Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
The same God who had wrought a double Miracle 1. By it as an Instrument wherewith to slay a Thousand Philistines And 2. Vpon it in turning it into a Fountain to quench Samson's Thirst might add one Circumstance more namely to fix it so in the Ground as to make it unremoveable And 3. The words unto this Day is understood only until Samuel's time who is thought to be the Author of this Book of Judges and it might well enough remain so long being less than an Hundred Years yet Hierom saith it remained till his time as a Testimony to Posterity of the truth of this Glorious Work c. The Third Consequent is Though the Israelites had dealt unkindly with Samson before yet now after this Victory they publickly own'd and acknowledg'd him as their General Judge ver 29. pleading their Causes and avenging their Wrongs against the Philistines who at this time Tyrannized over Israel for Twenty Years for Samson did but begin to deliver Israel Judg 13.5 Their compleat Deliverance was reserved for David and this clause of his Judgeship Twenty Years while the Philistines had Dominion over them clears up this truth that the times of Israel's Judges and of their Oppressions are included as Contemporary which justifies the Account of time given in 1 Kings 6.1 Judges CHAP. XVI JVdges the Sixteenth declareth the last concerns of Samson's Life Death and Burial Where we have first the Remarks upon the last Actions of his Life As First His going down to Gaza ver 1. a chief City of the Philistines Two things may justly be marvell'd at N. B. First How he durst go so soon thither after his late Slaughter of such a Multitude of their Men And Secondly How he could be suffer'd to enter a fenced City N. B. To these two Questions it is thus Answered First He might go thither upon some weighty occasion which is not here expressed Secondly To make some new Attempt upon them whom he feared not either in their Camps or in their Cities after such large experience both of his own Strength and of God's Assistance Thirdly It appeareth not that he was sent by God thither but went of his own Mind presuming upon former Successes and therefore deserted and ensnared Fourthly He might go thither Incognito by Night unknown and unobserved till afterwards Fifthly He went into a Publick House of Entertainment to refresh himself in contempt of his Enemies Sixthly He went not to seek see and have this Harlot for his Carnal Service that had been to make Provision for the Flesh c. Rom. 13.14 And this is scarcely consistent with Saving Grace in a true Believer so deliberately to contrive an Act of sin N. B. Therefore 't is said he there saw an Harlot that is Accidentally and giving way to Lustful Looks he was overtaken to commit Filthiness with her Here another Mars Videt hanc Visamque Cupit potiturque Cupitâ This Martial Man more like Mars than Pan was Overcome by a Wicked Woman who had Overcome a Lyon Loenam non potuit potuit Superare Leoenam Quem fera non potuit Vincere Vicit Hera This Strong Man being forsaken of God as one out of God's Precincts and so out of God's Protection and being left to his own Humane Infirmity forgeteth himself that he was not only God's Servant as he stil'd himself Judg. 15.18 and called of God to be an Holy Nazarite Judg. 13.5 7. but also that he was both Judex and Senex a publick Judge and an Old Man and notwithstanding all this he falleth into that foul Sin of Fornication having no Wife c. He should have pray'd with David Lord turn away mine Eyes from beholding Vanity c. Psal 119.37 The Second Remark is The eminent danger that Samson plung'd himself into by this Iniquity The Gazites got notice compassed him in but as God ordered it in tenderness to his sinful and secure Servant 1 Tim. 1.14 it was hid from them in what House he was harbour'd N. B. Had they known they might have seiz'd upon him in his Bed by Night therefore not knowing they set a strong Watch at the City Gate to surprize him at his Departure in the Morning ver 2. expecting that by Light they might better direct their Weapons to kill him forgetting how well he had used them when a great Host of them were gathered together in Arms against him yet a Thousand Men were slain by Samson c. but now wary Samson when he had satisfied his Lust was watchful against danger and rose up at Midnight and took the Doors of the City-Gate and the two Posts and carried them up to the top of an Hill c. ver 3. wherein he was a Type of Christ in his Glorious Resurrection as afterwards N. B. It may well be wondred at First That Samson should awake so soon seeing post Venerem Somnum Venery makes Men sleepy but it is supposed by some that God awaked him by a Dream and warned him both of his Sin and Danger not dealing with him according to his Demerit knowing the Root of the matter was in him so the Spirit did not yet loath his Lodging though he had just cause to do so N. B. Secondly 'T is a Wonder what was become of the strong Watch at the City-gate that they opposed not Samson in his pulling down the Posts and Door As to this 't is supposed Samson's coming upon them so unexpectedly at Midnight whom they expected not until Morning and accordingly were but preparing to make resistance this put them into such a frightful Astonishment that they all very stoutly betake themselves to their Heels and leaves the Gate to guard it self against Samson N. B. Thirdly 'T is a Wonder that Samson's foul sin had not provoked God t◠withdraw his strength from him as his sin with Delilah did after when she rob'd him of his Hair Answer But this Harlot prevail'd not so far with him he retains his Hair and so his Strength still besides his Strength was not a Grace but a Gift which might be naturally in a Graceless Man and therefore might continue in a Gracious Person notwithstanding his heinous sin but it must farther be supposed That upon the Divine Warning in a Dream God brought and wrought Samson into a Repentance for his sin at which the Lord pitty'd and pardon'd him and likewise preserv'd him and his strength in him to work his own Deliverance by pulling up the Posts Bars and Wicket-Door c. whereby he made his Escape N. B. Fourthly 'T is a Wonder they did not pursue him seeing as some say the Watch-men were asleep while Samson did this Feat in the dead of the Night the noise of pulling up and falling down of the City-Gate could not but awake them and Samson could not flee fast away but very slowly with so much lumber upon his Shoulders To which may be Answered Their Courage might well fail them for a Pursuit because they knew that Samson only
the greatest Princes upon Earth while he sits as a God in Heaven 2 Thess 2.4 Thus Papists do Kiss their Mawmets even to the wearing of the hardest Marble Fifthly There is an Holy and Religious Kiss which is Threefold 1 From Christ to us Cant. 1.1 2. From us to Christ Psal 2.12 Those are both of them Symbolical Kisses the former is a Kiss of Love when Christ speaks Peace and Pardon to a Penitent Soul The latter is a Kiss of Homage and Subjection as Subjects do Kiss the King's Hand in Submission to his Kingly Power And 3. There is the Saints Kissing one another Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Pet. 5.14 They in Primitive times did not Kiss one another with an Hollow but with an Holy Kiss This was a Custom peculiar to those times though 't is now degenerated into Kissing of Relicks and Images in Popish Countries And Oh that it might not be said There is nothing but Kicking if not Killing one another instead of Kissing one another with a Kiss of Love Tell it not in Gath publish it not in Askelon c. 2 Sam. 1.20 And they lift up their Voice and Wept Thus the Daughters make Reciprocal Returns to the kindness of their Mother's Kiss Hence arises Observ 3. That Civil Salutations both those that are Congratulatory at meeting together and those that are Valedictory at parting asunder are Warrantable from Scripture Patterns They are as God said to Moses often according to the Pattern shown us in the Holy Mount of Sacred Writ and therefore not to be Exploded or Abandoned as the too Morose and over-severe Generation of the Quakers do at this Day 'T was the Saints practice both in the Old and New Testament Thus Abraham bowed himself even to the Cursed Hittites Gen. 23.7.12 and may not the Children of Abraham do the same Thus Boaz Saluted his Reapers and they him Ruth 2.4 More of this when I come at it and what a Solemn Farewel pass'd 'twixt David and Jonathan 1 Sam. 20.41 and no less was that 'twixt Holy Paul and the Elders and Brethren at Miletus Act. 20.37 V. 10. Surely we will return with thee thus they both said and 't is more than probable they both thought as they said Mira est concordia cordis Oris 't is a brave Harmony when Heart and Tongue strike Unisons and are right Relatives each to other Hence have we Observ 1. Promises of Speech and purposes of Spirit should walk hand in hand together None ought to promise with their Mouths what they do not purpose with their Hearts this is to be fraudulent and deceitful which is destructive to Humane Society Index Animi Sermo every Man's Mind should be understood by his Mouth and the Honest Man's Word is as good as his Bond and what is a Man but his Word To speak one thing and to think another makes Men Heteroclites in Church and State and neither Sacred nor Civil Communion can be continued if there be not a Reciprocation of Promises and Purposes no Men no good Men should use Lightness or Lying in their Yea's and Nay's but their Yea's should be Yea's and their Nay's should be Nay's 2 Cor. 1.17 18. that is the Yea's and Nay's of their Mouth must be the Yea's and Nay's of their Minds God's Children are all such as will not lie Isa 63.8 to say and unsay or to say one thing and think another to blow hot and cold with one blast Oh let this be found no where but in the Kakolick not Catholick Church of Rome which teacheth the Lying Doctrine of Equivocation and Mental Reservation be ye what ye seem to be c. Ye that have promised to give up your selves to Christ and to go with him as those two did with Naomi in ways of Holiness It must be your purpose to depart from Iniquity 2 Tim. 2.19 saying Surely we will return with thee Revel 14.4 and to thee also Hos 2.7 Observ 2. Promises of the Mouth yea and Purposes of the Mind do oft proceed from Passion and not from Principle So did Orpah's here 't was only a pang of Passion which the discreet Matron their Mother prudently distrusts and therefore trys them both as to the truth of their Purposes and Promises with powerful Disswasives Thus Saul in a Passion promised fairly to David and likely at that time it was his present purpose not knowing his own naughty Heart 1 Sam. 24.16 17. and 26.21 and this David being as an Angel of God 2 Sam. 19.27 and wise according to the Wisdom of an Angel of God 2 Sam. 14.17 20. that is of a deep reach and of a discerning Spirit discovered all those fair Promises to proceed more from sudden Passion than from fixed Principles therefore did he distrust both his Talk and his Tears Hereupon David gets him up unto the hold well knowing there was little hold to be taken at such Passionate Promises and Protestations 1 Sam. 24.22 Yea and out of the Land too as not daring to trust his Reconciliation in Passion and strong Conviction without any true Conversion 1 Sam. 26. last and 27.1 2 4. otherwise his Malice had been restless and he faithless Observ 3. Purposes and Promises that proceed from Passion and not from Principle do soon dwindle away into nothing Thus did Orpah's v. 14. who said with that Son in the Parable I go Sir but went not Matth. 21.30 I go Sir yea but when Sir So here Ki Ittak Nashub It is certain we will return with thee was enough uncertain for besides that they could not be said to return at all to a place where they never had been before take the sense of their resolving to accompany her in her returning yet Orpah did not as she had said she did not fulfil with her Hand what her Mouth had spoken but upon second thoughts did otherwise 'T is a Maxime Secundae Cogitationes sunt Meliores second Thoughts are better than first but Orpah's first were better than her second her Purposes and Promises do dwindle away and vanish into Smoak Thus Saul's Meltings through those Coals of Kindness that David heap'd upon his Head were but as the Summer Brooks which Tema's Troops drank of soon dryed up Job 6.15 17 19 20. or as a Land-Flood that is not fed with a lasting Spring soon slideth away Saul poured out himself in a Flood of Passionate Expressions and for present spake as he thought but alas as a good Man may have in his haste Thoughts and Words that are evil I said in my haste all Men are Lyars Psal 116.11 so a bad Man may have in his haste Thoughts and Words that are good good Thoughts do only make a Through-fare upon a wicked Heart they stay not there as those that like not their Lodging Saul's Promise to David I will no more do thee harm was not as the Persian decrees which are unalterable but rather as the Polonian Laws which they say last but for Three Days
because we are taught or at least learn but imperfectly Thus those good men being ignorant of that special command Paul had to go this Journey to Jerusalem Acts 19.21 and 20.22 c. they did according to what they knew out of mere Commiseration and true Charity diswade Paul from that Journey But it may be Objected N.B. These good men knowing that the Spirit by which they spake of Paul 's sufferings at that City was infallible and could not Err or be mistaken How come they to diswade him from going to Jerusalem N.B. This Objection hath a double Answer First It was with him as it had been with Elisha in another case saying The Lord hath hid it from me and hath not told me 2 Kin. 4.17 He knew not all things at all times So here the Lord and his Spirit had not told these prophecying Disciples far short of that Eminent Prophet who had a double portion of the Spirit of Elija upon him whereby he wrought a double number to his Master's miracles How Paul went bound in the Spirit to Jerusalem but thinking it to be his own Voluntary choice and understanding by Divine Revelation how much this Enterprize would indanger him they out of their own private Spirit of compassion and humane affection toward him but not from any special command of the Spirit of God desired him not to venture himself thither The 2d Answer is Those men might probably think also that this prediction of Paul's sufferings there was only conditional in case he ventured to Jerusalem in like manner David was told that the men of Keilah would deliver him up to Saul 1 Sam. 23. v. 11 12. to wit in case he had been so fool-hardy as to betrust himself among and with them Thus it is apparent that the Spirit of truth never crosseth or contradicteth himself in any of his Revelations The fourth Remark is Believers come under a double denomination here They are called Disciples verse 4 and Brethren verse 7. N.B. This Reason may be rendred for it Believers in Ptolemais were gathered to-together into Church-Order and had Church-Meetings so are call'd Brethren but not so at Tyre where they lived under no Church-power c. So are call'd Disciples only NB. Where the number of Believers are dispersed and not yet Collected into Church Fellowish with Order and Officers there they are called Disciples or Schollars of Christ only as Beza observeth but when they joyn themselves into Church-Union and Communion then are they honoured with that highest Title of brethren as both in verse 7. and 17. Then the Staff of Bands and the Staff of Beauty Zech. 11. verse 7. are both together Where the bands of the Communion of Saints are found there is far more beauty of holiness than where Christians live in a scattered condition one from another The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of Christianity may be there in the former where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being of it cannot be found as in the latter N.B. The Flowers of the Garden may be indeed flowers yea and Fragrant flowers too in themselves while they grow in the several beds or pots at distance one from another but they become much more fragrant and odoriferous when they are gathered together and bound up in a Nose-gay and so presented according to this Apostle's own phrase 2 Cor. 11.2 as an incorrupted Virgin to Christ that the smell of her Graces may refresh his eye and ravish his heart Cant. 4.9 10. The fifth Remark is Those Primitive-Gospel-times God most highly honoured with the powrings out of his spirit upon all Flesh N.B. For under the Law God gave out of his spirit but in lesser measures and comparatively by drops only But under the Gospel and the first fruits thereof our blessed Messiah powred out his spirit not here a little and there a little as before but now more largly and plentifully as it were whole pales full at once yea even to an overflow were the fillings of the Spirit at that time they were filled therewith over and over again Acts 2.4 and 4 31. And this was done upon all sorts of Mortals as well on Gentiles as Jews N.B. Contrary to their proud conceit that God gave himself to no people out of the Land of Israel yea and that without distinction of Sex or Rank as he had promised that Sons and Daughters yea Servants and Hand-maids should have the Spirit and Prophecy Joel 2.28 and in part fulfilled Acts 2.17 18. N.B. More particularly upon the Female Sex as upon Anna the Prophetess Luke 2.36 and upon those four Daughters of Philip here Acts 21.8 9. whereby God shewed the inlargement of his loving-kindness which he reserved for the first Gospel-times Here both the Father and his four Daughters are honourably Recorded in their high Advancement For 1. The Father was but a Deacon Acts 6.5 who preaching so successfully at Samaria Acts 8 and discharging his Deacon-ship so well that he purchased to himself this higher degree according to the Apostle's own Rule 1 Tim. 3.13 of being an Evangelist which was an Office placed next to Apostles and above Pastors and Teachers Eph. 4.11 and who were not confined to any place and people as the ordinary Officers are but to preach the Gospel every where as Timothy was exhorted to do 2 Tim. Ch. 4. v. 5. N.B. This Philip was honoured to be the Apostle's Host at Cesarea Acts 21.8 2 His four Daughters are Recorded to be Virgins to wit by their Fathers and their own voluntary consent as 1 Corinth 7.37 not as the Popish Votary-Nuns it is not said that they continued in that state but that they were also prophetesses in foretelling things to come not publick preachers contrary to 1 Corinth 14.34 and 1 Tim. 2.12 c. The sixth Remark is The Sufferings of the Saints and Servants of God are not fortuitous as comming by chance or casualty nor are they only from the power of persecutors but they are all fore known ordained and ordered by the most wise God N.B. Thus was it with Paul in his persecutions they Sprang not out of the Dust Job 5 6. but were determined by a Divine decree as his Lords and Masters were Acts 2.23 and 4.28 against whom Pilate could not have prevailed unless power had been given him from above John 19.11 Thus all the sufferings of Christ's Servants are the matter of God's prescience council and providence as well as purpose from all eternity Eph. 3.11 As Paul's sufferings were fore-ordained by God so they were foretold both by and from God N.B. Thus the Lord said at Paul's first Call and Conversion I will shew him how greatly he must suffer for my name's sake Acts 9.16 even as great things as ever he himself caused others to suffer both by the malice of the Jews his own Country-men and by the fury of Gentiles Whereof we have a Catalogue from himself 2 Cor. 11. verse 23. and this was made known
Appearance 1. The Devil did not appear in his own Shape for this would have been frightful to Eve to have seen a Glorious Angel become a Damned and Ugly Devil no sollicitations from such an one could have seduced her but would rather bespeak their own denial Nor 2. would he appear in any Humane Shape this could not consist with the Devils Craft for Eve sufficiently understood that her self and Adam were all the Mankind that then was and that there were none besides them Neither 3. did the Devil frame a voice in the Air as Prince thereof Eph. 2.2 wherewith to Tempt Eve for this would have startled her his Speech being not as from God but rather an Invective against God Eve would never have endured such a Familiar Conference with such a voice from an unseen Person All this Negatively now Positively The Devil possesses the Serpent not so in resemblance only but in reality otherwise 1. this Serpent had not been reckon'd up among the Beasts or the Field Gen. 3.1 2. The Curse upon the Serpent declares it to be real v. 14. 3. Had it been the resemblance of a Serpent only which the Devil assumed then the Devil would have put off that form as soon as his Temptation was over as the Angels do those forms they appear in as soon as their Embassage was done and then there would not have been a Serpent abiding in Paradise to receive its Sentence from God who 't is said there turned to the Serpent and cursed him So that the Serpent Satan made use of to speak by unto Eve was as much a real Serpent as the Ass by which Gods Angel spake to Balaam was a real Ass Here the crafty Devil takes possession of the most crafty Creature Gen. 3.1 Gen. 49.17 Mat. 10.16 Psal 58.4 5. Here the Organ and Instrument was suitable to the principal Agent having got a most sharp Weapon intending therewith both to strike deeply and to wound deadly with his Murthering might and malice this old Man-slayer and Murtherer from the beginning weelds not only the sharp wit of the Serpent which was more subtitle-than all the beasts of the field both for hurting Man as well as for defending himself but also the sharp tongue of that dumb Creature wherewith he formed Mans voice and spake in the Mouth of that Beast as through a Trunk and as he doth in the Pythonisses and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Eve those cutting and killing words of his seducing Temptation ☞ Behold here how low Satans Sin and Fall had reduced him whereas he had been Created a Beautiful Angel he had now made himself a Deâ—â—rmed as well as a Damned Devil Hence Devils are call'd Lashegnirim Levit. 17.7 Hairy Beasts stinking Goats of ugly frightful Satyrs Now such was his malice against the happiness of Man in Paradise that to be reveng'd of God who had cast him out of Heaven he resolves to destroy the Image of God in Man and having but two ways to tempt Internally either by stirring up and making a commotion among Mans Passions and Affections to incline them to unlawful thing or by disturbing his Fancy representing those things to it which might move Man to evil neither of those ways could our First Parents be Tempted before the Fall because all these in Man then were rightly ordered and were throughly subject to Gods VVill and Right Reason therefore the Devil useth External means appearing yet in no better a shape than that of an ugly frightful creeping and crawling Serpent hence it is that whereas the Holy Spirit appeared in the form of a delightful Dove which was according to the Mosaical Law a clean comely Creature Mar. 3.16 This is laid on the Evil Spirit as a just Judgment of God He who was Made as lovely as an Angel yea a lovely Angel now when he had marr'd himself by his sin must never appear but in the shape of some unclean and uncomely Creature Isa 13.22 and 34.14 Those Satyrs being Devils in borrow'd Shapes and hideous Apparitions Or in the horrid Shape of some black shaggy Dog or over-grown horrible Cat or other Hairy frightful Fray buggs Hereupon he assumes here the Shape of a wriggling crooked Serpent and not of any other Animal for this Creature only was granted of God to him at this time and had not God given the Devil this leave he could nor have possess'd the Serpent seeing a whole Legion of Devils could not possess an Herd of Hogs without Christs permission Mat. 8.31 32. And this Animal was a fit Instrument for Satan in as much as the Serpent is a slippery Creature soon winding himself in and out and could quickly creep away out of Adam's sight especially the Devil being in him and because he was so therefore is he call'd the old Serpent and the great Dragon which is the flying Serpent Si Serpens Serpentem voret sit Draco Pliny Revel 12.9 and 20.2 The second Remark herein is This crafty Devil in the crafty Serpent assaults the Woman not the Man the weaker Vessel of less sagacity than the Man to discover the fraud and naturally of a more liquorish Appetite towards taking and tempting Fruit He Wars against her with four Weapons The first was A calumniating of the Divine Precept v. 2. saying in effect It seemeth very strange or I cannot but wonder that God would give any such prohibition to you as if it had been over harsh and hard a Precept Hence the second Weapon comes in to wit this denying of the Divine Menace from his admiring Interrogation he proceeds to a peremptory Conclusion ye shall not surely die v. 4 God is of over gracious a Nature thus to impose upon you for whom he hath made all things and you are made in over-free and noble a condition to be thus imposed upon 't is surely said in Jest or if not so it seems unjust Hence he concludes the threatning thou fears is but a vain Bug-bear Are not all things God made very good and is not this Tree very good Therefore no Death is in it The third is His accusing God of Envy Here the Serpent vomits out his Poyson against God himself v. 5. Importing this He that commands out of Envy to anothers good and pretends a false Reason ought not to be obeyed but God out of Envy of your good hath commanded you to abstain from this Tree because he knows that in the day you eat thereof your eyes shall be opened yet in the mean time pretending a peril of Death which is but a sorry Scare-crow therefore he must not be obeyed As if God who is goodness itself should Envy any good to Man to whom he had been so good as to make him in his own Image And smarting Experience contradicts that fallacy that there was no peril of Death The fourth and forciblest Weapon was His promising a Deity to them ye shall be as Gods for not obeying God ye shall become as Omniscient as God himself
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
sin and in promoting it when it was procreated to its Giant-like magnitude in those over-grown Giants was the Eye The Sons of God saw the Daughters of Men that they were fair Gen. 6.2 Thus 't is said of Eve that she saw the Apple a beautiful Object Gen. 3.6 The Eye was the Cinqueport where sin landed both in the birth and in the growth of it Thousands have died of the wound in the Eye If sin do not find an open entrance either by the window of the Eye or by the door of the Ear it cannot well convey it self into our Hearts Beauty whether in persons or in things is a perilous Bait 'T is not safe gazing upon beautiful Objects lest the Tempter use the Eye as a Burning-glass to set the Heart on fire Lust is sharp sighted and no one means hath more enriched Hell than beautiful faces Job therefore made a Covenant with his Eyes lest they should be loop-holes of lust and windows of wickedness Job 31.1 and David prayed against the abuse of them Psal 119.37 The third Note is Although those Giants Moses mentioneth Gen. 6.4 were as overgrown in their Guilt as they were in their Bulk neither fearing God nor Man but by a Cyclopick Impudence did provoke God to his face c. yet in the midst of wrath God remembers mercy Hab. 3.2 saying Mans days shall yet be an hundred and twenty years v. 3. So long would God respite his Declared Judgments to prove Man if yet he would repent of his sin and return to his God 'T is a wonder a God of so much power to ease himself at his pleasure of his Adversaries upon the first provocation Isa 1.24 should yet be a God of so much patience as to bear with them and forbear sinners for so long a time The wickedness of man was then great in the Earth v. 5. especially in those great Giants call'd Nephilims Hebr. because they were faln from God and Godlines◠as the word Naphal signifieth and faln into the bog of wickedness Burgensis thought them to be Devils in mens shape and call'd Nephilims because they with Lucifer were faln from Heaven but the Invalidity of this Notion appeareth in this That the Deluge could not Drown Devils who are Spirits and therefore they were not Devils but Men indeed Incarnate Devils that drew down the Deluge Yet though God was wearied out in his patience with these corrupt and incorrigible ones who would have faln upon him if they could as they had faln from him insomuch that he is moved to make a final Resolution for their Utter Ruine still Mercy that is over all the works of God Psal 145.9 triumphs over Justice Jam. 2.13 and grants a Lease of an hundred and twenty years Respite from the Floud in which term of time they might by Noah's Preaching and preparing the Ark be brought to Repentance or if not to perish for ever This long-sufferance of God the Apostle extolleth 1 Pet. 3.19 20. 2 Pet. 2.5 shewing the sum and end of all the Sermons Noah Preached to them that they might be judged according to men in the flesh but live according to God in the spirit 1 Pet. 4.6 that is they Repenting and Turning to God might be dead because of sin but the Spirit be life because of righteousness Rom. 8. v. 10. But alas though they had the space of Repentance they wanted the grace of Repentance Rev. 2.21 As Noah was warn'd of God Heb. 11.7 so that wicked World was warn'd of Noah concerning their approaching Peril if they did not prevent it by Repentance Noah did this by the Spirit of Christ who is said to go unto this old World as an Embassador sent by his Father he went and Preached 1 Pet. 3.19 to wit Righteousness and Repentance 2 Pet. 2 5. and the Faith of the Gospel 1 Pet. 4.6 whereby some possibly of those many that perished in the waters might be eternally saved by Christs sanctifying that Providence as an Ordinance to them and his mercifully speaking to their hearts thereby yea and inter pontem fontem he might give to them the Grace of Repentance though they had not improved the hundred and twenty year space of Repentance as he did to the penitent Thief on the Cross Nunquam serò si seriò poenitentia vera nunquam est sera If Repentance be but true 't is never too late Oh how doth this magnifie the matchless Mercy of God! that though they were judged according to men in the flesh to the Drowning of their Bodies in the Floud yet might they live according to God in the spirit their Souls being saved by the Grace of Christ even at the eleventh and last hour of their day 1. Infants were not obstinate so might be saved 2. As all in the Ark not saved so all out of the Ark not damned 3. All dying without Baptism not lost 1 Pet. 3.21 nor all Reprobate who were out of the Ark for some might be ignorant of Noah's Preaching and preparing the Ark so were not wilfully disobedient The fourth Note is As the Old World notwithstanding this long Respite of an hundred and twenty years was at last destroyed by Water so this present World after the long Lease of the Gospel shall be destroyed by Fire Those are the two most unruly and most ruining destructive Elements Ludolfus hath an excellent Observation As God destroyed the Old World by Water to quench that exorbitant Heat of Lust that was then found in it so he will destroy this present World by Fire to warm that notorious Coldness of Love that shall at last be sound in it Christ hath foretold that the love of many shall grow cold Matth. 24.12 As Moses had told how all flesh had corrupted his way with fleshly lusts making a carnal choice of beautiful Bed-fellows more out of blind Affection for lustful love is always blind than from solid Judgment without either Care or Fear of being corrupted by them Exod. 34.16 1 King 11.2 3. or any regard of either grief to the Godly or of scandal to their own Profession for they are called Sons of God at large that had called themselves by his Name Gen. 4.26 yet no better than loose profligate Professors Apostates from the Power of Godliness These Sons of Seth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.27 burned in their lust or were scalded as the Greek word signifies at the sight of the fair Daughters of cursed Cain took them to their Beds never considering while they were led by the lusts of their Hearts and by the sight of their Eyes like Solomons Yonker Eccles 11.9 the suitableness of matching 2 Cor. 6.14 nor the deceitfulness of Beauty Prov. 31.30 nor the difficulty of finding a virtuous Woman Prov. 31.10 nor observing while they chose by their Eyes that a fair Helena without may he a Railing Hecuba within or an Earthen Potsheard covered over with Silver Dross Prov. 26.23 These men were the worse because they should
us Rom. 6.14 And though Esau becomes sometimes so strong as to cast off Jacob's Yoak according to the Prophecy Gen. 27.40 in Jorams day when Israel were Apostatized 2 King 8.20 Yet were his posterity brought into subjection again And thus though the Flesh may under some Spiritual Desertion prevail against the Spirit yet never Totally and Finally Rebel it may but Reign it cannot in a gracious Heart It may play the Tyrant but never Rule as a Chosen King Israel had cast off Gods Yoak and Covenant so Edom cast off theirs for a while yet Ten Thousand of them were cast down a Rock to break their Necks 2 King 14.7 2 Chron. 25.2 yet Israel never serv'd Edom nor Spirit the Flesh Oh that the Rock Christ may break the Neck of all our Edomites inordinate Affections c. Having run through the History and Mystery of the First General part Jacob's Birth come we now to the Second General To wit Jacob's Life wherein there be three Grand Remarks The 1. is Jacob's flight to Padan-Aram 2. His Abode there for a long time 3. His Return thence In the first his Flight from his Fathers House are considerable 1. His Inducements compelling him to go thither 2. His Encouragements comforting him in his going this long Journey 1. Of the first of these the Motive or Impulsive cause inducing him to it was to withdraw himself from the Fury of his enraged Brother Esau who was highly incensed against him for bereaving him of his Fathers Blessing Gen. 27. as before he had of his own Birthright Gen. 25. The Birthright and the Blessing must go together Esau had undervalued the former and therefore he most righteously is deprived of the latter The loss of the Birthright made way for his loss of the Blessing for in the Right of the Birthright there were these Priviledges 1. The First Born succeeded the Father in Dignity and Authority so that the younger Brothers were to give place to him Gen. 27.2 The Elder was called not the Younger 2. He was to have a Double Portion of his Fathers Estate Deut. 21.17 1 Chron. 5.1 and 2 Chron. 21.3 3. He must have the peculiar Blessing from his Dying Father as Gen. 27.4 4. The Honour of the Priesthood was entailed upon him so long as his Brethren did Cohabit with him Thus Bereshit Rabba saith Before the Tabernacle was Built the Domestick Worship was managed by the First Born The Levites were chosen by God in their stead for this work Num. 3.6.12 and 8.6.14.17 18. 5. The Father Dying he was the Lord and Prince of the rest Thus Jacob called Esau his Lord and himself his Servant He and his bowing before him Gen. 33.5 6 7 8. and 13. Yet when Isaac had Blessed Jacob instead of Esau he saith I have made Jacob thy Lord Gen. 27.37 6. This Primogeniture was a sacred thing as it was a Type of Adoption so looked toward Life Eternal and hence the Jerusalemite Paraphrase addeth in Esau's selling of the Birthright to Jacob he sold with it Heaven also whereof it was a Type and Pledge No wonder then if Esau be Branded for a prophane Person Heb. 12.16 for despising his Primogeniture which had so many priviledges as the Promise Priority Priesthood c. wrap'd up in it yea 't is not improbable that Esau had long out of his Prophaneness underpriz'd this priviledge and had oft offer'd it to Jacob before which may be gathered from the words of Jacob Mikrah li cajom fell me to Day and Hishabgnah li cajom swear to me to Day Gen. 25.31 33. As if he had said That which thou hast offered me so oft now effectually perform it 'T is likely there had been some Parlies about this Primogeniture before this for Esau was too Prophane for the Priesthood having more mind to converse with unreasonable Creatures in Hunting in the Field than with reasonable Men and Women in Family worship As to the Double Portion he much mattered nor for he presumed to have enough by his Hunting or as his Father foretold of him Gen. 27.48 he could Carve out a competency to himself by his Sword Therefore Having oft as 't is probable made light of it and proffered it to his Brother Jacob now takes the advantage of his Hunger and makes a firm and final Bargain by Oath about it 'T is supposed that the same Famine which caused Isaac to Depart from the Country Gen. 26. might also occasion Esau to part with his Birthright For it is apparent there was great scarcity of Victuals when Jacob was brought to his Lentil Pottage and when Esau if he got not some share of those Pottage look'd on himself as like to Famish Some blame Jacob for unkindness to his Brother in necessity but 't is by others safer suppos'd that Jacob carried on this Contract by a secret instinct or Divine Revelation consulting with his Mother and the Oracle of God How weak soever Jacob was herein which yet God over-rul'd for his own Glory 'T is certain Esau was wicked 1. In despising such a Dignity 2. In limiting it to his Life 3. In chaffering it away so Cheap 4. In preferring present Temporals before pretious Spirituals and future Eternals All this he did willingly and Volenti non fit Injuria 't was Jacobs Piety and Esaus prophaneness Jacob strove for it at his Birth taking hold on Esaus Heel Gen. 25 26. As if he would have turned up his Heels and got to the Goal before him wherein Aben-Ezra noteth that this posture of Jacob's putting forth his hand did break the skin wherein himself was wrapp'd to take hold of his Brothers Heels as it were to pull him back and give way to his Birth which did plainly prognosticate that he would break in upon his Brothers Birthright not that he had any sense or understanding then to strive against the carnal Generation but he was at that time used as an instrument by the Spirit of God who stirr'd him up thus to wrestle with Esau whereby was prefigured that wrestling which would be betwixt the Carnal and Spiritual Seed Yet afterwards Jacob purchases by Price what he could not at his Birth procure by Power He buys the Birthright with Pottage when a Youth which he could not win by Force while an Infant and Unborn ◠Hence have we these Remarks 1. Jacob is the Picture of a Godly Man as Esau of the Ungodly he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain Man Gen. 25.27 as without welt or guard guile or gall he was smooth in his conversation not rough as Esau 2. Jacob was an heeler or supplanter as his name signifies so should every good man be to his Lusts Psal 49.5 and the more stiff-necked they be the more need of God as Moses words do import Exod. 34.9 to help us in it Psal 71.16 3. As Jacob strove for the Birth-right at his Birth but mist it yet fainted not but gets it after so we must contend for Divine Blessings Jude
his Fathers House and constrained to commit himself to an hard-hearted Master for Twenty long years while Esau in the mean time had the rule of his Fathers House at his departure and after prospered to become a mighty Man notwithstanding all this neither Rebekah nor Jacob did despair of Gods Promise or doubted of the Blessing in due time to be made good and until then they made a Life out of the Promise of it which sheweth that great is the Consolaâ—ion of Gods Servants in the midst of all their Sorrows and Sufferings They carry along with them the Promise and Blessing as the Pawn and Pledge of the Heavenly Inheritance whereby in the greatest want of all things they still greatly abound and whatever of the worser part be taken from them yet this better part can never be so Luke 10.42 What though the wicked prosper and flourish within Doors as Esau did while the godly are suffering hard things abroad with their Father Jacob yet the latter do well know that the former have their portion in this Life Psal 17.14 and 't is but a Barren Mount Seir at the best that is assign'd them they are still strangers to the Covenant of Promise Eph. 2.12 The Inheritance it self is reserved for them it may be on Earth however in Heaven 1 Pet. 1.4 5. Hence do they learn patience and constancy in the good ways of God who many times leads them about as he did Israel in the Wilderness suffering hard things for many years yea and confidence that God in his good time will make his Promise good to his people The fourth Remarkable Note or Observation is that rather than Gods Servant Jacob should be discourag'd by the hard things interveening betwixt the Promise and the Performance God himself will come to comfort and encourage him This brings us to the Vision of the Ladder wherein God came to comfort him and to confirm his Fathers Blessing upon him for a firmer fixing of his Faith upon it Notwithstanding this Blessing Prayer and Promise of Isaac to Jacob yet there were hard Providences quite contrary to the Promises which were hard to be reconciled together attending both Jacob's Person and his Posterity for a long time after before any performances of the Promise appeared As to Jacob's Posterity Moses gives us an Account that Esau's Posterity was sooner advanced to Royal Dignity than that of Jacob which in the Egyptian Bondage were ruled under a Rod of Iron while Esau's Off-spring were Rulers swaying a Golden Scepter Gen. 36.31 before there Reigned any King of the Sons of Israel whereupon the Hebrews observe that Israel was groaning in the Iron Furnace of Affliction while Edom plumed himself with the glittering Glories of a Royal Diadem From whence is an undeniable consequence That Pomp and Prosperity is no Infallible Evidence of the true Church As the Romanists say Luther proves Rome to be a false Church quia sine cruce Regnat because she fetcheth her best marks from the goodness of her Markets If so This will prove Edom a truer Church than that of Israel and though Edom reigned sooner than Israel yet they sooner perished Citiùs exoriuntur impii citiùs exuruntur like the Grass that grows upon the House top may grow up sooner than that of the Field yet it withereth sooner the Mower fills not his Hâ—nds with it Psal 129.6 7. as holding it not worth gathering wicked Men are useless Creatures set up on high for a time but on slippery places Ps 7.3.18 advanced as Haman but to be brought down with a Vengeance and that suddenly whereas the Inheritance of the Children of God Continueth for ever Psal 102.28 by vertue of the Covenant And as to Jacobs person which is the matter in hand and therefore here mentioned after his Posterity Moses gives an Account also that Esau's person was Solacing himself at home in his Fathers House while Jacob was driven from it to Travel into a strange and far Countrey about 500 Miles distance where when Seventy Seven years Old he must be bound Apprentice for a Wife to a churlish Master for Seven years more Whereas long before this Esau had taken to himself two Wives not consulting his Parents nor craving their consent yea contrary to their practice who contented themselves with one to one according to the first Institution Gen. 2.24 and these two which should have been but one were two Hittites the worst sort of the Cursed Canaanites Ezek. 16.3 and therefore Esau's Marriage was a great grief to both his Parents minds Gen. 26.34 35. and 27.46 not only because he had shewed less respect to them in point of Marriage than scoffing Ishmael had done who Married according to his Mothers mind Gen. 21.21 though she was but a Woman and a Bond-woman too yet submits to her disposal therein but also because Esau had Married against both his Noble Parents Wills two untractable Idolatresses of a Rebellious Race and Spirit Rabbys say resisting the godly Council of Isaac and Rebekah whereas Ishmael as we read took but one only And as if this had been too little provocation to Pious Parents by a prophane person when he saw that Jacob was sent to Padan-Aram for a Wise and that his own two Canaanitish Wives were an offence to his Parents he to please them will take another Wife of the stock of Abraham a Daughter of Ishmael his Fathers Brother Gen. 28.6 7 8 9. This he did to please his Father not minding at all whether he or his Wives pleased God God is not in all his thoughts Psal 10.4 By this Marriage he thought to make amends for his faults in his two first and to please his Father better than before but this third Marriage makes him a worse Husband in the multiplication of Wives The former for any thing appearing to the contrary being both alive nor did this make him the better Son for he being the Son of a Free man should not have married the Offspring of the Bond-woman and one that belong'd not to the Covenant of Grace In this prophane person Esau we have a Specimen or Pourtraicture of the best Practices of prophane People who are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After-witted as Esau was of whom 't is said twice when Esau saw Gen. 28.6 and when Esau saw v. 8. but both times he saw too late and therefore what he did was to little purpose This non putâram or Fools Had I wist in an After-wit or over-late sight is never good neither in Piety nor in Policy Such as Future their Repentance being as Seneca saith semper victuri always about to amend their Manners yet never meet with a time to begin it will find this true when in the midst of their trifling about Offers and Essays of Reformation they are snatch'd away by Death and shut out of Heaven The Patriarchal Blessing was now bestowed upon Jacob though banished and though Esau lived as Lord at Home and now labour'd to please
silence upon hearing of the Rape of his Daughter was far better than his Son's Self-vindication notwithstanding their fair pretences afore-mentioned and he did far better in holding his peace thereat than they did both in their malapert pertinacy and petulancy towards their grave Father the Patriarch in thus justifying their cursed Cruelty to his face Gen. 34.31 as well as in their bold and bloody Butchery upon these poor Barbarians According to Solomon's saying He that ruleth his own spirit is better and doth better than he that taketh and ransacketh a City Prov. 16.32 By the Faln Estate the spirit in us lusteth to Envy and to Revenge Jam. 4.1 5. Unruly Anger is outragious and never thinks what becomes a man for the present nor fore-thinks what will come following for the future hereafter as may well be exemplifi'd in those two bloody Brethren How much better was Valentinian the Emperor who said upon his death-bed That among all the Victories one only did most comfort him and being asked what it was He answered I have overcome my worst Enemy my own naughty heart The same might good Jacob say here in his Silence under this Suffering and in his Patience under God's Providence which both hush'd and dismiss'd mutinous Thoughts in his Soul as the Town-Clerk did the many-headed multitude in Ephesus Acts 19.35 36 c. Whereas on the contrary his Sons rush on into Rash and Revengeful Outrages never endeavouring to becalm the Raging Waves of their own turbulent and boiling spirits Cedamus leve sit quod bene fertur onus The afflicted person that sitteth alone and is silent Lam. 3.28 makes his burden more bearable The second Considerable in this plotted and projected Revenge is the fair opportunity for it both given on Shechem's side and taken on Simeon and Levi's side 1. That which was given by Shechem was his offering to make Defloured Dinah some Amends as they phrase it by his Marrying her 'T is said v. 3. Shechem's Soul clave unto Dinah Hebr. Dabak was glued to her wherein as bad as he was yet was better to her than Amnon was to Tamar or many other Debauchees of our day in several respects For 1. He after Defiling Dinah still loved her exceedingly even with Soul-love and desired still to take her into his bosom but Amnon who had a better Father and Instructor than Hamor the Heathen was first forced Tamar then turns her yea kicks her out of doors for 't is expresly said He hated her exceedingly 2 Sam. 13.14 15 c. his lust promising more to 〈◊〉 in the expectation and ambition than he found in the fruition by a just hand of God 2. Shechem correcteth his base-born Love or rather Lust by seeking to make her his lawful Wife whom he had before unlawfully prostituted as his Harlot whereas Tamar modestly proposed a Match and Marriage to Amnon though it was impracticable by the Law Levit. 18.6 9 11. rather than Harlotry to allay the rage of his Lust for the present and to escape this brunt of his violence Howbeit he would not hearken to her voice 2 Sam. 13.12 13 14. neither in this nor in other grave counsel Tamar gave him His Lust cryed louder and did out-cry all her pious perswasions and the Devil making him stark deaf to all he pursued his wicked purpose and after it his raging Lust was turned into the Fury of Folly and Amnon's desperate madness in thrusting Tamar out of doors after he had satisfied his Lust upon her publickly proclaimed his own sin and exposed his Innocent Sister to open shame not taking the least care after committing for concealing his sin or for qualifying her sorrow 3. Shechem after he had Defloured Dinah spake kindly to her v. 3. or as the Hebrew hath it spake to her heart which the Greek translateth according to her mind and the Chaldee paraphraseth He spake comfort to her heart for he finding the Damosel disconsolate and sadly dejected for the injury he had done her and declaring her great dolour of heart by floods of tears flowing from her Eyes he laboured to counter-comfort her by promising to make her a Princess in marrying her and to endow her with a Prince-like Port and Portion According to the old Rule in that case provided Dotet Ducat If a man humble a Virgin his Mulct must be both to give her a Dowry and withal to take her in Marriage Nevertheless this is no satisfaction to the great God whatever it may be accounted to the poor wronged Woman for Marriage which is God's Ordinance must not be entred into through the Devil 's Portal 'T is a wicked praeposterous practice to make Women Mothers with shame before they first be made Wives with credit But however quite contrary to this comforting course of Shechem to Dinah was that of Amnon's to Tamar whom he most notoriously discomforted by turning his Love or Lust into the contrary extream of Hatred by belching out of his black mouth his Arise and be gone and by posting her out of his presence so rudely and ragingly before any part of her sublime sorrow could be digested 2 Sam. ◠3.15 16 17 18 19. or her Innocency and Honour could be secured by secrecy Her Deflouring flowed from his brutish Lust bewitch'd with the Bait of her Beauty but his kicking her out of doors under her aforesaid circumstances must come from barbarous Cruelty 4. This Example of Shechem may serve also to condemn the prophane practice of those Debauchees of our day whose hearts and lives are so loose that they like not to come into any Bonds or under any Yokes no not into the Bond or Yoke of Marriage though it be both a Sweet Honourable and an Holy Bond or Yoke 1. 'T is a Sweet Yoke Conjugium licet Jugum dulce tamen est Jugum Wedlock though a Yoke yet is a most sweet Yoke Marriage quasi Merry-Age when rightly mann'd and manag'd 't is the merryest part of mortals life hence Marriage day is call'd The day of the rejoycing of man's heart Cant. 3.11 because man then finds again his lost Rib which is matter of great Joy 2. 'T is an Honourable Yoke Heb. 13.4 Honourable to all to Gentle and Simple to Clergy and Laity so called 3. 'T is Holy as it is call'd the Covenant of God Prov. 2.17 and of Divine Institution for Humane Good even in the State of Innocency Gen. 2.18 c. But we have got such dissolute and profligate persons that Abhor Marriage as they prophanely profess both with their words and deeds calling this Sweet Honourable and Holy Bond a Cursed Confinement disliking honest and peculiar Enclosures These worst sort of Levellers break down all Hedges lay all in common and like yea love more to live upon the Commons May they but have common Whores they matter not for proper Wives contrary to Exod. 22.16 17. which forbids Enticing and Deut. 22.28 29. which forbids Enforcing a Maid and many other Scriptures Yea and
He did his Judg. 16.9 Hereby sore Bruises and sad Breaches are made upon the Consciences of Men such as nothing can heal but the Blood of that great Votary that Blessed Nazarite and All-Heal the Lord Jesus Vows are most solemn and sacred Services and they have much to Answer for who neither mind the making nor the Keeping of them but do no better than Dally with them as Children do with their slips wherewith they play at fast or loose at their pleasure and as Monkeys do with their Collars who slip them on at their Master's Will but slip them off at their own but God is the Avenger of all such 1 Thess 4.6 Though haply they remain out of the reach of Humane Justice as not coming under Man's Cognizance If God will be avenged upon Defrauders but of Men how much more will he be of those that would defraud himself but be not deceived God will not be mocked Gal. 6.7 nor can be deceived they shall hear from him sooner or later even all that break Covenant with him They shall find to their cost their breach of Promise on their part Numb 14.34 God never breaking on his part unless the failure of the other party promising for their part do set him free As bad Zedekiah found it by smarting Experience though his was but a Vow or Oath to Man only which he brake 't is said of him Shall he escape that doth such things or shall he break Covenant and be delivered Ezek. 17.13 15 16. and this Interrogation is answered v. 18. No he shall not escape And farther v. 19 20. Suitable to this saith David Shall they escape by Iniquity No God will cast them down in his Anger Psal 56.7 Let them never think to escape Their Sin shall surely find them out Numb 32.23 though they be never so cunning to cover it Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works let them look to be blown up and they shall have the Psalmists Prayer to promote it And 't is not thus only with such bad Men as Zedekiah but with far better Men Good Jacob here escapes not but is sharply chastised for his slackness to pay his Vows sad Disasters befall him in his Family as the Rape done to his only Daughter the Massacre committed by his Sons c. God overtook him with these severe Scourges when he found him so slack to perform his Promise to him and to Purge his Family from Idols 'T is Ten to one if any Leper returns to give Praise to God for Mercies received Luk. 17.15 Many mâ—ke Prayer their Refuge few make Praise their Recompence Hezekiah himself did not perform his Returns proportionable to his Receipts 2 Chron. 32.25 Neither did good Jacob here give such quick Returns as God required like Rain that comes down from Heaven in thick Showers but goes up again only in thin Mists so Jacob had received whole Showers of God's Blessing but he returned God's Praise for them slowly and slenderly Therefore for quickening Jacob's dull Motion God deals out to him some sour Dispensations He is troubled not only through his Daughters Curiosity by his Sons Cruelty but also because the whole Country of the Curs'd Canaanites were ready to rise upon him and root him and all his out of the Land of the Living If any thing will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy it must be the smarting sense of some present Misery as here when Jacob was in a Desperate Streight and in a Dreadful Fright then was it high time for him both to Purge his House and to Pay his Vows both which he had so long neglected NB. B hold here Gods Tenderness towards distressed Jacob for though God was justly and highly displeased with him for both those neglects aforemention'd yet he chides him not cuttingly now that he was in Heaviness but takes this opportunity for we are best when at the worst and rubs him gently reminding him candidly both of his present duty and future safety the God of Bethel so call'd Gen. 31.13 kindly calls him to Bethel which before he dare essay to go to he first reforms his own Family as behoves the Head to take care for the Bodies purity that he might come clean to God and his Worship at Bethel 'T is a strange thing that any strange Gods should be suffer'd at all in such a Family That censure of Calvin seems too severe saying that Jacob connived at Rachels Mawmets from a blind love to her as Solomon gratified his Mistresses of Moab 'T is more probable they were such as the Shechemite Captives brought with them Gen. 34.29 whatever these Idols were or whence ever they came Jacob demands them all he will not tolerate any one House cannot hold the Ark and Dagon both Domesticks and Proselites will do any thing give up all their Images to Jacob now they are in danger to be destroyed by an insurrection of the Country Jacob Burys them because he durst not stay to Burn them or to Beat them to Powder Gen. 35.2 3 4. where Dr. Lightfoot hath an excellent Note that those Proselytes of Shechem and Syria that is the Captive Shechemites and those that came along with him from Laban the Syrian which I suppose must be the Doctor 's meaning were all admitted into Jacob's Religion by Baptism This Remark of his is probable enough insomuch as they were all commanded to be cleansed v. 2. or purified which was done according to the Law by washing in Water Lev. 15.13 Numb 31.23 as well as to change their Garments as Exod. 19.10 14. where washing their Cloaths was a token of washing their Hearts Jer. 4.14 and cleansing themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 yea and the very Gentiles as Plautus saith used to wash themselves before their Sacrifices that they might come clean to them Tertullian tells us also that the Primitive Christians used to wash themselves before they went to Divine Worship To say no more about the Antiquity of Baptism referring the Reader only to Dr. Lightfoot's Learned Discourse upon this Subject both in his second part of his Harmony on the four Evangelists upon John 1.25 and in his Harmony on the New Testament thin Folio pag. 10. However Jacob's thus purging of his House before he went to pay his Vows teacheth us this plain and great Truth that men must come before God with the best preparation they can get as well as with the best performance Lev. 5.7 11. 14.22 30 31. for God will be sanctified of all them that draw nigh to him Lev. 10.3 This the Blind Heathens saw and therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship not God by the By as a by work but with all possible preparation Plutarch If those poor Infidels would not serve God Hand over Head as we say but duly prepare themselves at home first for it how may they rise up in Judgment against
affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
where to find it therefore this Rabbinical Notion may not be by the Credulous too easily believed N. B. From hence Israel Journeyed to Beer which signifies a Well in Numb 21.16 which is not so named Numb 33.46 but is called there Almon Diblathaim named here Mattanah or Gift because on the North-side of the River Arnon in a Place of Drought or Wilderness God gave Israel the acceptable Gift of Water Where the Remarks are as followeth The First is The Lord who before had suffered Israel to thirst and gave them Water when they murmured against him both Exod. 17. and Numb 20. doth now of his free grace give them a Well of Water when they murmured not not only to teach them dependency upon God by Faith but also to encourage them from murmuring no more as they had often done from which if they kept themselves they should not want any good thing Psal 34.10 only they must be content to wait God's time The Second Remark is Here the Seventy Elders of the Sanhedrim by Moses's Appointment do bring forth Water by the stroke of their Staves as Moses himself had done before by the stroke of his Rod Exod. 17.6 c. and Numb 20.8 9 10 11. The Princes Caphar and Carah Hebr. digged and delved the Well Numb 21.18 with their Staves the Ensigns of their Dignity as our Constable-slaves praying Spring up O Well while they were digging it v. 17. which shews their faith in God's promise who had said I will give them Water ver 16. and so they were bid to speak to the Well as Moses was bid to speak to the Rock Numb 20.8 that it should ascend or spring up according to God's promise c. The Third Remark is Those Nobles of Israel digging this well figured the Governours of the Church whose labours and industry should bring forth the Waters of the Spirit promised Isa 41.17 18 20. and 44.3 Joh. 4.14 and 7.38 39 c. by the preaching of the Gospel and by the opening of the Scriptures 2 Chron. 17.7 8 9. Gal. 3.2 1 Tim. 5.17 18. Heb. 13.7 17. 1 Pet. 1.10 11 12. More especially when it is done by the Direction of the Law-giver who is not only Moses Deut. 33.2 but God himself called our Law-giver Isa 33.22 or Jesus Christ so called Gen. 49.10 and Jam. 4.12 of whom Moses was but a Figure The Fourth Remark is Mercy calls for Duty the bubling up of this Well like a boyling-pot did mightily move and affect the hearts of this new Generation of Israel so that they sang a Song and sounded forth the praises of the God of Israel in thankfulness to their bountiful Benefactor who so graciously granted them Water in a Land of Drought They were now merry and therefore sang Psalms Jam. 5.13 Ps 106.12 which signified that Spiritual joy which the faithful ones under the Gospel do find in their Vnion and Communion with Christ Drawing Water with Joy out of the Well of Salvation Isa 12.3 4. This was the second token next to that of the Brazen-Serpent of God's grace to Israel in this Wilderness to this new Generation The Fifth Remark is That which affected the hearts of this new Generation the more was that the Lord had dignified their Seventy Elders to do this great Miracle as much as Moses himself had done for the Old Generation Exod. 17.6 c. that so great a gift of Miracles was now given upon so many of their Nobles who could make their Ensigns of Honour such blessed Instruments of the common good in digging a Well of Water to serve the whole Camp this made all the People sing for joy and oh that all Princes and Nobles would learn from hence to improve their honours for the common good The Sixth Remark is Tho' the Hebrew Doctors have feigned many things concerning this Well about the manner of its ascending out of the ground and of its motion running from place to place and of the mystery of it relating to Israel yet our blessed Saviour is the best Expositor who as he applies the Brazen-Serpent to himself Joh. 3.14 and to his dying on the Cross for the People so he applies this Well of Water the next gift of God to the Waters of his Spirit which is a Well springing up to Eternal Life in all such as believe in him Joh. 4.10.14 and 7.38 39. and Joel 3.18 The Seventh Remark is This Well was famous in the Prophet Isaiah's time who calls it Beer-Elim Isa 15.8 which signifies the Well of the Mighty Ones because the Princes digged it and who foretells the Burden or Cup of Cursing that Moab should drink and then Moab's moans would be heard as far as this very Well this the Prophet prophesies for the comfort of the poor afflicted Jews to whom the Moabites were nearly allied and situated but very ill-affected towards them For betwixt the River Arnon here on the one side and Jordan on the other side lay the greatest part of the Moabites Countrey The Chaldee Peraphrast saith this wonderful well waited on Israel with streams of Water from Beer to Mattanah and to Nahaliel and to Bamoth the High-places and to the Valley of Moab ascending and desending as the Camp lay so Thargum Jonathan c. N. B. Another hinderance of this New Generation's March to Canaan was Sihon King of the Amorites Numb 21.21 to 30. Omne tulit panctum qui miscuit utile dalci Saith the Poet God saw it good for them to make a due mixture of Afflictions with Consolations If need be we are in heaviness 1 Pet. 1.6 And our English Proverb saith Sowre and Sweet make the best Sauce No sooner had they sung a sweet Song of joy for their Well of Water at Beer-Elim but immediately they must dispute their passage and progress to the Land of Promise by fighting with Sihon and his Subjects who withstood them in their way Here we have a Specimen of Divine Tenderness that Israel shall be well refreshed with Water from this Well before God call them forth to a fresh Engagement in Battel In this Conflict there be two parts 1. The Antecedents 2. The Consequents thereof First the Antecedents wherein there is an Embassage for desiring passage through Sihon's Countrey this was 1. Sent in an amicable manner v. 21 22. but 2. It was churlishly denied v. 23 24 c. Secondly The Consequents where Israel's Conquest over Sihon and all his Cities and their taking possession of the Kingdom even to a Proverb c. v. 25 to 32. The First Remark is Every War ought to be bottom'd upon just grounds before God and Men as this of Israel with Sihon was now when the Sins of the Amorites were now full which were not so before Gen. 15.16 The same Divine Authority that forbad Israel's warring against the Edomites because they were the Posterity of their Brother Esau Deut. 2.5 9. and against the Moabites and Ammonites v. 29 and 30 c. because they both were
being able to Conquer it The Third Remark is The time how long David enjoyed this City we are told it was a full Year and four Months v. 7. which some read from the Hebrew Text only about four Months that is some odd Days saying David fled from Saul at Samuel's Death which as they say was but Seven Months before Saul's Death So Saul persecuted David Eight Months only after the Death of Samuel c. N. B. This is the Computation of Peter Martyr Vatablus c. and Judicious Dr. Lightfoot saith That in the Thirty Ninth Year of Saul David was sent to Ziklag and in Saul's Fortieth Year divers of Saul's own Tribe resorted thither to David which was a bad Omen to Saul of his approaching fall 1 Chron 12.1 to 8. So tender was God of his Servant David as to procure him a place of Repose and sent him some to comfort him in his straits yea and to Cut those straits short in respect of time also The Fourth Remark is The successful Incursions David made upon the old Enemies of Israel while he abode here v. 8 9. It seems Ziklag was but an Hungry place to him according to the Notation of its Name which signifies Augustia Sextarij a making their measures narrow from the scarcity of Provisions David was here hard put to it for a poor Subsistence and therefore was forced to Forrage abroad and to fetch in the Spoils of Foraign Enemies to Israel And this place being an out-Town was fittest for David to do so undiscovered Thus David Invaded some Countrey-Towns of Amalek whom Saul had spared chap. 15. and some of their Neighbours and Left neither Man nor Woman alive to tell Tales or carry Tidings to Achish and this he did because God had devoted them all to destruction c. The Fifth Remark is David's Policy in Deceiving Achish with words as well as deeds v. 10 11 12. David returning from his Conquest did likely call at Gath by the way to make a Royal Present of the best of his Spoils to Achish who thereupon asked him where his Exploit had been David answered Against the South of Judah c. N. B. Which was either a Flat Lye or a Foul Equivocation not becoming him who was both an Anointed Prince and an Eminent Professor yea and Prophet too of the Pure Religion Take it at the best it had the formality of a Lye in it which is A purpose to deceive Achish who understood it that David had fallen upon the South parts of Judah it self and not on those beyond it who were Confederates with Achish or Tributaries to him whom he was bound in Honour to Protect Therefore t is said Achish believed David that such a Man would not Lie N. B. Josephus saith Achish did the easilier believe it because he so earnestly desired it Quod volumus facile credimus What we would have to be we most easily believe to be That David might be the firmer to him against Israel whom he had thus disobliged But chiefly God would have it so for David's good though herein God left him to lye The best of Men are but Men at the best out of God's precincts out of God's protection yet God makes Achish Kinder to him than Saul his Father-in-Law and King of Israel was 1 Sam. CHAP. XXVIII THIS Chapter is a Narrative of the Preparations made both upon the Philistines and upon the Israelites part for the fatal Battle wherein Saul had his fatal and final fall Remarks upon the First Part the Philistines Preparations are First When Saul's sin was now grown Ripe and Ready for God's Sickle when Samuel was Dead so could not relieve Saul by his Prayers for him as he had done while he was living and when David was now become a weaned Child Psal 131.2 and so fitted to come to the Kingdom then God stirred up the Philistines to War against Israel that Saul might meet with his Condigne Punishment at the last and this the Philistines were the more encouraged to do because they had got David their greatest dread amongst them whom therefore their King Courteth to fight for them v. 1. promising to make him his Protector and the Chief Captain of his Life-Guard v. 2. When David had given him an ambiguous Answer to his Demand saying Surely thou shalt know what thy Servant can do N. B. Note well Sure I am we ought to say so to God and to give him the best of our best Gen. 43.11 Though we cannot do what we ought yet ought we to do what we can though it be but a little Mark 14.8 and that Little also be of his own 1 Chron. 29.14 But David here doth not declare what he would do either for Achish or against him for Israel Indeed he could doe neither with any Honesty seeing an indelible obligation lay upon David to sight for God and his People and he was not a little obliged in his fidelity to the Person of Achish for his favour and liberality though his People bore a grudge against him and his Chap. 29. ver 3. yet could he not prove a Traytor to the King himself and therefore giveth another Ambiguous Answer as he had done Chap. 27.9 10. N B. The Law of Charity chargeth us to say that David resolved with himself neither to fight for the one nor for the other but relied upon the good providence of God to extricate him out of his present perplexities either of betraying his trust to Achish or of fighting against God's People neither of which could David do with a good Conscience and though he had brought himself into those Briars by his own Carnal Counsel Chap. 27.1 2. yet God by his grace fetched him out Chap 29.4 c. The Second Remark is The Philistines gathered a very formidable Army being encouraged that Saul had now neither Heaven to help him because holy Samuel had left him as forlorn being now gone to Heaven nor could he expect any help from Hell because he had put away all the Wizards out of the Land ver 3. according to God's Law Levit. 19.31 20.6 27. Deut. 18.11 which he did as is supposed partly from a conceit that they by their Witchcraft had sent that Evil Spirit upon him c. N. B. For after Saul's rooting out of Witches we have no mention of his Evil Spirit troubling him in the latter part of his life which mercy was possibly granted him as a Reward for that Work and partly that he might gain the repute of a Religious Prince after all his misgovernment which in this his exigency would be useful to him among all the Tribes N. B. Note well From hence how far a wicked Hypocrite may go in doing some of God's Commands to shew a false zeal for God as Saul did in this of putting down Witches and in slaying the Gibeonites in his zeal also as 't is said 2 Sam. 21.1 2. The Third Remark is Another encouragement the Philistims had
Chap. 7.8 which he did not the like for any other though at present he placed her in the Palace of David Which soon grew too narrow to entertain the Grandeur of Her that was the Daughter of so powerful a King whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him Yet are we told here that Solomon did serve God and Himself before he served this great Queen for his Wisdom did well chuse in the first place to build a Temple for God's Worship and then a Palace for himself which he likewise finished and in the third place a Palace for this Queen distinct from his own but adjoining close to it therefore he finished his own before it Chap. 7.8 The second Means of confirming the Kingdom of Solomon were Internal which be two 1. His Piety And 2. His Prudence Remarks first upon his Piety highly extoll'd in ver 3. The 1. is Solomon is said to Love the Lord which is the great command Matth. 22.36 37. The fulfilling of the Law Rom. 13.10 and is not only the best ground of Obedience Joh. 14.15 but also laies an Holy constraint to do all Duty 2 Cor. 5.14 And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years though his Zeal fail'd after The Second Remark is The Excellency of Solomon's Piety is first set off by the contrary to it namely the Impiety and Will-worship of the People ver 2. Contraria juxta se posita magis elucescunt One contrary placed by another gives Lustre to each other The People worshipped in high places which was expresly forbidden in the Law of God Levit. 17.3 4. Deut. 13.14 This was therefore Will-worship and Impiety in the People the Reason rendred there because no Temple was yet built this only excus'd them a tanto but not a toto in part but not wholly for they had then other places to offer Sacrifices at as Gibeon where the Tabernacle and the Altar of Moses were 1 Chron. 16.39 and 21.29 and 2 Chron. 1.3 5 6. And they had Sion where the Ark of God was 2 Sam. 6.16 17. and 1 King 8.1 and they having the Tabernacle were as much confined to it as to the Temple Deut. 12.2 3 4 5 6 7 8 11 12 13. But long Custom even from some Patriarch's Practice made this Heathenish Custom Jer. 7.31 Ezek. 6.3 4. Hos 10.8 More imitable and the Law of the Tabernacle less regarded But Solomon's Piety in building a glorious Temple must be the most probable means to call off the People from their former vain Customs both sweetly and swiftly The Third Remark is Solomon's piety is next illustrated by its own exercise in his Worshipping God both at Gibeon where the Tabernacle of God was ver 4. and at Sion where the Ark of God was ver 15. and though it be said Only he Sacrificed in High Places ver 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God and discommend him for so gross a failure and all with one Breath in one Verse Therefore those High Places there mentioned may relate to the People's practice or only to Gibeon and Sion where Solomon as we read only worshipped Though the word High Place be usually taken in an ill sense yet here ver 3. and 2 Chron 1.3 't is taken in a good sense which is plainly explained by the subsequent verses in both those places above quoted And though it be said here that Solomon Sacrificed in High-places in the Plural Number yet both those High-places are expresly mentioned to be Gibeon and Jerusalem both places permitted by the Lord untill the Temple was erected Compare ver 4 15. here with 2 Chron. 1.3 4 5. where we find recorded how Solomon did his Devotion in both those places As First At Gibeon call'd the Great High-place where was the greatest Synagogue in the Land for there stood the Tabernacle and the Brazen Altar that Moses had set up being brought thither as to its place the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell Thither did Solomon go and all the Congregation with him 2 Chron 1.3 and there offered Sacrifices described both in their quantity and quality ver 4 15. here and in that place God appeared to him ver 5. which was a Divine approbation of Solomon's Piety in this High Place There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And Secondly We read of his going from Gibeon which first submitted to Joshua Josh 9.3 4. and was afterwards given to the Priests and Levites Josh 21.17 up to Jerusalem where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings c. ver 15. and 2 Chron. 1.13 And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom before given him when he determined that dark and doubtful Case betwixt the two Harlots when he was saith Dr. Light foot but Twelve Years Old Thus far of Solomon's Piety the first Internal means of his Confirmation in his Kingdom The second means of his Establishment was his Prudence or Wisdom which is to be discoursed upon under a double Head The first is How Solomon obtained it and secondly How he Exercised it Remarks upon the former are First Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice that he might be the better prepared to Build the Temple whereunto he now thought it high time to Address himself both after a Three Years preparation for materials and after the slaughter of Shimei the last of his Malecontents Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government 't is probable saith Peter Martyr N. B. He begg'd the same Petition in his Dream by Night for what we earnestly long for while we are Waking we usually Dream of them in our desires when Asleep The Second Remark is The Lord appeared to Solomon at Gibeon ver 5. The King had spent all the Day in due Devotion and God appeared to him at Night to evidence to him his acceptance of that Worship N. B. Dr. Hall hath this Divine Contemplation upon it Well may we expect to enjoy God when we have been duly and truly serving him That Night cannot but be surely Happy when the Day before hath been Sincerely Holy And in 2 Chron. 1.7 where the same History is recorded there is no mention neither of Solomon's Sleep or of Dream but barely That God appeared to him by Night which makes some Learned Men to think this was a Vision and not a Dream and the rather because Solomon so largely Answers God's Question in it The Third Remark is
Sennacherib and his Army saved Hezekiah and Jerusalem who were not only preserved but doubtless much enriched by the Spoils of the Enemy Mark 2. How the Lord guided the Jews after this Deliverance as a careful Shepherd doth his Flock say Junius Piscator c. protecting them providing for them all necessaries c. so that many Strangers were Proselyted as Jethro was hearing God's Wonders in Egypt Mark 3. God magnify'd Hezekiah in the eyes of many Nations that heard of these Matters not only of the slaughter of the Assyrian Host but also of God's Vengeance pursuing Sennacherib home to verifie all that was foretold in being Murder'd by his two Sons N. B. because as Grotius saith he in a Danger vowed to Sacrifice them in imitation of Abraham whom he would outdo designing to offer up these two for one Isaac that he might purchase God's favour and protection to himself and his Progeny c. N.B. Nineveh never prosper'd after Senacherib 's fall now Nahum 's Prophecy takes place c. 2 Kings CHAP. XX. 2 Chron. XXXII Isa XXXVII IN these Chapters an Account is given 1. Of Hezekiah's Sickness 2. Of his Sin and 3. Of his Death and his Successor after it Remarks First upon his Sickness are 1. The Time when it seized upon him 2 Kin. 20.1 2 Chron. 32.24 'T was in the fourteenth Tear of his Reign for he Reigned fifteen Years after this which make up his Twenty and nine Years Reign 2 Kin. 18.2 and God sent this Sickness upon him immediately after the Ruin of the Assyrian Host and the Raising of the Siege c. N.B. Tho' that Expression in ver 6. speaks of his Deliverance from the Assyrian as a future thing which hath made some Learned Men suppose this Sickness was before that yet the Series of the History imports the contrary and that Phrase might be made as God's Promise against some farther Attempts of the Assyrians for recovering their lost Reputation and to be reveng'd of the Jews Remark the Second The Cause why God sent this Sickness now upon him was as Menochius saith lest either that he should grow proud of his great Victory or because he was not so grateful to his gracious God for it as he ought to have been And this latter is the more probable because 't is said He Rendred not again according to the Benefit 2 Chron. 32.25 in conjunction with ver 21 22 23 24. but undoubtedly God Visited him here for his good to preserve his Spirit as Fruit is sweet for God's Service Job 10.12 For this Sickness was sent of God 1. to exercise his Patience c. 2. to discover his Disposition Godward 3. to quicken him up to Prayer and Humiliation and 4. to strengthen his Faith by more Miracles as the sequel shews Remark the Third The Nature of his Disease He was sick of the Plague as is probably gathered from ver 7. where a Bile is mentioned supposed to be a Carbuncle or Plague-Sore Hereupon a Cataplasm or Plaister a Salve sutable for such a Sore was prepared for him and some say he had the Tokens likewise a Plaister of Figs have a mollifying vertue for ripening hard Tumours 'T is call'd a Mortal Disease he was Sick unto Death in the course of Nature his Sickness having seized upon his Vital Parts and so was incurable by ordinary Means he could not be cured but by an extraordinary Miracle so strong was his Disease and Sickness N. B. A good Man may have the Plague and die of it too as did Oecolampadius Junius Mr. Stafford Mr. Greenham Mr. Blackwell and some say famous Mr. Jer. Burroughs notwithstanding that precious Patent and promise of preservation from that contagious Disease of the Noisom Pestilence Psal 91.3 6. a Psalm supposed to be penned upon occasion of that great Plague which follow'd upon David's Numbring the People 2 Sam. 24. for then if ever both Prince and People stood in need of special Comfort c. Hippocrates calls the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Disease because sent more immediately from God and he preserves from it whom he pleaseth as he promiseth there conditionally ver 7. if he see it good Reverend Beza had his Family visited with it four times and was much comforted with this sweet Psalm which therefore he hugg'd as most dear to him all his days as he says upon it Remark the Fourth The Means of Hezekiah's Cure were twofold 1. The Internal namely his Prayers and his Tears ver 2 3. And 2. External his applying the Cataplasm of Figs upon the Carbuncle or Bile ver 7. Mark 1. The grievousness of his Disease was aggravated upon him by the Prophet threatning him with Death 2 Chron. 32.24 Isa 38.1 Set thine House in order for thou shalt die N. B. 'T is the double work of a Dying Man to set his House in Order and to set his Heart in Order None ought to account it ominous or be afraid to make their Wills seeing 't is God himself that counsels Hezekiah by his Prophet to do so here N. B. Nor did God's Prophet Lye in telling him He should dye when he did not for he spake only of Second Causes in order to their Effects in the common course of Nature in which sense his Disease was Deadly When the Prophets foretold things ut futura in seipsis then they always fell out but when they foretold them only as in their Causes then might they fall out or not as 1 Kin. 21.29 Jon. 4.3 Mark 2. However this Divine Message rouz'd up Hezekiah to his Prayers and Tears Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables saith the Philosopher 't is call'd The King of Terrors Job 18.14 and is mostly found a Terror to Kings Yet did not this Godly King turn his Face to the Wall c. so much out of any fear of Death tho' Nature will shew some Reluctancy in the most Religious nor at all because he was uncertain whither he should go when he died N. B. as was the Despairing Speech of that prophane Emperour Adrian Nescio quo Vadis Animula Vagula Blandula I know not O my merry Soul whither thou art now going after all our Merriments upon Earth and now thou and I must part by Death c. This was none of Hezekiah's Case but this Message of Death was thus harsh and heavy to him because had he then died he had died without Issue as appeareth in that Manasseh was but twelve Years old at his Father's death 2 Kin. 21.1 and he might well think should he not have a Son to succeed him on the Throne both God's Promise of continuing a Lamp to David's House would fail and God's Church would be Divided about a Successor and so fall into their old Idolatry Mark 3. He pleads with God in Prayer ver 3. his walking with God not by sits or for a few turns but in Sincerity both for Matter Manner and Motive and in Constancy also
10.25 as well as calumniating his Actings by the Power of Beelzebub N. B. Note well This was the odious name of the Idol of Ekron 2 Kin. 1.3 That Baalzebub is no other than the Devil of Hell For Ekron comes of Acheron which signifies Hell in Heathen Authors Flectere si nequio superos Acheronta Movebo Virgil. If the God in Heaven will do nothing for me I will try the Devil in Hell c. Abimelech when he had slain the seventy Sons of Gideon his Father Built a Temple to Baal whereof this bloody Bastard made his Servant Zebub the Priest which name signifies a Fly Or Zebul a Dunghill importing either that these Idols were but Dunghill Deities as the word Gelulim Hebrew Excrements is use in Scripture for the Heathenish Vanities So Baal-zebul signifies the God of a Dunghill Or Baal zebul signifies the Lord of a Fly because they asked help of this Idol of Ekron against the Flies that so infested them for their many devilish Sacrifices N. B. Note well Oh how prodigiously Blasphemous were those miscreants the Pharisees not only to call Christ a Conjurer but also to make the Lord from Heaven a Devil of Hell Wonder it was that at the hearing thereof the Heaven did not sweat the Earth did not shake and the Sea did not swell above all its banks c. N.B. our scandals are no less in some black Blasphemous Mouth c. The Seventh Remark is Christ's confuting this cursed calumny by strenuous and convincing arguments The former of their scandalizing him with Madness he answered them as he oft did with silence and punished them with contempt committing his cause to him who Judgeth righteously But in this latter Reproach as God's Glory was highly concerned so Christ's Cause and Gospel might have deeply suffered therefore makes he a most grave Apology in the behalf both of his Oracles and Miracles which he maintain'd and made good by many demonstrative undeniable arguments As 1. Every Kingdom so that of the Devils divided against it self cannot stand c. Mat. 12.25 26. Where Division is the Mother there Dissolution is the Daughter The Devil is not divided against himself for a whole Legion which the Romans reckon six thousand Armed Souldiers of Devils were in one Possessed Person Luke 8.30 yet did they so accord that those many did speak and act as one in the Possession N. B. Note well 'T were well if that concord were found among Saints as well as those Devils 2. By whom do your Children cast out Devils Mat. 12.27 to wit my Disciples who were Jews too and had cast out Devils by their commission from Christ yet not blamed for it or your Jewish Exorcists Acts 19.13 14. Mat. 7.22 Mark 9.38 Luke 9.49 whom you blame not neither as if that Act were a beauty in them yet a blemish in me as a Conjurer 3. If those Devils be cast out by the Spirit of God Mat. 12.28 or by the Finger of God Luke 11. â—0 as the Spirit is the essential Power of the Father and Son then the Kingdom of God is come to you else so many Devils could not be cast out but by a greater power to over-power him 4. Were not this Kingdom of God too strong for the Devil's Kingdom how could the Strong-Man Armed be bound but by a stronger c. Luke 11.21 22. and were it done by Collusion one Devil casting out another by consent as they calumniated why was it a torment to them to be dispossessed Mat. 8.28 5. All Men and Works are either for God or Satan there is no medium He that is not with me c Luke 11.23 as the Devil is not for I destroy his works 1 John 3.8 Heb. 2.14 by all that I do and suffer saith Christ 6. Christ calls the spiteful cavil against so evident works of the Spirit the unpardonable Sin Blasphemy plainly against the Holy Ghost Mark 3.29 30. 't was not an infirmity from Ignorance but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth where power is equal to maliceâ— such as sin against the Father and the Son is as a blind man running against a Wall but this doing despite to the Illuminating Spirit Heb. 6.4 5 6. is a wilful warring with the old Giants against God himself c. when those final Impenitents could not cry down the credit of Christ's Miracles this way the Devil taught them a new trick quite contrary to say when Messias comes be shall work no Miracles at all Maimonides in Melach CHAP. XVI SEing Christ's Oracles are intermingled among his Miracles 't is not inexpedient to Gloss upon the Parable of the Sower Mat. 13. from ver 1 to 54. Mark 4. from v. 1 to 35. Luke 8.4 to 19. which follows next in order of Time to Christ's casting out a Devil and was Blasphemed for it c. Mat. 12. c. which that Evangelist declares to be Preached the same day that his Mother and Brethren came to Christ c. being unwearied in his Work Mat. 13.1 The Remarks hereupon are these First Christ is call'd the Palmoni Hamadabber Dan. 8.13 or most excellent Speaker This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory speaking very much in Parables according to the stile and manner of the Jewish Nation quite through the Gospel He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God especially into Parabolical Dresses which according to the Hebrew notion Mashal a Parable signifying also Dominion hath a most powerful prevalency over the minds of men Chrysostom calls a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey but Disguised 1 Kin. 14.2 3. thus it comes to us in sweetness of Speech but vailed and not easie to be known 'T is undoubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal and 't is the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses A Parable comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comparo because Divine Things are compared to Worldly and are shadowed out by them especially by such as are nearer to our Understandings usual familiar and commonly known Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors where they were Fishermen there he gave out the Parable of the Draw-Net where Merchants there of the Pearl of Price and where Husbandmen there this of the Sower c. All suitable to his several Auditories The Second Remark is In this Parable there be four parts 1. The Sower 2. The Seed 3. The Soil And 4.
a wicked World casts upon them for so doing Thus those Holy men did here with the doors shut and thus they did after Acts 12.13 with ver 6.18 c. And 3. That the Zeal of God's glory and our Soul 's good should sometimes so eat us up as to make us forget to eat bread Thus was it with our Lord often Jo. 2.17 4.31 32 33 34. Matth. 21.18 c. And thus it was with the Apostles here who had a long fast for a Supper even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem c. The Second Remark is the place where which in general was Jerusalem whence we may note that our Lord is oft better than his word of promise but never worse The promise was only that the Lord would go before them into Galilee Matth. 28.7 And there to make his Appearance to them yet better things were performed than were promised for no fewer than Five times had Christ now appeared to one or other of their Company either about nigh or in Jerusalem before that Solemn Appearance in Galilee afterward If inquiry be made why should Christ appear in Galilee according to that promise rather than in Judea 'T is answered for these Reasons 1st as Galilee Hebr. signifies Transmigration so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned Acts 13.46 2dly because he had more Disciples in Galilee than in Judea to whom he would have his Resurrection testified by Eye witnesses Acts 10.41 For there as some say he shewed himself to five hundred at once 1 Cor. 15.6 Christ was willing to satisfy many together and withal to confirm all 3dly Because in Galilee all his Disciples might meet more safely and freely than in Judea where they feared the Pharisees c. N.B. That place which bids Christ and his Gospel most welcome must be appointed the place of his meeting them But in particular the place was where there was a private House in Jerusalem and situated in some Retired part of it least obvious and exposed to publick View or Resort there were this Apostolical Society Assembled Secretly having the doors shut upon them for fear of the Jews John 20.19 Their fear that the malice of the Kill Christ's would were they discovered in their meetings break in upon them lay Sedition to their charge and much easilyer execute them than they had done their Master Therefore is the reason rendred both why they meet in the night time and why in a secret place and keeping the doors shut Teaching us 1st Not only that the Night time may be canonical hours for Divine Worship in case of persecution as well as the day as before for it was the practice of the primitive as well as of those primo-primitive Christians from fear in the Ten persecutions as Tertullian tells us and Pliny the Second in Traian's time speaks of cantus Antelucanos c. their singing Psalms together before the day did Dawn which was the greatest crime that Sage Heathen could find in them But also that God may be acceptably worshiped in private places when and where publick places are denyed c. For the Apostle's Rule is that men must pray every where 1 Tim. 2.8 He confines not God's worship to Temples God is as little a respecter of places as of persons hereby they had the Appearance of Christ among them according to his promise wherever two or three be gathered together in my name there will I be in the midst of them Mat. 18.20 whether the place be Publick or Private This 2dly Teacheth us that it is our duty to avoid all needless dangers The Apostles here well knew that those Jews who had Killed their Lord would make no scruple to Kill his Disciples therefore are they careful for their own security and not wittingly and willingly rush headlong into eminent and evident Hazards There is a Will-suffering as well as a Will-worshiping Though the Cross be needful and must be born when it lies betwixt us and our duty and God lays it on There is then no going aside from it or leaping over it yet must we have a care that we rush not or rashly run into needless Crosses and bring them without a call upon our own heads This is a tempting of God The care of the means belong to us but the care of the end belongs to God We loose the comfort of bearing the Cross which we wilfully wrest and wrestle our selves under This is to be righteous and wise overmuch and why shouldst thou destroy thy self Ecclus. 7.16 3dly It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him Thus it was with those Apostles while their Faith was weak they were for Absconding and creeping into corners c. But when their Faith was made strong by the powring out of the holy Spirit on Pentecost Day upon them then by the strength of their great Grace daily in the Temple as well as from house to house They ceased not to Teach and Preach Jesus Christ Acts 5.42 Even severe Stripes could not scare them from their duty now whom threatning words which brake no bones affrighted before Every man therefore must measure his own actings according to his strength or weakness The more or less strength a man hath accordingly is his courage more or less and none ought presumptuously to put forth themselves beyond the strength of their Grace received as is the man so is his strength Judges 8.21 and as is his strength so ought to be his undertakings and actings If we faint in our Spirits when in trouble then is our strength but small Pro. 24.10 That privacy in the Apostles here was no worse in their state of weakness but prudent piety but such a practice when grown up to a state of strength would have been no better than Pusillanimity where strength of Grace is there 't is better to stand the ground and rather die than fly But in case of weakness 't is safer to fly as that young man did Mark 14.51 52. than to dishonour God as poor Peter did in staying and then in denying his Lord. The 3d Remark is the manner how our Lord appeared to the Eleven This he did without giving any Indicant signs either of his approach by the Sound of his Foot-steps or of his enterance for the Doors were shut and no Key was heard to be turn'd nor any bolt drawn back to open them yet comes he in invisibly to them and stands in the midst of them though the way whereby he came was sensibly apparent to none There be divers opinions how this could be 1. Some say that Christ might slip in unseen when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them but this cannot correspond with the Scope of the
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
Paul and the rather because the Jews had informed the Emperor against him Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Faelix made Festus more favourable and carry fairer to Paul not daring to trust him among the malicious Jews This was a marvelous good providence of God for Paul's preservation Thus God sees and smiles he looks and laughs at all the Plots of the wicked against the godly Psal 2.4 and 37.12 13. and 52.6 and 59.8 yea he laughs them to nothing Therefore may we commit our present Calamitous case and cause to him as to a faithful Creator 1 Pet. 4.19 He judgeth righteously c. The fourth Remark is To be loaded with Calumnies hath been the common and constant condition of God's Servants continued along under all times of both the old and the new Testaments as is easily obvious to every ordinary observer of the sacred Story So 't is here the Jews stood round about Paul the prisoner and laid many and grievous Crimes against him which they could not prove ver 7. Acts 25. it seems tho' Festus would not grant that which those Incarnate Devils called a Favour namely an Opportunity of killing Paul in his Journey to Jerusalem yet yielded he that the worst of them who were able to Travel might do their best against him in his Tryal at Caesarea ver 5 6. whether he hastened for that purpose N.B. Now the Court conveneth the Judge sits upon the bench and the prisoner is brought to the barr the Jews accuse him of three Heinous offences as appeareth in Paul's answer to them the first Crime they charged him with is his Breaking the Law of God Professed by the Jews the second is his Prophaning the Temple of God and the third was he had Committed high Treason against the Emperour Nero none of those three gross and Capital offences could the Accusers demonstrate by any substantial or sufficient Evidence were it sufficient to Impeach no man could be Innocent c. The fifth Remark is The Servants of Christ are happy in their own Innocency while their Adversaries render themselves so much the more unhappy by how much the more they do belye them and most wrongfully calumniate them As they did Paul here who from his own Experience spake that the Ministers of the Gospel must pass through evil report and good by honour and dishonour yet keep their Integrity 2 Cor. 6.48 N.B. Hearing evil for doing well said that Martyr is writ upon Heaven 's Doors Reproach is the rude reward of a Religious Righteousness Hence Luther became proud of his Reproaches saying Superbus sio quod vid eo nomen pessimum mihi crescere c. Paul easily wipes of these three Reproaches answering that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account and 3. He never had taught any Rebellion against Caesar nor acted any thing to disturb the Emperour's Government ver 8. None of which affirmations his Enemies were able to disprove The sixth Remark is Carnal polititians care not to consider oft times what is Righteous in it's own nature so much as what is of use for their present purpose be it right or wrong as Festus here like Felix before him was willing enough to do the Jews a pleasure verse 9. with chap. 24.27 Paul probably perceived that Festus was now warping towards popularity in asking wilt thou go up to Jerusalem c Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him by making this offer to Paul whom he could not command to make the Jews his Judges being a Roman Citizen therefore saith Paul to him I am now before Caesars Tribunal whose Vice-gerent thou art and who only ought to Judge a Citizen of Rome ver 10. begging no favour but justice Appealing to Caesar himself from this partial Judge ver 11. This he might challenge from the suspicion of Festus as his Roman priviledge and this he did for these Reasons 1. To make Caesar more favourable to himself and to other Christians 2. Because he apprehended it far more safety to himself and to the Church and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal Acts 23.11 which extrrordinary information of his going to Rome could not but be a mighty support and strong consolation to him in his intervening conflicts and Festus was glad of this appeal that without peril on the one hand and ill-will on the other he might quit his own hands of such an Intricate affair which he understood not ver 12. The seventh Remark is God will not be wanting to his Servants in straits but will dispose of matters in order to their Deliverance when it may conduce to his own glory and their good Thus it is here ver 13 14 15 16 c. King Aggrippa must come to congratulate Festus who must declare the case of God's oppressed Servant to the King how the Jews at Jerusalem desired Judgment against Paul Indictâ causâ without a fair hearing on both sides Festus must condemn this by the light of nature and of nations to be an unjust desire and quite contrary to the Roman Custom especially against a Roman Citizen by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for yea and God's design of Paul's publishing the Gospel at Rome it self according to the Divine Revelation Acts 23.11 was likewise hereby promoted Thus the Lord will be seen in the Mount for his distressed Servants when it will have a tendency to his honour he will raise up some Festus or other to open the oppressed man's Cause as God did the Chief Buttler in the cause of Joseph Gen. 41.9 c. and Jonathan in David's cause 1 Sam. 18.3 and 19.2 c. The eighth Remark is 'T is Notorious injustice in a Judge to pass Sentence of Condemnation upon a person unheard and not permitted to make his best defence for himself c. This baseness was below the Roman Gallantry while Pagans v. 16. The accusers must stand face to face to the accused NB. The Roman manner was The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand The Plaintiff had three hours allotted him the Defendant had six and if he were cast yet was he not given up to his Adversaries to be punished at pleasure as those Jews would have had Paul here but as the Judge appointed it Nor was this manner of administring Justice only according to the excellent Law of the Romans but also according to that more excellent Law of the Jews given to them by God himself Deut. 21.4 Nay the contrary practice was against the Law of nature and of all nations yet such a Diabolical Spirit of
Earth Revel 11.10 never considering that those Saints in the Earth Psalms 16.3 do bear up the Pillars of the Earth Psalms 75.3 and that God gratifies his own Servants with the preservation of their persecutors as he did Paul with the live of all those Infidels who were in the Ship with him Acts 27.24 37 42. Thus the Stagg in the Emblem by biting off the boughs under which he lay hid from the Hunters bewrays and betrays himself into their hands c. The third Remark is Paul chused to labour with his hands rather than he would disadvantage the Gospel or become burdensome to those poor people who had here received the Gospel 'T is said He wrought with Aquila in Tent-making Acts 18.3 This Trade Paul learnt before he was called to the Ministry N. B. The most Learned among the Jews did alway learn some Handy-craft-Trade holding themselves obliged by their Traditional Law that every Father must teach his Child some Trade and their Rabbi Judah saith that whosoever doth not teach his Child a Trade doth as bad as if he bad him go play the Thief Paul therefore having learnt this Trade of a Tent-maker did work with his hands here for his own subsistency as he did in other places upon the same exigent 1 Cor. 4.12 1 Thes 2.9 and 2 Thes 3.8 Paul had power enough and warrant to challenge Maintenance for his Preaching-work as he intimateth many times over in his Epistles N. B. But 1. There was not yet any Church at Corinth to maintain him 2. When there was a Church there he would take nothing of the Gentiles for the greater honour and promotion of the Gospel among them 3. The persons that embraced the Gospel and believed were mostly the most mean persons as appears most probably from 1 Corinth 1.26 Not many wise men after the flesh not many mighty not many Noble are called Therefore spared he those poor Proselytes and would not be burdensome to them 4 It was to shew that he sought them more than theirs their persons to be saved by him more than their purses for him to be sustained by them N.B. Yet did he assert his own Right and the Right of Ministers by Divine Appointment 1 Cor. 9.6 11 12 14 c. But because of the present Necessity and Emergency of Affairs he denied himself here as Acts 20.34 2 Cor. 11.7 8. and 2 Thes 3.9 c. working with his hands in sowing Skins together whereon to make Tents used much by the Souldiers in those hot Countreys and by others also to keep off the violence of the Weather c. N.B. Hereupon one saith of him That he was no less busie in his Shop among his Tents than in his Study among his Books and Parchments which he mentions 2 Tim. 4.13 yet was it no work of supererogation as the Romanists say for in this case it was a duty saving the honour of the Ministry but no general Rule So thus Musculus when driven out of his place by Persecution was forced to pick up a poor living by Digging and Weaving And a late Martyr as great a Scholar as Europe had being banished served a Mason for his livelihood The fourth Remark is That painful Preachers must not be blamed for the blood of their perishing People N.B. Paul saith here I am clean your blood be upon your own heads ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am not in the fault if ye perish The Kill-Christ Jews cryed His blood be upon our heads Matth. 27.25 that is the guilt and punishment thereof Accordingly Paul proposeth his speech to his opposers your blood be upon your own heads answerable to that aforesaid wish in their wretched Imprecation and according to the Jews Custom of the Witnesses laying their hands upon the head of the guilty person as devoting him thereby to death Deut. 17.7 And as the Sacrificers laid their hands upon the head of the Beast to be sacrificed whereby they transmitted their own sin upon the Sacrifice Exod. 29.10 15. and Levit. 1.4 and 3.2 c. N.B. But they had another manner of the High Priest's laying his hands upon the Scape-Goat's head also Levit. 16.10 21. that this Live-Goat might carry away all their sins from them along with him into the Land of everlasting forgetfulness never to be remembred against them any more as Isa 43.25 which was a Type of our Dear Redeemer upon whom God hath laid all our Iniquities Isa 53.6 7. and whom those Opposers rejected when tendered to them by Paul's Preaching Christ and therefore Paul tells them they were so many Felo's de se Self-destroyers and were guilty of their own Death and Damnation for seeing they refused that Christ should redeem them and save them from their sins they must bear their own burdens which without Repentance would bear them down into the bottomless Pit N.B. Nor could Paul be charged with the loss of their Souls for he was free from their blood because he had warned them of their Damnable State and shewn the way of Life and Salvation to them He had blown the Trumpet c. Ezek. 3.17 18 19 20 21. and 33.4 5 6 7 8 9. The Watch-man must give warning of Danger if his warning be effectual for Reformation then both the Warner and the Warned do deliver and save their own Souls If the Watch-man's Warning be not heeded by the Hearers they shall die in their sins but there is no danger to the Watch-man for he did his duty as Paul did here But if the Watch-man give no Warning not only the Sinner dies by his unrepented-of-sins but also the Minister by his not admonishing the Sinner becomes involved in that guilt death and damnation God will punish him as a Dumb Dog Isa 56.10 for not barking according to his duty to sound an Alarm of his People's danger Isa 58.1 All these passages in this Prophet Isaiah as one saith seem non Verba sed Tonitrua not Aery words but frightful Thunder-bolts What then will become of Idol-or Idle-Ministers But Paul was a better Pattern being a painful Preacher he doth his part here and would not have to answer for the blood of them that perished through any neglect in him but leaves it at their own door and upon their own heads as here and Acts c. 20. v. 26. The fifth Remark is The Lord's promise of his presence is a sweet incouragment to his Servants for their Abiding in a place and among a people notwithanding their fears from angry men and from inraged Devils Thus here the Lord Christ spake again to his Servant Paul saying be not afraid but speak and hold not thy peace for I am with thee and no man shall set on thee to hurt thee c. Acts 18. verse 9.10 N.B. We may well wonder what was the cause of any new fear in Paul that Christ should now say to him fear not seeing the coming of Silas and Timothy to him according to his order Acts
17.15 had made him so brisk in his work verse 5 6. his Spirit was then warmed with the company of these two good men as two flints tho' both be cold yet yield fire when smitten together Now some sudden pang of fear came upon him as he confesseth that in Macedonia his flesh had no rest but was troubled on every side without were fightings and within were fears 2 Cor. 7.5 here Christ came to comfort him using two Arguments to persuade his continuance in Corinth The first is The Promise of Christ's presence to protect him from harm c. And the second is That Christ had a great Harvest a Ripening in that City to be reaped by Paul's Ministry and he thus incouraged by this double Motive commits himself to his faithful Creator Christ for a year and six Months verse 11. Thus God promised his protecting presence to his Prophet Jeremy Jer. 1.17 18. and no less hath Christ promised to all his faithful Ministers Matth. 28.20 and tho' some of them be killed yet are they not hurt Rom. 8.36 38. N.B. From whence we Learn 2 Lessons 1. That though the Ingratitude and perversness of Hearers do oft discourage their Ministers yet God Animates them to their duty that for the invincible malice of some the Salvation of others may not be neglected And 2. Tho' God permit that his Ministers be Murdered by their persecutors tho' Paul was promised here a more peculiar protection from the killing Plots of his opposers notwithstanding God is with his Servants both in life and death and then most of all 2 Tim. 4.16 17 18. So their fury must make us more fervent that the Servants of the Lord may not be out-vyed by the Slaves of the Devil who cannot dare to do more evil than God's Servants are made able to bear both with patience and joyfulness c. The sixth Remark is Prophane Persons have a most prodigious prejudice against the power of Godliness exceeding low thoughts of the purity of Christianity Thus Gallio tho' brother in Law to that deservedly famous Seneca esteemed no better of Divine Doctrine than a Cento of Empty Words and Aery-Notions or Vain Discourseâ— saying If it be a Question of names or words c. verse 15. N.B. Yea his Brother Seneca who being Tutor to Nero Claudius the Emperor's Adopted Son procured the Consulship over all conquered Greece for his brother Gallio notwithstanding all his vast depth of humane Learning and his Exact knowledge in moral Philosophy yet did this Seneca but Jear the Jews for casting away a Seventh part of their precious time upon a Weekly Sabbath N.B. No wonder then if Gallio tho' a great man in the Roman Government and a good man too according to the extent of Moral Goodness for Historians give him this Character That he was a man of a most Candid Disposition an hater of flattery and addicted to no manner of exorbitant Vices c. yet being but an Heathen and acting by the Dins Light of Nature in the fallen Estate made so mean an account of the Mysteries of the Gospel N.B. However God made use of this Gallio and his Moral Goodness to preserve Paul from the bloody hands of the Jews who being Animated to attempt evil against Paul hoping that this new Judge would favour them against the Christians but he being a prudent Governour Supercedes the Jews Cavilling and Quarrelling Cause tells them he would meddle only with Civil Government and not with Religious matters wherein he had as he accknowledged no skilful knowledge So he made those Cavillers to be driven by force out of the Court that they might not any longer trouble the Bench with their as he thought unnecessary Controversies then the Greeks which the Syriack reads the Prophane beat Sosthenes an enemy as Austin saith to Paul hereby Christ performed his promise to Paul verse 10. Suffering no Man to hurt him verse 16 17. The seventh Remark is While Paul tarryed a Twelve-Month and an half at Corinth Acts 18.11 18. As Christ blest him by his presence with many Converts such as Crispus and Gaius and the House of Stephanas yea and Sosthenes also tho' supposed before to be Paul's adversary verse 17. 1 Cor. 1.14 and Epenetus Rom. 16.5 and 1 Cor. 16.15 called his first Fruits there because Converted at his first coming to Corinth so in the time of his abode in this City he wrote his first Epistle to the Thessalonians which was the first of all Paul's Epistles that he wrote N.B. Tho' the Postscript of that Epistle dateth it from Athens which as it is not Canonical so nor consonant to truth because this Epistle was sent by Silas the contract of Silvanus and Timothy as well as in Paul's name 1 Thess 1.1 and those two came to Paul when he was at Corinth Acts 18.5 nor was there any Church in Achaia while Paul was at Athens for from thence he went to Achaia and planted a Church at Corinth Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle 1 Thess 1.7 However the occasion of it was the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians and to lose by death some of their useful and Eminent Members the Apostle having notice thereof and the Devil either by disputes or by Tumults or by Layings in wait for his life hindered him from giving them a personal visit 1 Thess 2.18 Thereupon he wrote this Epistle to incourage and comfort them in the ways of the Gospel N.B. And the Apostle being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ and still being hindered to go thither himself he writeth also a second Epistle wherein he taketh up the same argument and discourse again for thir further and fuller Establishment The eighth and last Remark At Paul's parting from Corinth he is shaven as a Nazarite in the Haven of Cenchrea belonging to Corinth according to the Law Numb 6.18 This he did verse 18. because He must needs go up to the Passover-feast at Jerusalem verse 21. That he might wait an occasion and take the opportunity of that prodigious concourse of people there and that he might be the more acceptable to the weak believing Jews who yet were Zealous of the Law Acts 21.20 21 23 24. and that by gratifying them in this condescention to the praescription of the Law he gained many to the Faith by becoming a Jew to the Jews 1 Cor. 9.20 in Circumcising Timothy Acts 16.3 N.B. Tho' these Ceremonial Rites dyed with Christ Eph. 2.15 16. yet were not buryed therefore were the Jews indulged in the observance of them till they came to a clearer sight of their Christian liberty and freedom from them so that Paul did not do this as any part of God's Worship nor was there any Dissimulation in the case for the Matter of purifying himself he did that heartily saith Calvin but for the