for from thence came the Gospel first to all believing Gentiles John 4.22 This is an Allegory of Divine Authority and hath an exact Accommodation to the Analogy of Faith as for those of Origen and of other wanton Wits too Luxuriant this way not having this to justifie them are well call'd Scripturaum Spuma the frothy Exuberancies of their own Addle Brains bespattering the Sacred Scriptures yet thus far we are warranted from this Apostolical Authority to make a Mystery of this great Mother of the Faithful Sarah as Abraham was the great Father of them as she beareth a sweet resemblance both to the Soul of Man and to the Church of God both in her Name and in her Person 1. In her Name which signifies a Lady or Queen such a one she was both to Abraham and to God so ought the Soul of Man and the Church of Christ to be lovely Ladies and Royal as well as Loyal Queens and Princesses unto God that High-father as Ab-ram signifies The Soul of Man hath many Suitors there was nothing so much contention about Moses Body Jude ver 9. as there is about Mans Soul Mark well who carrieth it in this Suiting Work whether the World or the Devil or God and Jesus Christ Come Soul see well into this weighty Work upon which thy Eternal weal or woe dependeth which of these three is if that doth wooe and win thee The World that old Witch will bewitch thee into some notorious ugly deformed Shape and the Devil may Metamorphose thee into a frightful black Gypsy both these may make thee abhorred of the Lord Prov. 22.14 but it Christ wooe and win thee this and this alone can cause thee to become a Sarah a Lady a Queen and a Princess to God who will greatly delight in thy Beauty Psal 45.11 and if thou fear and love the Lord thou shalt be greatly praised Prov. 31.29 30. Thus also as the Soul of Man hath many Suitors so the Church of Christ hath many Tempters 2 Cor. 11.2 3. as the Sequel will make it more manifest This filled that Apostle with Godly Jealousie such as was that in Job over his Children for fear they should sin against God Job 1.5 c. This Jealousie is a Compound of Love Fear and Anger it s three Ingredients the Ground of it was lest Satan by his subtilty and his devilish Devices 2 Cor. 2.11 should corrupt the Church of Corinth as he did after not only it but the Seven Churches of Asia from the simplicity in Christ 2. There is a Mystery in her person as well as in her name in the History of her Life and this Mystery is manifold As 1. In the change of her name Gen. 17.15 as her Husbands name was changed v. 5. he was the first man in the World whose Name was changed and this is reckon'd upon Divine Record as an high Favour to that high Father as Ab-ram signifies Neh. 9.7 God chusing him for his love and then loving him for his choice pluckt him as a Brand out of Ur or Fire of the Chaldees Zech. 3.3 where till then he lived and might otherwise have died an Idolater Josh 24.2 and the change of the Name imported a change of Estate from worse to better for Abram was enlarged into Abraham which was either for Abram-hamon signisying a Multitude whereof he was to be the Father v. 4. to wit of Israelites Ishmaelites Edomites Keturites c. besides of all Believers Gal. 3.28 29. and Rom. 4.11 and for better sound sake contracted into Abraham or it was as the Rabbins say for honours sake that God inserted one of the Letters of his own incommunicable name Jehovah into the Name of Abram inlarging it to Abraham and after stiling himself the God of Abraham Gen. 26.24 whereby he honoured him more than if he had Ingraven the word Abraham in the Face of the Firmament or writ it in Capital Letters upon some splendid cloud with Letters of Gold Thus also his VVives Name was Changed from Sarai which signifies my Queen my Lady or Princess Oh that God may say so of every Soul among us Thou art my Lady into Sarah which signifies an Absolute Princess and no more to be restrained to one Family only for Sarai the Chaldee Name wherein they that gave it her Wish'd her yea Prophecy'd to her much Honour having My in it which is a term of Restriction is not so honourable as that Name God gave her to wit Sarah an Hebrew Name for as her Husbands Name was changed to Denote he was to become the high Father of a Multitude Mystically signifying three things 1. That God by giving to Abraham a Letter of his Name doth thereby give even himself to him to enlarge his name into Nations 2. That God should be born of the Seed of Abraham in the Incarnation of Christ 3. That this should fall out in the fourth Millenary of the World as this Letter of He from Jehovah was added to Abraham's Name in the fourth place intimating that God should become Flesh after the World had continued four Thousand years so is his Wives Name changed for the same cause and in the same place of Letters to Denote that she was to be a fruitful Mother of much People by the spreading of Isaac's posterity her natural Son and by multiplying many Spiritual Daughters as 1 Pet. 3.6 so that though she had been hitherto but a Lady of a particular Family now she must become an absolute Princess or Queen and have a Female preheminence or much larger extent and latitude Inference hence is no Soul becomes a Sarah or Lady to God untill the Name of God or something of his Name be put upon it where Christ comes to Espouse any true Christian he changeth their Name when Christ comes he maketh all things new Rev. 21.5 a new Heart a new Life a new Tongue and among the rest as remarkable in Scripture a new Name Isa 62.2 Rev. 2.17 a Name better than of Sons and Daughters Isa 56.5 't is said All the People of the Earth shall see that Israel is called by the Name of the Lord and they shall be afraid of that nomen Majestativum that glorious and fearful Name which is put upon them Deut. 28.10 58. as Dioclesian that last of the ten primitive Persecutors was so affrighted with the Majesty of the Name of God upon the Christians whom he Persecuted that in an unexpected humour he Voluntarily devested himself of his Royal Empire quòd Christi nomen se deleturum uti speravit desperâsset because when he sought to root out Religion that tremendous Name of Christ he saw at length 't was labour in vain saith Bucholcer And this very Phrase We are all called by thy Name Gods People do improve as an Encouragement against all Discouragements in their praying to God 2 Chron. 7.14 and Jerem. 14.9 hereupon we should ask our own Hearts these two Questions 1. Whether the Name of God or the
to the Woman and her Seed for conveying Life and Salvation still it must be convey'd by a Covenant Way Sixthly There can be no Inconvenience in admitting Children into the New Covenant fellowship Named but the same Inconveniencies may be as well supposed to reach those under the Old there being the same reason in both Covenants The third Inference is If the nature of the Old and New Covenant be one and the same for substance differing only as the Old and New Moon in different Appearances then it follows hence that the Old Testament is not out of date but is of use to us under the New That it was not a Temporary Testament or a Bond and Covenant cancell'd by the coming of Christ as to the substantial Truth contained in it may be thus demonstrated The first Argument David calls Gods Word Ner a Lantern and Or a Light Psal 119. v. 105. The former is for use in the night and the latter is more profitable and comfortable in the day intimating hereby that as God created two great Luminaries Gen. 1.14 15. the lesser to wit the Moon to guide the night and the greater to wit the Sun to guide the day so hath he made the Old Testament as the Moon or as Davids Lantern and Candle to direct mans feet aright in the night-time of the Worlds Ignorance and of the Churches Nonage but he hath given the New Testament as the Sun or Davids Day-light to order our steps in a right path during the Day and Sun-shine of the Gospel What the Sun and Moon are for service to the World that the Old and New Testament are for usefulness to the Church The Old Testament is Novum Involutum the New Veiled the New is Vetus Revelatum the Old Revealed and as the Moon borrows light from the Sun so the dark passages in the Old Testament receive light from the New The second Argument The Church is said to have two Breasts as Twins wherewith to feed her Children Cant. 4.5 with sincere Milk 1 Pet. 2.2 This can bear no better sense than to signifie the two Testaments which like Breasts and Twins have an harmonious correspondency each with other and those Breasts of Consolation so called Isa 66.11 are both fair and full yea strutting out and even akeing to be drawn that the Churches Children may suck and be satisfied growing up and increasing with the increase of God to a full stature in Christ Col. 2.19 Eph. 4.13 Those two Breasts are also suitable and equally matched as Twins so are the two Testaments in sundry respects for as the Old Testament hath four sorts of Books to wit Legal Historical Sapiential and Prophetical so hath the New in a due proportion as Evangelical answerable to the Legal The Acts of the Apostles to the Historical The Epistles to the Sapiential or Dogmatical for in them Paul principally presseth Faith Peter Hope and John Charity and lastly the Revelation c. to the Prophetical so that there is a wonderful Conformity of the one Testament to the other not only in the Sameness of Sense but also in this Quadriformity of parts also This seems mystically to be signified in Ezekiel's Vision of the Wheel with four faces and his VVheel within a Wheel implying the Old Testament in the New and the New Testament in the Old and these two Breasts for Christs Babes are near each other and as like as near and so is the Milk in them alike pure alike sweet and nourishing They are but bad Nurses who would reduce the Babes of Christ to one Breast seeing the like sincere Milk is found in both these Breasts what the one Testament teacheth the other teacheth also they being like the two Cherubims in the Temple which had their faces looking toward the Ark and were beaten out of one piece of Gold Exod. 37.7 So doth both the Testaments look towards Christ the Ark containing all one and the same Doctrine for substance to wit leading us to the Faith and Obedience of Christ Alma Mater Ecclesia must have two Breasts the Church as well as the VVorld which hath two Breasts or rather Botches Profit and Pleasure The third Argument Whatever Divine Promise or Precept so far as it contains a Moral Equity of universal concern is found in the Old Testament the same hath a Divine Authority therein to us under the New Hence Promises made to any Old Testament Believer where no Reason in special is expressed why it should not be peculiar to him may be appropriated also by a New Testament Believer and he must act Faith upon it as made to him Thus the Promise made personally to Joshuah Josh 1.5 I will not fail thee nor forsake thee which is five times renewed in Scripture is universally propounded to the Faith of every New Testament Believer Heb. 13.5 which we all may press and press again till we have expressed all the the sweetness out of it never leaving to suck as the Child at its Mothers Breast so long as a drop will come yea keeps sucking still till fresh Milk flows into those Breasts of Consolation Isa 66.11 We should labour to see our own names writ upon every Promise to secure it for us Hence also Precepts as well as Promises do concern us under the New Testament as much aâ— those to whom they were personally propounded Thus Hosea saith God found Jacob in Bethel Gen. 28.18 and especially 35.9 4 15. there he spake with us Hos 12.4 who were then in his loins and promised in him to take the Lord for our God and we are to hold our selves no less concerned therein than Jacob was The like expression is found in Psal 66.6 at the Drying up of the Red Sea and Jordan There did we saith David in the Churches name rejoyce in him What we could this be but the we our selves who were then in the loins of our Fore-fathers so had some share in their Joy And thus also Psal 102. what God spake to the Afflicted that he would regard the Crys of the Destitute and not despise their prayer v. 16 17. the same he spake to us for 't is said v. 18. This shall be written for the Generations to come to wit that the poor Shrub had sped so well in prayer and whatever else God said in that Psalm or indeed in any other Book of holy Scripture Rom. 15.4 Hence the Fourth Argument is from Rom. 15.4 Whatsoever was written before our times was written for our Learning in this time This Paul saith upon occasion of his alledging a tâ—xâ— out oâ— the Old Testament Psal 69.9 which that Evangelical Doctor did not look upon 〈◊〉 Bond cancel'd and out of date nor disdain them as some do now but whereas he might have proved his point as well by other sayings in the New Testament and those also as pertinent as learned Pareus observeth upon that place yet he purposely quoteth an Old Testament proof and thereby presseth the point of Duty
50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. ☞ 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a
consumed not the Bush and this apparition of Fire was well accommodated to that sire of zeal which had oft transported this fiery Prophet while he walked with God and wrought for God upon Earth it was the Seraphims or as the word signifies the Angels that are a flaming Fire Psal 104.4 that fetched up to Heaven this Seraphical Doctor so there was a sweet suitableness those were God Chariots or chearful ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psal 68.17 Septuagint reads it the Angels were chearful to carry up Elijah and Elijah was as chearful to be carried up by them 4. There is mention made also of a Whirl-wind which is a strong circular wind that with violence gathereth things into it and carrieth them up in the middle of it thus Elijah was taken up into Heaven by a Whirl-wind 2 Kin. 2.1 and 11. This vehement Whirl-Wind hurried up the Chariot and Horses assoon as Elijah was ascended into it 5. 'T is said also that Elijah's mantle drop'd from him in his Ascension v. 13. no such is said of Enoch this Mantle Elijah let fall all his other clothes being consumed before his entrance into Heaven where there is no need of clothing and Elisha gladly took it up not only to make him amends for his own he had rent v. 12. but also to mind him of his Master while he wore it as a memorial of him and as a Token he should be clothed with his Masters Spirit as well as Mantle as appeared by his first Miracle v. 14. 6 There is the nearest Harmony betwixt those two Candidates of Immortality Enoch and Elijah in Scripture Record herein that Enoch was taken up in his Holy walking with God and Elijah in his Holy Talking of God both busie at that time in their Masters work Blessed is that man whom the Lord when he cometh shall find so doing Mat. 24.46 In a word 't is not improbable that Enoch was translated by a Whirl wind in such an Angelical Chariot as Elijah was though Moses be short in that Relation as in all the others before the flood he being exceeding concise in all the concerns of the nine first Patriarchs for near to 1656 year of the World Therefore 't is likely Enoch was translated in the same manner as Elijah was though it be not Recorded in Moses's Abridgment as he had the substance of the priviledge to wit Translation so he might the better have the circumstances to wit the Chariot c. for his Translation They both had fought the good Fight of Faith and both being Faithful unto Death went off the Stage as more than Conquerors to wit Triumpher's 2 Tim. 4.7 Rev. 2.10 Rom. 8.37 God caused them both to Triumph 2 Cor. 2.14 that is to ride up to Heaven in a Triumphant Chariot according to the manner of the great Roman Conquerors who after their famous conquests they used with grand pomp and splendour to ride up to the Capitol in a stately Triumphant Chariot through the Streets of Rome the Capital City then of the World Thus Enoch and Elijah Rode Triumphing over all their Adversaries Heads through the Air the Devils Territories and Countrey as he is Prince of the Air and as they pass'd along they looked Downward to the Earth with contempt and upward to Heaven with joy Thus far first of the manner how 2. Of the place whither The Popish as well as Jewish Drs. Dream of Enoch's going I know not whither nor they themselves something shall be spoke to this with brevity besides what I have said a little above in the Answer General as likewise what I have said to it in my discovery of the Person and Period of Antichrist page 72 73. c. Some of those Dreamers say those two Candidates Enoch and Elijah so called were only Translated into the Earthly Paradise out of which Adam was expelled upon his Fall and that there they both live without food as Moses did in his forty days Fast and there they shall both continue towards the end of the World and then return into the World again to make War against Antichrist who shall after a while slay them both being as they dotingly conceit the two Witnesses in Rev. 11.3 c. after which shall follow their true Translation into Heaven Answer 1. This fabulous fiction of the Popish Doctors is coined out of that Jewish Fable of Ecclesiasticus chap. 44. before quoted that Enoch is kept alive to Preach Repentance at the end of the World v. 16. as they Interpret it which is not Canonical Scripture and therefore a Dissent may be entred against the Authority of it as likewise this Romish Lye is borrowed from a misinterpretation of that Canonical Scripture in Mal. 4.5 that Elias must come before the great Day All this is alledged by the Romanists to wipe the Mouth of the Pope from being called the Antichrist because those two Enoch and Elijah are not yet come to oppose him in their persons but we have better Interpreters than those Popish ones of this Text and Oracle to wit 1. An Angel who applies it to John Baptist Luke 1.17 And 2. That Angel of the Covenant Christ Mat. 11.14 and 17.10 11. and him all must Hear v. 5. above all Antichrists agitatours And the Evangelist Mark begins his Gospel with this Prophecy of Malachi to inform us that this Elias is the Baptist who came in the like Spirit and Power the like Gifts Calling and Ministry c. as that Prophet did not by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of Elias's Soul into John Baptist according to Pythagoras's notion but by Inspiration of the Almighty who hath the residue of the Spirit Mal. 2.15 yea the seven Spirits of God Rev. 3.1 and can give to one the like Spiritual endowments as he doth to another 2. Answer As therefore it is Apparent that Elias is come already according to Christs words and not to come before the day of Judgment to Convert the Jews and to Confirm the Elect in the Faith of the Gospel according to the sondly fabling Romanists So that Terrstrial Paradise out of which Adam was excluded was certainly destroyed by Noahs deluge For 1. The Scripture saith expresly that every thing was destroyed upon the face of the Earth every man only eight persons saved in the Ark Gen. 7.21 1 Pet. 3.20 therefore had Enoch been upon Earth he must have perished The 2. Reason is The Waters are also said to prevail fifteen Cubits over the highest Mountain Gen. 7.20 therefore Paradise must be overflown and the deluge destroyed it though the place remained after yet not the pleasantness of the place according to the Ancient saying Cecidit Rosa mansit spina the beautiful Rose which was the Blessing Failed but the grieving Thorn which was the Curse continued 3. Whereas some Romish Doctors say that Paradise or Enoch in some high part of it might be preserved from perishing by the Waters standing as a Wall round about them
her Womb after a more than a Natural manner The Hebrew word Vajith rotsatsu signifies more than Calcitrabant they kicked one another but it implies that they ran at Tilt as it were one against the other as Armies do in Battel They did Bustle after an Extraordinary manner and Justle each other even to Bruising and Hurting both themselves and their Mother while they strove for the primogeniture This Supernatural contest and intestine VVar in her own VVomb exceedingly startles the good VVoman and strains from her some passionate and Abrupt Speeches saying If it be so why am I thus that is why have I conceived if I must feel such conflicts Better no Children than to be thus troubled with them why did I desire it if I must Die by it or suffer Abortion This she feared forgetting that penalty inflicted I will greatly multiply thy sorrow c. Gen. 3.16 which she should have Born more patiently yet she presently Corrects her self into a better course conveying her self into some by-corner to ask Counsel of God The Rabbins say she consulted with Shem This could not be for that Patriarch was Dead Ten Years before this 't is more probable what others say that she consulted God either by Melchizedeck the Priest of the most high God who was then alive or by Heber the Father of the Hebrews who they say had the Spirit of Prophecy or by Abraham the Friend of God who lived Fifteen Years after this to his great joy Undoubtedly that his Daughter Rebekah should conceive after so long a Barrenness but the first sence that she got into some retiring Room and there poured out her Prayer immediately to God is the soundest safest and simplest sense And from this private Prayer whereby she prayed down her own passion and impatience as some sleep out their Intoxications she received this Oracle and Answer either by an Angel or a Prophet or rather some Divine Impulse upon her own Heart that her perplexing misery had indeed a profound Mystery in it in that saying two Nations are in thy VVomb c. Gen. 25.23 To wit two Fathers of Edomites and Israelites ☞ Note Hence 1. God gives the Godly no pure Mercy without some mixture of Misery in this Life he gave Rebekah the blessing of Conception after her long barrenness which was one kind of the Curse yet as an Allay of her joy therein she must feel in her Womb such a dolorous Motion and commotion as brought her if not to a Convulsion that Deliquium Animi yet to such a consternation of mind as not only to be afraid she should bring forth some Monster that made all this Collision and concussion within her but also to expostulate in much indignation both with God and with her Husband about it All which was only to whet her up to Prayer Note 2. In all our Maladies we must not Despond nor be swallowed up by too much worldly sorrow nor use any indirect or unlawful means for their removal but run to the great God in Faith and Prayer for the Remedies 'T is remarkable neither Isaac nor Rebekah went to VVise-Men or VVizzards to Star-gazers or Fortune-Tellers c. Either about their want of Children or about their now striving and struggling in the VVomb but make their address to a Prayer-hearing God for which Chrysostom in Hom. 50. much commends their Piety and Religion in not consulting the over curious Arts of the Devil but the Oracle of God Some say 't was Abraham's Oracle at Beersheba but there seems to be no need for her almost ready to Travel with Child-bearing to Travel unto Beersheba at Distance from the VVell of Life where Isaac lived Gen. 16.14 24.62 25.11 having her Husband a Prophet at home especially her God there who is every where However she made no use of such Superstitious Charms as she had seen her Carnal Kindred do in her own Country of the Chaldees such as laying Agnus Castus Lawrel or such-like under her Head to have a Dream or a Vision directing her to some relief But the Name of the Lord was her strong Tower which she runs into by Prayer and so was safe Prov. 18.10 c. NB. Though we have not Oracles now as the Patriarchs had then yet have we a more sure word of Prophecy which they had not whereunto we do well to take heed 2 Pet. 1.18 19. The Authority of the Scripture is greater than the Voice of an Angel Yea 't is equal to Gods Audible and immediate Voice and of greater clearness and certainty to our understandings for besides its Divine inspiration 't is both written and sealed Therefore the Scripture must be our Counsellor Psal 119.24 Isa 8.20 Whoever consults God seriously in the word of his Prophets and Apostles concerning matters of Faith and manners cannot fall short of full Counsel and by their constant and instant Prayers shall obtain help from God as Isaac and Rebekah here did Note 3. So Gracious Exod. 22.27 is the Prayer-hearing God to the Prayers of the Godly that he grants them not only what they desire but much more than is desired Thus Solomon had more than he asked he had not only the things that he asked but also other things that he asked not 1 King 3.13 God grants to him a greater measure of wisdom and knowledge which he desired more than he desired and he granted him Riches and Honours which he desired not Thus Rebekah here had more unfolded to her by Gods Oracle than she desired to know for by Gods foretelling future events concerning her double Burden he Promised to her a safe Deliverance of them without which two Nations could not spring from them c. Thus God comforts those that are cast down as he did her instructing her of a Mystery in her Misery we have oft more than we ask Eph. 3.20 And could we seek Gods Kingdom first enough then other things would seek us fast enough Matt. 6.33 This Divine Oracle the Holy Scripture explaineth two ways 1. In the History 2. In the Mystery First As to the History it hath Four Branches 1. The quality of the Burden she bare in her Womb with so much Molestation 't was a Burden of vast consequence Literally two Sons and Figuratively two Nations whereof they were to be the two Fathers or Princes These both were the Idumaeans of Esau or Edom and the Hebrews or Jews of Jacob or Israel both which the Oracle of God calls Goijm or Gentiles And the Jews do foolishly in Nick-naming Gentile-Christians Goijm by way of reproach seeing God himself called them so as well as us 2. The Collision or Concussion of the Boys each against other in the Womb which is explained not to signifie any peril to the Mother but the differing dispositions of the two Sons which is expresly manifested betimes Gen 25.27 And the hatred of Esau to Jacob is further described which was not Personal only but Hereditary and National also c. 3.
Holy Robes or Stoles were received from Ancestors and kept in sweet Chests by the Mother of the Family which were of such an Odoriferous smell that Isaac is said to smell the sweet smell of it upon Jacob's back Gen. 27.27 So will God say of us if thus Cloathed Thus far as Jacob's Fact carried a correspondency not only with the Commands of his godly Mother but also with a most Congruous Harmony of this Holy Antitype aforesaid All Divines both Ancient and Modern do justifie him therein but to vindicate Jacob from the Sin of lying once and again hic Labor hoc opus est here lies the grand doubt and scruple About this point I find three various Opinions among the Learned 1. Some say that Jacob neither lyed nor sinned in what he said 2. Others affirm that though he lyed yet therein they deny time he sinned 3. But there be others who conclude that he both Lyed and Sinned As to the First Opinion which cleareth Jacob of lying and sinning They say that his Speech to Isaac if expounded in the best sense is no Lye but an Irony whereof the Scripture hath many which is a witty way of speaking words that in a strict acceptation sounds not true yet importeth some great truth when taken by the right handle as Gen. 3.22 God saith Man is become as one of us which Words are but Gods Holy Derision of Mans vain affectation of a Deity at the Devils suggestion ver 5. whereas the Beasts of the Field might in a strict sense more truly say that Man was then become as one of them Psal 49.12.20 Such Sarcasms Elijah used 1 King 18.27 and Solomon Eccles 11.9 c. Thus Jacob's Speech importeth that he was the Person to whom the Blessing which Isaac was to pronounce belongeth for Esau had resign'd it to him by the sale of his Birthright which purchase gave Jacob a civil right to the Blessing Thus Austin excuseth Jacob's Speech saying though it was not true in the History it was true in the Mystery though Jacob was not Esau saith Theodoret litterally yet he was Mystically and Figuratively as he had bought his Birthright so rightly appeared in Esau's place some excuse Jacob's calling himself Esau because that Name signifies made or perfect intimating that he was now in the way of making himself and of being made perfect having already got the Birthright and now in a fair way for the Blessing and he might the better call himself so as he was preferred to a Priority by the Oracle of God whose Purpose and Decree did Predestinate him to be the Blessed One Therefore 't was a litteral Truth to call himself the First Born and a Mystical Truth to call himself Esau not unlike to Christ's calling John Baptist Elias Matth. 11.14 Abraham calls Sarah his Sister Gen. 12.19 and 20.5 Paul calls us Gentiles the Circumcision Phil. 3.3 Rom. 2.28 and counted the Seed of the Promise Rom. 9.8 Gal. 4.28 Some say further that Jacob's Speech ought not to be condemned seeing God approved it by giving him the Blessing and continuing the same to his posterity and seeing also Isaac when convinced how God had over-ruled his want of Eyes to a right end with astonishment concludeth I have Blessed him and he shall be Blessed whereas had he look'd upon Jacob as a wicked liar and wretched deceiver he would not have been so resolute in his Answer to Esau for confirming the Blessing on Jacob but rather have revok'd and revers'd it from him all doubtful and ambiguous Speeches require fair and candid Interpretations The Second Opinion which granteth Jacob lyed yet denyeth that Jacob Sinned in his lying for though his saying I am Esau thy first Born may admit of some excuse yet his saying I have done as thou badest me and come eat of my Venison can no way be qualified from the quality of a Lye seeing it was not he but Esau whom Isaac bade to go a Hunting neither was it Venison but Shamble Meat or Kid-flesh which he hide Isaac eat as Venison this the Jesuit Pererius himself cannot justifie though he doth the former yet those Apologists for Jacob say though he lied he sinned not for say they his lye was not a pernicious but an officious lye that is 't was not Hurtful to his neighbour but only helpful to himself which they say is no Sin But it follows not that whatever is said or done whereby our selves or others may be benefited becomes immediately lawful and honest for this Rule of falshood were it a rule of right would warrant all Thefts for satisfying hunger and for supplying want yea all manner of lyes for saving Life Estate or Credit whereas a lye wherein false things are spoken for true though it be a never so officious Lie and useful to our selves if another be deceived by it while it ceases not to be a lye it cannot cease to be a sin for every lye what ever other tendency it may have for good is a wicked sin condemn'd in the ninth Commandment Which leads to the last or the Third Opinion which affirms that Jacob both lyed and sinned in lying That he lyed is already granted it follows then that he sinned this is made manifest by the light of Nature as well as by the Law of Scripture That Secretary of Nature Aristotle could say that a lye is in it self an evil and a wicked thing Arist Ethic. lib. 4. cap. 7. The Hebrews call it Aven a great impiety a grand iniquity and the Scripture reckons it among Monstrous Sins Rev. 21.8 yea and condemns it to Hell whether it be the Pernicious Officious or the Jocose or merry lye indeed every lye is pernicious either to our selves or to others or to both 1. Because 't is plainly Destructive to the order of Nature in Humane Society 2. 'T is flatly forbidden by God in both Testaments 3. No lye is of the Truth 1 Joh. 2.21 but of the Devil Joh. 8.44 who began his Kingdom and still upholds it by lyes This last opinion hath in it no absurdity why may not Jacob be said to be a Liar as all men are Rom. 3.4 c. Peter is reproved for dissembling Gal. 2.11 12. and Holy men in Scripture often for greater faults their Righteousness while here is imperfect Jacobs Faith was mixt with Frailty yet had he not the habit or way of lying Psal 119.29 Isa 63.8 c. That Jacob failed herein notwithstanding his Faith is the concurrent Judgment of Modern Divines save the Jesuites who would excuse him from Lying by that of the Angel Raphael to Tobit inquiring of his Pedigree answered I am Ananias of Azarias the great Tobit 5.12 which impertinent answer that the Angel should descend of Tobit's Brethren and be of Kin to Tobit hath with other reasons impaired the Authority of that Book which brings in an Angel Lying an evil which the good Angels use not in Canonical Scripture and what is this but to justifie one Lie
blessed be they that hear their joyful sound Psal 89.15 Elisha hath a Sword as well as Jehu and Hazael 1 Kings 19.17 God how 's down those strong holds by his Prophets Hos 6.5 as the Spettle which comes out of Man's Mouth slays Serpents so that which comes forth from the Mouths of God's faithful Ministers casts out Devils Fourthly Though the Walls of our corruptions stand all the six days of our Lives the Leprosie of Sin being incorporated therein Levit. 14.40 42.45 and though we do our endeavour which God requires by the Spirit of Sanctification that makes a Stone drop down now and then which assures the Victory Esth. 6.13 yet the foundation is not raced till the time of Death that ushers in our Eternal Sabbath then and not before will be the full accomplishment of our thorough Mortification c. Fifthly The grand Jericho Rome Antichristian we may be assured shall surely fall before our Jesus so surely as this antient Jericho did before this Joshua Compare the Literal and Mystical Babylon together as before Jerem. 51.8 63 64. with Revel 14.8 and 18.2.21 and it appears that the fall of the New Babylon shall be far greater than that of the old For in the fall of the old 1. It was but a weak Man that was employed but in the fall of the new a mighty Angel 2. There it was but an ordinary Stone but here 't is a great Mill-stone 3. There 't is only said to sink but here 't is thrown down with great violence 4. There 't is only into the River Euphrates but here 't is into the deep and wide Sea 5. There 't is said only Babylon shall not rise from the evil but here none of her Emoluments no nor her self shall be found any more at all Revel 18.14.21 22 23. a Mill-stone sunk into the bottom of the main Ocean can never be buoyed up again The tenth part of that Papal or Papagan City is fallen already Revel 11.13 a great part of Europe fell from the Pope since our first Reformers Luther Calvin c. were the Rams Horns that then sounded both loudly and lustily The Walls thereof are those Principalities and Powers which stand round about Rome to defend her and to make War with the Lamb for her Rev. 17.13 14. but the Lamb there overcomes them and her Flesh shall be burnt for a Whore when her Walls fall down at the feet of Jesus and yield up their Crowns and Scepters to him The Pope's Supremacy that great Luminary of the World who proudly and presumptuously assumes Authority to himself to Authorize Scriptures Doctrines Worship Government Council c. begins to darken and die it being denied in many Nations of Europe he must die abroad before he die at home and a total Eclipse come upon him He that was an Embryo only in the Apostle's days rose by degrees and the seven Vials of the Wrath of God wastes him by degrees he must die of a Consumption 2 Thess 2.8 and that is a lingring Death The Walls of Jericho did not fall flat down by any of the six days sounding c. but the Seventh Day compleated the fall So the six Vials poured forth upon this Mystical Jericho make her Walls to shake and cause many Stones to drop down out of the Wall The fifth Vial brings a darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scotch Mist upon his Kingdom Rev. 16.10 yet 't is the seventh Vial which cannot be far off that must accomplish its final fall We live upon the six thousand Year of the World a thousand Years are but as one day with God 2 Pet. 3.8 then follows the Seventh or Sabbatical Year the great Jubilee that brings Joy to the Saints in saving Sion and in utter destroying Babylon It shall come to pass that at evening time it shall be light Zach. 14.7 either at the Evening of the World or at the Evening of Antichrist for his Evening will be Christ's Morning as Antipodes c Let Saints be daily walking about Babylon in God's way and diligently waiting yea unanimously patiently constantly and confidently yet silently too as those here Josh 6.10 and praying also fervently for Babylon's Downfal and for more faithful Ministers to blow the Rams Horns of the Gospel that they may sound out a sound of Joy as the Italian Reading here is distinguish'd from the sound of War which God would not have in Jericho's Assault but it must be the Triumph of Faith which is the Victory of the Church A cold Sweat is upon the Limbs of Antichrist already God hath confounded the Language of those Babel Builders so that they are divided among themselves and one Warring against another Locusts last but five Months Rev. 9.15 Oh for an hearty shout of Saints altogether in Christ this made Jericho's Walls tumble down Numb 14.9 Rev. 19.1 2 3 4 5. Sixthly and Lastly As Joshua by a Prophetick Spirit denounced a most Direful Curse upon the Man that durst undertake to Rebuild this cursed Jericho after so signal a destruction Josh 6. yet was there found a Man who durst Rebuild it 1 Kings 16.34 as if he would despitefully spit in the very face of God and even wrestle a fall with the Almighty Caligula that prophane Emperour dared his Jove to a Duel but this Man out did him in challenging the great Jehova This Hiel would do it Al Despito di Dio as that Blasphemous Pope said about having his Peacock in despight of God But did this Man prove too hard for God No. Job 9.4 1 Cor. 10.22 this bold Wretch paid dear for his daring Presumption He was punish'd with the Death of his two Sons the Eldest at laying the foundation and his Youngest at his setting up the Gates which was the last Work Hiel might Rebuild this City to curry favour with King Ahab his Fellow-contemner of God and his Prophets However he sought for a Name of a great Builder and Benefactor in Israel yet left his Name for a Curse as Isa 65.15 and destroy'd his Living House while he was building Dead Houses So our Joshua or Jesus hath a flying Roll that causeth the Curse to take hold of Sinners against both the Tables of the Law of God Zach. 5.3 4. Our own Chronicler Speed tells us How God's Hand was very heavy upon William the Conqueror in his Issue as here which was as he saith not for Rebuilding any Cursed Jericho but for his Depopulations in New Forest But if we descend lower to the two last Reigns 't is easily observable and they that run may read the like heavy hand of God upon the Royal Issue more especially in the latter and not unlike to this of Hiel in the Death of his two Sons which occasion'd that Witty Distich Kendal is gone and Cambridge is Riding Post Victims to Denham's now Revengeful Ghost The Death of the Duke of Kendal the Elder and of the Duke of Cambridge makes it run in Parellel Lines with the Effects
promise his Protection from his Pursuers ver 20. This he requireth but in the midst of all her other actual Dissimulations she piously and prudently makes him no promise to it being one of those Children of God that will not lie Isa 63.8 Zeph. 3.13 Psal 119.29 An officious Lie was then look'd upon as a Peccadillo a small fault as it is by too many in our times he saucily demanded it as if she had been the Kitchin Girl and not the Mistress and she as subtilly replys not to it Thirdly When Fright Flight and Grief and perhaps long watching together with the means she had used in order thereunto had cast him into a deep Sleep then Jael takes a long Pin pointed with Iron wherewith the Cords of the Tent were usually fastened to secure it from Wind and Weather which was long and strong enough for her purpose to pierce his Temples and to fasten him to the Ground all which she effected here ver 21. N.B. Lo there lay this proud Worms-Meat cast out of his deep sleep into his long sleep and his Head and Ear in such a posture as if it lay listning as one wittily saith what was become of his Soul which was now flown away out of the wound in his Body or Head Two Inquiries are to be answered here The First is Why did Jael slay Sisera here with her own hand and did not rather detain him being fallen so fast asleep until Barak whom she expected came to deliver him into his Hands Answer She a Wise Woman look'd upon Delays to be dangerous what knew she but he being in such a Fright now fled out of the lost Field his fancy might dream thereof and so start out of his sleep and be gone a weak Woman could not detain so strong and Martial a Man and had he escaped with his Life he might have recruited and renewed his Army and so have raised a new War against God's People The Second Inquiry is Whether Jael did her Duty here and that which was lawful in slaying this General of Jabin with whom the Kenites had made peace ver 17. and a Man whom she had invited into her Tent to whom entertaining him with all seeming tenderness of Hospitality she tacitly promises Protection saying fear not ver 17. Answer Though the Anti-Scripturists do reject the Divine Authority of the Scriptures because this Fact of Jael is so highly commended in Deborah's Song Judg. 5.24 which they call an horrid Violation of all the Laws both of Hospitality and of Humanity it self seeing Peace was concluded betwixt her and Sisera and she had pretended present Friendship c. Yet seeing she is so highly commended for this fact by the Spirit of Truth and call'd Blessed above Women for so doing Judg. 5.24 The Act must be look'd upon as proceeding from a singular Zeal to God's Glory and the Welfare of God's Church and Children of Israel who had been cruelly oppressed by this Tyrant that God now had doomed and designed for destruction No doubt but she was inspired by the Holy Ghost in an extraordinary manner and measure for so great an Exploit above the capacity of the Female Sex I find many Arguments among the Learned that be alledged to vindicate the lawfulness of Jael's Fact As 1. There was no Peace betwixt Sisera and the Kenites but what was by Compulsion only it was only a cessation from Acts of Hostility for they were forbidden to make any League with the cursed Canaanites 2. To such Pacifications from Acts of Hostility the Men only were called but not the Women nor were the Wives equally obliged thereto with their Husbands 3. And both Parties were at Liberty to violate this sort of Pacification when it stood with their conveniency 4. It is not said that there was any League of Friendship confirmed by an Oath betwixt Jabin and Heber c. 5. If there were an Oath yet might Heber have a Dispensation from God to absolve him from this Oath and he was really absolved when God commanded this War 6. Sisera was now declared an open Enemy to Israel and though the Kenites were not Israelites yet were they incorporated into their Church and Commonwealth and so were bound to seek its safety in their Enemies ruine 7. Jael had not done her duty if she had not kill'd Israel's principal Enemy and therefore all the means to accomplish that end namely enticing him into her Tent refreshing him with Drink c. were as justifiable in her as all other Stratagems of War in the best Commanders wherein one thing is pretended to encourage and draw on an Enemy when as 't is wholly intended to entrap and ensnare them for their utter destruction so that though there might be failure in some Circumstances yet the substance was good 8. See Psal 83.9 10. justifying this fact where the Psalmist prays that God would serve all his Churches Oppressours as he had served Sisera c. Judges CHAP. V. JVdges the Fifth is Deborah's Song for this Miraculous Victory the Historical part whereof after the Prologue is First A Recognition or Review of former Deliverances which the Lord had most graciously granted unto Israel upon their Repentance and returning to him ver 2 4 5. Secondly A Commemoration of the deplorable Condition of Israel immediately before this eminent Victory to wit no Trading no Travelling c. ver 6 7. upon which Remarks be made before pag. 102. Paragraph last upon Chap. 3. Thirdly A Relation or Narrative of this Victory in all its Commodities obtained thereby to all Ranks of Israel from ver 8. to 13. to the Princes ver 9. to the Elders c. ver 10. to the Subjects in their Travel and Traffick ver 10. to Boys and Girls in their drawing of Water ver 11. to the Countrey-men who now might live safely in their Country-Farms to the Judges who now might sit safely in places of Judicature ver 11. and lastly to Deborah and Barak ver 12. who now sang forth God's Praises Fourthly An high Commendation of those that had been Instruments in this Glorious Victory as both of Men Princes ver 14 15. and People ver 18. and of Women where the Heroick Act of Jael is most highly applauded ver 24 25 26 27. Fifthly A Severe Reproof to the Deserters for their Neutrality and Treachery both to the Tribes of Reuben ver 15 16. and of Gad Dan and Asher ver 17. and to the City Meroz ver 23. which was a City in Galilee belonging to Israel and nigh the place of Battel yet came not in to help and therefore is for her cold Neutrality most bitterly Cursed so that we never read of Meroz more as no more of the Fig-tree which Christ Cursed whereas Jael not of Israel but a Kenite did act Heroically for the good of Israel so is most highly Blessed Sixthly A Graphical Draught and Description of this Famous Battel 1. Of Israel's Enemies ver 19. where they are commended for their
the Chaldee-Paraphrast Onkelos Rabbi Solomon c. But above all Josephus's Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he Slaying his Daughter offer'd her up for a Burnt-Offering This Authority of the Antients both Jewish Rabbins and Primitive Fathers both Latine and Greek hath captivated the Conjectures of many late Learned Interpreters into a concurrence with this Opinion and the rather because the Letter of the Scripture seems much to favour it which saith Whatsoever cometh out of my House to meet me shall surely be the Lords and I will offer it for a Burnt-Offering But The second Opinion is That Jephtah did not Sacrifice his Daughter but only devoted her to a perpetual Virginity This likewise is the Sentiment of divers of the later Rubbins and of many Modern Judicious Divines above all Exceptions It cannot assuredly be denied that the Parties in both those Opinions are very strong both in their Parts and Proofs on both sides therefore I dare not take upon me to determine the Controversie yet do I lean to the latter Opinion upon these Respects First Because I find the Particle Vau used in the Declaration of the Vow ver 31. is no more than a Conjunction Disjunctive for Or and not for And as Gen. 26.11 Exod. 21.15.17 Levit. 6.3.5 2 Sam. 2.19 c. So that Jephtah's Words in his Vow may be read thus or and not and I will offer it up ver 31. meaning thus If it be such a thing as may lawfully be offered then will I offer it for a Burnt-Offering but if not it shall however be Consecrated unto God and should it be read conjunctively for and I will offer c. this Absurdity is introduced thereby suppose Jephtah's Dog had come out of Doors first to meet his Master as many Dogs do after a long absence to welcome him home after their Natural Instinct This Unclean Creature had been an Abominable Oblation unto God who hath expresly forbid it in his Law Levit. 27.11 12 13. Isa 66.3 as well as Man's Flesh Deut. 12.31 Secondly The 2d Respect or Reason is I find likewise the Execution of the Vow ver 39. is delivered in such Ambiguous and General Terms far darker than that And for Or in the Declaration of the Vow Jephtah did to his Daughter according to his Vow c. where no intimation of his Sacrificing her to the Lord is given but rather that he did Consecrate her to the Lord as a Virgin to serve him in a single Life 1 Cor. 7.32 for the latter Clause in ver 39. and she knew no Man seems Exegetical explaining the Nature and Matter of the Vow that Text saith not He did to her according to his Vow and offered her up for a Burnt-Offering but it saith and she knew no Man immediately after which implies that she lived ever after in a Devout Virginity as her Father had Vowed and she her self had nobly Assented The Third Reason is I find also that this Daughter did not bewail her Death which would have been the chiefest cause of her Lamentation had she been Vowed to Die and that by the hands of her own Father but 't is said she only bewailed her Virginity upon the Solitary Mountains ver 37 38. and not any expectation of the loss of her Life And though it be said That Jephtah at the first sight of his Daughter coming with many more Maidens to sing Songs of Triumph for his Glorious Victory immediately falls into a most passionate Lamentation ver 34 35. crying out N. B. I have been troubled by my bad Brethren that Banish'd me and by the Oppressing Ammonites that Warr'd against me but now after God hath given me a compleat Conquest I meet with my greatest Trouble of all the former by my own dear and only Daughter which hath plainly put a damp to all the Joys of my Victory and all because of my Vow c. This extraordinary pang of passionate Sorrow in Jephtah hath indeed moved many Learned Men to believe that his Daughter was really offered for a Burnt-Offering because had he only vowed to Consecrate her for serving God in a perpetual Virginity he would not have sorrowed after so unspeakable a sort Rending his Cloaths c. N. B. But if it be seriously considered How great a Blessing it was look'd upon in those times to become Parents of Children and how a Barren Womb and want of Posterity was then accounted a most cruel Curse Gen. 30.23 1 Sam. 1.6 7. Isa 4.1 Luke 1.7 and a dreadful Disgrace also because such were excluded from that great priviledge of Increasing the Holy Seed and contributing to the Birth of the Messiah who was to be Born of an Israelitish Woman we cannot but confess Jephtah had exceeding great cause of this his most bitter Grief and Out-cry N. B. Seeing Jephtah being the chief Magistrate in the Common-Wealth of Israel had hereby all hope of living in his Posterity cut off from him because God had blessed his two Predecessors in the Judgeship Gideon and Jair as also were his two Successors Ibsan and Abdon with a very Numerous Off-spring and himself must die as good as Childless this Danghter being his only Child beside her having neither Son nor Daughter ver 34. and she now Vowed to a perpetual Virginity The Fourth Reason that makes this case more dubious as to any Sacrificing of her is The Monstrous Nature of that Horrible and Vnnatural yea worse than any Inhumane yea than any Belluine Fact it seems very improbable that such a Man as Jephtah was so eminent for Piety Wisdom and Godly Zeal and for his Paith also insomuch that he stands inroll'd amongst God's greatest Worthies and his Name Eternalized by the Holy Scriptures for his Exemplary Faith Hebr. 11.32 c. should dare to perform such barbarous and unparallell'd a Massacre upon his own and only Daughter who was a Pious and Innocent Virgin so obsequious to her Father's Will and such an Act of Murder as was directly contrary to the Light of Nature much more to the Law of Scripture c. N. B. The very Heathens abhorr'd such unnatural Acts excepting only those few who were so blinded with a Diabolical Zeal as to devest themselves of all Humanity and Natural Affection and Sacrifice their Sons and Daughters to the Devil in Moloch therefore assuredly the Judgment of Charity doth partly prohibit us from involving a Man of his Figure as above in a deeper degree of sin than the Scripture of Truth doth clearly charge upon him and from aggravating his Faults with our fond and ungrounded Fancies and the same Law of Charity doth partly command us to put as favourable and as candid a Construction upon his Action as the Grammatical sense of the Sacred Text will warrant us we ought willingly to entertain all Advantages which the Word of God allows us taking all Expressions about it by the right handle to clear so great and so good a Father and Governour from all undue
Chron. 21.12 Is but three Years To solve this doubt some say seven Years was God's first offer but David praying for a shorter time brought God down to reduce them unto three Years as Abraham had prevailed with God to make an abatement from fifty to ten Persons for saving Sodom Gen. 18.24 32. and as Ezekiel had got God to allow Ox-dung for Man's-dung to knead their Bread with in a Famine by a sore Siege Ezek. 4.12 15. Thus God might likewise condescend to David's Prayer as he had done to the Patriarch Abraham's and to the Prophet Ezekiel's This is but gratis dictum a Being wise above what is written and therefore 't is better answered for reconciling this difference 1. By Grotius that numbers might be set down by Notes or Figures as most Nations do which might easily cause a mistake of the Figure three for the Figure seven But 2. Because the aforesaid Supposition seems to weaken the Authority of the Holy Scriptures if mistakes be allowed therein therefore Judicious Junius with whom the best Expositors do concur doth affirm that this offer of God by Gad ran thus Shall three Years Famine as 1 Chron. 21.12 saith Come upon the Land for the Sin of David to make up those that have been already for the Sin of Saul which lasted three Years and the fourth Year was almost out Now God offers David Shall three Years Famine more come to make up the number seven as is expressed here v. 13. Beside 3. Others are of opinion that this fourth Year after the Famine for the wronged Gibeonites was the Sabbatical Year wherein Israel had no new Harvest so could not make up their losses of the three last Years Famine and if this Notion will hold then three Years more such make them seven indeed Mark 6. Though God offered to David's choice whether he would chuse either Famine Sword or Pestilence yet had he Decreed to send the last of the three and neither of the former God in the mean time leaving David to the Direction of his own Wisdom and Will but so as his Will was inlightened and inclined by the secret motion of God's Spirit to chuse the last of them N. B. Which gives a manifest Demonstration that the Determination of Man's Will by God's Decree may well consist with the Freedom of our Wills for David here did freely chuse that one of the three which God had from Eternity decreed and determined should be chosen The Second Part is the Progress of this Plague which David did chuse v. 14 15 16. Wherein Remark 1. The ground of David's choice He said I am in a great strait v. 14. Great Sins bring great Snares David in the fulness of his sufficiency was in straits as is said of the wicked Job 20.22 which of those three direful Judgments to chuse and his straits were the greater because he saw God resolved to make him smart by one of them none of which were eligible Remark 2. David had experience of the evils of both Sword and Famine but none of the Plague The smart of the late Famine was still fresh and felt upon the People And that of the Sword which must have a Commission to conquer and kill his Subjects that were to flee before it was an evil that would much redound to the dishonour of Religion and of God himself who had received David and his People into his Protection by Covenant Remark 3. He chuses neither of the other for though the Hand of God order them both yet there is the Hand of Man in the Sword as it were the Hand of the Creature in the Famine as the Locust Caterpillar Mildew c. But the Plague whereof David had no Tryal was an immediate stroke of God against which though Man can make no Defence as he may do either in War or in Famine especially David and his Nobles but Prayer and Humiliation yet this was David's choice wherein He was equally exposed in his own Person with the meanest of his People and upon this ground only from his former Experience of God's Gracious Goodness He chuses rather to be chastized by a Compassionate Father than by the Hands of such whose Tender Mercies are but very Cruelties Prov. 12.10 N. B. 'T is true to fall into the Hands of the Living God is a most terrible thing as he is an Incensed Judge Heb. 10.31 That is when God taketh to task irreconcileable Rebels and Reprobates who do despise and despite the Spirit of Grace and tread under Foot the Blood of the Covenant Heb. 12.29 But when he comes on the contrary as a tender Father to chastize his own Children He corrects them in measure Hebrew by Peck and by Peck not by whole Bushels at once and staies the rough wind in the Day of the East Wind Isa 27.7 8. Jer. 30.11 Hab. 2.2 The Third Remark from this Second Part is the Egress of the Plague from God that same Morning when Gad was sent to David with these sad Tidings and its Progress among the People even to the time appointed ver 15. Concerning the Continuation of this Pestilence how long it raged in slaughtering the King's Subjects there be two Opinions The First is of those Learned Men that affirm It lasted but from the Morning to the Evening of the first of those three Days offered to David and accepted off by him and thus they Interpret that clause even to the time appointed to be until the Evening Sacrifice and Prayer which was the usual time of Israel's solemn meeting for God's Service Psal 141.2 Acts. 3.1 This Opinion is more plausible and pleasing to the Judicious than that of those who Interpret the appointed time to be the Noon of the first Day because say they the Day is divided into three stated times to wit Morn Noon and Night's approach So that the Noon or the Meridian Sun is one of the Appointed times of the Day as well as the Rising and the Setting Sun This Computation cuts the time of the Pestilence short concluding that it lasted but six hours instead of continuing three days But because Dinner-time was not so much noted among the Hebrews as was the Evening when they had their Gnethmogned Hebrew their Time of Convention for Evening Prayer therefore is this Opinion more probable than that which I thereupon do omit as altogether improbable c. The Second Opinion is that the Plague lasted from that very Morning of Gad's coming to David ver 11. After whose choice it immediately issued forth Vntil the Third Day Which is the Term expressed ver 13. And which Expression leaveth no room for Conjecturing one day only much less but six hours of one day So that the appointed time ver 15. most probably must have Relation to the three days aforementioned in ver 13. And not otherwise without doing Violence to the Law of God Zeph. 3.4 But this we may safely assert with Peter Martyr that the Plague lasted not until the Term
for their Ears are cloâ—â—â—d and closed with Honours and Pleasures c. But the happy Tidings hereof were told to poeâ— despiâ—able Shepherds 6. The Wisemen offer'd Christ Gold as to a King Frankincense as to a Priest and Myrrh as to a Mortal Man 〈◊〉 Thus Myrrham Region hominies Dâ—â—â— The Gold was to Deâ—â—â—y his Charges in his flight c. The Frankincense was to perfume his â—â—â—â—ing Sâ—able and the Moâ—â— he has for his Burial We ought often in Soul to go with the Wisemen to Bethlehem being directed by the Star of Grace and there â—all down and worship this little King offering to him the Gold of precious Faith the Frankincense of servent Prayer and the Myrrhe of bitter Penitency and Patience and then return not by Cruel Herod c. but by a better way to our happy home We must carry a little of each the best of the best Gen. 43.11 as our Pepper Corn to the Lord of all Isa 16.1 Acts 10.36 7. Oh how ought we to love this lovely Babel more lovely than Moses Acts 7.20 Whose beauty while a Babe first moved his Parents and then the Princess to pity him Exod. 2.26 Thus Christ was 1. Lovely to men to the Wisemen whom when they saw they could not find in their Hearts to betray him into Herod's Hands but did Homage to him when but in the shape and state of a poor feeble helpless Infant that we might come to the fulness of the Age in Christ Eph. 4.13 1. He was lovely to Angels who praised God for his Birth though they had not so much interest in him nor benefit by him as we Luke 2.13 for he was good Will to men v. 14. yet a whole Quire of those Heavenly Choristers sang him into the World 3. Lovely to God his beloved Son his Darling in whom he delighted daily Mat. 3.17 Sporting with him from Eternity Prov. 8.30 If we men love him not 1 Cor. 16.22 wo to us c. 8. Christ broke not Prison before the Period of time in the course of Nature but calmly suffered his nine months confinement to the narrow Little-Ease of his Mothers Womb to teach us patience under Persecutions and Imprisonments till the Timâ— that our word come as Joseph did Psal 105.19 and then did the Sun of Righteousnesâ— Mal. 4.2 break forth from and out of a fruitful Cloud This Sun had been so lonâ— in Virgo and when he takes to himself his great power Rev. 11.15 17. He will ther be in Leo but when he comes to Judge the World then this Sun will be in Libra c. 9. 'T is a great comfort to poor People that Christ their Redeemer was born poor of a poor Mother in a poor place on a poor bed or uneasie Craddle nothing to seed upon but a little breast Milk c. That he also lived poor feeding upon Barley Bread c. John 6.9 And wanting Money so that for paying Tribute he must fetch it by a Miracle out of a Fish's Mouth Mat. 17.27 and he likewise Died Poor having no Houses Lands or Goods and Chattels to Dispose of by his Will to Friends and Relations Never think God can love us better than his own Son c. 10. Christ at eight days old began to bleed for us which was a Pledge and Praeliba men or Foretast of that Sea of Blood to be shed for us at his Death This bloudy Covenant of Circumcision he Entred not as needing it himself for he had no Sin But 1. To assure us of his Humanity 2. To Satisfie and Sanctifie for the Sins of our Infancy 3. To leave the Jews without excuse who would have despised him had he been Uncircumcised 4. Because he had taken Abraham's Nature therefore must he have on him Abraham's Signature though it was a bloody one Exod. 4.24 25. The Third Passage of Christ's Privare Life was his Return safe from Aegypt How long he staid there hath various Computations after mentioned However betwixt his Flight Thither and his Return Thence did fall out the merciless Massacre of the Bethlehem Babes of two years old and under Mat. 2.16 Wherein some affirm Fourteen Thousand Innocent Infants were bloodily Butchered So 't is Recorded in the Greek Kalendar and they say also that John Baptist was in eminent Danger of being Murdered too had not his Parents hid him from Herod's hands by sending him away into the Desart the Place of his abode Mark 3.3 for which his Father Zacharias was slain betwixt the Temple and the Altar Mat. 23.35 And Tertullian saith the Blood of this Holy Priest could never be washed out from the place where it was shed much less out of the Murderers Conscience The Remarks upon this are these 1. No History makes mention of any such matchless Murther as this None-such was whereby without any heat of War so many Thousand Infants only perished all others of other Ages escaping 2. Neither the Consciences of those Cut-throats nor the Outcries of either the Mothers or their Sucklings could move to any Compassion no not to Herod's own Child which was there put out to Nurse among them which Augustus Caesar hearing of said It was better to be Herod's Hog than his Son for he fed the former but kill'd the latter lest the Jews should take him and make him King 3. Yet how marvelously did God hide his own Son Christ from the hands of 〈◊〉 bloody Tyrant until the Indignation was over past Isa 26.20 While Herod waited for the Wisemens Return the Child Jesu is conveyed away to Egypt Herod mocked the Wisemen and yet takes it ill that he was mocked by them Mat. 2.16 but never takes notice how God mock'd and made a fool of him as he doth of all His and His Sons Adversaries setting bounds which they cannot pass 4. Mark here the Just Judgment of God upon those blind Bothlemites That could behold no Beauty in this Blessed Babe Jesus at his Birth to afford him no better entertainment than in a stinking Stable They could find Room in their best Guest Chambers for Rioters Revellers and Roaring Boys but no Room for this Holy Child Jesus whom they thrust out into the worst place Their Sin therefore was writ upon their Punishment They must all be bereaved of their Sons by a bloody Butchery of them for their unkindness and unnaturalness to the Son of God The like Sin in us must bring the like Judgment 1 Kings 17.18 5. This matchless mourning for the Murder of so many Innocents was foretold by Jeremy the Prophet Jer. 31.15 When a Woman should compass a man ver 22. That is at the Birth of Christ to teach us not only that the fulfilling of Prophecies is a convincing Argument of the Divine Authority of the Scriptures but also that so Tyrant committeth any outrage in the World at his own Will and Pleasure but only according to the Praeordination and Appointment of God who had foretold here what Herod should Hellishly act in his
captious questions in this point either for speaking contrary to Moses and the Law of God had he absolutely disallowed of Divorces or for Patronizing profaneness Lasciviouness and Inconstancy of Men had he approved of them Christ who is Truth it self giveth such an Answer as neither contradicted Moses Law nor his own Doctrine Matth. 5.32 Nor made him Odious as they aimed either to the Man or to the Woman and so they were baffled in this Trap alsâ—â— as they had been before about Traditions Sabbath-keeping Fasting paying of Tribute c. for he avoids the Snare by Authority of Scripture their Ignorance whereof was the ground of their Mistake and by Reducing their Errours to the first Institution Gen. 2.24 which makes Man and Wise one flesh so cannot be severed for any light Cause as their Cavil was worded Matth. 19.3 No not for any cause save only for Fornication which Dissolves the Marriage knot and destroys Humane Society ver 9. N.B. Note well though Moses as a Magistrate not as a Prophet did License not command Divorces in some cases yet was it for the hardness of the Husbands Heart who would have destroyed his innocent Wife in case he had been bound to keep her Deut. 24.1.3 This Civil Sanction was an Humane Permission only to save from punishment not a Divine Precept to salve the sin And it was Temporary only Christ the Great Lawyer better informs them c. Though the Objectors opposed Scripture to Scripture as all Hereticks do yet were they non-plus'd for they reply nothing being Convinced in their own Consciences that Divorces were unlawfull upon all accounts save upon Adultery His Disciples indeed give their sudden Sentiments hereof which were full of folly intimating a love to liberty even from the Law of God But Christ sets them to the Rights also saying All Men cannot receive your sayings save those of a frigid Constitution and that have the gift of Continency c. 2. These two Evangelists Concur with Luke 18.15 To relate the story of offering little Children to Christ who accepted of the offering as Gods blessing of the Marriage State which he had Vindicated though the Disciples would have Rejected them out of their Preposterous Zeal still mistaking as before in their saying It is not good to Marry If so both the World and the Church in the World would soon fail Those godly Matrons brought their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke or little one's in their Arms that they might be Sanctified to them as well as their food by Christs blessing saith Chrysostom Mat. 19.13 Mar. 10.13 and Luke 18.15 The Disciples Rebuked them as holding it a Business below their Lord to look upon little oâ—er and Drearning still of a Wordly Kingdom wherein little Children could not be concerned But Christ was much displeased with this saith Mark and Rebuked the Rebukers saith Luke Testifying that all the Blessings of Heaven and Earth Comprized in the Covenant did belong to Believers and their Seed let them therefore saith he have free Recourse to me who will both own them and Crown them with the Priviledges both of the Church-Militant on Earth and Triumphant in Heaven Hereupon he vouchsafed more than their Pious Mothers Requested for he did not only touch them with his blissfull Touch as they well knew he had done many but also He takes them up into his own Holy Arms puts his Fathers Blessing upon them as Jacob did upon Josephs two Sons whom by his Symbol of laying on his hands upon them he Adopted them for his own Gen. 48.14 c. and Intails the Kingdom of Heaven to them what more could he do for the Adult whom he bids become as little ones or no Entring Heaven Mar. 10.15 Luke 18.17 Mat. 18.3 If those only that become like little ones do enter Heaven how much more do such little ones themselves Greater must be the Priviledge of the pattern than of the pourtraiture as Matth. 22.30 the Children of the Resurrection shall be as Angels free from Wives c. much more the Angels themselves 3. Those three Evangelises Matth 19.16 Mar. 10.17 Luke 18.18 Give the account of the Conference betwixt Christ and the young Noble Man who had been well bred both for poâ—s and Civil posture he came conâ—eeing to Christ Mar. 10.17 and for matter of piety he was no Sadducee for he enquires after Eternal Life which they denyed and although but young he hearhens after Heaven and though he were Rich yet comes he running to Christ whereas great Men keep their port walk leisurely In State or Majestick structing c. yet this Ruler came running grâ—ssâ— grallatorie which argues his Earnesmess in such a Man of Quality very unusual Besides he was Holy in his own Estimation and hoped to be approved of by Christ for he knew much of Gods Law and had done much of it yea so much as that he seemed in his own thoughts to want work and to be before hand with God Besides he appears in his Address to be a Docible Disciple proposing the most needful and difficult Question â—rarely moved by Rich Men especially though it concerns both Rich and Poor crying good Master what good thing shall I do that I may have Eternal Life he comes not as most Rich World lings do to enquire after a good purchase a good penny worth c. but though he had Wealth enough to make him Happy in this World yet must he have something better to make him Happy in the World to comeâ— In a word he went so far as Christ looked upon him and loved him Mar. 10.21 to wit as a Tame Creature and fit as a good Moral Man to live in a Civil Society Howbeit Christ saw 1. Some Secret Flattery in his Complement to him therefore reproved him saying either confess one to be God or do not call me good 2. Some leaven of Phariâ—â—sm in his question though this Gentleman was no Sudducee yet was he a Pharisee and of that 7th sort saith the Talmud which say tell me what I shall do and I will do it though he thought not to be saved Opibus by his Wealth of Riches yet he did Operibus by his Works of Righteousness 3. Some poison of Hypocrisie lurking in his Heart therefore Christ saith not to him believe the Gospel but keep the Law that thou mayest be saved That is the whole Law in all parts of Duty and without the least Deviation into sin which is impossible for fallen Man to do Hereupon this Hypocrite ignorantly answers All these have I kept c. having bean restrained from the grosser sins against the Second Table which only not the first was proposed to him overlooking all Contemplative wickedness in the inner Man c. As also his defects in Duties to Man which detected his Rottenness in his Duties to God 4. Christ saw Some Damnable Pride and Presumption in his Spirit discovered by his Speech What lack I yet as if he had
and Intention being resolved before hand to have Christ's Life yet will they proceed against him in a Judicial manner and in a Form of Justice under colour of Law pretending to Act. Impartially in this Process though intending nothing less for under this plausible pretence they Condemn the Innocent proceeding upon these three points 1. They Examine Christ 2. They produce Witnesses against him 3. They Adjure him to tell them who he was Of these in order 1. Whereas some Plaintiff should have stood up as the Accuser or Solicitor for Justice but none appearing the Judges themselves began to examine him of his Disciples and Doctrine thinking thereby that seeing they had no Just Crime to six upon him before they had apprehended him they might now pick out some seeming matter out of his Answer to their Interrogatories At the least to have proved him a False Prophet for contradicting Moses and the Prophets with his New Doctrine But he who was the Wisdom of God answers so Wisely as quite cut off all occasion of Advantage from his words for as to his Disciples he discovereth them not though he might have said one of them through your Means hath betraid me and fled but because he could say no more good of them he chuses rather to say nothing at all N. B. Note well would to God we could learn from him to deal thus with our Followers c. But as to his Doctrine he defends it by Appealing to his Common Auditors who heard him Preach publickly in the Temple and Synagogues John 18.19 20 21. N. B. Note well Thus Truth is bold and barefaced He mattered not if they asked his Adversaries while Heresie whereof they sought to accuse him hides it self and loaths the Light and hereby he kept the Bandogs off at staves end N. B. Note well This may teach us that though we should be ready to give an account of the hope that is in us 1 Pet. 3.15 Yet when called to it before catching and cavilling Adversaries we need say nothing of our Doctrine in particular but answer in general Terms as our Lord did here and as Paul did notably after Acts 23.6 Least we intangle our selves thereby and give any advantage to the Adversary for new Accusations out of our Answers c. 2. They Suborned false Witnesses against Christ Matth. 26.59 60 c. When he was thus Convented and Indited in this Spiritual Court with all Injustice Imaginable yet so shameful in it self is an unjust Process that these Monsters of Malice must pretend a Form of Justice and produce their Witnesses c. and though they were notoriously guilty of Injustice yet did they shun the seeming guilt thereof by Rejecting their Witnesses when they heard them disagree in their false Testimonies and like the Babel-Builders whose Language God confounded those must be laid aside and others are sought that were better Instructed Those Remarks arise here 1. They sought those Witnesses not as if these Judges of the Court had leisure to rise from off the Bench at that time to seek them but the Priests had so prepared their matters that something might be picked up out of the Mouth of their Witnesses which might do the Job for Condemning Jesus These mercenary Men would Swear what their Masters would impose upon them being meerly moved by the Favour and Authority of their Imposers 2. 'T is not mentioned in Scripture what those Knights of the Post Swore against this Innocent Lamb probably it was that he destroyed the Law had prophaned the Sabbath pardoned Sin forbid Fasting was an Enemy to the Tradition of the Elders c. 3. This corrupt Court Suborned their Witnesses as was done by them afterwards against the Protomartyr Stephen Acts 6.11 Not only hireing them to Swear but also putting words into their Mouths as well as Money into their pockets what they should say in their swearing work they taught their Tongues to speak lyes Jerem. 9.5 This they had learned from the old Manslayer the first Lyar and the Father of Lyes John 8.44 Though the Devil did but Equivocate to our first Parents yet is he called a downright Lyar there and no better than a Cozener 2 Cor. 11.3 4. Those Ecclesiasticks did lavish Gold out of their Baggs in hireing not one Witness only but many some at one time and some at another that by the Multitude of such kind of Cattel they might seem under a fairer gloss to find out the Truth with much pains and care of Inquiry 5. Yet whatever all those Suborn'd Wretches did Witness against Christ out of his Oracles and Miracles is called a false Testimony though they seemed to seek and say the Truth Their Tongues were so divided by the over-ruling Hand of God that one Swore black another white their Testimonies did trip up the Heels one of another Mar. 14.56 And they confuted themselves with their own Contradictions seeing that which is false may contradict that which is false on the other hand as well as that which is true However they none of them Swore home to the Point in the Judgment of the Court to make Christ guilty of any capital Crime insomuch that the Suborners were ashamed of their own Suborned Creatures and Christs Innocency appeared as bright as a Sum beam 6. When the Adversaries best projects do fail as they oft have done heretofore and will do so for the future they are forced to shift their Sails and take new Measures N. B. Note well Queen Elizabeth wrote in a Window at Woodstock while a Prisoner there much alledged against me nothing proved can be Had this been a Court of Justice indeed they would have punished those False Witnesses according to the Law of Moses Deut. 19.16 19 c. 7. When all their many false Witnesses were foundred and confounded with their own Mutual Contradictions so that the Sanhedrim could find no fault still to fix upon Innocent Jesus out of any of their false Testimonies at the last the Devil did help them at this dead lift they found out by their Divelish Agents two Witnesses that must drive the Nail to the Head by a specious Calumniating of Christ about destroying and repairing the Temple which they knew the People so much Adored as none were allowed to speak against it and for this supposed Crime Stephen was stoned afterward Acts 6.13 14. and 7.58 59. These two Witnesses the other many disagreeing Witnesses being all Rejected they hoped would better hang their matters together agreeing in one story and thereby seem to have some more Evidence of Truth Hereupon when the worst of Christs Adversaries could find no other fault in him then were they forced to make that a fault which indeed was none to wit His foretelling of his own death and Resurrection which in Truth was the Evidence of his Deity and the ground of our Comfort These two as well as all the other foregoing are all equally styled by the Spirit of God to be false
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
the Kill-Christs Yet 2dly They had but a weak Faith which was now shrew'dly shaken saying We trusted he had been our Deliverer c. Luke 24.21 But alas now we cannot tell now what to think or say concerning him We thought while he was Alive and appeared mighty in Deed and Word that the Church would be delivered by him but now that he is Dead and Buried our Hope and Comfort is Buried with him Thus they stumbled at the Cross c. as many of weak Faith daily do being but Swallow-Friends appearing in Summer only they also were startled at the time of his lying in the Tomb This say they is the third day a Day upon which their Jewish Rabbies had many eminent Remarks from these Texts Gen. 22.4 42.18 Exod. 19.16 Hos 6.2 Jon. 2.17 c. yet nothing of good that they yet knew of was come to them out of that great Critical Day but it might justly be retorted upon them what once one Spurinna replied to Caesar Venit Dies non Abijt that Lucky day is indeed come and as yet it hath not brought thee Victory but stay a while till that Day be gone 't is not still expired much may happen yet before the Night cometh Thus were these two Men too quick with Christ whereas indeed Christ was too quick for them being now Risen and Present when they thought him now in his Grave and whereas also they that believe ought not to make such hast Isa 28.16 not more hast than good speed Their hast here was such as because that Third Day had as they imagined still disappointed them made their hope hang the Wing extreamly and though they had heard rumour of Christ's rising that Morning by some tattling too credulous Women yet because they had not themselves seen him with their own Eyes as yet therefore they not only stumble at the Cross and startle at the Time c. but also they stagger at the Truth insomuch as they were ready to cast away their confidence Too many 〈◊〉 Thomas's there be that will not trust Christ any further nor any longer than they can see with their Eye sight and feel with their Pinger ends What is this but to bind our Faith which is the Evidence of things not seen c. Heb. 11. â— to the fallacy of our sense and feeling Whereas it is the nature of Faith to believe God upon his bare word and that against sense in things invisible and against Reason in things incredible Sense corrects â—â—â—gination or Phansy Reason corrects Sense but Faith corrects both Fansy and Sense and Reason also The Fifth Branch of this Mutual Discourse is Christ's Tenderness towards the â—eâ—ble Faith of these two Trave 〈◊〉 in corroborating their â—ainting Confidence 〈…〉 doth by two Mediums or Means 1. By reproving them for their slowness of heart to believe the Scriptures Luke 24. v. 25. Wherever Christ in his Spirâ—â— is preseth with us in an Ordinance He will be convincing us of some in John 16.8 and make us cry out with me Lepers 2 Rings 7.9 We do not well to tarry here some 〈◊〉 will befall us c. If Christ Rebuke us not for tarrying and loitering in customary Acts of any known sin 't is a shrewd sign Christ hath nor yet Thrust himself into our company as He did here into theirs Particularly He reproves them â—â—â—ply for their slowness to believe the Scriptures Such is the corruption oâ— our Natures that we are more quick to believe any â—abuâ—ons Romance or false Report than the Gospel of Truth This we learnt from our first Parents at the Fall who believed the lying Devil before the God of Truth There is indeed an over hasty believing which is call'd Levity of heart Ecclâ—s 19. and no better than a precipitant presumption not the Faith of God's Elect Titus 1.1 which is attended with Repentance and Humiliation There is a Golden-Mean betwixt being over preposterous and over â—â—â—dy herein Christ's second Means was Then 2dly By instructing them into a right way of believing 〈◊〉 the necessity of his own Death from the Testimony of all the Prophets which he expounded to them opening their understandings in them as well as the Holy Scriptures to them before he entred into his glory ' This is the grand Statute of Heaven concerning Christians also that they must first bear the Cross and then wear the Crown Acts 14.22 2 Tim. 3.12 He founded their Faith on the Holy Scriptures Father than upon his Personal Appearance to their Eyes or his Conference to their Ears He might have presently made himself known to them and plainly told them I am the very Jesus who was dead but am alive again as he told John Rev. 1.8 but he drew them on by little and little and led them leizurely through all the Scripture Prophecies concerning himself till they drew nigh to the Town that they went unto This teacheth us that our Faith when founded upon the Holy Scriptures is more surely founded than by a Voice to the Ear or by an Apparition to the Eye for these may be slandered or suspected to be Impostures but this cannot be so hence 't is called the more sure Word of Prophecy 1 Pet. 2.19 20. The Authority of the Scriptures is greater than of an Angel's Voice Gal. 1.8 and equal to an Audible and Immediate Voice of God himself yea of plainer perspicuity and certainty to us for beside their being Inspired they are also both written and sealed The Sixth Branch is Christ's discovering himself to them Wherein we have these special Remarks 1. When they were got nigh to the Town Christ makes as if he would be gone verse 28. not that he had any purpose to depart from them but to prove them how they prized him and accounted of his company Therefore this ought not to be misimproved to palliate any kind of sinful dissimulation If Solomon might make as tho' he would do an Act that in its own nature was unlawful to stay an Innocent Child 1 Kings 3.24 sure I am our Saviour might do this which was but indifferent in it self whether to go or stay without being charged with the sin of Dissembling so we c. 2. When Christ makes to be gone the two Disciples would not let him go but one as it were gets hold on one Arm and the other on the other there they hang till they constrain him to continue with them verse 29. Yea all this they did though they had been sharply Rebuked by him and as yet knew him to be not other than a meer Stranger yet are they not still weary of such a sowâ—â— Fellow Traverser's Company as we should have been and glad to shake off such sawcy Stranger Would to God we may not now be weary of the company of Christ and his Gospel in this day of sharp Rebukes for our former misimprovement of the Meons of Grace he is threatning to be gone to take away his Gospel and to remove
met with and indured from both the unbelieving Jews and the Miscreant Gentiles God over-ruled it so as to make their piety a most exceeding renowned pattern even to those who were in Christ long before them Those Converts received then the word in much affliction and therefore Paul saith that the Gospel sounded out like a Trumpet and resounded like an Eccho from those Thessalonians as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Thess 1.6 7 8. The fourth Remark is 'T is the Devil's old and new method to lay the most grievous crimes to the charge of Christians Thus he did here by his tools charging the Servants of Christ that they had turned the world upside down verse 6. accusing them of Innovation and Sedition Thus Elias was accounted of old the troubler of Israel And in the primitive times of the Gospel whatever calamity came upon Kingdoms the Christians were blamed for it and their enemies used to impeach them of whatever crime was odious and abominable yea they were went to cloath them with uggly Beasts Skins to cast them unto Lions to be devoured or if not so that any wicked man might hunt them with Doggs and so devour them This was not done only by the Heathen Tyrants but also by the Modern Antichristian Persecutors whose thirst could never be quenched but by the blood of the Saints and therefore they put Sambenitos or Pictures of Devils upon them and represented them in the most deformed forms that none should stick at their Execution Luther was call'd the Trumpet of Rebellion whereas 't is not the Gospel but Mens Corruptions that breed disturbance N.B. This Truth may be Illustrated and Exemplified by a Familiar Similitude 'T is not the Sea of it self but 't is the foulness of Passenger's Stomachs that makes them Sea-sick The fifth Remark is Behold how marvelously the Lord delivers his Servants out of the hands of their bloody Persecutors Tho' they laid Treason as well as Sedition to their charge which they knew was a Capital Crime and would cost them their lives for Proclaiming CHRIST a KING contrary to the Decrees of Caesar as v. 7. Yet could not the Devil catch his prey while he was as he loves to do here fishing in troubled Waters for the Lord hid the Apostles as he did Jeremy and Baruch Jer. 36.26 out of their murderous hands having farther work for them And tho' Jason and his Friends were dragged away before the Court and charged there as Abettors of Treason c. N.B. Yet God so over-ruled those Rulers that they fearing more the unanswerableness of this uproar to the Roman power under which they then lived than any other evil effect from the preaching of the Gospel they only took security of him for his own or for the Apostles Appearance when Required whereby they appeased the people and discharged their prisoners whose Recognisance was never called for afterwards This brings us to Paul's third Station namely at Berea to which City he and Silas were sent privily by night when no more work could at that time be done at Thessalonica for which they had Christ's Warrant When they persecute you in one City flee to another Thus they did flee to Berea not far from Thessalonica The Sacred Narrative of this Station consists of two general heads First The high commendation of the Apostles Auditory met with in this place for exceeding those of Thessalonica in Candor Generosity Prudence and Promptitude both to hear and receive the word of God verse 11 and 12. And secondly The hard usage and opposition the Apostles met with here also This hath a double description the first is How it was raised and by whom verse 13. Berea not being far from Thessalonica the tidings of the Apostles courteous reception here stirred up the Rude Rabble there to bring persecution from Thessalonica to Berea And secondly How it was quelled and by whom namely by the pious policy of the Brethren in Berea verse 14. Conveying Paul who was most maligned away privily to Athens but leaving Silas and Timotheus there still being less obnoxious to edifie the new founded Church there Tho' their stay was not long there for Paul sent his Command to them that they should follow him speedily to Athens ver 15. to assist him in that great work there The Remarks upon Paul's third Station in Europe are these The first Remark is To be docible and well disposed toward the Gospel of Christ is the best sort of Gentility and Nobleness Those Berean Jews were said to be more noble upon this account than were those obstinate perverse and prejudiced Jews at Thessalonica N. B. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. signifieth better Gentlemen or as we read it more Noble because all learned men among the Jews were call'd Sons of Nobles Thus the Bereans were better learned of the two which is the more manifest insomuch as it is the character given them that they were daily searchers of the writings of the Prophets they patiently heard what Paul preached they pondered it in their minds and when they had upon comparing it with the Scriptures found it consonant thereunto they received it into their hearts not so much as the word of man but as the word of God as Paul tells them 1 Thess 2.13 This made them better Gentlemen then their Country-men he speaks of there verse 14 15. who Kill'd Christ and his Prophets persecued Paul pleased not God and were rather Ishmalites than Israelites in their being contrary to all men But those Berean Jews were better bred and of a better descent not by civil humane dignity but by spiritual Divine dignation N.B. Assuredly the best and truest Nobility is that of Christianity wherein God himself is the top of the Kin and Religion the Root Isa 43.4 Such as are precious in God's sight are truly honourable the Nobles of the Tekoites were blemished in their blood Neh. 3.5 having but the shadow and shape of honour The second Remark is The Bereans diligence in improving their Talent before Conversion and God adding his blessing to his own given Talent well improved is a blessed pattern and president for us N.B. There are certain abilities God hath given us for external Actions which we may perform without special grace and would we but imploy and improve them to the best advantage for our Souls good we may say our Orthodox Casuists expect the effectual work of the Spirit of Grace to Sanctifie both them and us Thus we may behold in those Noble Bereans how they brought their bodies to the Assembly took the Heads of Paul's Sermon Reverently and Impartially Repeated the Notes they had taken Religiously nor was this all they would not Jurare in verb. Magistri Pin their Faith upon Paul's Sleeve to take all he preached upon Trust as an infallible Oracle but examin'd all his Assertions by the holy Scriptures which they knew were the only infallible Rule because they came from God 2
Nation who were equally obnoxious to the rage of this Rabble for their opposing Heathenish Idolatry as well as the Christians So 't is easie to Conjecture what would have been the tendency of his Defence namely to lay the load upon Paul and his Company as the only occasion of that Tumult and to have excused the Jews as making no disturbance though they worshipped only the true God c. And therefore ought not to be fal'n upon by the Ephesians but mark how it pleased God to provide for the Apostles safety for this Tumultuous people would not suffer this Alexander to make any Apology for the Jews nor to impute all the blame upon Paul c. v. 33.34 N.B. There is yet a third opinion which takes this Hypothesis for granted that these were two persons yet do strangely convenire in tertio concur in a third denomination many ways As 1. in Name both were Alexanders 2. In Trade both were Smiths tho' the one a Silver-Smith and the other but a Copper-Smith 3. In Nature and Manners both bad enough to wit in the same malignity and opposition against Paul And 4. Both were Adversaries to this Apostle upon one and the same provocation because he taught they were no Gods that were made with hands whereby he hinderd their Handi-Craft and Mar'd their gainful Trade wherein they made Shrines or Images to the Heathen Gods and Goddesses the one of Silver the other of Copper N.B. But supposing them to be but both one person with Calvin he was first a Proselyte to Paul a professor Martyrio propinquus near to Martyrdom here in Paul's cause but afterwards foully Apostatized making Shipwrack of the faith for which he was Excommunicated by the Apostle 1 Tim. 1.19 20. which might probably provoke him to do all that evil to Paul which he complains of 2 Tim. 4.14 c. but whether this wrong was done him at Ephesus or Rome it is not said Hence Learn we a glorious professor may turn a furious persecutor This Alexander did not only withstand Paul's person but his preaching also which was a foul fault of an high and heinous nature 1 Thess 4.8 even against God himself Exod. 16.8 therefore let him that thinks he stands take heed least he fall 1 Cor. 10.12 N.B. The third Circumstance is Concerning the Town-Clark who Registred all the City's Acts and was constantly present at all their publick meetings and lawful Assemblies His appearance and eloquence God made use of to appease the Tumult v. 35. and to dismiss the Assembly verse 41. wherein we may Note these particulars 1. Tho' this Assembly was full of Confusion yet it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church v. 32. N.B. God bless us from such a state of the Church wherein some cryed one thing and some another as they did in this confused convention which was rather a popular Tumult than any lawful Assembly much less a Church because not call'd by the Magistrates Authority tho' possibly it was made a legal meeting by the Magistrates resorting thither whose mouth this Town Clark was The second Note is This Town-Clark's Starched Oration to the Rabble savoured more of Carnal Wisdom and crafty policy than of any Patronage to true piety For he tells a most loud lye verse 37. that Paul was no Blasphemer of their Goddess whereas Demetrius had more truly told what was Paul's Doctrine verse 26. but Polititians think they may lawfully lye for peace-sake that any untruth may be told to redeem the appeasing of a Tumult and as this insinuation that none quarrel'd with Diana or her worship was more cunning than honest So no less Fallacious was his telling them that tho' Paul c. were against Idols made with hands yet their Image was no such thing but it was dropped down from heaven verse 36. Tho' it be Recorded Plin. Lib. 16. chap. 40. that one Canetias made it yet the crafty Priests persuaded the Credulous people that it fell down from Jupiter to get more Veneration to their Idol and more pounds into their own purses The third Note is He with no less policy gives a diversion to Demetrius from the tumult which indangered the loss of their liberties c. to the open law which is the best Decider of Controversies and Appeaser of Tumults which he promised v. 38 and 39. The fourth Note is He prudently propounds the danger of that days Tumult seeing such a concourse of confusion was a Capital Crime adjudged in the Roman Court under whom they were The last Note is God made use of the Wordly and somewhat wicked Eloquence of this Heathen to preserve Paul c. The Rabble quietly depart home God's hand is not shortened he can save by foes still Oh that we could hush our passions thus by saying 1. Do nothing rashly as he v. 36.2 As the law is open verse 38. So is God's Ear to our crys 3. We are in danger to be questioned v. 46. Thus may we compose our unruly Spirits and dismiss them as he did the Rabble ver 41. CHAP XX. Paul's Travel toward Jerusalem NOw come we to Paul's return towards Jerusalem a Journey which he was moved by the Holy Ghost to undertake his Resolution for undertaking this Journey and for seeing Rome also we have an account of Acts 19.21 22 which Scripture shews how this determination of Paul's return to Jerusalem and of visiting Macedonia and Achaia in his way thither had the Guidance of the infallible Spirit of God and therefore would he not be dehorted from it by all the importunity of his Friends who foresaw what dangers he would be exposed unto there Acts 20.22 c. how Paul travelled through those Countries and visited several Cities where he might scatter the Seed of the Gospel so far abroad because he hoped to have yet a larger Harvest the sequel of this History in a continued Series will demonstrate While Paul stayed in Ephesus before this disturbance by Demetrius last mentioned which was in Asia N.B. Before he began his Journey towards Jerusalem he sent his Messengers before him into Macedonia Acts 19 22. not as if those men there named did Minister unto him for that great Apostle practiced no such Prelatical popish State but it was out of necessity being unable himself to attend all the Offices of the Church They were imployed by Paul not so much to accommodate him with convenient quarters when he came thither in person but to further the Collection for the poor brethren at Jerusalem whether he was now bending his Course 2. Cor. 9.3 4. It was indeed Paul's Resolution to have staid at Ephesus which was his sixth and last Station and where he had stayed for three years Acts 20.31 until Pentecost following had he not been disturb'd by Demetrius 1 Cor. 16.8 but now that uproar being over he saw a necessity to pack off sooner so taking a solemn farewel of his Friends at Ephesus he departed for to go into Macedonia Acts
Gentle reproof from our Saviour letting him know he had not behaved himself as one ought to do in the face of a Court of Justice where he had both a publick Liberty and a present opportunity to accuse him if spoken ill but if well there was no Reason for his striking him verse 23. See more of this passage in the life of Christ So accordingly was it most injuriously done to this Servant of Christ to Paul here N.B. When indeed he did no more than what was necessary in his own Just defence and for the glory of the Gospel yet Ananias the High-Priest commands his Under-Officers to smite him upon the mouth contrary to all Law both Divine and Humane that any should be punished before they be heard but more especially contrary to their own Judicial Law as above Levit. 19.35 Deut. 17.4 and 25.1 2. by which Law the Jews were still governed under the power of the Romans Notwithstanding this the High-Priest giveth sentence and inflicts punishment upon the prisoner before the matters whereof Paul is accused were known whether they were true or false and the like Tumult that had been thrown in his Lord and Master's face was likewise thrown in Paul's the Servant revilest thou the High-Priest so as ver 4. N.B. Nor did this Ananias fate better than either Zedekiah or Pashur afore-mentioned the Lord avenged the injury done by him upon his Servant Paul for he either dyed or was put out of his place soon after this Nay some Authors say he was cruelly slain by one Manaimus a Captain of the Jews in the beginning of the Jewish wars So God smote this whited wall as Paul said The third Remark is It consisteth not nor is it suitable to the sweet Temper of the Gospel for the persecuted to cast forth Curses or Imprecations upon the worst of their persecutors N.B. Tho' Paul here upon just provocation by his being unjustly smitten calls this Ananias a whited wall or painted Hypocrite as our Lord had called the Scribes and Pharisees painted Sepulchers Matth. 23.27 whom God shall shortly smite yet the first part of this sharp reply of Paul is from our Saviours Example an excellent Emblem of wretched Hypocrites whose Locks Looks and Lips do lye as a grave Senator of Rome said of a forreign painted Embassador who do Counterfeit a Zeal for God's glory and Man's good while they design nothing else but their own profit and grandeur pretending piety outwardly but intending oppression and extortion inwardly Fair Professors like beautified Tombs to look upon but all foul and filthy practitioners within Not a Close but a Grosse Hypocrite was this High-Priest who knew himself to be no better as Jeroboam's wife knew her self to be disguised 1 Kings 14.1 2 3. and whom Paul thus sharply reproves N.B. and the latter part of Paul's Speech may not be looked upon as a Curse or imprecation upon Ananias God shall smite thee but rather a prediction or prophecy the gift whereof Paul had among the other gifts of the Holy Ghost like that Doom he denounced against Alexander the Copper-Smith 2. Tim. 4.14 and like those direful Denountiations of David against his Adversaries Psal 109.6 7 c. and by other Holy Men in many other places which were not pronounced as prayers or Angry wishes of private men but were rather prophecyes and predictions which certainly came to pass so are by no means recorded for our imitation but only for our Caution N.B. Beside Paul herein was more than a meer private person he being now called to be an Extraordinary APOSTLE and accordingly furnished with Extraordinary APOSTOLICAL INDOWMENTS as well as AVTHORITY The fourth Remark is Subjects in their Sufferings may not rail upon or revile their Soveraign Rulers under whom they suffer N.B. Thus saith Paul here It is written thou shalt not speak evil of the Ruler of thy people verse 5. Quoting that Scripture Exod. 22. â—8 Thou shalt not revile the Gods or Blasphem that is speak evil of Dignities Jude ver 8. and 2 Pet. 2.10 This is Blasphemy in the Second Table Called here a Blaspheming of glories namely Magistrates on whom God hath put this Honour this is a Glory to be Exalted above others N.B. In both which words we have a lively picture of the Popish Clergy who generally revile such Rulers as they repute Heretical Cursing them with Bell Book and Candle c. Objection If so then was not Paul Justly rebuked for railing at and reviling Ananias a Ruler of the people Answ 1. 'T is true our Lord saith Call no man Racah much less Fool c. Matth. 5.22 and likewise if one strike thee on the one Cheek turn to him the other also v. 39 c. yet there the cause without just cause is added in the former case for restraining all rash anger and the precipitancy of our inordinate passions and impatiency and in the latter case 't is only a comparative Speech to wit rather than take any private revenge but we must leave the avenging of our injuries to the God of vengeance Rather suffer a blow on the other Cheek than with our own hand revenge the first that is given to one Cheek Answ 2. That Paul was no Transgressor of this Law of his Lord appeareth both by his Doctrine and by his practice For 1. His Doctrine was Recompence to no man evil for evil c. Avenge not your selves c. Be not over-come with evil but over-come evil with good Rom. 12.17 18 19 21. and accordingly was 2. His practice being defamed we intreat 1 Cor. 4.13 yea being reviled we bless verse 12 c. And he cast railers out of both Civil and Religious Communion 1 Cor. 5.11 so that we may presume he was no Prevaricator here c. Answ the 3. 'T is indeed doubtful to some whether Paul was not here transported with passion by unjust provocation because he added to his personal reflections I wist not brethren that he was the High-Priest This was say they some disadvantage to him that he had call'd the High-Priest A whited Wall which he therefore was forced to excuse by his ignorance Hence Jerome brings in Paul over-shooting himself in his over-heat as a proof of imperfection in the best men And Agustine saith Paul could not be ignorant who was the High Priest seeing he had been brought up at Jerusalem and had Letters for persecuting from him Answ 4. but the most and best Authors do justifie Paul here not speaking Ironically as Augustin saith but seriously for tho' Paul having been long absent from Jerusalem might not know this man personally Esp when he had contrary to his Place and Office acted so unlawfully and unlike such an Officer in Commanding him to be smitten before hearing c. yet knew he now no High-Priest on Earth but only Christ in Heaven Heb. 8.1 beside this High-Priest was but an Usurper Joseph Antiq. Lib. 20. Cap. 3.5 and that Office saith Dr. Lightfoot was now become
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some
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
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
or Mother and all the People shall say Amen Deut. 27.16 Prov. 30.11 17. and many other Scriptures The Fourth Remark or Remarkable means whereby Jacob obtain'd the Blessing was the mutual diligence of the Mother and Son in the use of the most commodious means tending to that end Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia gratiam parit there was a Reciprocation of Affections betwixt the Mother and the Son and no love was lost between them The Mother overhearing what Isaac had said secretly to Esau proposes this project to Jacob for preventing the design and for pre-occupating the Blessing that it might be placed upon the right Object according to Gods Oracle v. 6. Gen. 27 and she injoins her Son in all filial Obedience to her Maternal Commands v. 8. he obeys yet not until his Objections which she thought not of were answered v. 11 12 13 15. In Rebekahs project for her purpose aforesaid there be three particulars First the Means prescribed that Jacob should take two Kids of her Dressing which Rupertus makes to be the Two Testaments as he doth by Blind Isaac represent Carnal Cardinals selling Spiritual Blessings for Temporal Morsels that the daintiest Bits might be pick'd out of both and that if the one were not dressed up pleasing to Isaac's Palate the other might be Rebekah knew her Husbands Diet and could Dish up what was delightful to his Tooth and Tongue ver 9. Wives ought to please their Husbands 1 Cor. 7.34 and Oh that we could bring Savoury Meat to our Maker who is our Husband Isa 54.5 and to our Father as we are his Children that he might bless us He hath said That he will eat our Honey-comb with our Honey Cant. 5.1 Crust and Crumb he will take in good part our sorry performances which come from sincere Hearts and such as regard not sin Psal 66.18 yet will reject the fat of Rams where Hands are full of Blood and Hearts of Sin Isa 1.11 15. The second particular is The putting into practice or Execution of those projected means Jacob must bring this Dish of Kids to his Father Isaac for Venison and personate his Brother Esau in so doing Against this Jacob objects plus vident oculi quam oculus many Eyes see more than one Esau my Brother is an hairy Man my Father peradventure will feel me c. ver 11 12. Here the plain Man must act the part of a Politician and of a subtle Man Gen. 25.27 yet not without some controuls and contradictions of Conscience Jacob saw more than his Mother and therefore saith I shall seem to him as a Deceiver This teaches 1. That the Pious could be Politick as well as others were not their Wit Wisdom and Understanding over-ruled by the working of their Consciences they are not so simple or filly as the World deems them And 2. A Pious mind hath a more mind to seem so than to be so So Jacob saith I shall seem to my Father as a Deceiver though this he could not be without fear and scruple 3. Plain Piety sometimes without some honest Policy is too simple to be safe as always Policy without Piety is too subtle to be good Our Lord bids his Disciples be wise as Serpents yet harmless as Doves Mat. 10.16 The Head of a Serpent and the Heart of a Dove are two good Ingredients in compounding the best Christianity which calleth us not to a silly simplicity and sheepishness to suffer every Crow to pull all the Wool from off our Backs when 't is in the power of our Hands to Right our selves in a right way both of Law and Gospel Christianity allows us as much of the Serpent as of the Dove A Serpents Eye is a singular Ornament in a Doves Head The Dove without the Serpent is caught easily the Serpent without the Dove doth Sting Mortally when Piety and Policy are well matched together this makes themselves secure and many safer from casting themselves into needless dangers All its Activity is Dove-like that Flies Provokes not the Hawk nor Projects Revenge 4. Policy is never matched aright with Piety but when 't is manag'd in such Means and Methods as are manifestly Subordinate and Subservient to the declared Will of God all the wicked Wits and Wiles of evil Men are indeed Subservient to the secret Will of God who doth order Mens most crooked ways of wickedness to a right and straight end for his own Glory The secret Will of God is no rule for Man to walk by for we may cross Gods secret Will and do well as David did in praying for the Life of his Child 2 Sam. 12.16 18. though God had decreed yea declared ver 14. it should die and Men may serve the secret will of God and do ill as Judas and the Jews did in Betraying and Crucifying of Christ Acts 2.23 God over-rul'd their worst of Actions for his Best of Ends the Redemption of the World This Subserviency to Gods secret Will will not warrant Humane Actions But Rebekah's project here was Subordinate to the declared VVill of God and her policy here was not only from a strong Affection to her Son but also from a strong Belief of Gods Oracle Gen. 25.22 23. which made her have such a strange Opinion of the success of her project saying to her scrupling and curse-fearing Son Upon me he thy curse Gen. 27.13 which she could not have so boldly spoken without a firm Faith upon the Promise and a real reliance upon the Oracle of God Though the Methods she took to deceive Isaac might be of her own devising rather than of Gods directing for setting him to the Rights that he might comply with not cross and contradict Gods revealed Will. ☞ Christians are frequently call'd the Meek so Mat. 5.5 and in Psalms and Proverbs often overcoming envy and ill-will more by patience than by pertinacy committing their cause as Christ did 1 Pet. 2.23 to him that judgeth righteously hereby with honest Naboth they come to be Sworn out of their Patrimony yet that place assures us there 's nothing lost by meekness for it both pronounces the meek blessed Ones and promises they shall inherit the Earth so much as God sees good for them and leave it to their Posterity Prov. 13.22 As Heaven is taken by violence Mat. 11.12 so is the Earth by meekness God loves no Tenants butter and he is the great Landlord Psal 115.16 nor grants longer Leases to any than to the meek whereas frowardness forfeits all into the Lords Hand Abraham makes a meek Remission of his own right of choice unto his Nephew Lot Lot taketh it and behold Lot is crossed in that which he chose but Abraham is blessed in that which was left him God never permits any Man to lose by meekness Objection the first Why did not Rebekah and Jacob shew meekness in committing their cause to God in the Contract 'twixt Isaac and Esau Answer 'T is answered This meekness of Christianity is a