did he disturb the Council save only that he cryed up the Doctrine of the Resurrection c. v. 20 21. The third part is the Judgment of the Judge deferring the final Sentence until Lysias's coming verse 22. and his kindness to the prisoner after this Tryal verse 23. hearing him preach verse 24 25. yet not void of Avarice and Flattery ver 26 27. The Remarks arising from these Resolves are these The first is The Devil's Drudges spare no pains or cost in doing his Drudgery with utmost Diligence as here verse 1. Ananias the High-Priest and the Elders can travel from the City Jerusalem to Cesarea on the Sea side for doing mischief against Paul How did the Spirit of persecution prompt them and put wings upon them It still stuck in the High-Priest's stomach that the Apostle had call'd him a whited Wall and therefore he sticks not to lay aside his Home-Grandeur and to be at the pains of an ordinary traveller c. yea and to be also at the cost of hireing a Lawyer to accuse Paul Oh! how sweet is revenge even in the very Expectation before or without fruition would to God we were ashamed for being out-vyed and out-done by the Devil's Servants in our service to Christ The second Remark is The Devil never starves his cursed designs for want of cunning tools to carry them on as here he had his Tertullus an Eloquent orator a Lawyer who had linguam Venalem He could teach his tongue to lye and tune it any way for a lusty Fee This master of his Craft must be the man that shall draw up a black bill of indictment against the poor prisoner and lay load enough and too much upon Paul verse 2 5 c. This Master of words seems to be straitned for want of words and using the abstract for the concrete calls Paul a Pest or Plague to all places where he came as if all his Rhetorick could not reach the Mischieuousness of the man Machiavel learnt this Lesson Audacter fortiter Calumniare tunc aliquid haerebit Reproach lustily and something will stick from this Mercenary lying Lawyer perhaps of the same size with a later lyar in Law who said he that will not venture his body will never be valiant and he of the long gown that will not venture his Soul shall never be wealthy c. However the veracity of his forged Articles against Paul dressed up in most gawdy garments of Artificial eloquence made him merit the same commendable character given to a Parasitical Duke pleading with the Londoners in the behalf of Richard the third That never any man could deliver so much bad matter in such good words and so many quaint phrases and Rhetorical Flourishes The third Remark is The lustre and beauty both of Holiness to God and Righteousness to men cannot become a sufficient Shield or Target to defend innocency from causeless calumnyes as here Tho' Paul had made it his daily Exercise to keep his Conscience void of Offence both to God and Man verse 16 yet how is he calumniated here and hath his back burdened with the foulest reproaches by this foul-mouth'd Orator wrap'd up in the finest silken words How is he branded for being a botch of his Country and stigmathized with being a mover of Sedition which the Jews liked well enough in order to cast off the Roman yoke yet because this Aspersion was odious to the Romans therefore must Paul be charged with Sedition to indanger him of his life by this Roman Governor Faelix Nay he is charged higher to be the Antesignanus the chief Captain or Ring-leader of an unruly Rabble and what not was wanting in the Accusation to render him the vilest of Miscreants planè quasi ejus nomen non viri sed vitii esse videretur as if the name of Paul had plainly been rather the name of some most notorious vice and mischief and not of any mortal man N.B. Now if such a pretious person as Paul was whom Chrysostom honours with this Character that the earth
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