And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a 〈◊〉 Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
by the Eye but by the Ear. This truth God taught Moses when he pray'd Lord I beseech thee shew me thy glory Exod. 33.18 God corrects him for this calling him from the Organ and object of the Eye to the Organ and object of the Ear saying I will not demonstrate the glory of my goodness to thy Eye but I will proclaim it to thy Ear v. 19. Exod. 34.6 all which condemns the Popish Doctrine that seeing of Pictures those Lay-mens books as they call them are good means to make men Religious which the Romish Church make a matter of Duty and hearing of Sermons which is Gods Ordinance only a matter of conveniency for it pleased God to ordain the hearing of the Word not the seeing of Pictures as the means of grace to build up his Church in the way of Faith and Holiness to Heaven 4. God hath placed in the Ear a double Natural Excellency 1. Discretion 2. Delectation or delight 1. There is a discretion or judgment seated in this Organ Doth not the Ear try words Job 12.11 The Ear judgeth distinctly of the variety of Sounds and of the truth or falshood of Sentences examining every word of the Sentences Hence the Criticks observe that Osnaijm the Hebrew Dual Number for Ears doth also signifie a pair of Ballances for as the Head or beam-head of the Ballance standeth between the two scales and determineth the weight of what is laid therein so the Head of Man hath one Ear hanging on one side and another on the other and the mind judgeth of the worth of words by the Ears as the Ballance doth by the Scales and therefore the two Greek Names for the Ear and the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a symbolical sound All which together with the Admiration or Interrogation in that Text Job 12.11 which is the strongest asseveration doth intimate that a Judicious Christian taketh not up Truth upon Trust but he tryeth all things by the ballance of the Sanctuary and holdeth then fast that which is good but abstaineth from that which appeareth to be evil 1 Thess 5.21 22. 1 Cor. 2.15 Phil. 1.9 Hebr. 5.14 not carried away as he is led 1 Cor. 12.2 not blown about with every wind of Doctrine Eph. 4.14 not pulled away with the error of the wicked 2 Pet. 3.17 nor taken prisoner by seducers 2 Tim. 3.6 and so made prize of by them Col. 2.8 for want of either skill or will to try Truth from Error 2. God hath placed Delight as well as Discretion in this most excellent Organ therefore Solomon calls the Ears the Daughters of Musick-passively understood Eccles 12.4 The Instruments of Hearing both External and Internal which receive the Musick as well as if actively taken the Instruments of Speaking that in vocal Song do make the Musick both which fail'd in old Barzillai 2 Sam. 19.35 and therefore he thought himself an unfit Companion for Musical David as some sounds as the sharpening of the saw c. are very harsh and ungrateful so other sounds whether by blast or by beating on Instruments or by a tuneable voice are both refreshing and ravishing to the sense of Hearing 5. There is not any Member that the Devil envies more than the Ear because God hath ordained that Organ to be an open door to life and Salvation as before and therefore that envious one endeavours to shut it up as appears in the case of the man possessed with a deaf Devil Mark 9.25 where Christ rebuketh Satan calling him thou deaf and dumb Spirit because he had made the young man so and thereby had most malitiously marr'd the workmanship of God the Devil had possessed his Ear to hinder him from hearing the Word of life Naturalists say that the Dragon hath the greatest spite against the Elephants Ear because he knows that to be the only part which he cannot defend therefore doth he bite it off and from thence sucks out his Blood So the Red Dragon the Devil endeavours to bung up the Organ of Hearing that Faith Life and Salvation may not come that way When this deaf Devil doth possess mans Ear then it is that God speaks once and twice and man perceives it not Job 33.14 Intus existens prohibet alienuni the Devil within makes man not only averse but adverse as well as unable to attend the word of God without and therefore 't is said v. 16. God openeth the Ears of men 6. This ushers in the sixth Excellency of the Ear there is no Member that God expresseth in Scripture so much of his care of and so much of his pains about as about this as 1. God planted the Ear Psal 94.9 and therefore the Fsalmist argues he that is the Author of the Senses shall he be senseless 2. When the Devil hath made it an heavy Ear Isa 6.10 59.1 and dull Matth. 13.15 then God awakens it Isa 50.4 3. When the Serpent hath not only stopp'd up his own â—ears Psal 58.4 but also the Ear of Man to make him deaf to the charmings of the word of God then God opens it Job 33.16 36.10.15 Isa 50.5 and Christ saith to all that belong to him Epphatha be thou opened or let all lets be removed let all coverings be uncovered Mark 7.34 Revelat aurâ—â—m he takes off the veil that is upon the Ear for so the Hebrew Reading is Jigeleh Ozen he will reveal or uncover the Ear of all outward obstacles to make Man hear the better 4. When Satan hath bolted and blocked up this door of the Soul with Ignorance Vnbelief Passion and Prejudice so that as 't is said of some Creatures Man also hath got Fel in Aure Gall in the Ear then God bores it Oznaim Karitha mine Ears hast thou bored Psal 40.6 or digged open When he saith Epphatha together with that word there goeth a power as Luk. 4.32 which breaketh open the door and maketh the Bore so big that the Word of God may enter and find room Joh. 8.37 yea God calls up the Ears of the Soul to the Ears of the Body that one sound may pierce both then the deaf do hear and the blind do see Isa 42.18 5. When the Devil hath drawn the foreskin of security sensuality and wilful obstinacy upon the Ear so as to make it an uncircumcised Ear Jerem. 6.10 Act. 7.51 then God comes to Circumcise the Ear and with it the Heart Rom. 2.29 Jer. 4.4 this makes an Israelite indeed Joh. 1.47 When the foreskin of the flesh or old Adam is cut and put off by the Spirit of Christ both ad intelligentiam ad obedientiam to understand and obey the word and will of God Thirdly The Tongue is an Honourable Member of the Body therefore is it call'd Mans Honour Gen. 49.6 Jacobs Tongue never gave consent to his Sons villany and Mans Glory Psal 16.9 30.12 37.9 which is explained Act. 2.26 The Tongue is Mans glory above all other Dumb Creatures and surely such a
and a 1000 more for Temporal Spiritual and Eternal Blessings both privative for removing Evil and positive for receiving Good whether the good things of the Throne or of the Footstool They are all the Branches of this blessed Tree of Life they do all happily Centre as so many circumferences or parallel lines in this gracious Covenant it being nothing else but a Confluence and Collection or compound of all the Promises as the Sea is of all the Rivers the Firmament of all the Stars they do all meet together in them as the Beams do in the Sun or Lines in the Center Thus it may be said also that the Covenant is not a single strong hold or Tower but even a whole City of refuge into which the Righteous run and are safe Prov. 18.10 yea when the proud Waves of Temptation and Bâ—isterous Billows of Tribulation have beat upon them here have they cast the Anchor of their Hope succesfully and rode out the Storm safely for Rocks and Mountains may depart but this Covenant cannot fail Isa 54.10 11. Thus the Nature of the Covenant may be most seen in the Promises what is said of Godliness 1 Tim. 4.8 that it hath the Promises of the Life that now is and of that which is to come may more abundantly be said of the Covenant from whence Godliness cometh it being the Grand Charter the Magna Charta of a Christians Hope for both Worlds both for Safety here and for Salvation hereafter The Covenant is indeed a Promise but every individual Promise is not the Covenant they are not convertible Terms neither is it yet a bare Promise but 't is also confirmed by an Oath Heb. 6.17 not because God the Covenant maker is unfaithful and needing such a Sacred Bond but because Man is incredulous and will not believe God upon his bare word There be two things that make any matter more credible 1st The Quality of the Person 2dly The manner of the Speech The 1st 'T is the God of Truth who cannot Lie that speaks in the Covenant I will be a God to them and they shall be to me a people Heb. 8.10 c. Here the Quality of the Person speaking is enough to beget Belief if the word of a King be look'd upon so Sacred a matter as to be held as inviolable as the Laws of Medes and Persians how much more the Word of the most High God King of Kings and Lord of Lords Revel 19.16 a God of Truth Deut. 32.4 who cannot Lie Tit. 1.2 as Gods Children are Children that will not Lie Isa 63.8 nay 't is impossible for God to Lie Heb. 6.18 for that would not imply potency but impotency and infirmity which cannot consist with Omnipotency and so would if so Ungod God himself as his Love moved him to make the Promise so his Truth binds him to perform it The 2dly Is the manner of the Speech if the Word seriously spoken be also confirmed with an Oath which sometimes helpeth Truth in necessity and cleareth Mens Innocency betwixt Man and Man Exod. 22.11 this maketh a Promise more credible 'T is a vulgar saying An Honest Mans word is as good as a Bond how much more is the word of the most True God whose word is sufficient of it self to render it credible Yet God tendering Mans Infirmity though his word cannot be made more true than it is in it self because it may be made more credible in respect of us therefore hath he bound it with an Oath yea and set to his Seal too how then should we rest assured concerning the Truth and Faithfulness of the Covenant God hath not barely spoke it but he hath solemnly Swore it both which are two Immutable things Heb. 6.17 18. yea and Sealed it to us also with a double Seal 1. With the Broad Seal of his Sacraments 2. With the Privy Seal of his Spirit The Sacraments are Gods Visible Oaths as it were to us he taketh the Body and Blood of his Son into his hand and solemnly sweareth to bestow upon us all the purchases of Christs passion they are Gods Broad Seal and his Spirit is the Privy Seal whereby after our believing we are assured of Gods Love Eph. 1.13 after Faith of Adherence comes in the Faith of Evidence Recumbency on Christ brings Assurance from him and Assurance is Gods Seal as Faith is our Seal He that believeth sets to his Seal that God is true John 3.33 We yield first our Assent and Consent of Faith leaning upon the Lord Christ and laying the whole stress of our Salvation upon him hereby the Contract is made and then God puts his Seal to the Contract God honours our Sealing to his Truth by his Sealing with his Spirit which is not only Gods Seal but also his Earnest not a Pawn which must be return'd again but an Earnest which is part of payment and assures or binds the Bargain Should not therefore the joy of the Lord be our strength Neh. 8.10 And the Covenant conveys to us most strong Consolation far better than the Comforts of Philosophy which Plato calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toys and Trifles and Socrates did find them no better when he came to Die Yea and Cicero when he applyed his Philosophical Cordials as Anodynes and Antidotes to some Disconsolate pangs that were upon him cryed out upon this Experiment of their being ineffectual Nescio quo modo Imbecillior Mediana quà m Morbus I know not what is the matter that my Disease or Malady is too hard for my Medicine or Remedy But the Consolations of Gods Covenant are strong in themselves and therefore should not be small to us Job 15.11 We should cast our Anchor of Hope which is a sure and stedfast Anchor always upward and fasten it not in the depths of the Sea but in the height of Heaven whereof it gets firm hold and sure possession Heb. 6.19 Inferences hence are 1. 'T is the Blood of this Covenant that must raise up Mankind out of the Pit into which they are faln by the first Sin Zech. 9.11 All Mankind to wit both Jews and Gentiles are faln into a Pit wherein there is no Water of Comfort for them in themselves and herein they are detained as so many Prisoners in the Prison of this waterless or comfortless Pit As first The Jews who for contempt of Christ and his Gospel John 1.11 Acts 13.46 with chap. 3.14 and 7.51 have rejection for rejection they are trodden under foot as Prisoners in the Pit Isa 51.23 who were once the highest of Nations Deut. 4.7 8. and 26.19 and 33.29 and whose Land was the glory of all Lands Ezek. 20.6 now wrath is come upon them to the utmost 1 Thes 2.16 let all places and people beware of rejecting Christ and his Gospel Heb. 2.3 and 10.29 c. and John 15.22 Mat. 11.21 22 23 24. This Sin makes Grace it self to become our Enemy 1 Sam. 2.25 Mercy Triumphs over Justice Jam. 2.13 before Grace be
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
of their Beloved before he please v. 7. Our dear Redeemer must Time all our promised Mercies fur us his Promises are sealed but they are not dated As we are prone to post-date Threatnings so to ante-date Promises Oh that we were so wise now that we are in fear and danger of profane Esaus as Jacob was of his who had a great many precious Promises in all counting those at Bethel with this in Syria Gen. 28.13 14 15. where he had four Promises of Comforts to praeponderate his four Dolours of Discomforts as before his Salves were full as many as his Sores and all most soveraign to effect the several Cures Long these four Promises are all and much enlarged upon and explained by God himself the Promiser besides that shoâ—t Promise Gen. 31.3 back'd with a blessed Reinforcement of the former v. 13. Now 't is very remarkable how this blessed Patriarch here in his wrestling with God binds up all these long and large as well as many Promises into one small bundle and contracts them all by the strength of his Faith into one word as it were to wit Veetibah gnimak I will do thee good Gen. 32.12 This is all he reminds God of and importunes him with importing Lord thou art the True God and the God of Truth thy Veracity is my Encouragement and Assurance therefore fulfil with thy hand what thy mouth hath spoken 1 Kings 8.24 Surely thou wilt do as thou hast said 2 Sam. 7.25 Now whatsoever God spake with Jacob here there he spake with us as well as with him saith the Prophet Hosea ch 12. v. 4. It follows hence that the particular Promise of God to Jacob Behold I am with thee and will keep thee in all places whither thou goest c. and I will not leave thee until I have done that which I have spoken to thee of Gen. 28.15 ought to be applied in General to and by all Believers who are the Spiritual Seed of Jacob. The same Promise given here to Jacob I will not leave thee and afterwards to Joshua Josh 1.5 is alike given to all Believers in all Ages past present and to come Heb. 13.5 non deserit nisi deserentem as Austin's phrase is He doth never leave us before we first forsake him 2 Chron. 15.2 God will be with us in Mercy while we will be with him in Duty and give our due and daily Appearance in his Ordinance which is as the Heavenly Exchange whereto we must resort for carrying on our Commerce and Trading with Heaven The Fourth Argument is drawn from an humble acknowledgement of his own indignity of the least of Gods Mercies v. 10. Katanti minor sum I am a poor little low creature so I reach not to the middle of the least Mercy of my Creator Thus the Hebrew word signifies mark the differing method of his pleadings with Man and of those with God when he expostulates with Laban he stands stiffly upon his Innocency and pleads his own merit against him Gen. 31. from v. 38. to 41. but coming to deal with God he dare not use any such high self-justifying self-exalting expostulations but ingenuously confesseth his own Indigency and Indignity of any bitter things than these evils that threatned him he sets a very low value and estimation upon himself abaseing himself before the Lord to the utmost this is a right Godly and Gospel frame of Spirit Thus said Abraham his Grand-father Lord I am Dust and Ashes Gen. 18.27 Gnapher Ve-ephar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis Thus David I am a Worm and no Man Psal 22.6 yea he plainly Be Beasts himself Psal 73.22 thus Agur also crys out I am more Brutish than any Man Prov. 30.2 Thus Peter said I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man a sinner or a sinful man Luk. 5.8 thus the Prodigal I am not worthy to be call'd thy Son Luk. 15.19 and Christ teacheth us all to cry we are unprofitable Servants Luk. 17.10 If David did so humble himself before Saul as to call himself a Flea and a Dead Dog 1 Sam. 24.14 26.20 and how did Mephibosheth abase himself before David 2 Sam. 9.7 8. how much more ought we to exouthenize annihilate and make our selves of no reputation as Christ did himself for us Phil 2.7 8. when we come before the Lord not as the proud Pharisee who non vulnera sed munera ostendit seems to set forth not his wants but his worth in his God I thank thee c. Luke 18.11 12. the readiest way unto the loftiest advancement with God is the lowliest abasement and dejection of our selves before him so it fared with Mephibosheth c. we should acknowledge our selves unworthy of the least Mercies we enjoy as Jacob did here and yet not rest satisfied with the greatest Temporal Mercies as our Portion and for our All. 'T was a brave Speech of Luther Valdè protestatus sum me nolle sic à deo satiari He deeply protested God should not put him off with the best being but poor things of this World Assuredly such Souls have the humblest Hearts on Earth who have the highest communions with God in Heaven Thereby they have the most light to discover to themselves their own Vacuity and nothingness The Holy Angels that stand before the Shecinah or Throne of God do cover their faces with two Wings as with a double Scarf or Vail Isa 6.2 c. The Fifth Argument is drawn from a Solemn and Serious Celebration of Gods former goodness to him v. 10. as one mindful of foregoing Mercies he saith With my Staff I passed over this Jordan and now I am become two Bands in which words paupertatem baculinam commemorat he forgets not his former meanness though now he was grown to a very considerable Greatness crying out as it were with that noble Captain Iphicrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how small to how great an estate am I raised I came over this Jordan which he could behold from the top of the Mount Gilead where he last was Gen. 31.47 like a poor wayfaring Foot-man carrying all my wealth with me yet now I am even over-loaded with these Burdens of Mercies which I am afraid will all be destroy'd by Esau my Brother Thus Jacob uses a comely Antithesis or opposition of his former and present condition comparing his foregoing poverty with his present plenty wherein he plainly proclaims the good providence of God rewards him to whose bounty alone he ascribeth this happy change and from hence he thus argueth Lord thou hast done me good hitherto according to thy Promise Gen. 28.15 this Twenty years I have had experience of thy goodness thy Blessing I have had upon my Labours all along whereby thou hast bestow'd upon me these great riches thou saidst I will never forsake thee whither soever thou goest I have not plaid the Wanton with that good word in going out of Gods way understanding it not largely but strictly as confining me
expresly that Isaac was an Hundred and Eighty years old when he died Gen. 35.28 The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac whom Abraham begot in his old Age he had a longer life than his Father Abraham who died when he was an Hundred and seventy five years old Gen. 25.7 So that 't is more than probable Joseph saw his Grandfather Isaac though Isaac's forty years Blindness hinder'd him from seeing Joseph before he was Sold into Bondage and that Isaac blessed him and all Jacob's Children before he died for 't is related in Gen. 35.27 that Jacob came from Migdal-Edar his last Stage to his Father Isaac then removed from Beershebah where Jacob left him Gen. 28.10 unto Hebron upon the occasion 't is suppos'd ot burying Rebekah there Gen. 49.31 of whom there is no mention after Jacob's Return with his Wives Children Family and Furniture when he had been now absent from Isaac about Thirty years to wit Twenty one in Mesopotamia with Laban and Nine in his Returning and Sojournings having so many halts in the way not only through his own halting but also through the many Hindrances he had therein one while stop'd by Laban behind another while by Esau before yea all these four Crosses aforementioned befalling his Family in his passage made him make long Pauses at several Stages besides his own tenderness of over-driving his tender Children his breeding and bearing Flocks and Herds c. made him lead on softly and make very short Stages besides also many other Impediments not mentioned Here an Enquiry is made Whether Jacob saw not his Father Isaac All this Thirty long years Answ It may not be supposed that so Affectionate a Son and so conscientious a Saint as Jacob was could satisfie his own Soul without a sight of such a Father as Isaac was so blessed a Patriarch and who had so solemnly sent him away with his Patriarchal Blessing Had he not visited his Aged and blind Father from whom he had both his first Being and his well-being too by his Blessing and to whom a Son can never be too grateful in God assoon and as oft as it was in the power of his hands to do He had been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too unnatural to him It is therefore more than probable that Jacob having now lived many years in Canaan since his return from Laban He went oft over to pay his due Respects and reverential Duty to this Reverend Prophet and Patriarch while he dwelt not very far distant from him in Hebron before he removed himself from his former Habitation at Migdal-Edar about 20 Miles from Isaac with all his Bagg and Baggage as we say at this time to him Gen. 35.27 Hither to Hebron Jacob came with his whole Family Flocks and Furniture even a vast Train and Attendance where he had the Happiness to be an Inhabitant with his Aged yet Affectionate Father in Peace and Plenty for twelve years together after so long wearisom and dangerous a Pilgrimage Here he had the Comfort of Cohabitation with his much indeared Isaac where for so long a time he was not only honoured with this Patriarch's sweet Countenance but was also helped with his sage Counsel both in his own Arduous Affairs in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau and with the cursed Inhabitants of Canaan and in his Holy Education of all his Sons the twelve Patriarchs who had already some of them wrought him much woe As is before related in Reuben's Inoest and in Simeon and Levi's Massacre c. But above all in that universal Conspiracy of them all save of Reuben who had offended enough before in the Sale of that rich Jewel Joseph which happen'd as before 12 years before Isaac's Death though Recorded after it and therefore in this Discourse is it in the same order of place though not of time discours'd upon for which lamentable loss of his Jewel Jacob refus'd to be Comforted Gen. 37.35 yet there 't is said also that His to wit Jacob's Father Isaac say Junius Pareus c likewise wept for him for he being yet alive must be a partaker of his Son Jacob's Grief who likely loved this lost Joseph best for his being the most towardly of all the Twelve Grandsons the Patriarchs Nevertheless we may well conceive Isaac's presence with disconsolate Jacob was some allay to his sorrow in Joseph's Absence He had yet his old Father to bear with him a part of his burden and to counter-comfort him as no doubt he did against his great grief and loss though he now wanted his young Son But when Jacob must lose his dear Father Isaac and so all the sweet Comforts he had found in his Company Countenance and Counsel as an Additional Aggravation of the loss of his hopeful Son Joseph Hinc illae Lachrymae This he could not choose but look upon as a great Cross and Calamity also and though Moses mention nothing of Jacob's Mourning for Isaac Gen. 35.29 as he doth of his Mourning for Joseph Gen. 37.29 30 31 33 35. and after of Joseph's Mourning for Jacob Gen. 50.1 3. no doubt but Jacob largely likewise lamented this his double loss 'T is one of the Dues of the Dead to be lamented at their Funerals and Solon's Rule Mors mea nè careat Lachrymis Let me not have a Dry Funeral is far better than that of Ennius Nemo me dedecoret Lachrymis c. Let none bedew my Tomb-stone with their Tears for 't is mention'd as an Honour done to Sarah the first we Read of mourn'd for at Death that Abraham came to mourn for her Gen. 23.2 And the want of this is not only a fault Isa 57.1 See also Act. 8.2 but 't is also threatned as a Curse in many Scriptures Therefore the Affection of sorrow may lawfully have an ' Expression by Tears at Funerals and 't is a laudable practice warranted in all Ages and Men may mourn at the Death of Dear Friends so it be 1 In Truth not feignedly 2. In Hope not Despairingly 3. If it be not produced from too much Distrust in God And 4. If in Measure not proceeding to an Excess which speaks out too much Affection to and Confidence in the Creature It follows hence that 't is more than probable This 5th Cross or Calamity of Jacob's the Death of his Dear Father put him into Mourning As to Jacob's 6th Cross the sale of Joseph and his 7th his being forced by Famine first to send his dear Benjamin and then to go himself out of Canaan into Egypt both which have a Coincidency with the History of Joseph and thither therefore I refer the Reader having insisted long upon Jacob. CHAP. XIII The History and Mystery of Joseph's Sale THE History of Joseph's Life is handled under four Heads First His Sale into Egypt Secondly His State in Egypt Thirdly His Exercise there And Fourthly His Exit thence
did hear of Reuben's Incest Gen. 35.22 and Jacob heard of if to which the Greek Version addeth and it appeared evil in his sight this necessarily presupposeth a knowledge of it as likewise do Jacob's words to Simeon and Levi Gen. 34.30 Ye have made me to stink c. that he must therefore know of their Cruelties But we have no such Intimation of Jacob's knowing this notwithstanding all these five Reasons aforesaid The other Opinion That Jacob could not be altogether ignorant of the Transactions 'twixt Joseph and his Brethren in that horrid Conspiracy seems to me not so much improbable upon these Grounds 1. Jacob was a Prophet and he who knew things to come so far off as were about two Thousands of Years even to the coming of Shiloh Gen. 49.10 by his Spirit of Prophecy could not well but be able by that same Spirit to look back and behold that thing which was done comparatively but the other Day as the Prophet Elisha said to his Servant Went not my heart with thee c. 2 King 5.26 that is knowest thou not how I have an extraordinary Spirit whereby I know all thou doest in my Absence though thou seek to conceal it from me the same might Jacob say to his Sons that in Spirit he had discerned all they had done to Joseph 'T is true It may be objected here that the Prophets did not know all things at all times as 2 Sam. 7.3 and 1 Sam. 16.6 c. Yea Elisha himself saith The Lord hath hid this same thing from me 2 King 4.27 And again He knew not where the Hatchets Head was sunk 2 King 6.6 Answ It is readily granted that God might also hide this matter of Joseph's Mischief from his Father for Thirteen years together notwithstanding that Jewish Fable how Serah Asser's Daughter Gen. 46.17 so Jacob's Niece or Grandchild told Jacob her Grandfather that her Uncle Joseph was alive for which good office say the Hebrews she was translated alive into Paradise otherwise Jacob had not mourned for Joseph when his Sons did deceive him with the blood of a Kid in stead of Joseph's Blood as he had deceived his Father with the flesh and skin of a Kid in stead of the flesh of Venison and his own Skin Gen. 37.32 c. 27.16 and Thirteen Years after this had Jacob still known of this he would not have swooned at the Tidings of Joseph's Life Gen. 45.26 't was a long time for Jacob to be mourning for Joseph as if Dead which his unnatural Sons imposed upon their too credulous Father first they cause his woe and then came to comfort him Gen. 37.35 Miserable Comforters 2. Considering how Joseph nourished his Father and his Family seventeen years before his Fathers Death as his Father had nourish'd him seventeen years before his Sale Gen. 37.2 for Jacob was 130 years old when he had his happy meeting with Joseph Gen. 47.9 and living with him seventeen years after he was 147 years old when he died v. 28. now it can scarce be probable that though Jacob were kept in the dark the first Thirteen years about this Matter that it should be still concealed the next Seventeen years too which was the sweetest part of Jacob's Life seeing the Selling Sons repented and the Sold Son advanced as after Besides 3. 'T is probable also Jacob had a jealousie that his Sons had told him a Lie when they shew'd him Joseph's Coat as though some Beast had devoured him Gen. 37.32 and 't was but rational that he must suspect the truth of their Story herein seeing he could not be Ignorant both of their Envy against him for his Gifts and Goodness and of their Hatred to him Gen. 37.4 11. so that they could not speak peaceably to him The hated will be harmed by the haters when opportunity serveth Therefore Jacob was justly jealous that they consulted his Ruine which admits of a double Demonstration 1. This Jealousie of Jacob concerning his Sons is supposed to be one Reason why he was so loth to let Benjamin go with them to Egypt seeing his sending Joseph to them upon a Visit had such a sad Success Compare Gen. 37.13 18. with 42.36 38. He was afraid v. 4. lest mischief should befall him Judicious Pareus personates here distressed Jacob as speaking thus I have now none left of my dear Rachel but Benjamin I shrewdly suspect that ye have bereaved me both of Joseph and Simeon both whom I fear ye have Slain Suppose Simeon be alive and in Hold as ye say for a Spy yet hath he been a naughty Son in making me stink among all my Neighbours by his bloody Butchery upon Shechem Gen. 34.30 I will not therefore exchange my only Hopeful Son Benjamin for him besides the Journey is dangerous and ye are wicked who perhaps have kill'd Joseph who was sent to you your selves and now ye pretend that Simeon is Imprison'd by the Prince of Egypt whom possibly in some rude squabble ye have kill'd also and now ye design to take off Benjamin also as I never saw Joseph more after I sent him to you so shall I never see Benjamin more should I send him with you Let who will go and release Simeon my dear Benjamin I will not venture All this doth Evidence that Jacob was not altogether Ignorant but had at least a presumptive knowledge of their Treachery to him about Joseph which he makes more plain by saying Gen. 43.14 If I be Robbed of my Children I am Robbed As if he had spoke thus If by your Importunity as ye have Robbed me of both Joseph and Simeon so ye Rob me of my Benjamin also the will of the Lord be done Esth 4.16 Act. 21.14 But the second Evidence is Jacob look'd upon his ten Sons as a company of Liars in telling him that Tale that Joseph was Dead and therefore when they came to acquaint him with a Truth that Joseph was alive 't is expresly said that he believed them not Gen. 45.26 This is the just Reward upon all Liars that they shall not be believed when they tell the Truth They had crack'd their Credits with their Father in imposing upon his Credulity that some evil Beast had devoured Joseph and now he knows not how to give credit to them in a matter of truth which he can hardly believe partly upon this account and partly because he feared the News was too good to be true For Tarda solet Magnis Rebus adesse Fides Men especially Men in Misery very hardly have a Faith for an unexpected Mercy more especially if very Great The Fourth Ground of its probability that Jacob was not altogether ignorant of Joseph's Sale drawn from the sense that some put upon Joseph's Title or Epithete Jacob gives him in his Last Will and Testament slyling him one separate from his Brethren Gen. 49.26 that is Joseph was a Nazar in this that he did separate as the Hebr. signifies himself from the evil Manners of his
and Mystery of Israel's Conduct to Canaan by Joshua HAving finished the five Books of Moses which contain the History of the first 2554 Years of the World according to Sir Walter Rawleigh's Reckoning such Variety being in the Computation of Chronologers I come now to the History of Israel's Conduct into Canaan under General Joshua who was Moses's Successor in the Government Constituted their Supreme Governour by God himself The Book of Joshua gives us a Narrative hereof on which Book the General Remarks are first to be observed and they are threefold The first is concerning the Scope of the Book The second is concerning the Author of it And the third is concerning the Subject of the whole Book First As to the Scope of it in the General 't is a solemn Doxology or giving Glory to God for the manifestation of his four Glorious Attributes his Mercy his Justice his Power and his Truth namely 1. His Mercy to Israel his Old Testament Church tho' they provok'd Him to the highest Displeasure with their most Heinous Sins both in Egypt and in the Wilderness c. yet God would not write Lo-ammi upon them Hos 1.9 so as to Unchurch or Unpeople them but his Mercy still Triumph'd over his Justice Jam. 2.13 bearing with their Evil Manners in the Wilderness forty years Act. 13.18 God's Pardoning-Mercy did follow them from their Departure out of Egypt until they came to the Borders of Canaan Numb 14.19 2. His Justice to those Cursed Canaanites who when their Sins were full Gen. 15.16 filled up their Ephah Zech. 5.6 and the measure of their Iniquity Matth. 23.32 were universally cut off by the Justice of God save only some Reserved not only for the Exercises but also for Drudgery to that Royal Nation 3. His Power that such a poor contemptible People born all of Bond-slaves and Brick-makers in Egypt all Foot-men should be impower'd to conquer so many War-like Nations who had Iron Chariots and Horse-men Josh 10.6 9. and 17 18 c. 4. His Truth in performing his Promise that God made to Abraham of giving Canaan to his Seed Gen. 12.7 13.15 15.18 tho' that Promise had been made four hundred years before this yet now God fulfils with his hand what his mouth had spoken and now doth as he had said Beside all this respecting God's Glory c. the Scope of this Book aimeth at a most Graphical Description and Character both of a right Godly Man and of a right Godly Magistrate such an one as Joshua appeareth to be as will be demonstrated occasionally in the sequel of this Discourse The second general Remark is concerning the Author of this Book which respecteth Joshua under a twofold capacity 1. As the Sacred Pen-man or Writer of it And 2. As the Principal Sword-man or Warriour in it 1. Of the Writer of it c. There be indeed various Opinions in this point As 1. Some make Isaiah the Author but without any Argument this is Gratis Dictum Or 2. Eleazer the then High-Priest whose Office was not only by speaking vivâ voce but also by writing to teach the People 3. Some say it was either Samuel or Ezra We grant some parts and passages might be added to this Book by either of them to wit what happened after Joshua's Death as Joshua wrote the last of Deuteronomy The Occurrences after Moses's Death 4. Others affirm it was written by Phinchas grounding their Opinion only upon mentioning the consequences of Joshua's Death which Joshua himself could give no particular account of But 5. The most probable Opinion is that Joshua was its Writer for 1. He is call'd Moses's Successor in Prophecyings that is in writing the Sacred Scriptures Ecclesiastic 46.1 2. Joshua being all along Moses's Minister might well learn from his Master to write his own Acts as Moses had done his 3. 'T is said Josh 24.26 Joshua wrote all these things c. The third General Remark respecteth the Subject of this Book which as it bearech the Name of Joshua so Joshua is the Subject of it throughout consisting upon three Topicks wherein he is described 1. By his Office or Figure he bare in the World 2. By his Actions both in the time of War and of Peace and 3. By his End First As to his Office He was solemnly called and inaugurated by God himself to be Moses's Successor in the Chief Magistracy and Conduct of Israel This was signified by the change of his Name from Oshea into Jehoshua or Joshua Numb 13.16 the former Name fignifying Save us O God or let God save us the latter God shall save us to teach us that under the Law which brings us as it were into the Wilderness we may desire wish and pray that there were a Saviour but under the Gospel we are sure of Salvation For as Moses foreseeing by the Spirit that this Man his Successor would certainly save Israel from all the Cursed Canaanites named him Joshua in Greek Jesus Act. 7.45 and Heb. 4.8 which signifies a Saviour Matth. 1.21 So he became a Type of our Jehoshua or Jesus who hath as the Captain of our Salvation Heb. 2.10 bound himself to fulfil all Righteousness for us Matth. 3.15 that He might ensure Salvation to us and Land us safe at the Key of a better Canaan the Kingdom of Heaven It was the manner of Monarchs to change the Names of their Ministers Gen. 41.4 5. and Dan. 1.7 upon the account of Honour but Moses learnt this from God himself who had changed the Names of Abram Sarai Jacob c. Gen. 17.5 15. 32.28 thereby putting a greater Dignity on them God at Moses Request constitutes Joshua his Successor in his Supremacy Numb 27.15 18. at which time Moses gave to his Minister his Honour or Glory v. 20. As if the shining of Moses's face Exod. 34.30 35. had been transferred upon Joshua Hereupon the Rabbins say that the face of Moses shone as the Sun and the face of Joshua shone as the Moon being inferior to Moses Deut. 34.10 yet our Joshua or Jesus is counted worthy of greater Honour than Moses Heb. 3.3 Secondly Joshua's Actions in his Publick Office are of three sorts 1. Military 2. Sacred 3. Civil relating to his Time both of War and Peace As to his Inauguration into Moses's Imperial Office whereof an Account is given Josh chap. 1. hath been already discoursed upon in the end of Deuteronomy therefore do I omit it here The first sort of Joshua's Actions were Military whereof we have this short Scheme 1. His sending forth the two Spies to search the Land chap. 2. 2. His Miraculous March through the midst of Jordan chap. 3. for a Memorial of which twelve Stones were taken out of the River and set up in Gilgal chap. 4. 3. His Besieging and Destroying of Jericho chap. 6. where Sacriledge was committed but Expiated chap. 7. After this 4. His Storming of Ai in chap. 8. 5. His Conquering five Kings chap. 10. 6.
ashamed to call Israel his Brethren Hebr. 2.11 but saith to them as that Joseph did I am Joseph your Brother Gen. 45.4 though Israel was now found of them in Dothan indeed namely in a State of most desperate Defection from God and under a most Deplorable Desertion of God for now God had forsaken them and had given them up into the hands of most Cruel and Tyrannical Oppressors Therefore is it said God sold them into their Enemies hands Judg. 2.14 Renouncing all his own right in them and delivers them up as the Seller doth the thing sold into the Buyers hands This Phrase is oft used Judg. 4.2.9 Psal 44.12 13. Isai 50.1 and Judg. 3.8 Now Christ comes to be their Redeemer The First Remark upon this Second Chapter is The person who is the Visiter of Israel in their forlorn Estate and comes as an Honourable Embassadour from God to his People c. Hereof I find various Opinions As First The Rabbins will have it to be Phinehas that came up from Gilgal to Bochim ver 1. but this is exploded as ridiculous because Phinehas had not his Habitation in Gilgal but in Gibeath-Phinehas the Name of a City bearing his Name in Mount-Ephraim given him not by Lot but by an extraordinary Gift to the High-Priest near unto Shilo that he might be at hand to officiate as need required Josh 24.33 But more Ridiculous is the Second Opinion of some who say this must be some Infernal Spirit because his posture is expresly said to be a coming up ver 1. whereas the Coelestial Angels are always said to come down to Men But 't is said here he came up from Gilgal not from Hell or Ascended out of the Earth as 1 Sam. 28.3 The Third Opinion is better and more allowable that this was some Created Angel who took upon him Humane Shape and thereby had motion of a Man from Gilgal to Bochim ascribed to him But the Fourth Opinion is the best of all that it was our Blessed Messiah as above mentioned who is call'd the Angel of the Covenant Mal. 3.1 and who first appeared to Joshua at Gilgal as the Captain of the Lords Host Josh 5.13 14. and whose presence had protected them and prospered their Armys in the Conquest of Canaan all the time that Joshua's head Quarters were at Gilgal and until the Tabernacle was removed to Shilo Josh 18.1 N. B. Therefore is he here said to come up from Gilgal to remind them First Of God's Mercies to them in their preservation from their Enemies and their prosperous Proceedings against them from Gilgal And Secondly Of their Duties to God whereunto they had so solemnly obliged themselves both in their Circumcision and in their Renewing the Covenant with God at Gilgal yet after all these unexpressible Obligations they had notoriously degenerated and were departed from God's Law into Apostacy and Idolatry Moreover Let it be considered in the next place that he speaks not here like a Created Angel much less like some Mortal Man in the Name of the Lord as the Prophets use to do but in the person of the Lord himself appropriating the wonderful Works of the Lord as done by him the present Speaker namely their Deliverance from Egypt their Conduct through the Wilderness into Canaan who is expresly called Christ 1 Cor. 10.4.9 and of his keeping Covenant with them ver 1. This could not be the Speech of a Created Angel for Moses refused such a Conduct Exod. 32.2.3.15 much less of any meer Mortal Man And Lastly Let it be considered that Israel Sacrificed at Bochim upon Apparition of this Angel unto the Lord ver 5. as was done by Gideon Judg. 6.19 and by Manoah Judg. 13.16 17. when the Messiah appear'd to them now it was not lawful to offer up any Burnt-Offering save upon that one Altar in the Tabernacle unless upon extraordinary occasions such as these were wherein God gave them a special Dispensation The Second Remark is The Messiah's Errand to Admonish Israel and the effect of his Admonitions upon the Minds of Israel First The Admonisher Recognizeth to their remembrance the Miracles of Mercy God had wrought for them heretofore ver 1 2. chargeth them with breaking Covenant and therein with gross Ingratitude whereupon he threatens them that he would no more drive out those Cursed Nations remaining still amongst them through their sinful sparing them contrary to God's Charge Thus the Lord made their Choice to become their Judgment saying ye have saved those that will destroy you ver 3. Then follows the gracious effect of the Messiah's most powerful Admonition He is that Prince whom God exalteth to give Repentance unto Israel Act. 5.31 as he doth here where they manifest the truth of their Repentance now given them 1. By Weeping ver 4. And 2. By Sacrificing ver 5. Thus were they wrought upon by the Word preached the Preacher whereof was the essential Ward John 1.1 who spake unto this People as he spake after to the Prophet even with a strong hand Isa 8.11 this was that which melted their Hearts into Tears and tenderness First They lift up their Voice and wept ver 4. That is they prayed and wept they wept and prayed for they being now convinced of their sins and fearing that those Threatnings of grievous Calamities from the growing power of the Canaanites would come upon them and having a just apprehension of an Approaching Misery their sense of Israel's sin and their fear of God's Wrath do effectually excite them both to confess their Sins to Implore God's Mercy and to deplore the sad Defections that were found among them Alas Preachers may now weep in secret because so few of their Hearers do weep in publick Under the Droppings of the Sanctuary many â—it that never drop a Tear for their sins too many are like Witches who some say cannot weep yet a little allowance must be lent to dry Constitutions N. B. In the Besieged City when the Besieging Enemy can stop the Wells and stay the Water-courses of it he hath great hope soon to win it so hath Satan the like hope to gain Remorseless Souls that are never let bloud in the Heart Vein as those were at Peter's Sermon Acts 2.37 and those at Christs here who had fill'd God's Bag with their Sins and now will fill his Bottle with their Tears Job 14.17 and Psal 56.8 Secondly They offer'd Sacrifice unto the Lord there also ver 5. not thinking it enough to pray and weep and to call the place where they wept Bochim that is the place of Weepers but they Sacrifice there too for the Expiation of their Sins whereby they testified that they mourn'd not despairingly but still had a firm Faith in Christ's Merits represented by that Sacrifice and that though Christ had told them 't is true I have been with the Tribe of Judah c. under Caleb's Conduct and made them Victorious yet now even Judah did tolerate the Canaanites also therefore I will be
Conference with them the Searchers were sent to rob Micah's House of those Mawmets After this they entice away his Priest all this was grievously resented by Micah who pursues them but to no purpose being over powered he returns home Re Infectd from ver 11. to ver 27. Then follows the Accidents hereof The Danites subdues secure Laish Burns it Rebuilds it and sets up those stolen Idols and Idolatry which establish'd a Schism of a long continuance ver 28. to 31. The Remarks upon these Heads and first upon the Causes are First The Time when these things happened must be not long after the Death of Joshua though here Related after the Death of Samson which was about Two Hundred Years after they were come into Canaan it cannot be judged at all probable that such a potent Tribe as the Danites were could be to seek for an Inheritance as they did here ver 1. after so long a time Their Lot had falen to them before this time Josh 19.40 but not the actual possession of the whole thereof for the Amorites had straitned them ver 47. and Judg. 1.34 this causeth them now to undertake an Inlargement in order hereunto they send out Searchers before the Six Hundred Men of War ver 16. who in their way take up their Lodging in some Neighbouring place to Micah's House in Mount-Ephraim and so near to his Idol-Chappel that these Five Men could over-hear this Priest saying his Idolatrous Service they knew his Voice by the manner of his Pronunciation which was differing and distinguishable in several Tribes Judg. 12.6 Mark 14.70 or from former Acquaintance with this roving Leap-Land Levite They step to him after his Service and asked him what he did there so far from the Tabernacle where the Levite's Work properly lay the same Questions may be asked Non-Residents c. He Answers Micah hath made me his Priest and I officiate with an Ephod Images and Teraphim which last being made like unto a Man wherewith Michal cheated those that Saul sent to search for David putting it into the Bed in David's room to resemble him 1 Sam. 19.13 They used them as Oracles to Divine by them Ezek. 21.21 Hos 3.4 Hereupon those Searchers intreat him to Divine by this Teraphim about their Success ver 2 3 4 5. The Second Remark is This Priest's Answer to their Request of asking Counsel he saith to them Go in Peace before the Lord is your way c. ver 6. This Answer he either fictitiously hammered out of his own Brain the better to gratifie their itching Humour that they might satisfie him with a greater Reward or did indeed by inquiring of his Idol receive this Advice from the Devil who transforms himself into an Angel of Light and in God's Name gave them such Answers as sometimes were true and came to pass this is done by Divine Permission God suffering it both for the proof of his People and for the patefaction and pudefaction of Hypocrites Deut. 13.1 2.3 Thus Jannes and Jambres did turn Water into Blood at least seem'd to do so as well as Moses Exod. 7.22 c. Nor may this Mark be omitted namely the Ambiguity of this Priest's Answer as the Devil's Oracles usually were for those words Before the Lord is your way bear a doubtful sense and may be variously interpreted N. B. For Nochach Jehovah Derekekem may be rendered Obviat Jehovah viae vestrae the Word is doubtful and may be taken either in a good or in an evil sense God might as well obviate them and blast their Enterprize with his Curse as direct and promote it with his Blessing Thus Ambiguous saith Masius were all the Devils Oracles as that was unto Ahab The Lord shall deliver it into the hands of the King 1 Kings 22.12 Yea but that Lying Spirit doth not tell into which Kings Hands whether the King of Israel or the King of Syria And Civil History aboundeth with such like Dubious Sentences from the Devil's Oracle at Delphos as Craesus Halyn penetrans Magnam disperdet opum vim May be meant either well or ill to Craesus that is he shall by Invading that Countrey destroy a vast Treasure but the Devil tells him not whether that shall be his own or his Enemies Treasure And. Aio te Aeacida Romanos vincere posse This Ambiguous Oracle of Apollo to Pyrrhus did delude him for he took it in this sense That the King of the Epires might overcome the Romans and thereupon waged War against them but he found the contrary sense more true to wit That the Romans might overcome him as indeed they did and at last Slew him The like to these was Ibis Redibis nunquam per bella peribis Which by the misplacing of one Comma converts it into a quite contrary sence As thus Thou shalt go thou shalt Return never shalt thou Perish in Battle by removing the Comma before never only behind it and then the Sense is Thou shalt go thou shalt return never thou shalt Die in Battle Thus the wary Devil will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivocating in his Oracles that however Matters prove well or ill he may still save his Credit And so he saith here God seeth what ye are going about which might be meant for evil as well as for good though those Danites met with good Success and not any evil Disappointment yet was this no sure Evidence that they had pleased God in consulting with the Devil for they being tainted with Idolatry had not retained the truth in the Love of it therefore God sent them those strong Delusions to believe a Lye c. 2 Thess 2.10 11 12. And hereupon A Lapide saith Videntur non minûs leves fuisse quà m levita ille Those Danites were as Wise as this Wandring Levite who hearing of a Teraphim must needs have an Oracle and will believe it though it do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said of the Oracle at Delphos that it declared only what favoured King Philip soothing them up in their way And though God permitted a Lying Devil to speak truth here in their successful Undertakings yet that old Character of him holds true Et si Satan semel videatùr verax millies est mendax semper fallax Although the Devil seem once to speak truth yet is he found a Lyar a thousand times for it and always he is fallacious The Third Remark is The Danites robbing Micah of his Mawmets and of his Priest also wherein he had so blessed himself in his blind Devotion Judg. 17.13 the prosperity he promised to himself there proved no better than an Unbearable Robbery to him here from ver 7. unto 26. a brief account whereof is this Those five Searchers being thus flush'd with this flattering Oracle trudge away to Laish call'd Leshhem Josh 19.47 where we have the same Story by way of Anticipation there they find a secure People having no Officer to head them and so far from the Zidonians that
in doing his Duty with diligence◠in waiting on his Master and not discouraged at his own double yea treble mistake and disappointment but readily rises out of his warm Bed and Runs to Eli every time that he was called upon N. B. Many Sluggish Apprentices would not have been so ready to Rise Three times c. But Modest Samuel was more Morigerous to his Dim-sighted Master fearing he might need his helping hand tho' weak in some duty which his own Debauched Sons would not do for him But also his Modesty most appeared both in his doing the former Office of a Door-keeper Opening the Doors in the Morning tho' he were now called of God to be a Prophet And likewise he was not forward but fearful to Reveal the Divine Oracle to Eli which yet he might not Conceal ver 15. 3. His Faithfulness also here is manifest in not hiding any thing of that which God had spoke to him from his Master Eli He told him every what ver 18. Tho' there was not one drachm of Comfort in the whole Oracle Had Samuel in this Case consulted with Flesh and Blood he might thus have Argued against a faithful discharge of his Errand God now sent him Oh what a piece of Confidence if not Impudence will it be in me a Pupil in daring to deliver such a direful Message to my Aged Tutor possibly he will look upon it as one of my Childish Dreams only But by this time Samel understood the meaning of that special Providence of God in letting him run three several times to Eli till Eli perceived that it was the Lord that called the Child v. 8. And that he had from God some Divine Revelation so Eli could not look upon it as a vain fancy in his sleep Yea and Samuel had learnt likewise that Gods Truths must faithfully be spoken however heinously they be taken N. B. Would to God all Ministers could learn both Old and Young this great lesson of faithfulness from Young Samuel The Fourth Remark is Eli's Reception of this rigid Revelation from God by Samuel in two Respects The First is Eli was conscious to himself of great guilt both in his Villanous Sons and in himself for indulging their Villany his Conscience was a sore Conscience but theirs were seared Consciences and therefore could he presage no good from God hereupon he advises his Pupil to hide nothing from him but to tell his Tutor all that God had told him v. 16 17. Secondly When Eli had heard God's severe Sentence he calmly cryeth it is the Lord let him do what seemeth him good v. 18. as if he had said the Lord Jehovah hath a Soveraign Absolute Power over all the Sons and Daughters of Men and may dispose of me and mine and of all Created Beings according to his good pleasure unto which I freely submit well knowing there be better things in Gods Will than in my own I resolve my Will shall be swallowed up and melted down into the Will of God and tho' I have been a bad Earthly Father to my Evil Sons yet would I be a good Son to my good Heavenly Father So I humbly accept of the punishment of mine Iniquity Levit. 26.41 The will of the Lord be done Act. 21.14 'T is true there be some that censure Eli for thus saying Thy Holy Will be done taking these Words in the worst Sense as spoken in Hypocrisie and not in Humility So S. Ephrem Gregory and Rupertus because he did not correct his own fault nor his Sons when reproved of God c. But alas he was now too Old and Dim-sighted to do it Therefore all Expositors do generally judge more Charitably that here is Eli's Holy submission to God's Heavenly Will Neither Excusing his own Iniquity nor Accusing God of Austerity but in Offering himself up thus to Gods Justice he humbly Confesseth his own Sin See much more of this Subject in my Church History in the 13th Plot pag. 111 112 113 c. To which I refer my Reader The Fifth and last Remark is The event of all these things Namely the Authority of Samuel over all Israel was Established hereby v. 19 20 21. All Israel now heard the report that the Lord was returning to them with the Spirit of Prophecy which the Iniquity of those times had quite extinguished and that the Lord was present with Young Samuel so That he grew in Wisdom and Stature and in favour with God and Man as our Saviour did Luk. 2.52 And how he had frequent Revelations after this first time from the Lord as he Ministred to him in Shiloh and how all his Oracles were infallible God suffering none of such precious Liquor to be lost by being spilt upon the ground All the People that resorted to this place from Dan to Bersheba That is from the North to the South part of Judea might hear all this from the Mouth both of Old Eli and of Young Samuel which must Influence them much to Establish Samuel in the stead of Superannuted Eli. 1 Samuel CHAP. IV. CHapter the Fourth Relateth how part of Samuel's Prophecy concerning Eli and his Sons was fulfilled here c. The Remarks upon it are First A new War ariseth betwixt the Philistines and Israel which was thus occasioned First The Philistines having by this time recruited themselves after their dreadful damage by Sampson Judg. 16.30 and now understanding that an Eminent Prophet was now arising in Israel by whom they might be both United and Assisted they thought fit Venienti occurrere morbò to suppress the Israelites in the beginning of their hopes of being rescued from their Tyrannical Dominion Hereupon they came forth to fight against Israel while their Judge Eli was Old and Feeble and Samuel was Young and Tender And Secondly On the other hand the Israelites had a word of command from God by Samuel to go forth and fight the Philistines that thereby they might first be punished for their sins and duly humbled before the Lord and so truly prepared for their future Victory Hereupon they Fight and the Philistines slew four thousand of them ver 1 2. The Second Remark is So Sottish and Blind was Israel in the beginning of Samuel's Day that they quite mistook the real cause of their present Calamity in falling before the Philistines v. 3. seeing they had so just a quarrel and in their own defence only they engaged in the Battle and that at Gods command by Samuel Therefore do they ascribe their present disaster to the absence of the Ark in the Army because its presence had been so successful to their Ancestors Numb 10.35 and 14.44 and 32.6 and Josh 6.4 But alas this was a meer fallacy now to take non causam pro causà For in those former instances Israel was then in a state of favour with God but now they were in a state of direful Defection to Apostacy and Idolatry Chap. 2.12 c and Chap. 7.3 and Psal 78.58 61 62 64.
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
and Truth Mark 3. Some Rabbins over rashly reprove Hezekiah for speaking here ver 19. 2 Kings 20. as one careless and unconcern'd both for his Church and for his own Children after his Day But Wolphius who succeeded Peter Martyr in carrying on his Commentary Answers excellently that as such a careless frame could not consist with the common Affections of Nature in all Men so much less with that singular Piety and Charity so eminently manifest in so good a King who had been so solicitous for the good both of God's Church and of his own Children and Subjects all his Life He only blesses God that this Suffering did not immediately follow his Sinning which was the Cause of Divine Displeasure but that it was suspended for a longer time The last Part is his Death and Successor ver 21. and 2 Chron. 32.33 having a most honourable Burial being laid in the chiefest Sepulchre because saith Osiander he was the chiefest in Piety of David's House for which he was highly honoured both in Life and Death But this Pious Father was succeeded by an Impious Son to wit Manasseh c. 2 Kings CHAP. XXI and 2 Chron. CHAP. XXXIII IN both these Chapters of Kings and Chronicles the History of two Kings is set forth First Of Manasseh And Secondly Of Amon In 2 Kings 21. we have an account only of Manasseh's unparallel'd Impiety but in 2 Chron. 33. is a Narrative of his Repentance also Remarks first upon Manasseh the first Part of both Chapters As First He is described when he began to Reign and how long ver 1. He was but twelve Years old at his Father's Death so was born three Years after his Father's Recovery Chap. 20.6 and about twenty four Years after the Ruine of Israel's Kingdom Chap. 18.2 10. and was the thirteenth King of Judah from the Division of the Tribes and he Reigned fifty five Years which was the longest Reign of any of the Judges or Kings of either Judah or Israel As his great Grandfather Vzziah indeed Reigned fifty two Years but in many of those Years he lived as a Leper shut up in an Apartment 2 Chron. 26.3 21. so of those fifty five Years Manasseh spent many of them in his most sinful Youth others in great Misery and Captivity for within that space saith Junius was comprehended his Captivity in Babylon 2 Chron. 33.11 and other Years in a time of Repentance All these Years being subtracted from the five and fifty there will not remain so many for Manasseh's Wickedness as some imagine yet were they so many as to teach us that a wicked Man with a Crown upon his Head may live long but 't is no Evidence of God's Favour Remark the Second 'T is said He did wickedly ver 2. described in General 1. In the sight of the Lord. 2. Contrary to the manner of the Jews 3. But after the manner of the Gentiles Yea and 4. Point-blank opposite to his Pieus Father and to his Mother likewise who is named Hephzibah the very Title whereby God testifies his Delight in his Church as the Name signifies Isa 62.4 from this Name of Manasseb's Mother some do gather that her Parents who gave it and she her self were all Pious Persons whereby the Impiety of her Son Manasseh is much aggravated because he degenerated so much and so far as he did both from such a Father and such a Mother as he had The Rabbins tell us she was the Daughter of Isaiah the Prophet but that is as uncertain as their saying that Railing Rabshakeb was his degenerate Son as before 't is not at all improbable that she was a good Woman because so good a King made her his Queen Remark the Third Manasseh's wickedness is described in particular 2 Kings 21.3 4 5 6 7 8 9 16. and 2 Chron. 33.3 4 5 to ver 10 the wickedness he wrought is reducible to these three Heads 1. Idolatry ver 3 4 5. 2. Sorcery ver 6. And 3. Cruelty to his own and others ver 6 16. In a Word this none such Sinner Manasseh was a Monster in Sin of the first magnitude For 1. He was a Defier of God 2. He was a Murderer of Men. And 3. He was a Worshipper of Devils N.B. Never did the cursed Leprosie of Sin spread farther in any mortal Man that yet was a Vessel of Mercy Remark the Fourth Is Manasseh's Repentance this is wholly omitted in his History Recorded 2 Kings 21. but largely insisted upon 2 Chron. 33. from ver 11 to 14 c. 't is a vulgar saying they run far that never return and Ambrose said to Monica the Mother of Angustin while her Son was a wretched Manichee that a Child of so many fervent Prayers could not finally miscarry So Manasseh was a Son of pious and praying Parents and one chosen of God to be one of our Saviour's Progenitors Matth. 1.10 therefore though he ran far and wide in the ways of wickedness yet must he not totally and finally fall Manasseh Hebr. signifies For getful who according to the Signification of his Name forgot all the Godly Instructions of his pious Parents to him and all their fervent Prayers they put up to God for him and more particularly be forgot what the Host of Heaven which he worshipped 2 Kings 21.3 5. and 2 Chron. 33.3 5. had done when the Sun and all that Host went ten Degrees backward for his Father's sake Likewise be forgot all the pious Patterns of Reformation in Hezekiah but built again all the Deformations which his Father had demolish'd Moreover Manasseh that Tiger laid hold with his Teeth on all the excellent Spirits of his Time and worried them until he had filled Jerusalem with Innocent Blood from one end to another Besides all the other Prodigtes of Sins aforementioned hardly to be matched in any mortal Man unless in that bloody Monster Nero who was an incarnate Devil Little did good Hezekiah when he was so loth to Dye because he had no Son to succeed him imagine what manner of Son he should leave behind him Notwithstanding all this Monstrous Sinner Manasseh must be a Convert N.B. 1. The Rabbins relate that Isaiah coming on a time to visit Hezekiah told him by his Prophetick Spirit that his Son Manasseh there present would prove a great Persecutor of God's Prophets and of himself in particular whereupon Hezekiah attempted to slay Manasseh but that the Prophet hinder'd him N.B. 2. Josephus saith this Manasseh murdered some or other of God's Prophets and martyred such every Day Josephus Lib. 10 Chap. 3. with him Epiphanius concurreth adding that Isaiah was sawn asunder by his Order and as some say with a wooden Saw the Epistle to the Hebrews Chap. 11.37 may seem to relate unto Isaiah's manner of Martyrdom saith Dr. Lightfoot N.B. 3. The Rabbins render these Reasons why Manasseh martyr'd Isaiah 1. Because he said that he had seen the Lord upon his Throne c. Isa 6.1 but more especially 2. Because he
enabled to hear a Word of Comfort which was this that Cambyses had â—ay hindring God's Temple laid the Foundation of the Persians Empire's Ruine for God â—â—ll send the Prince of Greece Alexander the Great and others before him to overturn 〈◊〉 Empire c. ver 20. N.B. They spoil'd the Persians Plots against the Jews fiâ—â—â—â— them other Work than to hinder God's House Michael the Messiah Prince of his Church orders and over-rules the whole Vniverse for its good c. ver 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted Dan. XI and XII REmarks First Upon Dan. 11. 't is an History as well as a Prophecy Mark 1. The Angel Gabriel revealeth from Christ unto Daniel after his Prayer Dan 9. and his Fasting three Weeks Dan. 10. whereby he was prepared to receive this Prophecy the plain Naked Truth which should suddenly and certainly come to pass ver 2. where saith Grotius c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram and of the He-Goat Dan. 8. speaking only of such Kings of Persia as either hindred or help'd the Temple Mark 2. He foretels that the Persian Monarchy which had obstructed the building of God's Temple should be destroy'd by Alexander the Great after it was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heighth wherein it could bring into the Field even Millions of Men and cover the Seas with its Ships and thinking to drive down all before them ver 2 3. Mark 3. Then that Grecian Empire which swallow'd up the Persian when it seems in its Zenith and most Ruffling Grandeur expecting Embassadors at Babylon from all the World shall be broken like brittle ware and be divided into four of Alexander's Chieftains Cassander Antigonus Seleucus and Ptolomy ver 4. Mark 4. Then he foretels the Intestine Wars that should arise among those Successors of Alexander seven several times from ver 5 to ver 20. the last of which seven Wars was betwixt Ptolomy Philometer and Antiochus Epiphanes whom Gabriel calls a Vile Person ver 21. who should conquer Egypt ver 22 to 28. but be recall'd by Rumours ver 40 c. the Year before his Death his success ripen'd him for Ruine Mark 5. He foretels the sad State of the Jews all this Time who laying betwixt Egypt on the South and Syria on the North and so they were like Bread-corn betwixt two Mill-stones grinded to Powder during all those seven Wars aforesaid their marches to and fro being commonly through the Bowels of Judea but more especially by this Vile Antiochus not so much Epiphanes or Famous but Epimanes Infamous for his Madness against the Jews ver 28 30. to 39. and again ver 41 to 45. and 1 Maccab. Chap. 1.2.3.4.5 and 6. N.B. Though God's Church here went to wrack both by the North and by the South yet both North-wind and South shall blow good to it at last Cant. 4.16 God's Favour makes them Favonian or favourable Winds c. Remarks Secondly Upon Dan. 12. that brings in the Good and Comfort of the Church Mark 1. 'T is promis'd that Michael the strong Christ will protect his Church from the Persecutions of Antiochus that Type of Antichrist and deliver all his Elect Temporally or Eternally ver 1 2 3. Mark 2. Antiochus and so Antichrist's Time of Persecution is limitted more darkly ver 5 6. but more plainly upon Daniel's farther enquiry ver 8 to 12. The Man Christ Jesus ver 7. tells him the end shall not be till Time Times and half were over which he numbers fully in one thousand two hundred and ninety Days ver 11. before Antiochus's Death And then he adds forty five Days more ver 12. for some signal Mercy as that Victory Judas Maccabeus obtain'd about that time c. this Addition made the former to be one thousand three hundred and thirty five N.B. The number of the Beast Antichrist six hundred and sixty six if doubled make one thousand three hundred and thirty three and three Years and half make up one thousand three hundred and thirty five compleat Mark 3. Daniel is bid 1. To Seal up this Prophecy ver 4. the Secret of it was reserved to be made known in after Times And 2. He must be satisfied herewith and prepare for Death having a Promise both of Rest in his Grave and at his Resurrection out of it ver 9 13. here Daniel hath a kind Dismission from Troubles as Rev. 14.13 c. Esther CHAP. I. SOme General Remarks are requisite here before we come to the particular History As 1. Upon the Book 2. The Author And 3. The Time Remark the First In General concerning the Book it self whether it be Canonical is question'd by Athanasius and Nazianzen c. which they seem'd to doubt of because of the seven Apochryphal Fragments as so many Chapters were usually and abusively added and stitched to it I find indeed some Rabbins relate that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship they have a Custome among them to cast only this Book of Esther upon the Ground before they read it and the Reason they render for their so doing is because they find not the Name of God or Lord in this whole Book But this Reason is in Truth no Reason if it be seriously consider'd what a Contexture of most eminent Passages and Acts of God's immediate Providences for relieving his Calamitous Church is contained in this History even such and so perspicuous as can scarcely be parallel'd in the whole Book of God any where or at any Time and Age. N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture and reckoned among the Chetubin Hagiographa or Holy Writings by the Jewish Church notwithstanding the Name God or Lord be not named in it to which the Oracles of God were committed Rom. 3.2 that they might keep them carefully for and transmit them safely to Posterity and 't is more than probable yea it may be strongly presumed that the Jews were true to their Trust otherwise either our Lord Christ or his Holy Apostles who reproved their Rabbins for many other Corruptions c. would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture as a necessary Caution to the Christian Church N. B. 2. Rabbi Abraham the Spaniard relateth this Book of Esther is had in so much Reverence among the Jews that so oft as they do hear the mention of Haman's Name read in it they do even to this Day with their Fists and Hammers so beat upon the Boards and Benches as if they were beating upon Haman's Head it self to break out his Brains c. Remark the 2d in general concerning the Author of this Book N. B. 1. Sanctius saith out of Augustin and Isidore that Ezra was its Author But Bonartius answers
Rev. 2.10 The Triumph of the Wicked is short Job 20.5 Those Ruffians come here and cry Who hath commanded you to build this House ver 3. the old Opposers Rehum and Shimshai are not named here saith Sanctius because they were either Dead or removed from their Offices by this new Emperor Artaxerxes Darius But the Devil never starves his Work for want of Instruments no more than God doth Tatnai and Shetherboznai must be the Devil's Drudges here to Question their Authority about building God's House who never interrogated them in building their own House and because they had a Mind to do them all the mischief they could they take the Names of the Builders ver 4 9 10. as Informers lately did of Meeters c. Remark the Third The Enemies endeavours of Interruption became fruitless frustrate and ineffectual ver 5. for such a special Eye of God's Providence was upon the Builders that their Foes could not cause them to cease and they had Zerubbabel and Jehoshuah to encourage them yea and Haggai and Zechariah who helped them saith Junius both by Word and Deed The Work then must needs go forward in despight of their Enemies Threats seeing The Words of the Wise are as Goads Eccles 12.11 pricking Men forward to Duty but more especially when themselves as some say set their own Sides and Shoulders to God's Work N.B. What Man could hang back from being a fellow-labourer with their Chief Prince their High-Priest and with the two Prophets of the Lord all personally helping them as is said ver 2. and above all this the Eye of their God was upon them not only the Eye of God's General Providence but also that of God's special Grace and Favour Psalm 34.15 which was such an Eye as both over-awed the Hearts and over-powered the Hands of their Adversaries so that they neither did nor durst hinder them by force of Arms which they might have done if they had not been over ruled Moreover Menochius well observes that those Governours were not so corrupted by the Samaritans as the former were in Chap. 4. these seem not to doubt of God's favour to the Jews so dare not War against them and though they to gratifie the Samaritans write to Darius yet so as not to harm the Jews but only request to know the King's Pleasure therein c. The Second Impediment was by Letters to King Darius writ and sent by Tatnai and Shetherboznai and their Accomplices ver 6 7. Remark the First their Letter gave a candid Account as to Matter of Fact ver 8. and gives a true and fair Narrative of the Jews Answers to their most material Objections ver 9. to ver 16. wherein is related impartially the Jews Apology As 1. That Solomon had built that Temple above five hundred Years ago and Dedicated it to the great God whereby they acknowledg'd their own Idols to be false Gods and but petty Deities at the best calling and counting Jehovah as the Jews did the God of Gods c. Deut. 10.17 2. The Letter relateth really the Jews ingenuous Confession how their Sins had separated the Lord from them c. Isa 59.2 and had provoked him to sell them into Nebuchadnezzar's Hands c. 2 Kings 24.2 and 25.8 3. It gives a fair account also of the Grand Decree of Cyrus for rebuilding that Temple which Nebuchadnezzar had burnt as Ezra 1.1 2. 4. The Letter as fairly relateth that it was not yet finished not at all mentioning how it had been hindred by a Royal Decree from Darius's Predecessor Chap. 4.23 hereupon saith Menochius surely this Letter was writ in favour of the Jews for Darius must more easily grant that a building never intermitted should be carry'd on than that a building prohibited by his Predecessors which the Letter omits should be reassumed c. Remark the Second Though it cannot be denied but that those who wrote to Darius here use softer and smoother Expressions concerning the Jews than those who before wrote to Artaxerxes Chap. 4.12 13 c. yet may it not be imagined that they were any whit better Minded toward them for these following Reasons First Those Enemies of the Jews saith Dr. Lightfoot pretended much obsequiousness and officiousness to the King using silken Insinuations as well as many fine sugar'd Sentences before in the close of their Letter ver 17. as If it please the King and we will observe the King's Pleasure c. yet their Malice was such as intended to hinder the Temple c. Secondly The Prophet Zechary who prophesy'd in the eight and eleventh Month of the second Year of Darius as Haggai did in the sixth seventh and ninth of the same seeth a Vision of four Horns that sought to scatter Judah c. Zech. 1.1 19. now these four Horns were Rehum and Shimshai that wrote the first Letter Chap. 4. and Tatnai and Shetherboznai who wrote this second Letter so that the Vision makes the two latter as equally pushing Horns as the two former N.B. God never suffers any Maladies to befal the Church but he provides Remedies in due time to redress them Though these four Iron Horns aforesaid were permitted by the Lord to push his People almost in pieces and to toss them up in the Air as furious Beasts do with their Horns what they meet in their way c. yet God raises up so many Carpenters Fabros ferrarios non lignarios Smiths with Iron Instruments to batter and break those Horns who were Zerubbabel Jehoshuah Ezra and Nehemiah so soon as the Horns had push'd God's People home to the Lord then no Man lifts up his head Zech. 1.20 21. The Third Reason may be this Tho' Tatnai and Shetherboznai do punctually set down the very words of the Jews Answer and Apology c. yet all this might be done upon no good Design N.B. They did no more than what Doeg did out of malice to David tho' what he said to Saul concerning Ahimelech c. was for the most part Truth 1 Sam. 22.9 c. yet these few words saith Kimchi were full of Poison and that pick-thank Parasite or busie-headed Informer as the name Doeg signifies is branded by David for a Lyar Psal 52.3 speaking all-devouring words ver 4. quot Verba tot Tonitrua as many words so many Thunderbolts against the Lord's Priests hence Doeg is doomed to Hell by David say the Rabbins Psal 120.4 See more of this in its proper place Even so those Sycophants here might speak much of Truth to the King Darius but for Devilish Designs as certainly supposing that no such Decree of Cyrus could be found in the King's Chronicles as the Jews had suggested to them but if they were found false fomentors of such Stories then these Men might get greater Advantage against them for such Fictions Notwithstanding all these Artifices of Tatnai and Shetherboznai who are better adjudged Adversaries than Favourers or Friends of the Jews the good hand of God over-ruled all for
thou Lord wilt not do so our Neighbour Nations will say we serve a bad Master c. Oh do not part with thy Purchase from Egypt and from Babylon so easily c. Mark 6. The Conclusion of his Prayer ver 11. He ends as he began ver 5. pleading the lowest degree of Grace was at least found in them namely They at least desired to fear God's Name therefore begs that God may not cast them off saith Wolphius as having nothing but an empty Title of God's People and that his Petition to the King might be made prosperous whom he calls this Man so much below God who had his Heart in his Hand Prov. 21.1 and he turn'd it c. Nehemiah CHAP. II. THIS Chapter gives an Account First How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem c. And Secondly How he improved that Royal leave against Opposition Remarks upon the First Part. As First See the sure Course this good Man took for Success He applies himself first to God by Prayer and afterwards He Addresses to the King with his Petition The Prayer of Faith founded upon the Covenant Grace as his was cannot easily miscarry 'T is granted it was long even above three Months from Chisleu Neh. 1. to Nisan Chap. 2.1 betwixt his Petition to God and this Petition to the King Reasons are rendred 1. His Turn to wait upon the King came not till the Month of March 2. He could not march so tedious a Journey in the deep of Winter 3. The King might be under some Indisposition or such Attendants were about him as were known Adversaries to the Jews so that Nehemiah could find no fit season for his Petition presenting until now that his Design might not be disappointed Or 4. And that chiefly he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair both by himself and some of his Brethren in Prayer and Fasting Remark the Second The fit opportunity that he found was at a Feast ver 2 6. where the Queen was present whom A Lapide reckons with many more Learned Men to be Queen Esther and Menochius makes Mordecai also to be a Guest at this Feast which if so must needs give Nehemiah a fair opportunity to Petition freely but his heavy Heart discover'd by a sad Countenance had like to have spoil'd all in his handing Wine to the King ver 2. N.B. For King's generally are made Merry by Musicianers and Jesters and more especially the Persian Kings for no Mourner might be seen in Ahasuerus's Court Esth 4.4 but this good Man had been Macerating his Body and Afflicting his Soul for some Months as above hence it was that he could not have any blithe Aspect which the King being a Prudent Man and a Loving Master soon observed N. B. Masius makes an odd Construction upon the King's Question Why is thy Countenance sad c The King was Jealous he had put some Poison into his Wine and that the Malice of his Mind was discovered by the sadness of his Countenance Vulius est index Animi the Face is an Indication of the Heart And that which increased the King's Jealousie was that Nehemiah saith Menochius refused from his sadness to Tast to that Wine he handed to the King though the Office of the King's Taster requir'd him to do so This Suspicion of Treason in the King made Nehemiah fore afraid saith Wolphius but necessity of obeying saith Tirinus overcame his fear Remark the Third Nehemiah's Answer to the King's Question concerning the Cause of his sad Countenance ver 3. after he had recover'd his Courage both from former Grief and present Fear He saith says Sanctius It is so far from me to have any Treasonable Design against thy Life that I pray for its length in the Land of the Living Let the King live for ever or very long therefore thou need not suspect my sadness which in Truth hath another Cause namely the common Calamity of the City of his Fathers Sepulchres laying waste at this Time Grotius well observeth he speaks not one Word of the Temple of Religion or Worship wisely considering that he spake to a Pagan King and before such Courtiers who like Gallio Acts 18.17 Cared for none of those things but of his Fathers Sepulchres which all Nations accounted Sacred and Honourable and no less than a piece of Sacrilege to Annoy or Demolish them and which would not be avoided so long as the Gates thereof lay waste Remark the Fourth The King became willing to redress the true Cause of his Cup-bearer's great Grief assoon as he understood it ver 4. saying For what dost thou make Request This put Nehemiah to Prayer again after his much Praying in Chap. 1. not now by turning aside into some secret Place but by darting up saith Grotius an Ejaculatory Desire which was express'd before God by himself Grant me Mercy Lord in the sight of this Man Chap. 1.11 N.B. Thus ought we to begin our Petitions to Kings with Prayers to God And thus with hearty Ejaculations we may Pray always continually and without ceasing Eph. 6.18 Col. 4.2 1 Thess 5.17 If we do but thus dart up our Desires from a sincere Heart and enflamed Affections at all times in all places and upon all occasions when we are alone or in Company or in working any lawful Work Thus Moses cryed to God yet spake nothing Exod. 14.15 so Hannah was not heard and yet she prayed 1 Sam. 1.13 and thus Nehemiah here that God would direct his own Tongue and incline the King's Heart saith Menochius Such sudden Prayers heartily and frequently used argue an Heavenly Heart and an Holy Familiarity of Men with God and a Conversation in Heaven Phil. 3.20 Remark the Fifth Nehemiah then Petitions the King after he had thus prayed to God ver 5. Wherein Mark 1. Though he was an high Favourite at Court above many Nobles not betrusted with the King's Life as he was yet pleads he not his own Merit but only the King's Mercy saying If it please thee c. Mark 3. Nor doth he Petition for any higher Office at Court as many ambitious Courtiers so great a Favourite of the King as he was would have done under his Circumstances c. Mark 3. But only send me as thy Commissioner into Judah not absolutely saying to rebuild the City saith Sanctius but only the City of his Fathers Sepulchres which repeated Expression saith Menochius denoteth that the Care of Antient Sepulchres was a commendable Custom highly accounted off among the Persians Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom pleading his former Favours as a Pledge of Future and further c. Remark the Sixth The King grants his Request ver 6. which was God's Answer to Nehemiah's Prayer Chap. 1.11 and here ver 4. Love is Liberal and Charity is no
because it would be long before they were all accomplished whereas what were shortly to be fulfilled were forbidden to be Sealed 2 Chron. 21.12 Isa 8.16 Rev. 22.10 Fifthly Though a full understanding of those remote Predictions was reserved for after-Ages seeing Event is the best Interpreter of dark Prophecies yet the Pious would spare no pains running to and fro for increase of Divine Knowledge concerning the Fates of the Church in Daniel's Prophecies Sixthly Such pious Soul as can be at any care and cost as the Queen of Sheba and the Aethiopian Eunuoh c. for increasing Knowledge and wait upon God in his own way shall see some signs of the Times and admire the Praescience and Providence of God c. Psalm 77.5 6 7. Isa 26.8 1 Pet. 1.10 11 12. for whatever was written is written for our Learning Rom. 15 4. The Fifth Comfort was a Cordial from Michael or Christ himself as the former four were from the Angel Gabriel by Christ's Deputation This is proposed by way of a Dialogue or Conference betwixt our Lord and his two Angels the one standing on one side of the River Tigris and the other on the other side and Christ standing between the Banks upon the Waters as Matth. 14.25 signifying many Nations Rev. 10.2 c. and one of the Angels asks the Man Michael How long shall it be to the end of these forementioned Mysteries ver 5 6. Christ Answers with holding up both his Hands toward Heaven c. whereas the common use of taking Oaths is by holding up the right Hand only but our Lord assures both the Angels upon both the Banks with both his Hands concerning the Truth ofhis Answer that all the Fury of the Church's Fiery Adversaries should be finished at the end of Time Times and a half of Time ver 7.2 Time certainly determined by God but unknown and uncertain to Man which was Daniel's trouble ver 8. as he ingenuously acknowledged for the best know but in part 1 Cor. 13.12 and for whose satisfaction the Angels ask'd also as being ignorant too Matth. 25.36 Eph. 3.10 1 Pet. 1.12 If Angels much more Men may not know Mysteries 1 Cor. 8.2 The Sixth Comfort is propounded together with the seventh in a Dialogue betwixt our Redeemer and Daniel who occasion'd it by freely confessing he understood not Christ's Answer about the Time of the Church's Deliverance and the Restitution of all things in God's Worship Daniel begs an Explanation of that Mystical Number Christ Answers with good Words and comfortable as Zech. 1.13 ver 9 10. 1. Relating to Daniel himself though thou be greatly beloved yet must thou be Content to be of God's Court but not altogether of God's Council Thou must be satisfied to be ignorant of some things which are concealed of future Ages that are chiefly concerned in them ver 9. N. B. There is a laudable and a learned Nescience as of Vnnecessaries of Impossibles or of Vnprofitables such as how long we shall live when shall the World end which of Mortals are Reprobates and which are Elect c. 2. Relating to the Church in General that my People shall meet with hard Measures but they shall last no longer than until they be made White by that scouring black Soap ver 10. and Chap. 11.35 and when I have scoured and scourged my Children by such a race of Rebels the Rod of mine anger so desperately set upon sinning ver 10. then will I throw my Rod into the Fire and burn it The Seventh Cordial is propounded from Christ himself ver 11 12. where he tells Daniel of two comfortable Events more plainly the former is that after one thousand two hundred and ninety Days reckoning from the Time of Antiochus his taking away the daily Sacrifice and setting up the Abomination my People shall begin to prosper The latter is but after one thousand three hundred and thirty five that is forty five Days more they shall prosper much more in many Victories The Conelusion of Daniel's Prophetick History REmark the First Hereupon is the variety of Sentiments among the Learned some confining this Historical Prophecy of Daniel unto this Mad Antiochus only and others are of Opinion that it ought to be confined unto the Roman Antichrist only producing their Arguments on both sides to prove it But in my Judgment the best Opinion is that both Antiochus and Antichrist are included in this Prophecy the former as a Type and the latter as the Antitype Though the Scripture speak nothing in express Words of the Types of Antichrist as it doth of our Lord Christ's Types and Figures yet some both Antient and Modern Writers do affirm there be Types of Antichrist in the Old Testament As 1. Cyprian Interprets the King of Babylon Isa 14.13 to be his Type rendring this Reason if Babylon Literal be a Type of Rome which is Babylon Mystical in the Revelation then the King of Babylon must be a Type of the Roman Antichrist 2. Others make the Adulteress Harlot Prov. 5.15 c. to be the Image and Resemblance of the Whore of Rome 3. Others represent Antichrist from Gog and Magog Ezek. 38. and Rev. 20.8 But 4. and Lastly Many Learned Men make this Antiochus the Type of Antichrist because of the great Congruity between them in Daniel's Description As 1. Both were bitter Enemies to God's Church the one to the Jewish and the other to the Christian Church 2. As the one came before the first coming of Christ so the other before his second coming Remark the Second Though Bellarmine misimprove this second Parallel inferring from thence that Antichrist must Reign but bare three Years and half immediately before the second coming of Christ yet this is but a frivolous Consequence and not unlike that because Nebuchadnezzar the King of Babylon Cyprian's Type of Antichrist reigned thirty seven Years therefore Antichrist must Reign but thirty seven Years only but the Scripture of Truth giveth a far longer Lease to the Beast Antichrist c. Maldonate himself confesseth that the Spirit in Daniel seems to slide from the Life of Antiochus to that of Antichrist as was the Manner of the Prophets and of Christ our Saviour too thus David speaking of Solomon brings in Christ Psalm 72.8 c. so Psalm 16. and Isa 49. and 54. and 60. Chapters so Hos 11.1 with Matth. 2.15 and thus our Saviour speaking of the Temple speaks together with it of the end of the World Matth. 24. as the burning of the Temple was a figure of that last burning of the World Even so this Prophecy of Daniel after the Description of the two Parallel's Antiochus and Antichrist altogether alike in Pride Avarice Craft and Cruelty against God's People and in Idolatry and Blasphemy against God himself ends it with the end of the World but speaks not one Word that Antichrist shall Reign no longer than three Years and half therefore the Argument is frivolous and falls to the ground Remark the Third
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
any kind of suffering lay betwixt them and their Duty they may not pass on the otherside of it nor presume to leap over it but they must take it up upon their shoulders and follow him as Simon the Cyrenian did bearing it after Jesus Luke 23.26 we must suppose that the Heavier end of the Cross lay upon Christs own shoulders and only the small lighter end of it lay upon Simons shoulders to bear that part after him which teacheth that with Paul Phil. 3.10 we should desire to know the Fellowship of Christs Sufferings c. for when Christ doth bear the heavyer end of our Cross whatever it is with us and for us then only the lighter end lies upon us this must make it far more bearable especially when this Fellowship with him in our Sufferings doth line that lighter part we bear with something that is soft that it may not too much pinch or gall our tender Parts in midst of Wrath God remembers Mercy Hab. 3.2 he knows our frame Ps 103.14 and what we can bear 1 Cor. 10.13.3 When Christ had thus cautioned them about the Cross shewing how few there were that followed Christ in the Regeneration Matth. 19.28 as sound Believers that he Counselled them to a serious Consideration in two Parables First in matters of Building and then in matters of Fighting The one requires Charge and the other Strength both which must be proportionable to such great Undertakings c. The First Parable is related ver 28 29 30. the Second is ver 31 32 33. Now the great end why Christ propounds both these Parabolical Counsels is that we may not prove unsavoury Salt ver 34 35. that is saith Grotius a Christian is good as Salt very usefull but if he hath only profession and not the power 2 Tim. 3.5 he looseth his Savour and becomes worse than a Clod or Dung an Apostate is good neither for the Church nor for the World but makes them both worse even hardening the wicked against the good ways of God then follows the usual Epiphonema or conclusion after this grave Counsel intimating 't is a weighty matter to be a True Christian consider well the Cost c. for if you Apostatize then are you fit for nothing but for the fire of Hell The Parable of building a Tower holds forth what a weighty work it is to become a Building for God or Gods Building 1 Cor. 3.9 a Temple for God and for his Holy Spirit to dwell in ver 16 17. and 2 Cor. 6.16 or as it is here a Tower Luke 14.28 therefore Christ Counsels us to sit down by our selves and consider both at be◠and board the cost of it harm foreseen hurts not non putaram I never thought it is the fools had I wist we must count the Cost before hand c. and we must resolve to bear it or never begin to undertake it This Parable holds forth four Great Truths the First is every True Follower of Christ must be a Builder of the Tower of Godliness The Second is The Building of this Tower may prove a costly Building The Third is Every Builder of this Tower must well count and consider beforehand all the Cost of this Building The Fourth is He that begins to Build and doth not prove able to finish the Building will be Derided for a foolish Buildet Concerning the First of these four Truths True Christianity or Godliness is compared to a Tower for many Reasons Congruity the first As a Tower is the highest of Buildings the Top of the Tower of Babel was designed by the Builders of it to Reach up to Heaven Gen. 11.4 though that be spoken there but Hyperbolically where too much is spoken that enough may be believed yet sure I am this Tower of Sion the Tower of Godliness is so high that the top of it may be truly and without a figure said to reach up to Heaven as Jacobs Ladder Lanched up from Earth to Heaven having the Holy Angels ascending with Believers Prayers and Descending with Gods Answers to those Prayers upon it and God himself at the Top of it to order all c. Gen. 28.12 13. the Top of True Holiness is Everlasting Happiness N. B. Note well Wrong Builders are 1. Workers of Iniquity who in Gehennam aedificant Build downward toward Hell as Tertullian phraseth it 2. Such Superstitious Persons as pretend to build upward indeed but they build the Tower of Babel which signifies Confusion and not the Tower of Sion c. they are more for Traditions and Inventions of Men than for the Holy Scriptures and Institutions of God therefore they shall all be Confounded c. Ps 97.7 3. Meer Moral Men who Build even end ways only in their Righteousness to Man never at all minding any Holiness to God their Civility is not Sanctity our Righteousness must be better than that of the Scribes c. Matth. 5.20 The Second Reason why true Piety is compared to a Tower is as it hath all the parts of an high Building in it as Foundation Side-Walls Corners Battlements and lofty Tops or Towers here is Parity and Congruity also As 1st the Foundation of this Tower of Godliness is Christ Isa 28.16 1 Cor. 3.11 12. as there is no other can be laid so this stands sure 2 Tim. 2.19 2. The side-walls signifie our growing in grace c. 2 Pet. 3.18 3. The corner stones that knit the side-walls together is Christ strengthening us Phil. 4.13 who is the chief corner Stone Eph. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Imum summum Christ is a corner Stone from bottom to tops the strength of a Building lies in the corners of it so it have but a sure Foundation Christ is called Musad Mussad Isa 28.16 which signifies a Foundation of Foundations 4. The Battlements and the top of the Tower is Christ also who begins and finishes this Building as he is called the Alpha and Omega Revel 1.8.11 and 21.6 and 22.13 He is both the Founder and the Finisher of our Faith Hebr. 12.2 the end of our Faith is the Salvation of our Souls 1 Pet. 1.9 and when this Top-stone comes to be laid then shall we cry grace grace with shoutings Zech. 4.7 for then grace shall be swallowed up with glory c. The Third Reason or Congruity is the Difficulty of godliness as of Building a Tower 't is indeed an easie work to Build a Booth of Boughs or a Country Cottage a Souldiers Hutt c. but 't is a work of great Difficulty to Build a stately Tower usually Built for Princes and not for Peasants Those Booths we read of Levit. 23.42 43. were easily Built with Boughs without any Cost but so was not Solomons stately Temple which was Built for God and not for Man therefore David prepared for this Difficult Work with all his might 1 Chron. 29.1 2. Yea Many Thousand Talents both of Gold and of Silver ver 4. to compleat its Curiosity as
Witnesses also N. B. Note well for so are all such as do not only feign against another something he never spake but also that wrest the words spoken to a differing or contrary Sense Psal 56.5 Thus those two are Detected likewise of a double falshood 1. They being examined probably apart according to the custom of Courts their Testimonies as related by the two Evangelists did notoriously disagree for in Matth. 26.61 The one saith this Fellow said I am able to destroy this Temple and to Build it in three days but the other in Mar. 14.58 saith We heard him say I will Destroy this Temple made with Hands and within three Days I will Build another made without Hands These two Testimonies did grosly differ each from other the one was a posse that he could or can do it the other a velle that he will or would do it The former relates to Christs power the latter to his Will or Act Whereas no Man is Judged guilty in any Court for having a power to do an Evil without some over Act in doing something tending towards it then 2. Both their Testimonies Deposed do most Sordidly deprave both the words and the sense of Christs saying For 1. Their Depositions ran thus I can or I will Destroy whereas Christ said neither of these words For he said ye Jews destroy c. John 2.19.21 So that they both basely belyed him who was Truth it self John 14.6 2. They Deposed that he spake this The Temple of God or this Temple made with Hands both which were false for he said Destroy this Temple pointing at not the Temple of Solomon Repaired by Herod but the Temple of his own Body wherein the Godhead dwelt bodily Col. 2.9 And whereof both the Tabernacle and Temple wherein God dwelt were but Types and Figures The third Lye in the words I will Build another made without Hands this Christ said not but I will Raise it up to wit from the Dead Thus ill minded Men do Mutando vel Mutilando by chopping or changing frequently deprave and wrest to a wrong meaning the most Innocent passages and practices of those that are good for though Christ spake some such words yet were they as we see of a quite differing Tenure and Meaning N. B. Note well such false Witnesses against Christ are the Romanists who Interpret his words This is my Body literally as if the Sacramental Bread became by their Consecrating or rather conjuring words the Real Body of Christ that was born of the Virgin Mary whereas our Lord meaneth it Spiritually as a sign of his Body c Thus also the Arrians are false witnesses against Christ in their wresting his words My Father is greater than I to a wrong sense of Inequality c. Whereas he spake there in Respect of his Humane Nature Alas there be many more false witnesses in the World that do Violence to the Law Zeph. 3.4 Straining Gods word to their own Sense and squeezing out blood and is not Milk c. who all dread not at all that Divine Threatning The false Witness shall not pass unpunished Prov. 19.9 And tho' those here carryed the matter most craftily yet Gods Spirit Saw their Subornations and set this black Brand upon them of being false witnesses like the other Yea they stand Stigmatized upon Record to their Everlasting shame for their want of Concord as well as Truth Mar. 14.57 59. besides how improbable it was that Christ speaking of his living and breathing Temple not of that made of Stone should say I will Destroy it as if it had been lawful for him to lay violent hands upon himself nor could his Speech of Raising up his own Body noteing his Resurrection be properly construed of Rearing or Building again the Temple of Stone But suppose this sense in his saying this could not amount to any Capital Crime worthy of Death but only a Vain Empty and harmless Ostentation at the worst for what harm had he done to their Temple had he pulled it down and built it up again far better than before in three days time c. Moreover what if Christ had said as and all that they say he did Could not he as easily have Reared the Temple as Raised the Dead Restored the Blind Lame Deaf and Dumb c. which their own Eyes had beheld him do only with his word how then could they Rationally accuse him of Lyes and Impossibilities seeing he might do this as well as the other by a Miracle this was a less work than his making the World John 1.3 Col. 1.10 Heb. 1.2 3. But the truth is he never said so his sense and saying to them was do your worst against me destroy my Body yet will I Raise it up the third Day which words those false witnessesmis-report and basely Represent as above c. The Third point of Christs Inditement in the Spiritual Court is their adjureing him to tell them who he was Hitherto the false witnesses now comes in Caiphas the Judge of the Court to play his part against Christ He seeing our Saviour silent at those rotten Reproaches upon him by the Suborn'd Witnesses all unworthy of any Answer this Inraged the High Priest and his Rage Rouzeth him up out of his Throne Transporteth him to put off the person of a Judge and standeth out as a new Accuser Now Demonstrating the Madness of his Mind because no fault could yet be found in or fixed on the Prisoner at the Bar by the Mad Motion of his Body He falls foul upon Christ for his silence as if it gave consent to all alledged against him as if the Allegations were unanswerable and that the Conscience of Christ the Accused was so convinced by the undeniable Testimonies of those Witnesses the Accusers that he had nothing to say for himself Matth. 26.62 Thus this Diabolical Hypocrite Insults over this Innocent Lamb of God not at all urging him to Answer for Asserting his Innocency but this he doth that Christ might be seen to betray his own Crime by his silence c. Notwithstanding all Cajaphas's Aggravations of Christ's Inditement and his Vehement urgency for an Answer still he held his peace ver 63. Both to the Witnesses false Testimony and to Caiphas's Furious Importunity As to the 1. Christ could have Answered this Speech was Metaphorical meaning not the Temple of Herod but of his own Body c. but Tenue Mendacium pellucet saith Seneca some lyes are so thin they may be seen through others are so gross they need no Refutation which is done by their bare Relation and to Palpable Slanders which plainly appears to have no consistency in themselves silence is the most effectual Confutation As to the 2. Christ is silent to Caiphas as well as to the Witnesses 1. Because he knew his Argument was not before a Just Judge but before an Implacable Hypocrite who had Suborned Witnesses against him and who would admit of not Apology or Answer from
for she told the Disciples who were mourning and weeping Mar. 16.10 that they had taken the Lord out of the Sepulchre and we know not where they have laid him John 20.2 and so she saith likewise to the supposed Gardener ver 15. Thus did she trouble them with this her Conceit that the Lord's Body was removed by the Jews but for what end or to what place she knew not therefore is she sent the second time to assure them of his Resurrection She and the other good Women had been seeking the living among the Dead Luke 24.5 as we do in a dead World Pleasure Treasure and Honour or in dead Worship c. hence the Angel said not only He is not here but also He is risen and not removed as thou thinks Matth. 28.4 The 4th Testimony is that of the Disciples those good Women ran and told the tidings doing as they were bidden by the Angel go quickly Matth. 28.7 8 Hereupon Peter and John run to make their Observations John 20.7 and Mary Magdalen run with them for she came twice to the Sepulchre here is a running upon running to find out a lost Iesus would to God we could do so Amor Addidit alas love is impatient of delays a ready Heart makes riddance of God's Work and therefore giveth Wings wherewith to hasten two strange Wings were given to those good Women to wit Fear and Joy a wonderful composition of two contrary passions fear for their Faithlessness and Joy for the Angels Joyful Tidings Those mingled Affections may well consist in a Sanctified Soul Psal 2.11 God loves at once a fear because of his greatness and a Familiarity with it because of his Graciousness with those two Wings the good Women fly to tell the Tidings unto the Dilciples who at first thought them but idle Tales though their Lord had again and again foretold it should be so Learn hence that a low Faith so it be but true is acceptable to Christ and saving to the Soul These Disciples could not believe that Christ should die until he was dead nor would they believe he should rise again no not when he was Risen indeed However perplexed Peter and beloved John ran to the Sepulchre and tries conclusions Though John being the younger Man exceeded Peter in swiftness and came first to the Sepulchre yet Peter the Elder Man exceeded John in boldness for it was he that first steped into the Tomb within the Vault Thus the Saints stand in need of one another's Gifts and Graces as Peter did of John's Swiftness and John of Peter's Boldness they both found an empty Sepulchre and the Grave-clothes lying in order they saw the Body was gone and the Linnen was left but John proves the first Believer He saw and Believed John 20.3 4 5 6 7 8. His seeing was his Believing he trusted his own Eyes that the Lord's Body was not there Misbelieving that it was only a Removal to some other place as Mary Magdalen had told them farther off from Calvary for Honour's sake that he might not lie buried with the wicked and not a Resurrection of his Body therefore is it added in the 9th verse For as yet they knew not the Scripture which yet was clear enough in this point both in foregoing Figures and Prophecies of the Old Tement afore mentioned and in Christ's own plain prediction of himself in the New No wonder then if Christ Rebuked them so sharply for being such slow-bellies in believing work Luke 24.25 Tit. 1.12 13. Yea so slow of Belief were they that they had seen himself three times before yet 't is said they Worshipped but some doubted Matth. 28.17 even while they Worshipped they doubted yet is not their Worship Rejected nor the Worshippers for the Lord knew them to be his 2 Tim. 2.19 and though they knew not him yet were they all known of him Gaâ— 4.9 Therefore though now they went to their own Home waiting till God should farther inlighten both Organ and Object John 20.10 which afterwards was wonderfully accomplished when great Grace came upon them all and made them Invincible Witnesses of the Lord's Resurrection Acts 1.22 4 33. The Fifth Testimony was that of the Watchmen those Pagan Soldiers whom the Priests had procured to watch the Sepulchre yet are made Witnesses of this Truth against their Wills God would have that great and comfortable point of the Resurrection well proved for our firmer Settlement in so weighty a matter The Priests were unworthy to hear of it by the Hand of an Holy Angel They shall therefore hear of it to their great Grief and Regret by the Hands of prophane Sword-men of their own gang and conspiracy who come running in unto them as Thunder struck and frighted out of that little wit they had as it were and told them all Now the confession of an Adversary is looked on by the Law as a double Testimony And the most certain Demonstration of the Truth that can be contrived Yet the Chief priests who were pay-masters of this Mercenary Guard take care to stop their Mouths not only from talking any more of the Terrible Earth-quake of the Descent of a Glorious Angel of his Rolling away the great Grave Stone of their seeing the Sepulchre empty of their own fright and flight from thence c. but also they bribe those Hirelings with a round Sum of ready Cash paid down upon the Nail to those Hungry lovers and lackers of Money wherewith they Taught their Tongues to speak lies as Jerem. 9.5 The Hired Soldiers hereupon do daringly Vent abroad that Notorious Lie of Christ's few and fearful Disciples stealing his Body away c. which the Chief-Priests had Devised and put into their Mouths where we may note two things upon Mat. 28.11 to ver 16. 1. Concerning the Hirers those wicked Priests in stead of a Conviction and Confession of their Unparallel'd Crime do harden their own Hearts like Pharaoh under God's Plagues rage more furiously and make new Lies their Refuge as Isa 28.15 the last and best Engine Christ's Adversaries have out of the Devil's Budget to use for suppressing the Gospel when all their other Plots do fail 2. Concerning the Hired when once plunged into the Sea of Sin by wicked Masters These Mercenary Men are involved still deeper and deeper through the love of Money and Wages of Wickedness into the depths of Satan till at the last they drop into the deep pit of Hell daring to do any Villany so they can but Collogue with Men and escape the lash of the Law not dreading most Atheistically the Justice and Vengeance of the Great God Such as have not God in their Heads or Hearts will not have God in their Words or Works they can make sale of their Tongues Hands and their very Consciences for Money and can not only conceal Truth but also step farther to speak against Truth for Gain As here those Hirelings in taking the Money took the Bait of Sin so
communion with his own Servants in such retired Apartments but also to teach them sursumcorda that their hearts should be lifted up from the low Valleys of this lower World towards the Everlasting Hills of the higher Heavens Both this Place and this Time were appointed by Christ himself as well when as where Jesus had appointed them Matth. 28.16 Though it be not expresly and particularly Recorded in the general only the Disciples were told that Christ would meet them in a Mount of Galilee after his Resurrection Matth. 26 32. Mark 13.28 and 16.7 c. and they were commanded to go into Galilee Matth. 28.10 and they go thither in order to have this Eighth Appearance verse 16. Note Now had they not known both Time and Place we may justly wonder how Peter durst venture to go a fishing in that Sea of Galilee John 6.1 and to draw six other Disciples along with him to that work lest he and they should miss meeting with their Lord then and there seeing such a miss as that they all knew had been very costly to Thomas before but their knowing when and where was a Salvo to that fear The 3d. Remark is The Persons to whom this Manifestation was made Matthew mentions only the Eleven Disciples Matth. 28.16 But as he is brief in repeating Christ's many Appearances to his Disciples mentioning only this one of their meeting him on this Mount of Galilee which was the main solemn and appointed meeting as John only mentions that meeting at the Sea of Galilee all the other meetings being supplied by the other Evangelists So is this Evangelist short in relating the Persons naming only the Apostles as Principals but probably there went along with them the Seventy two Disciples and many more Believers who were all desirous to see the Lord. Note Especially if we refer that Relation of Paul He was seen of more than five hundred Brethren at once 1 Cor. 15.6 be referred as some Learned Men do with great confidence to this very Time and Place For Mary Magdalen being bid Go tell my Brethren John 20.17 There is no doubt but all these he accounted his Brethren and such as long'd to see their Elder-Brother Christ The 4th Remark is The manner how the Master manag'd this his Eighth 〈◊〉 fâ—station Here again our Lord consecrates the Fourth Time this New Christian Sâ—◠〈◊〉 in holy Exercises c. For supposing that all his Brethren Disciples came out of Jâ—â—â—â— and all out of Galilee where he had many more resorted to this Mount of Vision◠〈◊〉 not at all to be doubted but that he Preached to this Confluence of People as he 〈◊〉 done to the Multitude that Golden Sermon on the Mount which Matthew mentions 〈◊〉 large in his 5th 6th and 7th Chapters speaking to them now the things concerning his Kingdom as we are assured from Acts 1.4 Thus this New Sabbath was sanâ—â—â— fied c. Inferences hence are 1. Our Lord is never worse than his word but often better than his promises He had promised to meet them in Galilee There shall ye see me Mâ—â—â—â— 16.7 And though he had met them twice before in Judea which was more than 〈◊〉 had promised yet now again he meets them at the time and place appointed also 〈◊〉 Galilee not shuffling them off to be satisfied with those in Judaea He is faithful 〈◊〉 performing as well as merciful in promising as his Love moved him to make 〈◊〉 promise so his Truth binds him to perform it He will do it because faithful 1 〈◊〉 5.24 2 Tim. 2.13 and Rom. 4.20 He will perform with his hand what his mouth 〈◊〉 spoke and do as he says They shall meet their Lord who promised it and not 〈◊〉 with a disappointment 2dly 'T is a blessed frame to be willing to wait upon the Lord at such times 〈◊〉 places as he hath appointed Let the Lord manifest himself to us as he pleaseth 〈…〉 our duty to attend those means and meetings that are of his own appointing in so â—â—ing we may meet him and he us as here The Lord loves the Assemblies of Saints 〈◊〉 87.2 and he will draw nigh to us in mercy if we draw nigh to him in duty Jam. 3dly 'T is not enough to see Christ once but we must long to see him often The Disciples had seen him twice or thrice before this yet long to see him again in 〈◊〉 hereunto they went away from Jerusalem into Galilee a long Journey to this Mounâ—â—â— Galilee signifies as before Transmigration or passing away We may not grudâ—â—â— take long Journeys to pass away from City to Countrey yea from one Countrâ—◠〈◊〉 another that we may see the Lord whom we cannot see too often either in the 〈◊〉 or in the Countrey We still have new doubts as they had to be done away by 〈◊〉 New Appearance The Ninth Appearance of our Lord was to James this was Recorded only by Paul 1 Cor. 15.7 and not by any of the four Evangelists nor is the time place or manner mentioned any where but 't is supposed this was not done in Judaea before the Apostles went away from thence into Galilee but after their Return from Galilee thither Note This James was not the Son of Zebedee who was slain by Herod Acts 12.2 but the Son of Alpheus call'd James the less Mark 15.40 Brother or Kinsman of the Lord Gal. 1.19 who was alive when Paul wrote this passage I find an odd fancy in Hayâ—â—â—â— who affirmeth that this James made a Vow He would abstain from eating any thing till he had seen the Lord and therefore did the Lord pity this long Faster and so appeared to him the sooner but these unscriptural conceits do too much palliate the Mâ—rit-Mongers in Popish Fastings More probable is the Opinion of Learnd Dr. Lighâ—â—â—â— who saith that the Appearance of Christ to this James the less made him so very famous as to make up again the Triumvirate and to be Ranked in the like Dignity with Peter and John and was Minister of the Circumcision in a special manner with them Gal. 2.9 As they were to the Jews scattered abroad so he was Residentiary in Judaea Acts 15.13 and 21.18 Gal. 2.13 The other James his Name sake was indeed exceeding famous as being a Boanerges or Son of Thunder with his Brother John the name of which two and Peter's were only of all the Apostles changed by Christ and the privacy that Peter James and John had the priviledge of with their Lord more than any of the other Apostles both at his Transfiguration upon Mount Taboa and in the Garden of Gethsemane's Agony made them three of singular eminency Now that Golden Chain of three links was broken by Herod's Martyring the middlemost of them Acts 12.2 Therefore to piece the Chain again the Lord personally appears to this younger James particularly which wonderful vouchsafement was not only an Argument but also carried the Authority of a command that this James the less
while God is our Friend and if God be for us 't is no matter who is against us Rom 8.31 N.B. 3. Peter's case was sad and as safe a Prisoner in all probability as all Humane Wisdom and Power could well make him seeing Peter was not only in a strong Prison not easily broken but also his Right hand was chained to one Souldier's Left and his Left hand to another Souldiers Right so that he could not run away out of Prison but he must hale two Souldiers after him at his heels c. These Circumstances of such a sure manner of securing this Prisoner did declare Herod's bloody Intentions against poor Peter who was now both Helpless and Hopeless in himself and it shews also the Almighty Power of God who was not unconcerned for his suffering Servant but now bestirs himself to effect his deliverance notwithstanding all those wily and wicked ways to keep him in safe custody N.B. Oh happy Prisoners who have God with them in Prison as he was with Joseph c. and acting for them as for Peter here These are Prisoners of Hope indeed as Zech. 9.12 Hence followeth the fourth Remark The more dangers and difficulties God's Servants are dowsed in and perplexed by the most pestilent persecuting powers the more God's Wisdom and Power yea and the Truth it self which Persecutors labour to suppress are eminently illustrated by their deliverance This is most conspicuous in the case of Christ Crucified The cursed Jews were doubtless very jealous that the words which Christ spake while he was alive that he would Rise again the third day had more truth in them than they were willing to believe besides their pretended fear that his Disciples would steal him away by night and say he was Risen Though this was improbable enough that a few timerous Disciples should be so daring as to affront the settled Government in so insolent a manner Hereupon they petition Pilate to command that the Sepulchre be made sure Matth. 27.64 Pilate commands not Strangers who might do it carelesly but themselves the Cavillers to do it verse 65. They make all as sure as possibly they could devise to prevent Christ's Resurrection verse 66. Now all these wicked wiles and contradicting endeavours did not only yield the greater lustre to the miraculous Power of a dead and buried Redeemer which he exerted both in Removing the great Grave-stone and breaking through the strong Guard when he Raised himself from the Dead but also hereby instead of preventing Christ's Resurrection those excessive endeavours to stifle the truth of his Resurrection did more exceedingly confirm both the truth and belief of it throughout the World N.B. And accordingly it was in this case of Peter all those Devilish Devices which Herod used to secure Peter in Prison served only the more to set off the glory of God's Power in delivering the Prisoner in despite of all his Chains and Guards Thus God catcheth the wickedly wise so skilful to destroy Ezek. 21.31 in the way of their own craftiness Job 5.12 13. 1 Cor. 3.19 turning their wicked wit into folly No Device against any whom God will save can avail The fifth Remark floweth from hence which is this 'T is the experience of all Ages that the Wonder-working God works most wonderful Deliverances for his greatly distressed Servants As in Peter's case here no man could better than Peter declare that The Lord knoweth how to deliver the righteous as he doth and Records it 2 Pet. 2.9 for he was wonderfully delivered here out of Herod's hands by a wonder-working God Therefore might experimentally say The Lord knoweth c. that is his infinite Wisdom is never at a loss but knows all the ways of deliverance he hath ways of his own and commonly goeth a way by himself such as we little think of for God's thoughts are not as ours Isa 55.8 9. Helping them that are forsaken of their hopes And as the Lord knows what way he will take so hath he a willing heart and a good will to do it In this sense the word know is used Eccles 4.10 and Amos 3.10 If we take a prospect of Peter's Inlargement or Deliverance in the several circumstances of it 't is exceeding wonderful N.B. As 1. The Time of God's working Peter's Inlargement was the night-time yea the very night before his designed day of Execution it was a night to be remembred like that wherein God delivered his Israel out of Egypt for both were brought to the utmost extremity Though this night was dark in it self yet had Peter a Light shining in the Prison which no doubt was dark enough in the day verse 7. Light is pleasant in any place much more in Prison which could not but be a sweet counter-comfort to Peter in a dark Prison Though 't is not told us from whence this Light came yet must it turn Peter's Prison into a Palace if rightly improved oh happy Prisoners who hath Light shining out of Darkness Psal 112.4 c. N.B. 2. The Means whereby it was wrought by an Angel whose Office is to minister unto Heirs of Salvation Heb. 1.14 Most willingly officiating for their good according to God's will Gabriel came flying to Daniel with great swiftness even unto a weariness Dan. 9.21 standing in the presence of God Luke 1.19 as ready prest to run his Errands and thinks not he can make too much haste therein so desirous is he to bring speedy comfort to a distressed Soul God and his Angels can find out his hidden ones Psal 83.3 in what corner of the Countrey soever they be nay if they be in a dark Dungeon as Peter here the Angel of the Lord came upon him as he did upon the Shepherds Luke 2.9 thinking no such thing but minding their business at unawares while he was fast asleep and probably in a glorious appearance as in Luke 2.9 So this Light might come from the glorious and bright Body which this Angel had assumed However it was a Light only to Peter to whom alone he was sent but Darkness to his Keepers as the Pillar of Fire inlightened only the Israelites this made them both the more marvelous and miraculous N.B. 3. The Manner how what this Angel both said and did in order to it He joggs Peter on the side to awake him out of sleep which shews the merciful providence of our God over us when sleep hath locked up all our senses and we fear no danger even then the Lord is our Keeper and provideth for our safety as for Peter here would to God the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbring c. The Angel bids Peter Arise quickly gird thy self c. verse 7 8. God will have him to use those means even then when he was about to work Miracles for him How much more it is a tempting of God to neglect means where we cannot expect Miracles Oh
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
N.B. and here he was in most Eminent danger to be pulled in pieces by this Tumult or mawl'd with blows to death when this inraged rabble falls Pell-mell upon him with the faggot sticks prepared for the Altar or what came first to hand had not the Roman Commander come so seasonably in for his Rescue verse 30 31 32. Wherein we have this account N.B. That before his Seven days of purification the time of his Vow were accomplished those implacable Jews of Ephesus who were come to keep the Pentecost-Feast here saw him in the Temple where he waited till his Nazarite offering was over Numb 6.13 they against all Law lay hands upon him laid false as well as soul things to his charge crying out that he was an Enemy both to the Jews to the Law and to the Temple c. malicously surmising that he had brought Trophimus a Known Ephesian beyond the Court of the Gentiles the place allowed for such as came out of the Gentile-stock yet worship'd the true God as the Eunuch of Candaces did Acts 8. even into the Court of the Jews which was death by their Traditional Law N.B. And all the ground they had for this Accusation was because they had seen this Trophimus with him in the City therefore he must be with him in the Temple too which was only the frantick Dream of their inraged Jealousy v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by those Asian Blood-hound who had former Contests with him there and now pursued him hither dragging him out of the Temple in order to kill him thinking it great impiety to stain the Pavement of that holy place with blood yet not sticking at staining their Souls with the blood of the innocent here was straining at Gnats and Swallowing Camels verse 30 31. Now when they were just about killing Paul N.B. God steps in for his Rescue in this manner The Romans durst not trust such vast multitudes at Jewish Festivals without a sufficient check therefore kept they a Strong Garrison in Antonie's Tower on the North side of the Temple the Governour hereof having Tidings of the Tumult brings his bands of Souldiers to fee the peace kept his affrighted the Jews from their murthering Paul N.B. The fear of man caused â—hem to forbear what the fear of God could not for the Jews had not power of life and death permitted them by the Romans which sufficiently demonstrates it was not Divine Zeal but Diabolical malice that set them upon this outrage and it was an admirable instance of Gods good providence who delights to Reserve his hand for a dead lift to save those that are forsaken of their hopes God comes unlookt for here and as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an engine to save Paul and that by an Heathen Colonel who neither had any such intention nor any affection for persecuted Paul as appears by his binding him with two Chains as Agabus had foretold and carried him Pâ—â—soner into the Castle verse 32 33 34 c. CHAP XXII Paul in Prison PAVL now was become a Prisoner to this chief Captain or Roman Tribune who tho' he delivered Paul out of the hands of those that would have murdered him yet bound he him with Chains possibly looking upon him as the Author of this Tumult Acts 23.27 and examined him publickly who he was and what he had done Acts 21. verse 33. However by this same means as what was foretold from God to him Acts 21. v. 11. was fulfilled for not one tittle that is foretold by his Servants from him can fail So God provided hereby that Paul should have a fair hearing before he could be condemned and Executed by that Riotous Rabble who agreed well enough in doing this murdering mischief so far as they durst but could render no reason to this Tribune for their outrage against Paul N.B. Wherefore the Captain ordered his Souldiers to carry away the Prisoner into the Castle not only to secure him from the fury of this confused popular commotion but also to be examined privately again Paul being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people and he did this both to Vindicate the Gospel that no Scandal might rest upon truth and to demonstrate his invincible Zeal for his own Country-men and Kins-men who while they were doing their utmost for his destruction would leave no means unattempted for their Salvation Acts 21. v. 34 35 36 37. When Paul requested this liberty of speaking for himself the Captain asks him two Questions N.B. The first was about his skill in the Greek Language which had been the common Lingua in Asia and Aegypt c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education And his second Question was about his Person whether he were not that Famous Ring-leader of a Rebellious Crew Judas Galilaeus who pretended himself to be a Prophet made an horrible insurrection yet escaped when many of his followers were slain of whom Josephus Lib. 20. Cap. 11. Antiqu. mentions to which Paul Answers No but declares what he was and so had license to make his defence verse 38 39 40. of Acts 21. In Paul's Apology to the people for quelling the Tumult Acts 22.1 2 c. we have these Remarks The first is There is a lawful and pious insinuation for gaining the Attention of Auditors which may be used in Sermons or Orations N.B. Thus Paul did here tho' his Auditory consisted of wicked men and of the most peevish and pestilent persecutors yet doth he give to them their due Titles of respect and honour belonging to the places wherein the providence of God had placed them stiling them Men Brethren and Fathers verse 1. and not using any opprobious invectives which they now deserved Moreover he that could speak all tongues by the Gift of the Holy Ghost upon him chused to speak in his own Mother-Tongue namely the Hebrew mixt with the Syriack ever after the return from the Captivity as knowing that Language was most grateful to this people who had so great a prejudice against all other Nations and Languages This made them keep the more silent verse 2. The second Remark is such as are become renewed in the Spirit of their minds Eph. 4.23 have quite contrary thoughts and understandings to what they had in their unrenewed Estate Thus Paul while he was the Pharisaical Saul had such high thoughts of his strict Sect as to believe if only two persons were to be admitted into Heaven the one must be a Scribe and the other a Pharisee He looked upon himself as a perfect Zealot in Pharisaism wherein persecution of Christianity was one part of his Perfection verse 3 4. but when he by his
likely none of the best it being in a blind Heathen Family yet Paul boggles not to preach to those at their call not knowing what persons or in what hour God might call This depends upon the Lord in Duty c. The eight Remark is A word in season how good is it Prov. 15.23 c. Paul here applys a Plaister suitable to the sore Those persons he preached to were defective in their Morals therefore he discourseth of the Evil of Unrighteousness and Incontinency for which the day of Judgment will call to an account This put the patient to pain made him tremble Paul's faithfulness met with no reproach or trouble as John Baptist did from Herod for the like behold the force of Conscience which like Samson's wife conceals not the Riddle 't were well if great persons had such faithful preachers This might stop them in their Career of sin and make this evil World much better The ninth Remark is Slight qualms of Conscience never last long Faelix puts Paul off as over-sharp till another Season which never came that we read off v. 25. Delay of Duty is dangerous his vices revive 1. His Avarice in expecting a bribe contrary to the Law both of God and man raised by a common purse as he hoped for such a Ring-Leader's Liberty 2. His Adulation as his Original was base and sordid so were his Actings to flatter the Jews that they might not follow him with complaints about his oppression he leaves Paul bound when turned out of Office verse 26 27. yet was sent bound himself by his successor Festus to Nero's Court Thus Faelix which signifieth Happy became Infelix unhappy as carnal Polititians do that mind pleasing of men more than displeasing of God CHAP. XXV Paul tryed before Festus THIS Chapter is resolved into Sundry Branches under one General Head namely Paul's second Tryal before Portius Festus as his first was before Faelix in the foregoing Chapter This Tryal was first transacted before Festus alone and then it was translated and devolved to King Agrippa The transactions before Festus alone consist of Antecedents Concomitants and Consequents 1st The Antecedents concern 1. Paul's Accusers wherein is Related their importunity and impudence in giving to Paul this new trouble so soon as this new Governour was come into place verse 1. Then their Cruelty and implacable hatred against the prisoner ver 2. And lastly their Craftiness in laying snares to take away Paul's life verse 3. The 2. Concerns Paul's Judge wherein we have an account both of his equity in denying their Petition v. 4. yet granting them Liberty to implead Paul at Cesarea ver 5. and of his expedition in returning speedily from Jerusalem to dispatch this Tryal there verse 6. 2ly The Concomitants which are two 1. The Jews accusation of Paul v. 7. And 2. Paul's Apology and Answer to it for himself ver 8. 3ly The Consequents are likewise two 1. The sentence of the Judge v. 9. And 2. The Exception Paul entred against the Court and Judge propounding his reasons verse 10 11. for his appealing unto Caesar to which the Governour and Council consented verse 12. Now follow the causes why Paul's Tryal was translated to King Agrippa which are two 1. The Remote cause or occasion was the King's coming to visit Festus and to congrtulate his new Government ver 13. and who also was desirous to see and hear Paul verse 22. But 2. The more immediate cause was Festus's discourse to Agrippa first private in his own palace herein he states the case with its Circumstances v. 14 15 16 to 22. and then publick in the Common Hall from v. 23. to 27. asking his advice how to manage the appeal c. preparatorys to the Third Tryal The great truths to be Remarked from the whole Chapter thus resolved follow in course The Remarks are these The first Remark is The providence of God works all things for the good of those that love God Rom. 8.28 Paul spake that word from his own experimental knowledge For 1. It wrought well for Paul that Judea was not not sui juris that is invested with a power of life and death within it self then Paul had undoubtedly gone to the Pot before this time but it was a providence under the Roman power for Paul's relief And 2. 'T was no less a good providence to Paul that the old Governour Faelix was Cashiered out of his Office who had so wrongfully detained him a prisoner for two years only because Paul would not or rather could not bribe him tho' his preaching so powerfully had made him tremble before But as that qualm soon Evaporated so did his honour for at Festus's coming to the Government he was packed away to Rome a bound prisoner as he had kept Paul bound so long to answer before the Emperor Nero for his barbarous misdemeanours laid to his charge by the Jews in his Government A right reward for him who to please the Jews left Paul bound Acts 24.27 to pacify them that they might not pursue him with their complaints for his exactions and cruelties this man-pleaser cared not to please the great God nor to profit good men A new Governour therefore could not but be more easy to Paul c. verse 28. Acts 24. The second Remark is Oh! how restless is the rage and enmity which the persecutors of the truth have against the professors and preachers of it as here verse 2 3. The High Priest to make good Paul's calling him a whited wall and the chief of the Jews who should have protected the truth all turn informers to persecute the truth giving private intelligence as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth to this New Governour and buzzing salfe reports into his ears against Paul Oh! what Priests and Rulers were these and how are they hurryed headlong by a Diabolical Spirit to request with utmost impudence such a favour of Festus as they call'd it namely to send away Paul up to Jerusalem when themselves had hired bloody Russians to murder him in the way an act to be abhorred of all humaned kind as notoriously contrary both to the Law of Nature and of all Nations Gentiles as well as Jews Thus were even the chiefest of those Jews given up of God even to a reprobate sense a very little before their final destruction And thus Dangerous it is for men in Authority to Corrupt Justice and not only to Degenerate from the Truth but also to become persecutors of it The third Remark is How easy it is with the most wise God to baffle and blast the most cunning contrivances of the Devil and his Instruments against his Church and Children as he did here the Plot of the priests against Paul whom they designed to Assassinate in his Journey to Jerusalem No saith Festus ver 4. he shall be kept at Cesarea c. N.B. It is more than probable that Faelix had informed this Festus of the Jews's Malice against
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't