Devil saith he and not God who stands for due Order 2 Chron. 15.13 and 2 Kin. 17.25.27 God insists upon manner as well as matter and if the last Will and Testament of a man will not admit of after additions by others much less the last Will and Testament of Christ all prudential additions pretended for preserving the Grandeur of Divine VVorship hath been as without Divine VVarrant a very Shoe-horn to draw on Superstition and Idolatry in all ages of the Church The 3. Inference is Though we have a Sacrifice that is right both for matter and manner both what and how God himself requiteth yet must it also be rightly placed before it find acceptance it must come our of our hands into the hands of Christ that he may present it to God Thus every man under the Law was to bring his offering to the High-Priest and the High-Priest not the man himself was to offer it up to God for him It was death for any man to offer up his own Sacrifice the man might bring it but the Priest must burn it Lev. 1.5.14.15 and 2.2 8. So 't is no less a mortal crime for any to come to God otherwise than in and by Christ who is our High-Priest to present all our Prayers and Praises to God and in whom alone God is well-pleased Mat. 3.17 And we accepted Eph. 1.6 Both Persons and Prayers Joh. 16.23 'T is well supposed by some that Cain and Abel here did not offer up their own offerings themselves but they both brought them to their Father who was High-Priest to them and offered them up for them now what the first Adam was to them the same and much more is the second Adam to us Who is called the High-Priest of our profession Christ Jesus Heb. 3.1 As his Office was to purge and put away the sins of the people which was the Office of the Legal High-Priest Lev. 16.3 Heb. 1.3 and 9.1 Joh. 1.9.12.14.16 'T is Christs work to cleanse us from all sin in respect of Sanctification and Justification alas our best works have sin in them as well as our bad ones The blessed Virgin her self blessed God for her Saviour Luk. 1.46 47. The 2. General part is the Success of that Service which both those Brothers performed to God what acceptance both found with God Hitherto hath been carryed on a fair Congruity and Parity betwixt those two Brothers Cain was as good a man as Abel and is set before him in the Service as to the Circumstance and Substance thereof Now the Success of it shews a Foul Disparity the one is accepted the other is rejected God had respect to Abel and to his offering but c. Gen. 4.4 5. This disparity is demonstrated by three Remarkable passages or particulars 1. The Inversion of the Order 2. The Grounds of that Inversion 3. The acceptance and disacceptance or the nature and manner of both 1. Of the Order Inverted until now 't was Cain and Abel the Eldest is named first the Order of nature is observed because born first and while both came hand in hand to offer sacrifice both came to one Altar and both brought lawful and warrantable Worship no difference could be discern'd betwixt them as to man yet a vast disparity as to God Hence observe 1. Though amongst many worshippers of God in publick worship man can discern no difference but one is as good as another in both attendance and attention yet God can both in Intention and Retention All sit as Gods People Ezek. 33.31 And no mortal Eye can distinguish which is a Cain we which is an Abel yea a Cain may be the fore-horse in the Team and be most forward as to personal Attendance and Attention of Body as Cain had the priority here for as he was born first so he is said to come and offer first but the all-seeing Eyes of the immortal God Espies a difference both as to intention of mind and as to retention of memory in those great assemblies which wait upon God in hearing his Word Hence it was that God comes here to distinguish betwixt the Services of those two Sons of Adam and inverts the order aforesaid as it were thrusting back Cain and giving the precedency now to Abel so that he who was the last in the Sacrifice becomes first in the acceptance From whence observe secondly Though the world respect men according to their birth and breeding acoording to their outward Rank and Quality yea according to their seeming forwardness for that which is good yet God respects men according to their inward Condition and Estate of Grace and Holiness as he did Abel here and David elsewhere 1 Sam. 16.6 7. Man seeth the surface of things only his knowledge is but Skin deep as Samuel by an humane Judgment not as a Prophet mistook Eliab for the Lords anointed while he look'd upon the outward appearance and saw him a very proper and personable person and of a majestick presence but God corrected the Prophet saying I have refused him licet primogenitum pulchrum procerum though the first-born fair and of a full Stature all these are Ciphers which signify nothing without a figure set before them for the Lord looketh at the heart Cor Camera Omnipotentis Regis The Chamber of the great King The Initial letters whereof in Latin do signify the heart And this Prophet had seen the bad proof of Saul who was more proper and personable than Eliab 1 Sam. 10.23 Because he was not so tall and Eminent in Vertue as he was in Stature The World values men according to their greatness but the Lord according to their goodness for which little David was preferred before both great Saul his Predecessour and great Eltab his Brother whose Body was of a Goodly and King-like aspect but his mind was arrogant and uncourteous 1 Sam. 17.28 Thus Abel and David are 2. Instances of this truth A 3. Instance is Lazarus Luk. 16.19 20. In which Story Dives or the Rich glutton is placed before him a poor Beggar according to his place and dignity in the World but afterwards the Beggar is placed before the Glutton according to his Spiritual Estate in the Kingdom of God some learned Criticks do conjecture that Christ in that Parable did point out Herod under the name of Dives and John Baptist under the name of Lazarus yet among all that were born of Women there hath not risen a greater than John the Baptist Mat. 11.11 The 4. Instance is the preferring of Ephraim the younger before Manasseh the Elder Gen. 48.14 Where the Old Patriarch Jacob doth purposely and out of a deliberate Prophetick choice Cross his hands and blesseth Ephraim first who was the younger contrary to Josephs expectation who had placed Manasseh his first-born towards his right hand v. 17 18. Where we may behold a pair of holy Prophets at some variance in their Judgments yet not so much about the Substance of the blessing as
and my Judgment-Hall which consisted at least of Three So by we is meant in the Hebrew succinct Speech God Three in One and One in Three Opera Trinitatis ad extra sunt indivisa All the Three Persons are undivided all concur in External Actions Hermes that antient Aegyptian who flourished before Pharaoh did acknowledge something of this Great Truth from whence he had his Name of Trismegistus for owning the Three great ones And the Heathen Sages after him had some blind Notions hereof as appeareth by Plutarch who reporteth that in Thebe a Town of Aegypt they worshipped a God whom they acknowledged to be Immortal and painted him in the likeness of a man blowing an Egg out of his mouth to signifie that he made the round World by his Word and Breath of his Mouth But Christian Faith reacheth farther than Heathens Reason for by Faith we understand that the World was made by the Word of God Heb. 11.3 ãâã ãâã ãâã ãâã ãâã by Christ who is the Essential Word and the flowings forth as the word signifies or lettings out of Divine Wisdââ Power and Goodness for God was as it were contracted and contained all within himself from all Eternity but now in the Creation he becomes Deus expansus explicatus letting out himself to the Creature Thus Christ is called the Manifestation of God and the Declarer of the Father Joh. 1.18 John Baptist is called ãâã ãâã ãâã ãâã ãâã a voice but Christ ãâã ãâã ãâã ãâã ãâã the Word by which the world was made As Verbum est animi Index the Speech discovers the Spirit so Christ unbosoms the Father and the Creation is nothing else but the Creator unfolding himself and dispersing his Divine Essence into several Veins and Channels of the Creature Mundus Vniversus nihil aliud est quà m Deus Explicatus the world is onely God expressed the Invisible is clearly seen as in a Mirrour or on a Theater in things that are visible Rom. 1.19 20. as the Sun is beheld in the waters so is God in his works either by way of Negation Causality or Eminence per species Creaturea The second Enquiry is What is the Material Cause out of which all things were Created Answ God made something out of nothing and out of that something all things Nothing here is not taken privatively as 1 Cor. 8.4 an Idol is nothing to wit privatively as having nothing of a Divine Essence in it yet positively it is something that is Wood or Stone c. Nor 2. is it taken Comparatively as Isa 40.17 All the world is nothing to wit in comparison of the Great God But 3. 't is taken negatively and simply God having no praeexisting matter to work upon as the word Bara created signifies being a word in its proper sense proper and peculiar to God himself so should not be parasitically Attributed to the mightiest of men as too oft it is in Creating Earls Marquesses Dukes unless the Creators and the Created were both holy as God is and Man was There was nothing from Eternity besides God neither is God the Matter or any part of the Creature therefore the world was made out of nothing This puts the difference betwixt Creation and Generation this latter is a production of something out of something but the former of something out of nothing There be three principal Operators Art Nature and God That worker which needeth the fewest helps is the most perfect worker 1. Art needs many helps 2. Nature needs but few But 3. God needeth none at all God is the first Cause and the World was the first effect 'T is a Rule or Maxime Inter primam Causam primum effectum nil intervenit Nothing can come between the first Cause and the first effect therefore in the Creation there could neither be any praeexisting Matter nor any Coassisting Instruments God himself was both the Father and Mother of all Created Beings God was the Father of the World begetting it by his Word and both bringing it out and bringing it up in six days by the overshadowings of the Spirit Gen. 1.2 All this arises from the Efficiency of God who is a most pure Act and is Omnipotency it self is there any thing too hard for the Lord Gen. 18.14 Job knew that God could do every thing Job 42.2 All things but Lying Dying and denying himself are possible with God Matth. 19.26 his counsel shall stand and he will do all his pleasure Isa 46.10 What God pleaseth to do without all peradventure he is able to do as he is Omnipotent yet may we not argue from his power to his will but from his will to his power Though God be Omniscient Omnipresent and Omnipotent yet is he not Omnivolent he can do more than he will do he can do whatsoever he pleaseth yet he is not pleased to do whatsoever he can God by his Absolute power is able to do all things that are possible though he never do them he can by this unlimited power make a World and unmake it again in a moment he can of stones raise up Children to Abraham Matth. 3.9 c. but by his actual and ordinate power he doth that onely which he willeth to do whatsoever he willeth that he doth both in Heaven and Earth Psal 115.3 135.6 This power God hath limited by his own will wisdom and having freely limited himself according to his own Decree of Secret will and according to his word or revealed will he changeth not because he is unchangeable Jam. 1.17 Some things God can and will not as Matth. 3.9 26.53 Rom. 9.18 c. And some things God neither will nor can to wit such as contradict his Essence and import Impotency 't is safer to say such things cannot be done than that God cannot do them but whatsoever he willeth that he without impediment effecteth as he did the Creation of the world out of nothing Why therefore should it be thought a thing incredible either that God should raise the dead to life Act. 26.8 or that God should make world of nothing 'T is a received rule Quicquid est in Deo est Deus whatsoever is in God is God and so is that Esse posse operari non distinguuntur in Deo Gods Essânce Omnipotency and Efficiency are not to be distinguished in God save only as to our capacity Divine Essence being Almighty and a most pure act doth necessarily infer a Divine Efficiency which made the world of nothing the word of signifying not any Matter but only Order Creation was in Matter but not of Matter not of Matter praeexisting before but of Matter coexisting in the act of Creation The first Matter God made out of nothing was that Rudis indigestáque Moles called the confused Chaos a rude Draught and an undigested lump at the first as the Matter of all things that were afterwards to be Created This first Matter was all things in power yet nothing in act this
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
at all in the former The Sixth Remark is God Suffered man to be Tempted by the Tempter though he foresaw if man were Tempted he will surely Fall The good pleasure of God which always is a Fathomless Depth Rom. 11.33 Must be acquiesced in and there is no Chatting or Wording it with God Rom. 9.20 Man must not ask God a reason why he did permit the first sin or why he did not prevent it Gods will is sometimes secret yet always Just as 't is never severed from his Wisdem God being a free Agent cannot be unjust to any because he is bound to none Gods unsearchable Counsels do conquer our understandings when our understandings cannot comprehend them Yet those Reasons of this Divine permission may be understood As 1. It was to prove man whether he would persist and persevere in his Obedience to God thus Abraham was proved Gen. 22.1 to manifest his Faith the more and 't is observable God doth not praise man when he had made him as he had done all his other creatures for this cause man must first be proved and then if he deserved it praised Homo prius probandus quam approbandus saith Ambros. Man must first be proved and then if he deserve it approved 2. God permitted mans sin to manifest the frailty of the best created beings none of which neither Mân nor Angels can continue in their Integrity without the special Grace of their Creator to assist them 3. It might be as a pattern of punishment for the creatures Confidence and Independency on his Creator Who had given him Free-will and Sufficient Strength to resist the Temptation if he would now while God leaves man as was meet to exercise his own motions of Will and Power Man abusing his own Free-will and trusting in his own strength did not desire of God his sustaining Grace 4. But above all God permitted the perpetration of all this evil both in the Tempter and the Tempted yet all this consisted with Gods Justice and Holiness because God well knew how to convert all this evil into a greater Good and to a more excellent manifestation of his own Glory for if man had not sinned God had not died to wit that God-man Christ Jesus by whom and by which greater glory redounded to the great Creator the Power and Justice of God in Rejecting the Vessels of wrath and his Grace and Mercy in receiving the chosen Vessels are most evidently and eminently declared Rom. 9.22 23 and 11.32 33. These are therefore groundless cavils to say either God will'd or nill'd the Fall of man If he will'd it why did he forbid it and how could he justly punish man for doing what God willed Yea and is not this to make God the Author or approver of sin Or if God nilled it why did he make a Serpent that Tempted man and why did not God hinder the sin of man by sustaining him in his Temptation All those carnal Reasonings against Gods Deep Counsels are but Fleshly Folly controlling Divine wisdom in the bottomless and Incomprehensible depth whereof it is confounded for in this dilemma or double-horn'd Argument which carnal reason raises against this great Truth there is not a Full and Sufficient Enumeration of particular causes because God simply nether will'd nor nill'd mans Fall but only suffered it to be so yet not altogether unwillingly for this presupposeth some sadness to besal the patient that suffers evil to be and a greater power in the Agent that doth the evil as if God the permitter of it could not prevent it So that Divine permission is quodam modo a kind of Gods willing it yet not as it was a sin for so God will'd it not but with utmost detestation did prohibit it and after it was done he did most justly punish it But as it was 1. For Mans proof 2. For discovery of the Creatures frailty 3. As a mulct for Humane Confidence And 4. As an occasion of a greater manifestation of Divine Glory as before so God hinder'd it not but suffer'd it to be yet herein designing and directing all both the Temptation and the Fall to the highest advancement of his own Praise and Honour The seventh Remark is 1. The proper procuring Causes And 2. Gradual progress of this primitive sin 1. The prime External Cause was Satan with his outward Insinuations and inward Impulses John 8.44 1 John 3.8 9. The next Exterior Cause were the Ears Eyes Hands and Mouth of Man for by those outward Senses and Members the Allurements of Satan and Sin did penetrate to the Heart and to the Internal Appetite The Interior Cause was their Free-will voluntarily turning it self from God and subjecting themselves to the Devil hereby they spoiled the Image of God Engraven upon them lost the due knowledge of and true reverence to the Divine prohibitive Precept given to them and Affected that Deity which the Devil had promis'd them Yea Lastly Hereby their Concupiscence to the Forbidden Fruit was every where Irritated so that the desire of the Flesh then set Eyes Hands and Mouth to that sinful work insomuch that though the Tempter was the first in the fault because he through Envy and Malice thus supplanted them yet the nearest and most immediate fault lay in the freeness of their own Will according to the third Branch of the distribution of parts aforesaid whereby they freely consented unto Satans Impostures and forsaking God they voluntarily yielded themselves up to the Devil therefore Satan is not so to be blamed for this first sin as that Man should in the least be excused And as 1. The sundry Causes so 2. The several Degrees of the first sin are very remarkable such was the subtilty of Satan in the Serpent that by little and little from less to more and from more to most of all he usher'd in the first sin for first He makes the Woman to listen unto the Tempting Voice of the Serpent 2dly He perswades her to look upon the lovely Fruit. 3dly He prevails with her to pluck it and eat it And 4thly To give it to her Husband that by her perswasion he might be seduced to a Society in her sin and all this in a very little time Oh what a speedy graduate sin is quickly passing from Eve's Ear in hearkening to the Tempter to her Eye in gazing upon the Tree and so immediately to her Heart the Devil driving it Jehu like in a furious pace Still sin must not rest there but it must be propagated and communicated to others Eve must hold forth the Tempting Apple to Adam and as Prov. 7.21 With much fair speech she caused him to yield yea with the flattering of her lips she forced him The Apostle Jam. 1.13 14 15. points out the pedigree and proceedings of sin 1. He clears God of being its Author the Author of all good cannot be the Author of any evil that is Morally so 2. Though the Devil strike the Fire of sin yet 't
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other ãâã ãâã ãâã ãâã ãâã or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was ãâã ãâã ãâã ãâã ãâã Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be ãâã ãâã ãâã ãâã ãâã as well as ãâã ãâã ãâã ãâã ãâã Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
Church on Earth The 2. is Though the Ark lay all along thus flat and floating so that if the Devil that Prince of the Air Eph. 2.3 could have raised but one Storm in that whole years time against Noah as he did afterwards against Christ Matth. 8.24 ãâã ãâã ãâã ãâã ãâã a Sea-quake like an Earth-quake that shakes down strong Mountains and Castles the Ark had certainly been overwhelmed because of its fashion and posture and all in it been drowned Oh the Amazing Power and Providence or God attending Noah and the Ark his Eyes were upon it for good from the beginning of the year to the end thereof Deut. 11.11 God held the Wind in his Fist Prov. 30.4 so as not to suffer one puff of a tempestuous Storm to blow for all that whole year to endanger the Ark. This may well be concluded because 't is expresly said That after the Floud God made a VVind to pass upon the Earth Gen. 8.1 which importeth that all the time of the Deluge there was a great Calm and though some Natural Cause thereof may be assigned seeing Storms do ordinarily arise from Vapours ascending out of the dry Earth all which this Dowsing Deluge suppressed yet this was certainly a Supernatural Calm from Gods fatherly Providence for Noahs preservation Thus it is with the tossed Church God commands the VVinds and the Sea and both obey him Matth. 8.27 The 3. is As the Ark after all its tossings landed safely on Mount Ararat at the length and there had a Quietus est or long Rest So the Church Militant after all shall land safely and be triumphant in Heaven on those Everlasting Mountains The 4. is As the Ark was made in the fashion of Mans Body lying along upon his back with his face upward which is the very Model by which all Ship-Carpenters do build all their Boats Ships c. with a Bottom-tree like the Back-bone of a Mans Body lying with the face upward and so many Ribs arising up from it so it teacheth the frailty of Man while in the body variis agitatus in undis tossed up and down like a Tennis-ball by Fortunes Racket or like this Ark by the Waves of this over-grown Floud living always at the Sign of the Chequer sometimes in the VVhite of Mercy and sometimes in the Black of Misery Man is exposed to many Changes here below walking in changeable Colours and none tan say I am that I am but God Exod. 3.14 The 5. is An the Ark had the form of a Coffin which is always made according to the proportion of Mans Body in its length six times the breadth and ten times the depth or height This was the proportion of the Ark to mind Man of his Mortality and to teach him that great Truth of Mortification which maketh up the Church of God as the Apostle applies this Type to Baptism 1 Pet. 3.20 21. whereby we are become dead and buried with Christ Rom. 6 3 4 6. to wit by the Baptism of the Spirit accompanying the Baptism of VVater and shall have as sure a Resurrection as Christ had out of his Coffin or Grave and as Noah had out of the Ark made Coffin-wise wherein he seemed to lye buried for a long time The Church and her Cause shall come out of her Coffin and at last shall rest after all her Tossings safely upon Mount Ararat Acts 9.31 The 4th Remark wherein the Ark resembles the Church is its Accoutrements of a Window and of a Door wherewith it was framed and furnished Gen. 6.16 1. The Window Hebr Tsohar a clear light about the top of the Ark which some think was made of Chrystal that it might both take in Light and keep out Rain And the word is in the singular number to shew there was but one Light for this great Fabrick and this was placed in that Cell where Noah c. lodged seeing Beasts Birds and creeping things do not dislike Darkness As the Ark it seems had but one VVindow so the Church hath but one Spirit to enlighten her Eph. 4.4 There may be many Ignes fatui or false Lights but the true Illumination is but one This one VVindow was but a little Light to so great a Vessel to typifie that the Church while Militant on Earth doth but see through a Glass darkly 1 Cor. 13.12 until she become Triumphant in Heaven and then shall he see as she is seen 1 John 3.2 Therefore none are to boast of their high Attainments of Knowledge here for the best of men are but men at the best and know nothing yet as they ought to know 1 Cor. 8.2 'T is well said by Origen Ignorantiam meam non ignoro I am not ignorant that I am but ignorant Alas it is with us here as with a Prince while in the womb he lyes pent up there in a dark Prison but when born and brought up he shineth forth with all the glory of his Fathers Court So 't is with us on Earth we are here confined to dark Cloysters as the Inhabitants of the Ark were and the greatest part of our Knowledge is but the least part of our Ignorance and yet how prone is proud man to think that he knows all that is knowable Hence it comes to pass in some Churches as it was in Alcibiades Army where all would be Leaders and none content to be Learners Some Hebrew Doctors say this VVindow or Tsohar Hebr was a pretious Stone or Carbuncle which hanged in the Ark and gave light to all the Creatures therein though this hold not true concerning the Ark seeing Noah is said to open the Window Gen. 8.5 6. yet holds it eminently true concerning the Church which is enlightened by Christ that precious Pearl and that Enlightening Enlivening Living Stone The 2. Implement of the Arks Fabrick was a Door Hebr. Upethach This is also in the singular number there was but one Door for this great House of three Stories high and that fixed in the side of the lowest Story resembling that one Wound opened in the side of our Saviour John 19.34 yet the Door was doubtless a very vast and prodigious Door both wide enough and high enough to receive into it Camels and Elephants Yea it was so great and heavy that when all the Beasts clean and unclean together with those overgrown Creatures came as it were out of Gods hands whose Commands as their Creator they all obeyed to Noahs hand who handed them it at this Door and all others design'd to be saved Noah could not well shut this Door himself and 't is easily supposed the Scoffers without would do no such service for him and therefore the great God in whose sight Noah hand found grace Gen. 6.8 undertakes this mean Office to be Key-turner or Door-keeper and shuts the Door after Noah Gen. 7.16 and therefore it could not but be well shut for what God doth is always well done Even the Vulgar said of Christ He hath done all things well
while all living or wherein to Bury them when any of them Died until it came to his Dear Sarah's case oh then why should any of the Children of Abraham be discouraged that they have no more than a Burying-place upon Earth when Father Abraham the Heir of the World had no more a great Worldling who laid Houses to Houses and Land to Land by multiplyed Purchases was gravely rebuked by a good man who measured out his Grave before him and told him those few Inches of Earth he must be reduced to at the last we should with Father Abraham mind our Mortality most and other things less The first Doom God Denounced was Thou-shalt surely Die and the first Doubt the Devil suggested was Thoushalt not surely Die there yet remains something of the Spawn of that old Serpent in us to forget our Mortality and to hope yet to live a little longer and so to doubt of that whereof there is the greatest certainty putting the evil day of Death far from us whereas we should neither be fond of Life not fearful of Death but learn to Die daily making Death familiar to us at Bed and Board 'T is very observable how our first Parents cloth'd themselves with Fig-Leaves but God misliking that gave them Garments of Skins a memorial of Mortality hence some say that Christ Cursed the Fig-Tree which bore only Leaves to cover Mans Sin but commended John Baptist who did wear Skins to mind him that he was a poor Mortal The 3. Inference remarkable is If to this of Abrahams purchasing a Burying-place we compare the Jews purchasing with the Price of Christs Blood that Potters Field to Bury Strangers in Mat. 27.7 This will Teach two things 1. That the Jews began to be Dispriviledg'd and Disinherited of their own Land by Crucifying the Emmanuel and Lord of the Land Isa 8.8 Hos 9.3 for hereby Strangers or Gentiles got Footing in it and Possession of it as the Evangelist saith purchas'd by Christs Blood 2. If we be Strangers as we are Gentiles to the Jews Sin in Crucifying the Lord of Life then 't is not so much a Burying-place but a Living and Reigning-place is also purchas'd for us by the Price of Christs Blood not only a Burying-place for our Bodies as a safe Receptacle and Dormitory until the Resurrection upon Earth the Panegyrick or Congregation-House as before the Lord keepeth all the Bones of his Saints Psal 34.20 but also a Reigning-place for our Souls in Heaven to wit those Glorious Thrones Promised to such as follow Christ in the Regeneration Mat. 19.28 and those Mansions of Glory which Christ both Purchaseth and Prepareth Joh. 14.2 3. not only for the Soul until the Resurrection but also for the Body after even for ever Thus far of Abrahams Divine Call in all its parts when whence whither and why now followeth his Obedience of Faith to Gods Call 't is expresly said he obeyed and went out not knowing whither Heb. 11.8 as if he had follow'd God blindfold putting his hand into Gods hand and resigning up himself to his God and his Will to Gods Will well knowing with whom he went though he knew not whither be went So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham we must all walk in his stops or we shall never Lodge in his Bosom as before All his Children must write after his Copy of Obedience which in its transcendency hath a threefold excellency It was an Obedience so transcendent as to be 1. Without Hesitation 2. Without Reservation 3. Without Limitation Of these in order 1. It was Obedience without Hesitation he used no disputation in the case he falls not upon arguing with God in any Carnal reasonings against his Call and Command saying I cannot apprehend any urgent occasion why I should forsake my own Native Countrey and may not I justly suspect it no better than a piece of sublime folly to go I know not whither and to leave a certainty for an uncertainty Is not one Bird in the Hand as saith the Proverb better than two in the Bush He doth not alledge Lord first satisfie my Scruples and convince my Judgment that 't is my Duty and then will I follow and obey thee No he doth not dispute but dispatch he doth not say as those Recusants in the Gospel said Suffer we first to go and bury my Father Mat. 8.21 Or I have bought a piece of Ground and I must needs go to prove it c. Luke 14.18 19 20. Neither did Abraham dare to do as better Men than those aforesaid even as Moses Exod. 3 1â and 4.10 11 12 13. or as Jeremy Jer. 1.6 who both do bring in their carnal Reasonings strongly to confute God and his Call No such thing is Recorded of Abraham had he with Theudas thought himself some body Acts 5.36 He would have rais'd some chatting Discourse or Dialogue with God but he plainly becomes a No body before him lyes down at his Foot Isa 41.2 and by the strength of his Faith dashes down all the scummy Bubbles of carnal Reasonings which unbelief would have Boiled up He falls down before the Majesty of that Great Divine Truth Who art thou Oh Man that darest reply against God or word it with him Rom. 9.20 21. If a private Subject may not say to his Prince What dost thou Eccles 8.4 Much less may poor Man say so to the Great God that King of Kings and Lord of Lords 1 Tim. 6.15 Balaam took it ill that his Ass should reply upon her Master Numb 22.29 But we must be content to be dumb Asses as the Apostles phrase is 2. Pet. 2.16 and speechless Fools in respect of our Lord and Master Jesus Christ 1 Cor. 4.10 'T is not a good Angel but the evil one that opens our Mouths to make replies upon such a Soveraign Master our Lord is wiser for us than we can be for our selves our fleshly wisdom is enmity against God Rom. 8.7 That is the forbidden Fruit which must be vomited up by Repentance it being Earthly Sensual and Devilish Jam. 3.15 It is remarkable how God spoke in the silly Ass but 't was the Devil that spoke in the subtile Serpent and how Christ rode upon an Ass into Jerusalem but Satan convey'd himself by a Serpent into Paradise we must all die to our own wisdom and live in Gods as Aaron's Rod swallow'd up those of the Magicians Exod. 7.12 so ought Gods Wisdom to swallow up ours A poor nothing bewilder'd Creature is most suitable and acceptable to an All-sufficient Christ who is Wisdom in the Abstract we must resign our All to him who is our All in All Col. 3.11 without Hesitation 2. As Abraham's Obedience was without Hesitation or any contrary Disputes against Gods Call so it was without Reservation he resigns up himself to the command of God not by halves but wholly without any Ifs or And 's as we say The Popish Lying Doctrine of
offered but when that is rejected Mercy joins with Justice against us This is to Convert the very means of Conversion into a Sin Though the Jews be at present as Prisoners in the Pit wherein is no VVater but Mud as in Joseph's Pit Gen. 37.24 and in Jeremy's Dungeon Jer. 38.6 yet are they Prisoners of Hope by vertue of this Covenant Zech. 9.11 12. Israel or the Ten Tribes had indeed a Bill of Divorce Jer. 3.8 so was not restored again but was utterly ruin'd by the Assyrians 2 Kings 17.6 Ezek. 23.9 but Judah or the Two Tribes had no Bill of Divorce Isa 50.1 therefore were they delivered out of the dirty Dungeon of the Babylonish Bondage which was but the beginning of their Covenant-blessing There is yet a greater to follow foretold here by Zechary and that after the coming of Christ Zech. 9.9 yea after the Death of Christ Zech. 12.10 though he speak after the Prophetick manner as a thing past as Babylon is faln Isa 21.9 Jer. 51.8 and Rev. 14.8 yet he Prophefieth of bringing the Jews out of their present Prison of Rejection while the Gentiles are brought into the Presence-chamber during their Imprisonment This is imported in that Emphatical Phrase Zech. 9.13 As for thee also O Sion thou shalt be saved as well as the Gentiles though thou hast for a time been suspended from Christs Bed and Board yet in time this Covenant shall release thee yea and Ephraim the Ten Tribes too the two Sticks shall become one in the Hand of the Lord Ezek. 37.16 17. so all Israel shall be saved Rom. 11.23 25 26. Isa 59.20 21. Thus Zechary's promise of Peace is to Ephraim as well as Judah and to the Gentiles Zech. 9.10 and he points out the time saying When I have raised up thy Sons O Sion against thy Sons O Greece ver 13. which cannot be meant of Alexander's Successors For 1. They greatly grieved the Jews 2. The Ten Tribes had nothing to do with them 3. They were all long before Christ but the Prophet speaks of what was to befal them after therefore 't is not improbable this Prince of Greece must be meant the Great Turk who is Lord of it at this day against whom Judah and Ephraim shall have a glorious Victory Secondly The Gentiles to wit Christians shall be brought out of the Babylonish Pit also by the Blood of this Covenant As the Eastern Babylon oppressed the Jews at that time the Church of God so Rome and Antichrist the Western Babylon afflicts the Church of God now and hath done so for a long time therefore are we called to come out of this Babel as the Jews were out of that 2 Cor. 6.17 Revel 18.2 4. with Jer. 51.6 45. Zech. 2.6 7. Isa 48.20 and 52.11 and Jer. 50.8 Whatever the Prophets spoke of the Eastern Babel the Apostles apply it to the Western which may not be construed a misapplying because the one was a Type and the other the Antitype Therefore as sure as God brought the godly Jews out of the Pit of the Eastern Babylon so sure he will bring the believing Gentiles out of the Pit of the Western and both by the Blood of this Blessed Covenant Gods Covenant was confirmed by the Blood of Sacrifices in the Old Testament Exod. 24.8 Heb. 9.19 c. but by the Blood of Christ in the New whereof the former was but a Shadow therefore Christ calls the Cup in the Supper My Blood of the New Testament or Covenant Mat. 20.28 and by the Blood of this Everlasting Covenant he makes us perfect to do his will in every good work Heb. 13.20 21. The Second Inference is If the Covenant of Grace be one and the same in both Testaments for substance the Old and New Covenant differing only as hath been demonstrated in diversity of administration then the Identity or Sameness of this Everlasting Covenant in the Old and New Testament doth lay a good Foundation for communicating Baptism to the Infant Children of Believers seeing the Old and New Covenants are the same and the Signs or Seals of them to wit Circumcision and Baptism are in signification the same Rom. 4.11 c. and the Children of the Faithful have the same Right and Relation to the Covenant now as they had heretofore Therefore as the Law which was a narrower Dispensation did admit of Children to Circumcision so much more must the Gospel being of a larger extent to Jews and Gentiles embrace Children to Baptism in token of their Being in Covenant now as well as then God saying to us as well as to them in his Covenant I will be your God and the God of your Seed The Covenant made with Abraham Gen. 17.7 is the same made with all the Faithful to the end of the World hereupon is he called the Father of the Faithful Rom. 4.17 Hereupon that Gospel Promise in that Evangelical Prophet Isa 59.20 is made to Faithful Parents and to their Seed even for ever As the Apostle Interprets that whereon it dependeth Rom. 11.26 with 23.24 which words having respect to the Call of the Jews plainly hold forth that the very Children of the Jews have still in those Gospel times notwithstanding their present rejection an interest in this Everlasting Covenant and in due time as before they shall be brought out of the Pit and Prison wherein they are now captivated by Vertue of the Blood of this Covenant made with their Fathers for they are beloved for their Fathers sake Rom. 11.28 as their Fathers took hold of the Covenant so the Covenant takes hold of their Children and their Childrens Children even for ever otherwise it would not be Everlasting And in Gospel times Jew and Gentile are all one in Christ Col. 3.11 The Blessing of Abraham the Hebrew cometh now upon all Believing Gentiles Gal. 3.14 17. not Disannulled by the Law given 400 years after but is confirmed by Christ ãâã ãâã ãâã ãâã ãâã Ratified by God with respect to Christ Beza Consider for confirming this Truth further First This exceedingly advanceth the Grace of God in his Covenant to make Children Confederate with their Parents therein Secondly 'T is one of the great inducements which the Scripture useth to draw Men in to Believe Acts 2.38 39. and 3.25 c. Thirdly Otherwise the Gospel hath not better Promises as is expresly said Heb. 8.6 than the Law if Children be included for Circumcision and excluded from Baptism Fourthly 'T is the only Difference that God hath put betwixt the Children of Believers and those of Strangers Fifthly 'T is the only Ground Believers can have for the Salvation of those their Children which Die in their Infancy They must either be in the Covenant or they cannot be saved excluding them from the one is an excluding them from the other for God conveys Salvation no other way but by Covenant had Adam stood he should have been saved by a Covenant of Works when that was broke a New Covenant was given
resting on their own Revelations of a pretended Spirit The Prophets and Apostles making but one Foundation he that stands besides the one must stand besides the other also because both be but one and we must Build upon both or we can Build upon neither It may be said that Antinâmians truely so called deal with the Prophets as Papists do with the Protestants who condemn that in Calvin c. which they commend in Augustine c. so these seem to receive truth from an Apostle yet dare reject the same truth from a Prophet what is this but to regard Names more than Things in them both which indeed ãâã no better than to disregard the Writings of both the Old and the New The ninth Argument If the Doctrine of the Law and of the Prophets must abide for ever then none may presume to despise them c. but the foregoing is true therefore the following is so This is plainly proved Mat. 5.17 18. all the Scriptures of the Old Testament are comprehended under these two Names the Law and the Prophets Mat. 7.12 the Prophets being all the Interpreters of Moses Law and certainly none can abrogate that Law but Christ who is our Law-giver Isa 33.22 yet Christ saith expresly he came not ãâã ãâã ãâã ãâã ãâã to dissolve or loose the Law but ãâã ãâã ãâã ãâã ãâã to accomplish it and so to establish it in the hand of a Mediator better and greater than Moses Gal. 3.19 as that Heaven and Earth should sooner pass away than one Jot or one Tittle should pass from the Law This was a needful Doctrine in Christs Time because the Pharisees would then have made void some part of the Law with their Traditions Mat. 15.3 4. Mark 7.13 Mat. 23.4 How much more needful is this Doctrine in our own Time when Antinomians now would make all the whole Law voâd and not obligatory to any Believer The Blessed Apostle Paul who was a pure Gospel Preacher and a most strenuous asserter of Free-Grace saw in his Day an Emergent Necessity of affirming this great Truth saying We establish the Law Rom. 3.31 which yet some men cry down calling Repentance a Legal Grace Humiliation a back-door to Heaven and grieving that they have grieved so much for their sins c. undoubtedly the Moral Law is in the hand of a Mediator as an Everlasting Rule of Righteousness to the end of the World yea and the Ceremonial Law is rightly called an Ordinance of Eternity Exod. 12.14 as it stands firm for ever in the things those Ceremonies did signifie let us not then think to build some New fine yet false Golden Bridge to Heaven Promising Pardon and Paradise to Sinners as Sinners and freeing Men from Doubting while in the Bonds of Iniquity This is a fair easy step and like the finding out of the new North VVest passage to the Indies which hath brought shipwrack upon all its undertakers The Law must be our School-Master to bring unto Christ Gal. 3.24 't is to us what Paul's Sister 's Son was to him Act. 23.16 17 18. to shew us our Danger and to send us to the chief Captain of our Salvation Heb. 2.10 who came not to destroy but to fulfil the Law The tenth Argument 'T was the practice of Christ and all his Apostles to make use of the Scriptures of the Old Testament This is obvious in all parts of the New Testament to every ones eye and observation Neither can we stop the Mouth of any gain-saying Jew but by Testimonies drawn from the Old Testament as Paul did Act. 9.12 c. which the Jews do acknowledge and not from the New which he acknowledgeth not for principles must be granted by both parties contra negantes principia non est disputandum Besides it might further be urged that many great Truths taken for granted by all sober Minds have yet no grounds of a Divine story but what is drawn out of the Old Testament as that it is lawful for Magistrates to punish Sabbath-breakers that it is unlawful for a Man to Marry his Sister c. or that the People may upon Emergency ordain without Officers according to Numb 8.10 These and many other Truths have no other proof but from the Old Testament all which do declare that it 's Divine Authority continueth still under the New and that rules may be drawn from it in all matters which are not Ceremonial or Judicial but of a Moral and Common and so of a continuing equity Whatever is unrepeal'd stands still in full force and vertue 't is a sufficient proof in such cases though out of the Old Testament to justifie many practices under the New they are both useful for Rules and therefore Christ calls him a good Scribe or Teacher of the Church who brings forth the precious treasure of Truth out of the treasury of both the Old and New Testament Mat. 13.52 â It follows hence We must take heed of all Novel Notions which hold no Harmony with the Antient Truths We should contend for the Doctrine of Faith which was once that is of old delivered to the Saints Jude ver 8. 'T is one of the Sins of our Times and that none of the least Sins to despise Antient Truths The Lord complains how the False Prophets had led his people from the Antient paths Jer. 18.13 14 15 16. which he calleth a leaving the Snow of Lebanon whereby the thirsty Traveller used oft to be cooled and comforted and therefore in no wise to be left This Sin God calls not only a forsaking but also a forgetting of God and of all things in the World God cannot abide to be forgotten this he calls a very horrible thing and filthiness in a Virgin which is most abominable in as much as they had forsaken the Antient paths Heb. paths of Antiquity or of Eternity such paths as were chalked out by the Law of Moses and walked in by the Patriarchs and Prophets God tells them plainly their Sin was no less than a Land-desolating Sin Should not we then shun untrodden paths as dangerous and beware of new Lights that never bring new Hearts and avoid such new Notions as rather indulge than mortifie old Corruptions We should have an holy Jealousie or a Jealous Eye upon that which is Novelty No Man saith Christ having drunk old Wine straightway desireth new for he saith the old is better Luke 5.39 importing that the Rule of Gods Word is Antient and Eternal but the Dreams and Dotages of the Pharisees were New Upstart Mushroom Earth-sprung yea Hell-sprung Opinions and the Old Heaven-born Institutions of God must needs be far better than whatever Novel Inventions of Men obtruded on the Church either by Jewish or Popish Pharisees God therefore calls us to enquire after the old way which is the only way to give right Rest to our Souls Jer. 6.16 and even in Gospel times the Apostle John commends to us that which was from the beginning 1 John 2.7 and
whereby he bound his loose heart to do some things which were lawful and in his power as building a Chapel for Gods Worship at Bethel to express his gratitude to his God for his already received goodness in the Vision of the Ladder that he might obtain some farther favour from him This was Jacobs Vow and this last clause was the condition of it he well knowing that thankfulness for old is the best expedient to procure new mercies He saith If God will be with me if he will preserve me and provide for me c. All which God had promised him v. 13 14 15. wherein he had a Salve broad enough for his Sore a fourfold Cordial for his fourfold Cor-dolium his Comforts as many as his Crosses therefore there was no need of his doubting and distrusting it yet doth he help forward his weak Faith by this strong Vow to bind his Soul by this Bargain to give God his utmost both in Inward and Outward Worship And that his Bonds might be the stronger the very Pillar he reared and hallowed should be his faithful Monitor to mind him of fulfilling his Vow and become a severe Witness against him in case of his failing to fulfil it afterwards What else could be Jacobs Inducement to lay these double obligations to duty upon himself save only the consciousness he had of the Treachery of his own heart and the certainty he knew of that great Truth which Solomon mentions long after him He that trusteth to his own heart is a fool Prov. 28.26 he is a great fool a proud fool therefore he binds it thus to good behaviour and by woful experience he found all he had done little enough to keep it bent for God Hos 7.16 11.7 Zech. 9.13 for Jacob who was so free while the matter and the mercy was so fresh as to promise such great things to God in his Holy Vow became afterward backward enough and stood in need that God should pull him by the Ear once and again Gen. 31.13 and 35.1 to strengthen his Faith against his fear of being destroyed Gen. 34.30 with a Go up to Bethel c. yea and God punished him for his delays of paying this Vow â In the Rape of his only Daughter Dinah 2. In the Cruelty of his two Sons Simeon and Levi to the Schechemites Gen. 34. 3. Jacob being refreshed with this blessed Bait of the Ladder in the way went on his Journey Gen. 29.1 Hebr. lift up his feet indefessâ cursoris adinstar as a generous Gyant refreshed with Wine rejoyceth to run his Race Psal 19.5 Thus Jacob after he had drunk of this Divine Brook in the way Psal 110.7 did lift up both his head and his feet and did walk lightly and lustily his long Journey to Padan-Aram The Joy of the Lord was his strength Neh. 8.10 This Vision was as Oil to him wherewith his Soul was suppled and all his Limbs made more lithe agile and fit for Action Oh! were we but bathed with Jacob in this Bath at Bethel having our Souls soaked in that Soveraign Oil we should pluck up our feet that are feeble as well as our hands that hang down Heb. 12.12 and passing on from strength to strength Psal 84.7 should take long and lusty strides towards Heaven 'T is but a little afore us a little more length of a short life and God knows how short it may be how soon it may end will bring us to our long Home and a rightly Religious and ready heart rids the way apace Oh that we were such As 1. The Comfort of this Vision of the Ladder brought Jacob to Padan-Aram though reputed and computed five hundred miles So 2. The Bâossing thereof promised therein attended him all the twenty years of his stay there with his Uncle Laban which signifies Candid yet became rather a Nabal which is Laban read backward to him now seventy seven years old yet this Churl exacts a double Apprenticeship of hard service from him for his two Daughters and yet another seven years for his Estate though the Churl did confess that the Lord had blessed him greatly by Jacobs presence and service Gen. 30.27 30. much more God blest Jacob himself if Laban were blest for Jacob's sake The Bâessing God conferr'd upon Jacob in Padan-Aram according to his Promise from the top of the Ladder was twofold First God Blest him with a numerous Off-spring by Leah and Rachel who were Figures of the two Churches that of the Jews under the Law and that of the Gentiles under the Gospel The younger like Rachel was more Beautiful and Dearer too yea deeper in the Affections of Christ when he came in the form of a Servant though the elder like Leah was first Imbraced as a Wife both Wedded and Bedded NB. Jacob's Polygamy is not to be imitated by others however it may be justified as to himself who might 1. Have a special Warrant from God for this thing as Sampson's Marriage with the Philistin Woman was of the Lord Judg. 14.4 which in the Sentiments of some seems to intimate as if Sampson had Gods Warrant to do what he did 2. This Marrying of two Wives by Jacob was done in a Mystery to represent the Church of the Jews and that of the Gentiles as above as Abraham's two Wives were an Allegory of the Two Testaments or Covenants Gal. 4.24 No such thing now can at the least be pretended unto for its palliation yet Jacob's case is thus far excusable in as much as he design'd to have but one even Rachel Gen. 29.20 21. though Laban deceiv'd him with Leah by a like fraud as Rebekah âhis Mother had not long before in a crafty Disguise substituted him the younger for Esau the elder God oft pays men home in their own Coin as before and measures out the same measures to us that we have measured out to others Mat. 7.12 Jacob thus deceived might have some reflections upon his own deceit he had put upon his own Blind Father Isaac Some Remarks in this History I cannot omit the first is Though Leah was faulty in this Deceit acting her part after her Fathers as Jacob had done after his Mothers Directions yet her sin was graciously pardon'd and Christ did chuse to come from tender-ey'd Leah who bare Judah to Jacob rather than of Beloved and Beautiful Rachel Gen. 49.10 The second Remark is When this cheat was put upon Jacob. His thoughts in his Conjugal Embracements were upon a Child by Rachel while he had Leah in his Arms and so the Birth-right by his Intentions should be Rachel's First-born which afterward God accomplish'd when Jacob Adopted Joseph's two Sons for Tribes and gave to Joseph Born of Rachel the double Portion as to Judah the Dignity from Reuben his First-born by Leah who had forfeited both by his Incest Gen. 48.20 22. and 49.4 1 Chron. 5.1 2. where 't is said that the Dignity was Judah's of whom Christ sprang but the Birth-right was Joseph's
with a witness doth deserve no better dealing than what Shalman or Shalmanezer King of Assyria did to Betharbel which signifies the House of the ensnaring Idol as Baal or Bel was to Israel murdering not only the Men but also the Women and Children Hos 10.14 15. and 13.16 Yet know for your comfort Gods care against this Inhumanity and more than barbarous yea beastly and bloody Butchery therefore God gave out his command against killing the Dam together with her young ones Deut. 22.6 7. And again Thou shalt not kill the Ewe and the Lamb both in one day Levit. 22.28 How much is God concerned against all shews of Cruelty shewed to those contemptible creatures and such addings of afflictions to the afflicted Zech. 1.15 Doth God take care for these inferiour Birds and Beasts 1 Cor. 9.9 yea he doth so without doubt Jon. 4.11 He heareth the very Ravens that cry to him only by implication Psal 147.9 How much more doth God take care of his own Church and chosen both Men Women and Children And though the Lord sometimes give those men of blood or Blood-hounds a Commission to worry his Flock in some places yet this excuseth not the Barbarities and bloody Butcheries of his Executioners for so soon as their Masters Skullion-work in brightning his Vessels of Mercy is done then shall they themselves be surely and suitably plagu'd and punished Psal 137.8 9. Rev. 16.6 and many other places There be two remarkable Points here to be farther for our Instruction and Comfort observed The first is Though Jacob through the infirmity of the Flesh and the carnal Reasonings of his own corrupt heart did strangely affright himself with strong apprehensions of his Brothers bloody Designs against him and God out of his unsearchable Wisdom suffered him for a while to be an ãâã ãâã ãâã ãâã ãâã a Self-torturer and Tormentor with his own slavish Fears yet all that time and interim Jacobs good God was both thinking and acting far otherwise and quite contrary for him bowing and bending Esau's heart to clemency towards him that he might not act one Hostile Action either against him or any of his which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected Thus also God deals oft with his People he lets them sometimes meditate Terrour to themselves Isa 33.18 and to fear those things that are not to be feared on purpose that he may exercise them And that his own VVisdom Power and Goodness might more splendidly shine forth in the Event which to correct our Errour and Terrour oft falls out far better than our own fond Fears Oh how oft doth our gracious God out-bid our own timorous Thoughts is far better to us than both our Fears and our Deserts and the sundry things we have feared do not befal us Will we but read over the Book of our own Experiences we shall find this no less than a Sacred Truth The second Remark is We ought to do in troublous Times what Jacob did in his great Conflict betwixt Flesh and Spirit in him upon his heart-confounding consternation and deep perturbation at his present peril He retreats again to the Divine Promise looking up above himself above men and means unto the God of Bethel as to his Anchor of Hope So draws he forth his seventh and last Argument for the triumph of his Faith above his Fear saying v. 12. Hetib Atib gnimmak Thou saidst Lord in doing good I will do thee good or I will surely do thee good as is before note with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God Here when he found himself at a sad loss by too much poring downward at the creature he makes an holy and an happy Rebound and bounceth up again to the Creator who is truly call'd a faithful one 1 Pet. 4.19 He runs back to his City of Refuge yea runs not only to but into that Name of the Lord which is a strong Tower and there was he safe Prov. 18.10 yet not without hard tuggings strong strivings and wearisom wrestlings doth his Faith get the Victory from his Fear for he had said before Lord thou hast said Return and I will do thee good Now he comes again and take firmer faster and fuller hold of God in his wrestling work repeating the same Promise with some Enlargements benefaciendo benefaciam I will assuredly and abundantly do thee good doubling thee word of doing him good This is a much stronger and more cogent Argument or inforcing Reason than the former for here Jacob doth not simply raise up himself in a confidence of Gods Truth as before but this he doth now that he might oblige God by his Truth effectually to succour and relieve him as if he had argued thus Lord thou art a God that canst not deny thy self 2 Tim. 2.13 that canst not belie thy Word Tit. 1.2 Heb. 6.17 I again do provoke thee with thy own Promise and bind thee with thy own Bonds I omit what I said before suppose thou should suffer Esau to cut off me and all my Company what will become of thy Promise of multiplying my Seed like the Sand of the Sea therefore thy own Glory and the Honour of thy Veracity is all at stake and if we lose our Lives thou also wilt lose thy Glory Thus this holy Man as it were encroacheth upon the most holy God God had said and done much for him he must say and do yet more this Fruit of his Favour he must needs be intreated to add unto all his former Mercies and that not only for Jacob's sake now an object of pity but for Gods own sake and for the vindication of his own Glory Thus should we wrestle with God in this evil Day intreating the Lord not to grant the desires of the wicked nor to farther the wicked devices of our execrable Esau 's not only lest they exalt themselves Psal 140.8 and behave themselves strangely Deut. 32.27 but especially lest the Banks of Blasphemy should be broken down among the Egyptians who will soon hear of Israel's ruine and Blaspheme thee for it making some mad-merry Comedies out of our sad doleful Tragedies Exod. 32.12 and Numb 14.13 16. And lest the tremendous Name of God be derided among the cursed Canaanites Josh 7.9 As it was the chiefest care of Moses of Joshua and of Jacob here lest God should suffer in the Glory of his Power and Truth so it ought to be our most candid Ingenuity to study the promotion of Gods Glory more than our own Good and to desire far more that God may be glorified than our selves gratified drowning all self-respects in the advance of his Glory being well assured that the Honour of the Creator can never be any Dishonour to the Creature his gain cannot be Mans loss God offer'd Moses private preferment even of the highest nature in this lowest World I will make of thee a
greater Nation and mightier than they Numb 14.12 But Moses prudently refuseth this mighty though private and personal preferment because he plainly saw God would be a great loser in his Glory by that Bargain had stiff-necked Israel been destroyed to make way for it 'T is an excellent Note of an Eminent Divine As God was highly displeas'd with Balaam for going though he bade him go so assuredly the Lord would not have taken it so kindly of Moses if he had taken him at the offer he made him in a time of holy Heat against his unholy People And 't is worthy of our serious observation how grievously Jacob was gravell'd his Faith was enough faulty even in this his last and best Argument wherein he bringeth forth his strongest Reason his Shed-Anchor to hold fast his floating Ship his wavering Soul he fills his Mouth with it and rouzes up himself to take better hold of God in his wrestling with him yet here was his failure in thinking that God's Glory would be quite lost if he and his two Bands had been destroy'd by Esau whereas he should have thought with himself that though they all had been slain yet God remaineth true Let God be true though every Man be a lyar Rom. 3.4 Thus Jacob's Grandfather Abraham had better thoughts in a case of as great despondency as to himself and his Wife Gen. 17.17 not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised when they were in their own thoughts after the manner of Nature writ down Childless having spent all their youth in the Conjugal Yoke without any Children yet now receiving God's Promise of an offspring even in both their old Age He stagger'd not at it as Jacob doth here but against Hope believed in Hope ãâã ãâã ãâã ãâã ãâã he never thought upon hit own Dead Body he cared not for that at all but gave Glory to God acknowledging him of Almighty Power to overcome all natural Difficulties and to perform whatever he had promised though never so contrary to the course of Nature and ãâã ãâã ãâã ãâã ãâã he was being carried on with full Sail as the word signifies fully perswaded so goes gallantly on in the way of believing and laughed from an Admiration of God's Favour not from any distrust of his Power as his Wife Sarah after did Gen. 18.12 His Hope therefore is said to bear him up against Hope that is his Hope-Spiritual placed in God All-sufficient over-powered his Hope-Natural which herein was at a loss as being unable to argue above apparent Causes in Nature's Course but his other and better Hope did Dictate to him better things Rom. 4.18 19 20 21. that God was able out of very Sâones to raise up Children unto Abraham Matth. 3.9 as well and better as to bring forth Adam and a whole world of Creatures out of Nothing Such a Plerophory or full perswasion was not indeed in Jacob nor in the best of us Oâr highest and holiest Expostulations with God though of never so good intentions favour somewhat of Creature-Frailty and weakness of Faith some Gravel goes along with our purest Water as 't was with Jacob here who yet gave a brisk Testimony of a brave Faith in his Appealing to the Promise when run off from all other Refuges in this Time of Temptation Oh that we could cast Anchor there also in the like case Heb. 6.17 18 19. then would God deliver us from our Esau's as he did Jacob from his Lastly This may comfort us That God hath a look of love upon his Servants as upon Jacob here both in their goings out and in their comings in he marketh all their paths Psal 56.8 whether they be at home with their Father or abroad among Strangers they are ever under God's Eye and overshadowed with his wing Psal 57.1 God was with him at Bethel and Syria c. Now come I to Jacob's fourth Wrestling First With Laban already conquered Secondly With Esau but a Conquering for his Conquest over him comes not in compleated until his two last were accomplished Thirdly With God spiritually in the Duty of Prayer as before And Fourthly With Christ corporally as one man wrestles with another putting forth their utmost Strength and Skill to give the Foil and the Fall each to other So does the Son of God the second Person in the Holy Trinity as is made most manifest afterwards and this Holy Patriarch Jacob make a Tryal of Skill and strive with their strength one against another which of the two should win the Prize This fourth Wrestling or Duel 'twixt these two holdeth forth most stupendous and astonishing History so wonderful as it plainly transcendeth worldly Capacities and seems altogether Incredible to Humane Reason For 1. What can be more marvellous than this that God should take upon him the form of a Man and representing an Antagonist or Adversary should wrestle a Fall with Man yea with an Holy Man yet higher and with such an Holy Man to whom he had promis'd his protection in all places whither he went Gen. 28.15 his dealing well with him Gen. 32.9 and his assuredly doing him good v. 12. Oh wonderful was this to defend Jacob to deal well with him and surely to do him good for God to Come forth as an Enemy to him to fight him in a Duel and so put him upon defending himself as well as he could to fence off the Almighty blows or Thrusts of such a Divine Dueller and to secure his standing against those omnipotent Heavings and Listings of such a Divine Wrestler whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth Psal 76.12 yea can heave lift off and remove the massiest Mountain in the World out of its place Turning it upside down Job 9.5 6. and 28.9 Judg. 5.5 Psal 68.8 Nahum 1.5 Hab. 3.6.10 Psal 114. 7. overturning them by prodigious Earthquakes How easily then even with a wet finger as we say could God by his Omnipotency have overturned Jacob who was nothing so mighty in Bulk as a Mountain nor so strongly founded at the Root And 2. What can be more incredible than this that the Immortal God should be overcome by a mortal Man that the borrowing Power should be too hard for the lending Power that the Creature should be too strong for the Creatour and that this worm Jacob so call'd Isa 41.14 should be able to out-wrestle his own Maker yea the Grand-Maker of the great World yet all these both Admirable and Incredible things are most true and sacred Truths truly Recorded in the Scripture of Truth Dan. 10.21 And by Faith we understand not only the great Truth of the Creation in all its particular Circumstances how all things were made out of Nothing Heb. 11.3 but also that this stupendious Story is true in all its parts aforesaid This must be believed by an historical Faith as all other Truths revealed in the Word are 'T is the Nature
25. never Princes were better served He 'l not let any of his be lost Joh. 17.12 or perish in a Wilderness-Famine Psal 37.19 There be other Congruities I for brevities sake must omit in a bare naming them As 1. Joseph taught his Brethren Unity Gen. 45.24 fearing they might fall out by the way and quarrel about their Crime concerning him who had both remitted it and was reconciled to them all equally so Jesus oft presseth his Brethren to love one another Joh. 13.3 4. and 15.17 Rom. 13.8 1 Thess 4.9 1 Joh. 3.11 and 4.7 12. and to keep the unity of the Spirit in the bond of Peace Eph. 4.3.13 the Daughter of Dissention is Dissolution 2. As Joseph presented his Brethren to Pharaoh notwithstanding all their unkindnesses to him whereby they became Acceptable though in themselves as Hebrews they were Abominable to him and capable of both Preservation and Preferment Gen. 47.2 and no doubt but he did commend Reuben Judah and Benjamin to the King these three being most endeared to himself So Jesus presents all his brethren to the King of Kings Isa 8.18 having all their Names writ upon his Heart as Aaron had the twelve Tribes upon his Breast-plate through him we have Access Eph. 2.5 and Acceptance also Eph. 1.6 3. As Joseph being not ashamed of his Brethren though he the Lord of Egypt and they Shepherds so an Abomination to the Egyptians instructs them what to say to Pharaoh Gen. 46.33 34. He teaches them to tell the Truth and not be ashamed of their Trade though it was mean and despicable especially to the Egyptians prudently proposing that with his Princes Approbation without which though so great a Favourite he will do nothing for his Friends he might have Goshen most fertile fittest for their Cattle nearest to Canaan and where they might live unmingled with the Idolatrous So Jesus instructeth us what to say to the Father for we know not what to pray for as we ought Rom. 8.26 neither for Matter nor Manner but as He by his Spirit teacheth us Therefore did his Disciples say Lord teach us to pray as John taught his Disciples Luk. 11. â 4. As Joseph said to his Brethren Come down to me that you may be near me and tarry not also Regard not your Stuff c. Gen. 45.9,10 18 20. So saith Jesus to us Come unto me and ye shall find rest for your Souls Matth. 11.29 yea he will send his Cherubims his Chariots of Clouds to fetch us up to himself as Joseph did for them v. 19.21 that where he is there may we be also 1 Thess 4.15 and Joh. 17.24 He saith likewise Regard not your lumber but take the loss of your Goods joyfully why should we with Lot play at loth to depart seeing Christ hath far better Riches for us the good of all the Land of Glory is before us All is but trash and trumpery to this true treasure of Grace and Glory Lastly He gives them Provision for the way as Joseph did v. 21. even hidden Manna Rev. 2.17 Such as the world knows nothing of Joh. 4.32 and Prov. 14.10 the Cates and Delicates of Faith and a good Conscience Rom. 15.13 Prov. 15.15 which they go feeding upon as Samson did upon his Honey-Comb till he came to his Parents Judg. 14.9 to their Father's House Thus far the Congruity Now see some Disparity As 1. Joseph accused his Brethren to their earthly Father and brought to him their evil Report Gen. 37.2 but our Dear Jesus excuses us to our Heavenly Father interceeding for us with him Hebr. 9.24 Rom. 8.34 He is our Advocate with the Father 1 Joh. 2.1 Answering all Satan's Accusations who is our Accuser to the Father Rev. 12.10 as the Lawyer doth for his Clients opening their Case pleading their Cause so 't is carried Nonsuiting all Satan's Actions Uxori lis non intenditur He cannot commence a Suit against Christ's Spouse she saith Go sue my Husband I am under Covert-Baron c. 2. Joseph was tainted with the corrupt Language of flattering Courtiers in Swearing twice by the Life of the King which was a great Oath in Egypt Gen. 42.15 16. As it was in Spain while she was aspiring after an Absolute Monarchy as France doth now in their prophane Pride used to Swear by the Life of their King So Joseph here that he might seem enough an Egyptian in his friendly Dissimulation Swears heathenishly as the Egyptians usually did partly out of Flattery and partly out of Superstition 'T is like he had contracted this evil Custom accustomed among the Heathens to Swear by the Soul of their Emperours by his being so long Conversant about 23 years in such Evil Company as Pharaoh's Court consisted of which was a corrupt Air for so Godly a Man to breathe in where he might have complain'd with the Prophet Woe is me that I become a man of unclean lips by dwelling among a people of unclean lips Isa 6.5 for there he contracted that sinful Custom of the Court Sin being as catching as the Plague As 't is hard for Sheep to lye among Bryars and Thorns and not to lose some part of their Fleece So 't is of equal Difficulty for Saints to live in a familiar converse among wicked Men and not to lose some part of their Piety and former fervency yea some guilt and filth of Sin will cleave to their Consciences as some Bryar or Thorn doth to the Tails or Sides of the Sheep but it was not thus with our dear Jesus though he was conversant among Publicans and Sinners Matth. 9.10 11. and 11.19 and Mark 2.15 for which indeed the Pharisees did calumniate Christ importing he could not be the Messiah because he kept such ill Company This was to find fault Quòd in Domum aegroti Intravit Medicus that the Physician ventur'd to visit the Sick saith Austin The Sick is the proper Objest of the Physician and to visit them yea those that are Infected with the Plague is his proper Office yet doth he secure himself from Infection by sovereign Antidotes but none like that which our Rophe Giant-like so called Exod. 15.26 or Almighty Physician was endowed with to wit his Divine Nature which secured his Humane Nature from all infecting Tinctures he could converse with Sinners his very Errand into the World and neither countenance Sin nor contract it none of their Evil Communications could corrupt his good Manners as 1 Cor. 15.33 the Devil's Drivel that left a foul stain upon the Speaker could not fasten the like as it oft doth on us upon him the holy Hearer and though sometime he got Grief yet never Guilt by them More Disparities might be mentioned which I omit as likewise for avoiding prolixity the third Congruity betwixt Joseph the type and a Christian in particular as before the Church in General the Antitype A touch only upon this 1. As Joseph was in Jacob's Intention his first-born Gen. 29.18 and 30.23 24. so had the double
on the other Hand this Lamb must not be eaten Raw saith God here as foreseeing the Popish Doctrine of eating Christ's Flesh Raw in the Sacrament in a carnal sense that gross absurdity he here pre-condemneth as a contradiction of the Type to the Antitype and as contrary 1. To Religion in destroying the Nature of a Sacrament as that Doctrine confounds the sign with the thing signified 2. 'T is repugnant also to Reason requiring carnal Nourishment to a spiritual Substance the Soul to which the flesh profiteth nothing Joh. 6.63 Yea 3. 'T is against sense it self and so is plain Non-sense for the Romanists would make the Receivers believe that they eat the very Flesh and Blood of Christ when they see touch and taste nothing but a Wafer and all their senses tell them it is no more than Bread yet they most senselesly contradict them all Moreover This prohibitive Precept Eat not of it Raw may prefigure also that as we may not rudely conceive in our Minds concerning Christ in his two Natures and three Offices c. so we ought not rawly to receive him in the Lord's Supper without a due Preparation and Examination of our selves lest we come unworthily and eat Judgment to our selves 1 Cor. 11.26 28 29. Thus Christ will be Roast-meat to us which is much sweeter and wholesomer than is that Meat which is either raw or sodden c. Fifthly The next Rite of the Paschal Lamb was to eat it with unleavened Bread and sour Herbs First As that Bread was the soonest made such as Abraham Gen. 18.5 6. and Lot Gen. 19.3 hastily prepared to entertain the Angels for they were to eat it in haste Exod. 12.11 34. and Deut. 16.3 in which place Unleavened Bread is call'd the Bread of Affliction as Isa 30.20 because it was to mind them of their afflicted conition in Egypt from which they fled in such haste that they could not stay till their Bread was leavened Exod. 12.39 Thus the vulgar Saying is That Poor-folks Bread is ill-prepared ill-leavened therefore this Bread was call'd the Bread of Poverty So Lechem Gnoni may be read Poor People almost famished bake a bit of Dough hastily made up upon hot Embers not being able to tarry till the lump if they have it be leavened and long lingringly baked in the Oven But the Apostle Paul interprets it here to signifie Sincerity and Truth 1 Cor. 5.8 because leaven hath an operation of souring and swelling up the Dough therefore that is used usually to signifie Sin as before of Hypocrisie Malice c. Secondly The bitter Herbs signified that their bitter Affliction in Egypt must be kept in Remembrance and to mind them what an evil and bitter thing Sin is Jer. 2.19 the procuring cause of all that bitterness Exod. 1.14 from which God was now delivering them Deut. 16.3 to which the Church alludeth lamenting God had filled her to the full with bitter Herbs c. Lam. 3.15 teaching us how we may not expect such sweet meat as the Lamb of God is but we must have with it some sour sauce those Sufferings were bitter that Christ endured for us and we must fill up his Measure Col. 1.24 and be in bitterness Zech. 12.10 weeping bitterly Luk. 22.62 being in heaviness to mortifie Sin 1 Pet. 1.6 Gal. 5.24 c. The Sixth Rite was They must that Night eat up the whole Lamb and let nothing Remain till the Morning The First Type is their eating it by Candle-light in the Night season which signifies that our Natural light cannot teach us to feed aright upon our Gospel-Paschal-Lamb this must be done by a light super-natural Act. 26.18 this lively light of Faith in Christ justifies many Isa 53.11 Joh. 17.3 The Second Clause signifies our great need of a whole Christ He must not be divided into pieces and parcels 1 Cor. 1.13.30 Gal. 2.20 where Paul apprehends by Faith a whole Christ to himself as if Christ had died for him only as his Coat was seamless Joh. 19.23 so is himself and not to be rent in pieces as the Arrians do in denying his Deity The Manichees in impugning his Humanity and the Apollinarists in saying Christ had no Soul c. Christ ought to be apprehended by Faith in his whole Person Natures Offices without any Division The Third Clause signifies that there must be no dallying and delaying in our apprehending Christ by Faith for we know not what another Morning may bring forth every night we may sleep our last sleep which is an Image of Death Isa 17.14 and 2 Kin. 19.35 Beside They were to eat up all if they could what remain'd must be burnt and not kept till the Morning ver 10. which is a plain Reproof to the Popish Practice in superstitiously reserving their Consecrated Wafer c. for the Sacramental sign when out of its use for which God ordain'd it during the Religious Worship hath afterward no sacred Vertue or Property in it nor ought Men to pay any Veneration to it much loss such Divine Adoration as is practised in the Romish Church The Seventh Râe was their Threefold posture Loins girt Shoes on their feet and a Staff in their hands to which a Fourth is added as necessarily implied though not expressed to wit They ate the Passeover also in a standing posture as Philo affirmeth for it was improbable they should sit with Shoes on their feet and Staves in their hands c. 'T is most probable and generally received that they ate it standing which was a gesture of readiness for present passage because they ate it in haste Exod. 12.11 just ready for a matching and is the posture of waiting Servants and such they were while in Egypt's Slavery The Apostle seems to allude to this posture Eph. 6.11 13 14. beginning his Christian Armory with it Stand therefore c. and when ye have done all to stand then follows he with this that is expressed here having our Loins girt as the 1st of them for enabling us to stand our ground and to keep our station It was the Custom of those Oriental Countries to wear long loose Garments which when not trussed up made them very unfit for travelling 2 King 4.29 Jer. 1.17 This therefore Christ commandeth that we may be girt for our Journey to the Heavenly Canaan as they here for the Earthly Luk. 12.35 36. and his Apostle Peter bids us Gird up the Loins of our Minds 1 Pet. 1.13 because a loose discinct and diffluent Mind is unready unnimble unhandy and unhandsome for God's Service 't is like Thrashing in a Cloak according to the vulgar Saying Christ did not serve his Disciples so Luk. 17.8 nor should we serve Christ so To the same purpose saith Paul having your Loins girt about with that golden girdle of Truth Eph. 6.14 Nothing maketh a man more unsteady in his Profession than his want of Sincerity and a loose life and here if ever doth that Proverb Ungirt Unblest hold true we
the Egyptians c 1 Sam. 4.8 Pharaoh's preservation through God's Longanimity hitherto from all the ten foregoing Plagues was but his Reservation for a worse and a more signal destruction The second cause of this excaecation was their angry malicious vindictive spirit which transported them into an insatiable thirst to be revenged of the Israelites for all the damages done them upon their account c. Thirdly Their covetous and greedy desire to recover all their goods garments jewels c. though frankly and freely given them for redemption of their own lives Exod. 12.33 36. and to take the spoil of all Israel Fourthly Their vain presumption that seeing the fair way and weather which served for the safety of the Israelites passage they thought they might also serve them for the same purpose This also made them praecipitant c. Some indeed do say that Pharaoh call'd a Council of War who some time did debate upon the shore whether they should give up or carry on their pursuit The issue of this consult at last was as it falls out among those under Divine Infatuations quos Deus destruit prius dementat the worst councel had the best prevalency whereupon ãâã ãâã ãâã ãâã ãâã They made a desperate venture Heb. 11.29 which was the highest instance of such a daring presumptuous attempt of unbelief in the Churche's Enemies of all others recorded in the Scripture of Truth The Egyptians here perfectly presumed that they might fare as well in the Sea as the Israelites did Fifthly Therefore we must acknowledge the greatest cause of all was that God had hardned their hearts as he said he would do Exod. 14.4 8 17. and gave them up to a reprobate sense seeing Pharaoh their Leader was raised up for this very purpose c. Exod. 9.16 Rom. 9.17 This judâciary hardness for all their precedent sins made them both unmindful of all former Plagues upon them for their hatred and cruelty to God's People and unable to discern their approaching utter destruction tho' some secondary causes from their own Councils might in God's hand concur to animate them As First It being all dark about them they might not know where they went only feeling firm ground under them Secondly They might suppose it was only an extraordinary ebb of the Sea c. Thirdly Loth they were to lose their prey and prize being all along at Israel's heels 'till the Cloud parted them and began to disturb them yet all this was of the Lord. The Seventh Remark is The Lord knoweth how to deliver the Godly out of Temptations and to reserve the unjust for the Day of Judgment to be punished either in this World or in the other 2 Pet. 2.9 as here the Egyptians whom God permitted to pursue his Church even into the Sea He gave for a time both fair way and weather before them and lets them follow close at her heels blustring and breathing out threatnings as that Wolf wearied with worrying did Acts 9.1 against her saying I will pursue I will overtake I will divide the Spoil c. Exod. 15.9 till in a trice They sank as lead in the mighty waters v. 10. and were as still as a stone v. 16. There God brake the Heads of the Dragon Pharaoh that Leviathan or Sea-Monster Isa 27.1 Ezek. 29.3 and of all the Crocodiles his Captains and Sworn Sword-Men of Satan and gave them to be meat to the People inhabiting the Wilderness Psal 74.13 14. Israel taking the spoil of their dead Carcases cast upon the shore whereby they were furnished with many necessaries for their journey to Canaan the Lord knew how to secure those brain-sick and incorrigible Sinners to their destinated destruction as well as to deliver his People out of their bloody hands yea rather than they should want Deliverance God knows how to command it to be done thus David prays Thou and none but thou art my King as thou hast been of old O command Deliverance for Jacob Psal 44.4 5. send but a Mandamus from Heaven and that will do it see Lord to save thy Subjects and Servants as thou hast done of old Speak but the Word and it shall be done as at the Creation Yea rather than God's Church shall want peace he will create peace Isa 57.19 from things that are not he can produce it by his Omnipotency and work a Miracle to have it done as here for Jah Jehovah is the Old Rock the Rock of Ages c. Isa 26.3 4 c. If we lean upon this Rock alone Isa 50.10 and call upon him in time of trouble which never befalls us more than is right Job 34.23 nor ever by chance but by Providence as this did on Israel God purposing thereby to get himself honour upon Pharaoh and his host Exod. 14.4 c. Then will he deliver us and we shall glorifie him Psal 50.15 He knows how to deliver he hath delivered he doth deliver and we trust he will do so hereafter 2 Cor. 1.10 Now because this was a fatal issue of a long controversie betwixt Egypt literal and God's Israel which is a most manifest Type prefiguring the last end of the long contest betwixt Egypt mystical Rev. 11.8 or Antichrist and the true Church of Christ as its Antitype concluding without controversie as this did at the upshot of this conflict in the compleat Salvation of the latter and in the utter extirpation of the former As Israel's deliverance from Egypt was not perfected till they saw Pharaoh and his host all lay dead upon the Sea-shore Exod. 14.30 for which they sang the Triumphant Song of Moses Exod. 15. wherein a distinct Narrative of that glorious Victory is exactly Recorded shewing how Miriam and the Virgins sounded forth the high praises of God upon Timbrels v. 20. So all this was a certain pledge of a compleat Victory and Triumph of the true Church over all its Antichristian Adversaries and that those Virgins which are not defiled and follow the Lamb whither ever be goes Rev. 14.4 shall obtain Victory over the Spiritual Pharaoh the Beast or Antichrist and shall stand by the Sea of Glass mingled with Fire as the Hebrew Virgins stood by the Red-Sea having the Harps of God in their hands and shall sing both the Song of Moses the Servant of God for old Miracles of Mercy and likewise the Song of the Lamb our blessed Messiah the Son of God for new Revel 15.2 3 4 5 c. The Mystery of Iniquity is begun to be made manifest and more and more shall be if our sins hinder not Rev. 15.6 The Lord shad Reign Exod. 15.18 and in things wherein Adversaries deal proudly he will be above them Exod. 18.11 He sits in Heaven Psal 2.4 and sees their Day is coming Psal 37.16 as Pharaoh's Senacherib's Herod's c. blasting their designs Psal 106.12 saith they believed in his word and sang his praise could we do the former we should do the latter also The Eighth Remark is The
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
enough c. The 3d Remark is The return of the Spyes after 40 days and the Relation they give of the Countrey v. 26 27 28 c. Wherein Note First Those Searchers do commend the Land for its goodness v. 26 27. to testifie which they shew the Fruit of the Land more especially that Cluster of Grapes which was born by two v. 23. who are supposed to be Caleb and Joshua as Ambrose saith because these two were most Cordial as Heb. Ca-leb signifies in commending its fruitfulness tho' none of the other could deny it seeing so many signs to the contrary Wherein those two Bearers of the Cluster supposed from this posture of bearing it to be of a prodigious proportion Pliny mentioning some in Asia to be as big as a Cow's Udder or a little Child and Strabo Writes of some that were two Cubits long c. do resemble Antè natos pòst Natos Christi those that were born before Christ and those that were born after him Our Lord is that blessed and bleeding Cluster when in the Wine-press of God's Anger which is born between Believers of both Testaments and had a Blessing in him Isa 65.8 for them both yet as he that went before bearing this Cluster had his back upon it and could not have such a clear prospect of it as he had who had his face upon it in following after it so New-Testament Believers have a more distinct view of Christ than those of the Old Note Secondly Those Searchers likewise discommend the Land from the difficulty of obtaining it because the Inhabitants were mighty Giants and their Cities were most strongly fortified with Garisons c. v. 28 29. The Ten Evil Spies joyned thus far with the two goâd ones in commending the Land as flowing with Milk and Hony c. because that was undeniable and according to the manner of malicious Lyars and Detractors they began their Speech with some truths that thereby they may the more easily impose upon the over-credulous the believing of their lyes and false Reports they design to suggest afterwards c. But the two good Spyes Joshua and Caleb could not joyn with the ten evil ones in their Nevertheless ver 18. discommending the Land c. who hereby take occasion to terrifie the People from going up to possess the Land Deut. 1.28 and therefore tell them also of the Amalekites who had fought them before Exod. 17.8 and had smitten the hindmost of them Deut. 25.17 18. and so would be sure to hinder their passage into it on the South side whereas God had a way of his own opening an entrance for them through Jordan by Jericho and they mention the Amorites who were high as Cedars and strong as Oaks Amos 2.9 thus likewise they add to all some great untruths v. 32 33. that they might insinuate into the minds of the People all passages into Canaan were block'd up to their utter discouragement c. Even thus is it with too many Professors seeming Israelites amongst us that wish very well to the Heavenly Canaan and Country speak glorious things of it and could gladly go to it but there is a Nevertheless a Lion in the way Prov. 22.13 and 26.13 Whereas the Sluggard's Lion is not as the Spanish Proverb saith so fierce as he is Painted but is a meer Fiction of his own brain to cover and colour over his own sloathfulness Yea he pretends two Lions for his hinderance the one abroad or in the Field where his work lies Psal 104.23 and the other in the Streets a likely matter Lions haunt not in Streets but in Woods and Wildernesses Thus many complain with those Male-Contents of the strength of the Anakims and the impossibility of the Conquest c. Indeed there is Satan that Roaring Lion 1 Pet. 5.8 in our way the Devil call'd there Leo ãâã ãâã ãâã ãâã ãâã lies in wait for the Church but Christ who is also call'd Leo ãâã ãâã ãâã ãâã ãâã Rev. 5.5 1 Thes 1.10 and her invincible Champion is ever at hand in the Pillar of Providence as here in the Cloudy Pillar for her help to deliver from the wrath of this Roaring Lion When this Lion of the Tribe of Judah roars all the Beasts of the World tremble Amos 3.8 Tho' it be hard work to climb up the Hill of Sion towards Heaven without fainting to bear daily crosses and reproaches of Christ upon our backs without buckling c. yet may we not be discouraged hope of gain makes Merchants refuse no Adventure love of gain causes the hunter to shrink at no weather Desire of Spoil transports the Souldier to decline no danger How much more ought the beatifical Vision of God's blessed face encourage us in our hardest duties and travels as Psal 84.6 c. and here c. The 4th Remark is Caleb that hearty Man as his name signifies perceiving some sparks of Sedition already kindled by the false reports of those ten Evil Spies immediately endeavours to quench them by pouring out a flood of an Elegant Oration v. 30. tho' few in words yet full of matter it was a Speech of faith believing in the power and promise of God Let us go up in going to possess it Hebr. for we are well able to overcome it This was so effectual for the present that it pacify'd the People who began upon the Evil Report of the Ten Evil Spies to murmur against Moses He stilled them at that time and we may suppose Joshua was not altogether silent tho' not Recorded for the Scripture doth not express all things in all places at all times Joshua joyn'd with Caleb afterwards Numb 14.6 7 8. and Josh 14.8 both of them speaking as it was in their hearts But suppose Joshuah held his peace at this time purposely out of prudence because he was Moses's Minister so lets Caleb speak all alone yet it appeareth by Deut. 1.29 30. that Moses himself spake to incourage the People tho' it be not expressed here The 5th Remark is The Ten Wicked Spies to revive the sparks of Sedition which Caleb had quenched began afresh to defame the Land First For devouring its own Inhabitants v. 32 33. not only because the Gyants devoured one another and all that came to their Country but also they slander its Air to be unwholsom and pestilential if to Natives much more to meer Strangers This some say those Ten Spyes gathered from their observing Men burying their dead in every place where they came during their forty days searching which if true the Lord did it for Israel's good that few might remain to make War against them and that those Searchers might more freely and securely search the Land unobserved while the Inhabitants were thus occupied N.B. As Israel came out of Egypt the more safely while the Egyptians were burying their dead First-born that which the Lord did for their good these Men wrested it in their relation as a great evil Perhaps it was then a
Then one and thirty Kings of Canaan till he had subdued the whoâe Land c. chap. 11 and 12. The second sort of his Actions were Sacred or Religious As 1. His Celebration of the two Sacraments Circumcision and the Passover chap. 5. 2. His Fasting and Prayer to pacifie God's Anger for the Sin of Achan chap. 7. 3. His building an Altar and publishing the Law chap. 8. 4. His conscientious keeping the Covenant tho' fraudulently gained with the Gibeonites c. chap. 9. 10. 5. His Erecting the Tabernacle at Shiloh chap. 18. 6. His Renewing the Covenant between God and Israel c. Josh 24.14 15. The third sort of his Actions were Civil as 1. His Dividing Canaan now conquered chap. 13 14 15 16 17 18 19 c. 2. His Dismissing the two Tribes and half chap. 22. 3. His holding a Parliament at Shechem chap. 23. The third and last Topick is the last End of Joshua wherein his Death is described by Antecedents Concomitants and Consequents Josh 24. Now follow the particular Remarks upon all those three General Topicks or Heads of Argument namely Joshua's Office Actions and End First As to his Office The first Remark is Joshua in his Office was a clear Type of our Gospel Jesus who was his Antitype Here this grand Enquiry comes in to be answered How far there is a Parity or Congruity and a Disparity betwixt the Type and the Antitype First Of their Parity As First Where Moses ended there Joshua began So where the Law of Moses falls short it being too weak to bring to Canaan Rom. 8.3 there the Gospel of our Jesus supplieth effectually Heb. 7.25 Secondly Both their Names do signifie Saviours Matth. 1.21 and Joshua the Type hath the Name of Jesus the Antitype twice in the New Testament Act. 7.45 and Heb. 4.8 Thirdly As Joshua was the Son of Nun Josh 1.1 which signifies Eternity so our Jesus was the Son of the truly Eternal Father is called the Eternal King 1 Tim. 1.17 and who by his Blood hath purchased an Eternal Inheritance and Redemption for us preparing us for it by his Eternal Spirit Heb. 9.12 14. Fourthly As Joshua was the Servant or Minister of Moses Exod. 24.13 32.17 So our Joshua or Jesus was after a sort a Servant of Moses when he came in the Form of a Servant into the World Phil. 2.7 to fulfil all Righteousness Matth. 3.15 and not to destroy but to fulfil the Law Matth. 5.17 by finishing the work God gave him to do in the World John 17.4 Fifthly As Joshua was the Captain General who conquered the cursed Canaanites subdued Canaan and gave the Land in possession unto the Tribes of Israel Deut. 31.7 So our Jesus is the Captain of our Salvation Heb. 2.10 conquers all our Spiritual as well as Temporal Enemies for us going before us into the Heavenly Canaan as Joshua did before Israel c. there to prepare Mansions of Glory for each one of us John 14.2 Sixthly As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window Josh 2.18 6.25 So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood signified by the Scarlet Cord for pardon of sin But more of this Type and others in their proper places Seventhly As the Cloudy Pillar which had been Israel's Conduct all along through the Wilderness under Moses did quite vanish under Joshua who instead of the Cloud that had conducted Israel through the Red Sea had the Ark of the Covenant which represented the Angel of the Covenant Christ Jesus to conduct Him and all Israel through Jordan Josh 3.3 So tho' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God yet this Cloud departedâ through the Light of the Gospel under our Joshua or dear Jesus Heb. 10.1 Col. 2.17 The Cloud was indeed Israel's Guide in Moses's time for God was then seen Vailed in Moses but the Ark must be their Guide in Joshua's Time for God was then heard speaking from his Mercy-Seat the Covering of the Ark wherein were the Tables of the Testimony Our blessed Jesus leads us not now so much by the Eye as by the Ear for Faith now cometh by Hearing Rom. 10.17 Our first Parents gave then a listning Ear too much to the Father of Lyes We ought now to lend a listning Ear much more to the God of Truth and not neglect so great Salvation Heb. 2.3 Eighthly As Manna ceased under Joshua when Israel were come into Canaan Josh 5.12 So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan Rev. 21.23 Both the Cloud and Manna were for Passage not for Rest As Manna ceased when the Corn of Canaan was before Israel to make ordinary food thereon So do Miracles which were extraordinary cease when and where there is good store of ordinary and appointed Means the Ordinances of Christ before us Hereupon Augustin saith well He that now calleth for a Miracle is a Miracle himself The Divine Doctrine of Truth which we now Embrace and Believe is one and the same with that which was first delivered by our Lord himself and then by them that heard him who confirmed it by many extraordinary Miracles Heb. 2.3 So that now we are not to try Truth by Miracles but Miracles by Truth because there be many Lying Wonders 2 Thes 2.9 Satan is God's Ape can work miranda not miracula Ninthly As it was not Moses's work to Circumcise Israel for that Sacrament was intermitted during their forty Years wandring in the Wilderness the Lord dispencing with that Ordinance because of their frequent and sudden Removals therefore this work was reserved for Joshua to be done in Canaan Josh 5.3 So the Law cannot bring us to Canaan cannot sanctifie us nor circumcise our hearts Rom. 8.3 No this is work reserved for our dear Jesus by the Grace of the Gospel Heb. 7.19 Our Lord is the End of the Law to every Believer Rom. 10.4 Tenthly As Joshua led Israel through Jordan's Waters at a time when they did overflow all their Banks Josh 3.15 so our Jesus leads his Redeemed through many and great Floods of Affliction Psal 34.19 Yea through the Valley of the shadow of Death it self Psal 23.4 and brings them as safe to the heavenly Canaan as Joshua did Israel to the earthly Canaan Eleventhly As Joshua accepted of the Gibeonites who humbled themselves to him and earnestly imitated to be entertained into Peace with him and Protection under him so our Jesus accepts of all penitent sinners who seek Grace in time of Grace Twelfthly As Joshua made his Captains put their Feet upon the Necks of the Conquered Kings of the Cursed Canaanites Josh 10.24 not vainly or proudly to insult over them as that Pope did over the Emperor Frederick at Venice blasphemously belching out those words Thou shalt tread upon
quos Deus vult destrui priùs dementat Tho' it be the common Dictate of the Light of Nature that Nations in danger of Invasion do carefully secure their Coasts and guard their Frontiers yet those Canaanites in neglecting this here seem deprived of their reasons probably their present security might be because they look'd on it as Impossible for Israel to pass over Jordan when it overflow'd its Banks but certainly they were struck with such a Terror by this Miracle that they durst not come forth but immured themselves in the High wall'd-City CHAP. IV. JOsh The Fourth gives an Account of those Monuments appointed for an everlasting memorial of Israels miraculous passage over Jordan those Monuments are twofold first the Principal described 1. The Author God vers 1. 2. The instruments who and how many vers 2 4 8. 3. The Materials twelve Stones taken out of the midst of Jordan vers 3. 5. 4. The place of Standing both in Gilgal vers 3.5 20. and in the midst of Jordan vers 9. 5. The end why as a memorial of that wonderful Work to their Posterity vers 6 7 21 22 23. and that the Canaanites might learn to acknowledg the omnipotency and Israelites the fear of God vers 24. Secondly the less Principal described likewise as 1. the manner and order of Israel's marching through Jordan 1. the Gadites Reubenites and Half-tribe of Manasseh vers 12 13. 2. All the People universally making much hast either from fear of danger or from desire of the promised Land vers 10. and 3. The Priests with the Ark vers 15 16 17 18. 2ly The time when this was done vers 19. 3ly The event hereof namely the magnifying of Joshua's Authority vers 14. 4ly The return of the Waters of Jordan into their course as they naturally ran vers 18. lastly The pitching of Israel's Tents in Gilgal a place so called by Anticipation vers 19. and 5.9 The special Remarks upon the premisses are these The First Remark is This is an Ancient and laudable Practice to erect lasting Monuments for propogating and perpetuating some signal mercy and singular deliverance that the Glory of a wonder-working God may be Eternalized and the Truth of his wondrous works may be testified to all succeeding Generations Here a Pillar of twelve huge Stones must be reared up by Gods own Command vers 1.9 with chap 3.12 And therefore it was void of all vain Superstition as it was not Super Statutum or the command of Joshua only Agreeable unto this Divine Pattern hath this great City well erected a stately structure of Stone the Monumental Pillar that the loving kindness of God in the late dreadful conflagration may be kept in everlasting remembrance The Second Remark is Tho' it be the Devils design to have Gods great Works of wonder soon obliterated Eaten Bread is soon forgotten yet 't is God's will to have them remembred and better remembred Therefore one Monument of this great mercy must be in Gilgal the place of Israel's Circumcision relating to the twelve Patrinrks in the Old Test and another in Jordan the place of Christ's Baptism relating to the twelve Apostles of the New tho' that in Jordan was a memorial to the two Tribes and half on the other side of Jordan which being built up of the most Massy Stones in the midst of the River might be seen at low Water by them for these Stones are not said to he carried on Mens Shoulders as those erected at Gilgal were but that Joshua rolled them together by the help of many Hands Or Jordans Waters being so famous for their clearness this Pillar was perspicuous to them that passed by in Boats or if as some say It was set nigh the Bank this made it more obvious to the Eye That at Gilgal was a memoir for the other 10. Tribes all must have their memento's that this Miracle of mercy might not be Moth-eaten c. The Third Remark is Parents ought cerefully to Catechize and instruct their Children vers 6 7. They were to teach their Children the use and end of thhis Monument as before of the Passover Exod. 12.26 and 13.14 Psal 34.11 and 48.13 and 102.18 Tender Plants must oft be Watered Eph. 6.4 Children must be Nurtured as well as Nourished the former is as necessary as the latter and much more seeing the Soul is a more noble nature than the Body If Parents Mind only the Bodies of their young What do they more than the very brute Beasts for theirs The Blessings upon Posterity is entail'd to Piety in the second Commandment Therefore the meaning of all Sacred Monuments should be made known by Parents to Children True Religion is the exercise of illuminated Minds 't is not an ignorant or blind Devotion as among the Papists who have a Mass of Mystical Ceremonies whereof neither Children nor their Patients no nor many of their Priests can render any reason nor indeed is any reason for many of them pretended by their Chief-Priests save such only as is ridiculous But this Sign so called of Divine Institution was expresly for the fortifying of Faith for the feeding of Hope and for the nourishing of Joy both for Parents and Children when informed by calling to remembrance so transcendent a Miracle whereby they all in after-times might be stirred up to Thankfulness Strengthened in their daily dependancy upon this wonder-working God Hereupon Parents cannot perform a more profitable Office to their Children nor leave them a better and more lasting Legacy and Inheritance than to train them up in the crue knowledg of the good Ways Works and Word of God c. The Fourth Remark is behold how the servent Zeal of Joshua appeared here who being transported with Admiration of this Miracle of Mercy doth again and again Record the Circumstances of it the Waters of Jordan were cut off and again the Waters of Jordan were cut off vers 7. That they might make the more impression upon the Minds of their posterity Wheting or Sharpening as the Hebrew Deut. 6.7 signifies As if he had been whetting a Knife before Dinner by drawing it oft over the Whetstone or as if he had been sharpening a Stake before it be driven into the Ground Thus Joshua repeats and Inculcates the same great truth with a Mind much fired upon it not only to shew that he could scarce satisfy himself with a sufficient admiring of this great mercy but also that the Blessed Truths of God the Principles of Religion must be Inculcated and Repeated or taught diligently to our Children for die deeper impression on their Minds See again vers 22 23. The Fifth Remark is The Heroick Faith and Fortitude of those Holy Priests who like good guides not only were the first that to the Hazard of their Lives entred into the River and patiently continued long in the midst of Jordoâ until fix Hundred Thousand Men c. could march over but they were the last also that passed out of the River
of Peace with Joshua c. are 1. The Final Cause was that they might be allowed to live and not be destroyed with the Cursed Canaanites ver 15.20 21. the League was to let them live 2. The Efficient Cause was their Elders of Gibeon their Royal City and the Embassadors sent by the Elders ver 3 4 11. 3. The Material Cause by which the Cheat was managed was Victus Amictus Mouldy Bread and Clouted Cloathing c. ver 4 5.12 13. c. 4. The Formal Cause was the smooth Oration which those Embassadors made before Israel to decoy them into the bonds of a Covenant with them ver 6 8 9 10 11 12 13. Thus those poor Gibeonites made a better use of what they heard to wit the Ruine of Jericho and Ai than the other Canaanites did therefore they work wilily ver 3 4. and wickedly too in laying one lye upon another ver 5 6 9 11 12 13. thus Mendacium Mendacio Assuunt they stitch one Lye to another they strain hard to save their lives and taught their Tongues to speak Lies Jer. 9.5 and took fast hold of Deceit Jer. 8.5 Satan knew what he said All a Man hath will he give for his Life Job 2.4 whereas we should rather Die than Lye The Embassador is call'd an Hivite ver 7. which name hath the signification of a Serpent in it This Hivite told his Tale fairly but not a word of truth in his whole Tale He had more of the Serpent than of the Dove here was Serpentine Subtilty but no Columbine Simplicity Do not the least evil tho' it would procure the greatest good Rom. 3.8 And thus our Modern Gibeonites the Romanists would cheat the Protestants with a pretence of Antiquity Indeed the Romish Religion is no better than Clouted Shooes and Moulded Bread yet non erat sic ab initio our Religion is found in the Bible long before Luther where their musty stuff never was found Their Old Religion as they call it deserveth no more Reverence than an old Fornicator who because Old is so much the more odious Antiquity without Verity is but filthy Hoariness the old things mentioned 1 Chron. 4.23 were never better for being Ancient The Second Remark upon the Second Part is the Strange Effect which the Causes afore-mention'd did produce namely a League and Confederacy procured by the overmuch craftiness of the Gibeonites and contracted by the over-much Credulity of the Israelties ver 15. The Grand Enquiry here is whether this League was Lawful or not Answer the First some have these Sentiments that it was unlawful upon those grounds because 1. God forbad Israel to make any League with the Canaanites and bad to destroy them all Exod. 23.32 34.15 Deut. 7.2 without making any Exceptions c. Secondly the People murmured at this League ver 18. which they ought not to have done had it been Lawful 3. Joshua denounces those Gibeonites accursed for deceiving him ver 23. which he would not have done had nothing been done but what was just and equal 4. He Charged them with Circumventing him by dissimulation ver 21. Answer the Second but others affirm it was a Lawful League as Augustin and all the Rabbies c. upon those grounds First It was lawful for Israel to offer Peace to other Nations before they besieged any of their Cities Deut. 20.10 which shews this League was lawful as to the substantial part of it Secondly This Sanguinary Law of Killing all the Canaanites was not absolute and Universal but admitted of an exception of Penitents and True Converts as appeareth from Jerem. 18.7 8. Jon. 3.4 Thirdly That this Law was thus limitted being only a positive Law and so might be qualified with a Natural and Moral Equity appears in Israel's sparing Rahab and her Relations Fourthly The Reason of that Sanguinary Law was least those Canaanites that were not killed might entire the Israelites to their Idolatry Now that Reason ceased at their turning from Idolatry and becoming Proselites to Israel c. Fifthly That the Gibeonites were Converts appears for their Hearts were not hardned as the other Canaanites were Josh 11.19 20. They came to Joshua here in the Name of the Lord ver 9. and they had this blessing to have a near approach unto God in their Service of the Sanctuary ver 27. where David could have been content to be a Poor Door-Keeper Psal 84.10 Sixthly Had this League been unlawful it had been better broken than kept If it had been a Sin to make it the Sin would have been double to keep it but Joshua and all the Princes upon the review of it did conscientiously keep it verse 19 20.22 23. Seventhly God severely punish'd the Violaters of this League long even 400 years after as 2 Sam. 21.3 Saul's rash zeal cost the seven of his Sons Lives and so almost rooted out his whole Posterity Eighthly The utter Destruction of all the other Cursed Canaanites came not so much or so necessarily upon them by vertue of any absolute or peremptory precept for destroying them as it did from their own obstinacy and obduration of their hearts whereby they did not only neglect but also scorned to make peace Joshua 11.19.20 The Third Remark is the Admirable Adjuncts of this League which be two The first is the Discovery of the Decit And Secondly The Punishment upon the Deceivers First The Discovery of the Cheat was not till Three days after the League was made ver 16. who was the Discoverer is not express'd 't is not at all improbable that some Israelites making Excursions out of the Camp into the Country either for Forage and Food or out of Curiosity to view Canaan might come to Gibeon which some say was but 26 Miles from Gilgal where Joshua incamp'd and there hear and bring the News Now when Joshua understood by those Foragers c. that those Deceivers were neighbouring Canaanites still he stood to the Covenant he had contracted with them which may make up the Ninth Evidence to the Eighth aforesaid concerning the lawfulness of the League for had Joshua known it had been contrary to the Law of Moses he would not now upon better Information have confirm'd it seeing the Holy Scripture doth testifie that Joshua left not any thing undone which the Lord had commanded by Moses Josh 11.23 Unto which may be added a Tenth Evidence How can any Man believe that so Wise so Rich and so Potent a King as Solomon was would have spared those Remnants of the Canaanites whom he reduced into Subjection and Servitude nay would he not rather have destroyed them if indeed he had understood that God had commanded it to be done Secondly The Punishment upon the Deceivers though they were spared as to their Lives yet shall they be punished in their Persons ver 20 21 27. The Gibeonites had indeed gulled the Israelites and had beguiled them by the means of this League of the rich Spoils of their
for the other half thereof had their portion assigned them by Moses long before this on the other side of Jordan Josh 13.29 30. c. Then follows the Inheritance of Benjamin Josh 18. ver 11. to the end His Portion fell betwixt Judah and Joseph ver 11. which Divine Providence ordered being the only place in which that Prophecy Deut. 33.12 could have been accomplished What could God do more for Jacob's Darling than have his Temple built upon Mount Moriah which belonged unto this Tribe placed so near the place where God's honour dwelleth c. In the last place The possession of the Six lesser Tribes do follow Josh 19. 1. That of Simeon ver 1. to 10. 2. That of Zabulon ver 10. to 17. 3. That of Issachar ver 17. to 24. 4. That of Asher ver 24. to 32. 5. That of Napthali ver 32. to 40. 6. That of Dan ver 40. to 49. The Fourth General Remark is Still Levi is left out and yet there be Twelve Tribes without him because Joseph's double Portion maketh two Tribes of Ephraim and Manasseh yet this is not the Reason why the Tribe of Levi had no Inheritance that is no Regions or Parts of the Country distinct from other portions of the Land by which they might live by Tillage and Husbandry as the other Tribes were to do neither Moses nor Joshua gave Levi any such Inheritance but only some Cities to dwell in and the Suburbs belonging to them with some Circuit of ground for the feeding of their Cattel Josh 21. throughout and the Reason is rendred because the Lord himself was their Inheritance Josh 13.14.33 therefore God gave unto the Tribe of Levi all that Remained of the Sacrifices of the Lord to live upon Numb 18.8.10.23 Deut. 10.9 and 18.2 and this passage The Lord is their Inheritance his Sacrifice c. is so oft urged to prevent those Calumnies which God foresaw the Levites were likely to meet with from the Malice Envy or Covetousness of their Brethren And 't is oft repeated to oblige all the other Tribes that they might both conscientiously and cheerfully give to the Levites their Dues seeing they had as good a right and title to them as their Brethren had to their several possessions Besides this was done for the accomplishment of Jacob's Prophecy concerning Simeon and Levi they shall be scattered among the other Tribes Gen. 49.7 for the providence of God ordered so concerning Simeon that he had no distinct part of his own but became an Inmate to Judah Josh 19.1 As this was in part a fulfilling of Jacob's Threatning so there was this mercy in it to Simeon that his weak Tribe should be strengthned by the stronger Tribe of Judah and as to Levi tho' he had his habitation scattered among all the other Tribes yet this Curse was afterwards turn'd into a blessing when they were consecrated as Priests to preserve and present knowledge to their Brethren to teach Jacob God's Judgments and Israel his Law Deut. 33.9 10. Candles bound up in a pound give no light but when each of them is lighted and set up in distinct Rooms they give light unto all the Rooms of the House Thus did the scattered Levites give light unto all the Tribes of Israel on both sides of Jordan which they could not have done had they been bound up in one pound or portion as all the other Tribes were c. After the General Remarks upon the Division of Canaan among the Twelve Tribes in general Now the particular parts and portions of Caleb and Joshua do follow to make particular Remarks upon First upon Caleb The First Remark is His Petition to Joshua the General the subject matter of his Petition was extraordinary to wit the Mountainous Territories not to be given him by the common lot as the Land was dealt out to others but a special deed of gift to him and his and for promoting it the more the chief of his Tribe came along with him as his Advocates to Joshua Josh 14.6 7 8 9 10 11 12. wherein he urgeth his own faithfulness in the matter of the Twelve Spies Numb 13.31 32. and 14.24 He appeals to Joshua himself who then was his Copartner concerning the truth hereof and he alledgeth how he was still compleatly qualified for so great an undertaking so that this special gift was not like to be cast away upon a supernatural and unserviceable Person but above all he reminds Joshua of God's particular promise to him Numb 14.24 Deut. 1.36 By vertueÌ of which promise he was kept allve to that day as thou thy self art also to whom together with me God promis'd this Prerogative for a reward of our uprightness and sure I am God is no Austeer Lord but a liberal Pay-Master who never sends any of his Servants away having any just cause to complain of an Hard bargain in his service No he is an honourable Master who imploys his Servants in honourable work and will pay them most honourable wages As it is no Ambition in me to require so it can be no injustice in thee to bestow on me this Mountainous Country for as my feet have trodden upon so my Faith hath Triumph'd over it and over Hebron and all the frightful Giants about it The Second Remark is Joshua's Answer to Caleb's Petition Josh 14.13.14.15 wherein is related how Joshua granted his request and prayed God to bless him with good success acknowledging withal his praise-worthy carriage in the business of the Spies together with himself and therefore his Request was but reasonable and so might not be denied Joshua doth not here as some Generals in the like case would have done he doth not blame Caleb here for beeing too hasty saying let thy Betters be served before thee He bids him not stay until himself were first served but grants him Hebron helps him to gain it Josh 10.37 and when gained he wish'd him much joy and a comfortable fruition of it Caleb accordingly succeeded against the Anakims under Joshua his General Josh 11.21 and 15.13 and after Joshua's death also Judg. 1.9 10. to be spoke unto after Secondly The Grand Remark upon Joshua here is his Marvelous Modesty and Holy Humility in this that he who had deserved best and therefore should have been served first can be content to have his part and Portion last after all the Twelve Tribes had theirs assigned before him Josh 19.49 50 51. nor is this all held forth here that he was willing to be served last who had deserved most but that he could be content to chuse for his portion that he petition'd for among the Barren Mountains whereas he might have challeng'd the chiefest Lands in that Champian Country of those Conquered Kingdoms wherein he had been the chief Actor nor did he desire this small portion of barren Land that lay in his own Tribe because of any stately Palace that stood there or any Royal City adorned with Sumptuous Buildings contained therein
of Shilo may by a Rape be caught that the Remnant of Benjamin may be supplyed his Relation here agreeth well with the Scripture of truth as the same Story is recorded Judg. 21.17 18 19 20. to the end Israel's great Cry was now that the Lord had made a Breach upon the Tribes ver 15. Benjamin was the begetter and beginner of the sin God was owned here the chief Author of the punishment and Iseael were but his Executioners Hereby Benjamin is shrunk up into a small room and reduced to a very narrow number they complain the Women were destroy'd out of Benjamin ver 16. So the Two Hundred could not hope to have Wives out of their own Tribes They further urge One Tribe must not be lost out of the Twelve ver 17. because both Jacob and Moses promised an Inheritance to Benjamin and Joshua performed their Promise to him their Land cannot be alienated from them nor can it be possess'd by any other Tribe Their State must not be dismembred there must be Twelve whole Tribes to serve God instantly Day and Night as was said by a Benjamite afterward Acts 26.7 whence those Wives could come to recruit the Tribe in the Overplus number of Benjamites unprovided they knew not that they must have none of our Daughters given them by us because we have sworn to the contrary ver 18. and seconded our Oath with a Curse upon him that durst break it Then comes in Josephus's great Projector with his Grand Salvo at the Feast of Shilo c. ver 19.20 21 22 23. This Oath though Unlawful as above must by no means forsooth be broken yet a Violent Rape is devised to elude the Oath which was far worse for hereby they added to their Perjury for it was the Common-Council's Decree that gave those Dancing Damsels to the Benjamites the sin of Rape Fraud and deceitful Dealing The Benjamites have now got a Decree in Council of the Elders to lie lurking in the Vineyards and these Damsels that came by them to their Dances they were authorized to take them by force as their Wives without either Consent of Parents or Parties and undoubtedly to the great Grief of both and when any of their Relations came to complain as they had just cause to do against these Plagiaries or Kid-nappers it was ordered to answer them Be favourable to them c. that is we have wronged them in not reserving Wives sufficient for them either out of their own Tribe or out of Jabesh-Gilead N B. Whose Widows their Husbands being slain might have served them Wives when the number of Virgins was not found sufficient c. And they are told also Ye are not guilty of the Oath because ye did not give them but they werr taken against your Wills c. And so indeed they were Innocent but so were not they that used this Plea seeing they had contrived this Rape but this they conceal least it should make them odious to the Complainers and so harder to pacifie Inferences from this History are these First That Israel's Anarchy begat a General Ataxy They having no King or Judge to Govern them from thence came all those Disorders aforementioned Their Apostacy from God was Cursed with Manifold Confusions Civil-Wars c. Secondly In those dark Times they still held that great Truth that Parents have the power of Giving their Children in Marriage This was the Grand Ground of their Oath and of their Scruples concerning it So much Light yet remained among them that it was Unlawful for Children to Marry without the Consent of their Parents Thirdly A Violent Rape of Daughters without Parents Consent was even in this Degenerate Day lookt upon as Unlawful and therefore did they use those Wiles to appease those Parents whose Daughters were taken from them against their Wills not being altogether ignorant of the Law against Man-stealing Deut. 24.7 nor how heavily Jacob took it to be Robb'd of his Daughter Dinah Gen. 34. Children are a chief part of their Parents Goods therefore the Civil Law punishes Rapes with Death Much mischief hath followed Rapes and many Bloudy Wars the Rape of Helena out of Greece by Paris King Priamus's Son did cost the Destruction of Troy And later What a Woful War broke out between the Emperour Maximilian and Charles the Eigth King of France who violently took away Anne the only Daughter of the Duke of Britanny which had been Espoused to the Emperour c. N. B. How these Couples could fadge is hard to tell An After-Consent might salve all which only made Jacob's Marriage with Leah to be Lawful c. Fourthly Their Superstition brought upon them this great Folly to hinder their Daughters from great preferment for here they had a fair opportunity of making their Daughters Mistresses of very large Inheritances seeing the copious Inheritance of the whole Tribe of Benjamin was to be divided among Six Hundred Men none of the other Tribes must have any share in it therefore the share of many Thousands did fall to those few Hundreds yet so Superstitiously scrupulous were they to disown it c. Fifthly Notwithstanding the darkness of those Times yet was there so much light as to look upon Polygamy Unlawful and Impracticable Fot the Decree ran thus Catch ye every Man his Wife c. ver 21. no more but one Wife for a Man is mentioned which shews though Polygamy was practised by some yet was it not approved even in those Times yea and in this case never more needful cause was found for the allowance of it because the Benjamites were now reduced to a very small number yet had very great and extraordinary Work that lay before them namely the Rebuilding of their Ruined Cities the Re-peopling of them when Rebuilt and the Replenishing of that Wide Inheritance which now did almost lie wholly waste therefore if ever it was now necessary for one Man to have many Wives for a Greater Increase Sixthly and Lastly Nor were those Times so bad as to allow of mixed Dancings like the Dancings of our Days between Men and Women which in all Ages of the Church hath been condemned as Wanton and Lascivious but the Dancings of those Damsels was Sober Modest and Acted only by themselves whereby indeed they were the more exposed to this Rape we oft read of Virgins Dancing by themselves Exod. 15.20 Judg. 11.34 1 Sam. 18 26. and 2 Sam. 6.20 22. but not any where of any mixed Dances as is the corrupt Custom of our Times c. Judges CHAP. II. Verse 11. NOW return we to the History Recorded from Judg. 2.11 unto Judg. 3.11 under the Government of Othniel whom God made their First Judge after Joshua Famous Sir Walter Rawleigh saith here 'T is not improbable that the War betwixt Benjamin and the other Tribes of Israel brake forth between the Times of Joshua and Othniel for then there was no King in Israel and the Tribe of Judah which led the People against the
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâgea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence ãâã ãâã ãâã ãâã ãâã Lex ex ãâã ãâã ãâã ãâã ãâã distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all
in doing his Duty with diligenceâ 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.
that Night v. 25. 2. Samuel calls him up early to the House top again to Impart more of God's Mind to him and so dismisses him v. 26. Yet 3. Goes part of his way for Honours sake but the Servant is sent before v. 26. for yet more private Discourse in so weighty a matter Samuel could not prepare Saul well enough by two former Secret Conferences he must have this third also N. B. This secrecy Samuel used lest Israel should think some Collusion in the case and suspect that he who before had deny'd them a King was now about to impose one on them but this suspicion was prevented when Saul was chosen by Lot which was immediately ordered by God What Samuel said and did to Saul at this Conference is declared in the next Chapter 1 Sam. CHAP. X. IN Chapter the Tenth follows the Election Vnction and Inauguration of Saul to the Kingdom which is twofold 1. Private 2. Publick Remarks upon the private Unction first The First Remark is Samuel after this Third private Conference with Saul as above Anointed him King by Divine Direction ver 1. Samuel takes a Vial of Oyl and poured it upon Saul's Head N. B. Note here 1. It was not an Horn of Oyl as when David and his Posterity were Anointed but a Vial or Glass to signifie say some the short continuance of Saul's Kingdom 2. His Head was Anointed to shew his Superiority over his Subjects 3. With Oyl which will ever work it self up to the top of other Liquors to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Administration of his Regal Office 4. Oyl being of a soft and smooth Nature was a Symbol of Clemency and Candid Lenity which he ought to exercise towards his Subjects in the discharge of his Duty N. B. Then Samuel kissed him in token both of his Affection and of his Subjection to him not grudging to resign the Office of Supream Magistracy to Saul which he had held in his hands for many Years and now not disenabled to manage it himself but only dispossess'd of it by the meer Humours of the Mobile N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him till Samuel pacified and perswaded him saying 'T is the Lord that Anointeth thee to be Captain over his Inheritance as the Baptist said to Christ Suffer it to be so now c. Matth. 3.14 15. telling Saul that he was but God's Minister and that Saul must govern God's People according to God's Will whose they were and not according to his own Will The Second Remark is The Three Oracles or significant Signs whereby Samuel confirmed Saul's Faith concerning the truth of his Call to the Kingdom when he saw those several Circumstances all casual and contingent Matters which none but the true Jehovah could foresee and none but his true Prophet could foretel came to pass v. 2 3 4 5. to v. 14. The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre immediately saith he after thy departure from me That thy Father's Asses are found again v. 2. N. B. 1. Samuel sends Saul newly Anointed to Rachel's Sepulchre to mind him of his Mortality and to keep him humble that he might not be too much transported with this new Honour which he was now entring upon The second Sign was The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor c. v. 3 4. They will saith he present thee with two Loaves by way of Homage to thee as their King being stirred up hereto by a strange Motion of God's Spirit who knows thy Bread is spent chap. 9.7 N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey partly because he would not seem to curry favour with this new King by such Bribes of Bread and partly because he foresaw those strangers would furnish him with enough The third and most certain Sign to assure him of his call from God to Kingly Office was the Inspiration of God's Spirit upon him in the end of his Journey v. 5 6. c. 9 10 11 c. N. B. Note well First The Accomplishment of the two former Signs are not expresly related but certainly supposed for 't is affirmed in the General that all those Signs came to pass that day v. 9. and the reason why no more is mentioned of them may well be because they were only two transient Acts which passed between some few Persons meeting together and passing by one another but the accomplishment of this third Oracle is largely insisted upon and related in a more solemn manner because it was a more permanent Sign and of greater Importance being more pertinent to Saul's Person and his present private Condition The Second Note Here is Stupenda Dei Dignatio most marvelous Divine Condescension that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events this the Lord hath usually done as Exod. 3.12 2 Kings 19.29 Isa 7.13 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled but more especially in this Third Sign Note Thirdly This Third Sign was a complication of many Signs As 1. His meeting with the Prophets 2. His own Prophecying 3. His being turned into another Man And 4. According as some give the sense Thou shalt go down before me to Gilgal where thou shalt tarry for me Seven Days c. v. 8. How a Company of Prophets both Tutors and Pupils met him we are told in v. 10. as likewise how the Spirit of Prophecy came upon him and caused him to Prophecy among them so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education and hereby he became another Man as Samuel had foretold v. 6. he now appeared not like a Rude Rustick fitted only to feed his Fathers Asses but like a Learned Prophet yea and a Spirit of Government came upon him also to fit him for the Calling of a King He was changed into another Man but not into a New or Spiritual Man N. B. God gave him another Heart v. 9. yet not a new Heart 't was only a Civil but not a Sanctifying Change God gave him not that free and Noble Spirit that David pray'd for Psal 51.12 but only common Gifts of a Princely Port Prudence Courage and Conduct c. had it been Saving Grace wrought in him by the Spirit of Holiness that fearful Defection into Outragious Wickedness had not appeared in him afterwards However it was such a Change from a Rustick to a Ruler as made all his Spectators marvel v. 11 12. Insomuch that it became a Vulgar Proverb Is Saul also among the Prophets when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth
lost God's Ear and Answer but David found both and though God had given an Answer to David by degrees and one piece of his Divine pleasure after another at Keilah Chap. 23.10 11. yet here God gives him an Answer with more expedition and all at once because the nature of his present Circumstances would not admit of any delay Oh how good is our God in his Divine Condescensions unto his Servants necessities thus to accomodate his Answers to our Addresses either slowly or speedily according as the matter doth require The Second Antecedent of David's Expedition here is his making use of Humane Help also in a way of subserviency to the Divine Oracle for David dare not tempt the Lord by a neglect of means nor durst the expect any extraordinary Miracles where the Lord afforded him ordinary means and helps David's Humane helps were twofold First Domestick he being encouraged by God's Oracle pursues the Amalekites with 600 Men but one third part of them fainted and were not able to pass over the Brook Besor v. 9 10. This was a new Exercise of David's faith and 't is a wonder he did not doubt of the truth of God's call to this Expedition when he saw God's Providence crossing him thus in it Carnal Reason would suggest to him that his 600 Men were few enough encounter so great an Army of the Amalekites But God saith to David here as he had said to Gideon the People that are with thee are too many for God to work by Judg. 7.4 God strikes off 200 from the 600 that the glory of the Victory might be ascribed to God and not to Man David's Second Humane Help was foreign namely an Egyytian the Servant of an Amalekite whom they found in the Field v. 11 12 13 14 15 16. wherein those Marvelous Occurrences of Divine Providence did concur for the promoting of David's Design N. B. Note well As First A Guide for him in his blind March was intercepted v. 11. finding a Man lying in the Field in a Souldier's Habit ready to perish by sickness and hunger as this was a good Providence to David thus to find one that had belonged to the Enemies Army who knew how to lead him to the Amalekites that had so barbarously left him so it was no less good to himself For Secondly By this means the poor perishing Creature was recovered from being famished v. 12. David a stranger was more charitable to him and that before he knew whether the Fellow could or would do him any service than had been his own Cruel Master at that time Thirdly So soon as his Spirit was revived by David's benevolence he was Examined upon which he confesseth 1. That he was an Egyptian by Nation 2. His Employ was that of a Servant 3. His Master was an Amalekite 4. But a Churlish one for leaving me behind him when disenabled to march v. 13. this was a most brutish part seeing he might have carried him with the Prey N. B. Note well How unlike was this inhumane Master to the good Centurion who went to Christ for Cure of his sick Servant Math. 8.6 but more unlike the good Samaritan who took order both for the Carriage and for the Cure of a meer Stranger Luke 10.33 34 35. His Master acted more like a Cursed Amalekite whom God had devoted to utter destruction Exod. 17.14 Deut. 25.19 in casting off his Sick Servant for which barbarous Cruelty he paid dear and not only himself but his whole Company also for he might have taken better care of his Cure and Life seeing no Enemy did pursue their Army therefore had leisure enough to seat him upon some Beast or lodge him in a Waggon Fourthly After this account he had given of himself David contracts with him to discover where the Amalekites lay Hereupon having security given him for his own safety he makes a most ample discovery both of what mischief they had done against the Philistines and that part of Judah where David's Possessions which he had by the right of Abigail did lay as well as unto Ziklag which Achish out of his generosity had bestowed upon David and his Men. N. B. It may well be supposed that this Army of the Amalekites took the opportunity of Invading those Countries and remote places while the Philistims and the Israelites were so deeply engaged on both sides in a present War and this poor wretch thus revived and secured doth also make a discovery where this Triumphing Enemy Encamped in all Riot and Luxury fearing no danger from either Party at this juncture they being prepared on both sides for a sudden Battle This Man might be informed by his Master whither they marched to that in case of his recovery he might know to what place he should repair and be with them again All those Circumstances we have an account of in v. 14 15 16. The Second Considerable in this Expedition is the Concomitants thereof David having now got both sure Intelligence and such an Infallible Guide immediately Marcheth after the Amalekites his principal encouragement from the Oracle of God v. 6. being thus happily back'd with these two Additional Helps by way of Subordination N. B. David's Victory over this Enemy is described by many Circumstances ver 16 17. as First The Place where 't was When they were come to the very Borders of their own Country far enough as they thought out of any danger of either Israelites or Philistines with whom they believed David had joyn'd himself who were at this juncture engaged in a Battel Secondly The Time when namely at the twilight a time most convenient for David when the fewness of his Forces against so great a multitude might not be discovered c. Thirdly The Opportunity of David's successful Assault upon them while they were drinking dancing and dispersed abroad without any Scouts or Watch and while they were keeping an Holiday to their Gods who had help'd them to so vast a Spoil and Booty David sets upon them in this secure and careless posture as Abraham had done upon Kedorlaomer and his Accomplices and routed them Gen. 14.15 and as Ahab did afterward upon the Syrians 1 Kings 20.16 Fourthly The Quantity of the Victory both as to time lasting until the Evening of the next day so long was David in cutting off those Cursed Amalekites with those few hands of his Followers and also as to Number none escaped save 400 that rode upon Dromedaries though equal to the number of David's 400 Foot Souldiers yet were they dispirited and fled all the rest were half Dead Drunk so stood at mark for David's deadly blows Thus the Graecians assaulted Troy Invadunt Vrbem Somno Vinoque Sepultam They found the Citizens half death to their hands and 't was no more matter with Casar to Conquer a careless and secure Enemy but as he expresseth it in his Commentaries Veni Vidi Vici I Came I Saw and I Overcame Thus did David here without difficulty N.
c. And the Emulation of the Philistines against him v. 17 18 19 to the end The first is the Amicable Resentment that Hiram King of Tyre made of David's present Prosperity He hearing of David's Valour and Vertues and of his growth and greatness in glory which could not otherways be Because the Lord of Hosts was with him v. 10. the fame hereof did so far prevail with this King 's truly noble mind that as Lavater tell us he wrote a most Loving Letter to David wherein he expressed much Candour and Kindness towards him This Letter with David's Answer to it were both extant in Josephus's time However The Scripture of Truth tells us that this Hiram was so candid a King to David that he sent Embassadour to him with Cedar Trees from Lebanon a great part whereof lay in that King's Countrey and Carpenters to build him an House N. B. For David had demolished the Old Fort after he had slain all the Jebusites that had defiled it with their Idolatry save only Araunah saith Josephus who afterward proved a kind friend to David chap. 24.18 22. When he became a Proselyte to God's true Worship N. B. To this New House David gave a new Name that all the Monuments of abomination in the Old House might utterly be abolished and perhaps the Blind and Lame were interdicted entrance into David's Royal Palace not out of pride and state as that of the Persian King's interdiction Esth 4.2 but that it might be a lasting memorial of this famous Victory Nor was this Rule so general as to admit of no exceptions for Lame Mephibosheth was admitted upon another account that he might be a standing Remembrancer of David's dear Friend Jonathan It could not but be some content to David in demonstrating his favour to a Lame living Son in thankfulness to his now deceased Father N. B. We may suppose that while all Israel was with David at Jerusalem David consulted with the Chief Captains about a convenient time for fetching up the Ark 1 Chron. 13.1 2 3 4. and until that appointed time all the Tribes went to their own homes After their departure Hiram sends betimes to enter Amity with him and to build him an House to Live in and then it was that David multiplied his Marriages contrary to God's Law Deut. 17.17 to build up himself a living House v. 13 14 15 16. and 1 Chron. 14.1 2 3 4 5 6. This David did to enlarge his Family and to encrease his Alliances with so many considerable Families yet may it well be reckoned amongst David's miscarriages For beside his leaping over the Pale of God's Law in Multiplying his Wives to strengthen himself in the Kingdom as above he was afterward punished in his Concubines He was made saith Peter Martyr to Vomit them up again which he had swallowed down with so much delight chap. 20.3 'T is no good policy to break God's precepts upon any pretence The Fifth Remark is The Second Event of David's Inauguration over all Israel namely The Emulation of the Philistines who hearing of David's splendid Coronation quite contrary to the Tyrians looked upon David's settlement with an envious Eye and took this timely opportunity when all the Armies of Israel were returned home and before Jerusalem was fully fortified they came once and again to the Valley of Rephaim which lies near Jerusalem to catch David at unawares but he beats them back with a sore slaughter both times v. 17 18 19 20 21 22 23 24 25 and 1 Chron. 14.7 to the end Wherein Mark 1. The Philistines had not stirred against Israel during their Civil-Wars betwixt the the House of Saul and the House of David they craftily forbore all acts of Hostility those Seven Years hoping they would destroy one another and so make for them a more easie Conquest of both But now all being ended and Amicably composed unanimously under David they began to fear his growing greatness especially by Hiram a rich King of a Neighbour-Nation now entred into a League with him they thought it now high time to bestir themselves which they durst not do before for fear of making both parties of Israel and Judah to unite against a common Enemy-Invading their Land but now they must pluck up this new plant before it were too much fortified both at root and top c. Mark 2. It may be supposed that Achish King of the Philistines who had been so kind to David in the time of his banishment by Saul was now Dead for we read not one word of him in this expedition wherein 't is said That all the Philistines came to find him out and fight against him or if yet alive the other Four Lords of the Philistines over-ruled him now as they had done in Cashiering David and his Men out of their Army when he had Ziklag bestowed upon him Mark 3. So tender was the Lord of his Servant David's Reputation and Honour that the Philistines must first Invade him and not he them lest they should have for so doing basely branded him with the brand of Ingratitude to Invade them first who had given him such Courteous entertainment in the times of his troubles He will not therefore be the first Aggressor Mark 4. David secures his Forces in the Cave of Addullam till he had consulted God by Abiathar which being done with God's warrant he falls upon the Philistines in the Valley of Giants and smote them with as much facility as a Man can scatter weak Waters with his Foot or Finger hence David called the place of this Victory Baal perazim The Lord of Breaches Mark 5. These Philistines had brought their Images into the Field to fight for them in hope of help by them perhaps in imitation of the Hebrews who had formerly frighted them with their Ark among their Army 1 Sam. 4 6 7 8. those Mawmets they left behind in their praeposterous flight to save their Lives or out of contempt because they had helpt them to no better Success David takes and burns them as God had commanded Deut 7.5 25. 1 Chron. 14.12 Mark 6. Those Fool-hardy Philistines will needs stumble the second time upon the same stone spreading themselves again in the valley of Giants doubtless with greater force v. 22. as if they had been of the Race of those Old Giants who waged War against God himself David still not flush'd witht he former Victory depends upon God for Direction God Directs David not to fight them by open War as in the first but now to use a stratagem of Fetching a compass v. 23. God's Promise must be trusted yet the best means must be used Come on them unawares c Mark Lastly The Season of David's Acting God must go before and Man must follow after When thou hearest the sound of a going on the tops of the Mulberry Trees then fall on v. 24. Such a sound as utterly frighted the Syrians 2 King 7.6 shall now fright the Philistines The sound of a
knowledge of the best things as is here necessarily implied Remark 3. The Problems she proved Solomon with more than probably were propounded concerning the things of God for she and divers other Heathens had some knowledge of the Being Nature and Worship of God wherein they were generally at a great loss yet endeavoured to understand c. N. B. Her Riddles or hard Questions were such as she could not elsewhere get any satisfactory solution unto save only from that incomparable Wisdom she heard Solomon had therefore is she more praise-worthy than Plato Pythagoras and others who went into Remote Countries only to learn Philosophy but she came from far to learn true Divinity which is imported in those words Leshem Jehovah concerning the Name of the Lord ver 1. demonstrating that she did acknowledge the true God Baronius saith she was of that Countrey where she might learn the Prophecy of Balaam touching the Messiah's Birth and hearing of Solomon's Wisdom concerning the two Harlots c. came to know whether this were not He whom Balaam predicted c. Remark 4. Peter Martyr's Inference hence is excellent saying The common Contemners of God's Word are branded here who lazily loiter and linger and oft-times will not rouze themselves out of their Beds of Idleness to hear God's Word purely and powerfully Preached and our Saviour alledgeth Her as an Instance to the same purpose Mat. 12.42 Luk. 11.31 taking it very ill as well he might that men came not so far to hear him who was greater than Solomon but much more ill from those wretched Jews who prized not the Wisdom of the Son of God tho' it was brought home to their doors Remark 5. When Solomon had answered not only all her Theological but also her Political and her Physical Philosophical Questions then did this Arabian Queen stand astonished c. ver 3 4 5. being struck with an Extasie of deep Admiration but so soon as she could recover her self she brake forth both into good words and into good deeds also As 1. Her good words ver 6 7 8 9. saying Common fame which commonly makes matters more than they are hath in this thy case fallen far short of the truth tho' even that which was reported seemed incredible Her Eyes were now ravished with the Rarities of his Structures and with the beauty and order of all his Royal Concerns as well as her Ears which had been only tickled before with bare Reports at a great distance but now are more abundantly gratified with hearing his Matchless and None-such Answers to all her profound Problems and Aenigmatical Enquiries When both her personal Seeing and Hearing had confirmed her in Believing then she blesseth God for so loving Israel as to bestow such a None-such King to Rule them Tho she lived among the Heathen yet was she convinced that such a King as Solomon was given of God as Prov. 8.15 16. and therefore doth she praise God for him Then 2. As to her deeds She gave Solomon and 120 Talents of Gold with all other the choicest Commodities of her Countrey ver 10. all which she doth freely part with to purchase Divine Knowledge Yea in a word she was so taken with Solomon's Wisdom that she could have been content to have made an exchange of her own Throne for Solomon's Footstool seeing his Servants so happy in him How much more happy are we in Christ's Court where we may continually behold his face greater than Solomon Psal 17.15 Remark 6. The great Grandeur and prodigious Pomp and Opulency is next described in form and matter of Solomon ' Wealth and Glory As 1. After his Royal Bounty to this Queen of Sheba and her Return home with her Desires fully satisfied ver 13. We are told how Solomon's Navy brought him in yearly 666 Talents of Gold ver 14. which amounts to two millions and more of our Money 2. His vast Revenues by Tribute Custome c. from Inland and Outland Commodities c. ver 15. and a Monopoly of Yarn and Horses ver 28 29. 3. His adorning the Temple and his Palace with Almug-trees and Instruments of Musick ver 12. with Targets and Shields of Gold v. 16 17. and with a goodly Golden Throne ver 18 19 20. and with drinking Vessels all of Gold ver 21. 4. His plenty of Gold so that comparatively Gold was nothing accounted of in his day as it is in other Lands and in our days wherein Money beareth the Mastery and is the Monarch of this lower World few Medes matter is not as Isa 13.17 among us tho' 't is not currant Coin in the other World ver 21.27 So that Solomon's Reign was a Type of that New Jerusalem where Gold and Silver are nothing set by N. B. Would to God every Pot and Bowl in our Jerusalem had Holiness to the Lord writ upon them as 't is prophesied Zech. 14.20 This is better than the finest Gold even the Gold of Godliness Psal 19.10 Prov. 16.16 c. Silver in Solomon's day was look'd on like Stones in the Street which every passenger tramples upon and treads under foot N. B. God placed all things under Man's feet Psal 8.6 't is the Devil that advanceth them and placeth them in Man's heart Eccles 3.11 Those Metals may be good Servants like Fire and Water but they are exceeding bad Masters c. The second part of this Chapter shews how all the Kings of the Earth came to complement and to court King Solomon ver 24. as the Queen of Sheba had done before them The same is said in chap. 4.34 but the Distinct History of none of those Kings is Recorded any where save only of that famous Queen because her Example far excell'd all others yet some say at a venture that All the Kings of the Earth came and did their Homage to him as to the Absolute Monarch of the World and that they tendred themselves and their Kingdoms to Solomon to be Ruled by him However 't is expresly said They all brought Presents to him c. ver 25. who out-shined all Crowned Heads in all other Lands both for his Throne ver 20. and for his Wealth and Wisdom ver 23. He might have a Parallel for Wealth alone tho' very Hardly but he was without any Parallel for his Wealth and Wisdom conjunct Few be wise and wealthy too c. N.B. 1. Pray that all the Kings of the Earth may seek unto our Lord and Saviour for Wisdom as they did here unto King Solomon c. N.B. 2. How many make such Voyages thus far with Solomon for his Apes Parrots and Peacocks namely are taken up with Fancies and fine Notions but miss the main the Pearl of Price and the true Treasure ver 22. 1 Kings CHAP. XI THIS Chapter contains 1. Solomon's Sins 2. His Punishments by God's Justice for them And lastly Solomon's Death The Remark in general upon the whole before we come to the Three parts is this That no earthly Felicity tho'
come Mark 6. The exact accomplishment of this Prophecy 2 King 23.15 16 17. doth demonstrate the absolute certainty of God's Praescience in Ordaining and of his Providence in Ordering even the most contingent things in the World for the matter of this Prophecy was in it self uncertain and wholly depended upon Man's Will both as to the having of a Child and as to the giving him this Name N. B. Hence it plainly appeareth God can effectually and infallibly over-rule Man's Will which way he pleaseth to perform his glorious purpose as in this case and in that of Cyrus Isa 44.28 and 45.1 foretold almost two hundred years before that Prophecy was accomplished Mark 7. Tho' the time was long through the long sufferance of God before this Threatning was fulfilled yet the certainty of it must now be assured by an extraordinary sign that the truth of the Prediction might strike the greater terrour upon this New King and his new Hedge-Priests yea and upon the People also that joyned with them in their Idolatrous Worship when they heard how the bones both of this new Prince Priests and People all Idolaters should be burnt in disgrace by the Command of Josiah descended of David whose house they had in Rebellion rejected Remark the Third is When neither Mercy nor Ministry will reclaim Jeroboam the Third means God makes use of was to prevent him with a Miracle His new Altar cleaves asunder Suâ sponte nullo deturbante saith Peter Martyr on its own accord no humane hand causing the rupture and fraction v. 3 5. the sight of this Miracle must needs amaze the relapsing Israelites who might well reflect upon themselves saying do the Stones of our Altar rend in twain without us and our stony hearts rend not at all but remain whole within us moreover How can we stand before such a God whom we have forsaken when those very Stones of our new Altar erected in contempt of him cannot stand in their places but rend asunder at the very reâââe of his Prophet And what sorry things are those our two New Gods that cannot protect their new Altar perhaps some of the Spectators might have such misgivings of heart and some reflections and remorse c. N. B. But Jeroboam whom it most concerned hardned his own heart and made it harder than any Stone in his Altar so that instead of bowing his knee in humbling his Soul before the Author of this Miracle he stretches forth his hand and crys lay hold upon the Instrument of it which occasioned a second Miracle namely the shrinking up of the Sinews of Jeroboam's stretched out hand c. ver 4. Remark the Fourth Here comes in the fourth means God made use of to humble the heart of this abominable Apostate the first was a Miracle of Power to Rend the Altar as a reproof to their first Idolatrous Worship but this second is a Miracle of misery to this Vsurping Man for cooling his courage and restrarning his rage against the Lord's Servant here was the Arm of an Idol-Shepherd clean dryed up and yet his eye was still so darkned that he will see nothing according to Zech. 11.17 His hand that he had now stretched forth for revenge God fixed it in that posture so that he could not pull it back again to him N. B. Behold the Man in misery This Miracle had so bound him to good behaviour that he could neither hold his Censer to burn Incense unto his Idols upon his new Altar now rent asunder nor could he smite the Lord's Servant for reproving his Idolatry because all motion from the muscles was quite lost so that this proud Prince stands like an antick Statue pointing out the High-way to Travellers yet Israel returns not to God c. Remark the Fifth Still a Third Miracle is necessary to take off the misery which the second Miracle had inflicted upon this Rebell new King v. 6. Here he is fixed in the posture of an Image God manacles this Tyrant's hand as he hath promis'd to perform for his People upon all other Tyrants and Persecuters of them Ps 76.10 Some whereof are so case-hardned that no File can bite upon them to take off their rust neither ministry nor misery nor miracle nor mercy can in the least measure mollifie some obdurate and obstinate Offenders Jeroboam here came very nigh to this desperate case N. B. And 't is a Question whether the hardness of his heart did not exceed the dryness of his hand especially if he did believe his False Prophets who as the Rabbins say told him it was only a Chance that had happened unto him to keep him from thinking that he was smitten of God However here are some meltings in this stout stomach and stubborn heart of haughty Jeroboam he is so far humbled under God's mighty hand which had hampered his outragious hand into a withered unmoveable posture as to pray the Prophet whom he was so enraged at to intreat the Lord for removing God's Anger and for restoring his Arm Here was some Conviction and Confession too yet only squeez'd from him by extremity He saith intreat thy God not my God for he had chosen new Gods which he would not renounce and return to the true God N. B. However the Man of God right like such an one was easie to be intreated and prevailed with soon to Pray for a Persecuter as Moses had done before him for Pharaoh Exod. 8.8 9. yea and God himself was as ready to hear the prayer of his Prophet for even a wicked Persecuter His hand was restored Righteous men's Prayers have a prevailing power with God Jam. 5.16 yea for Pharaoh c. Exod. 8.12 13. Remark the Sixth Jeroboam's frowns at this man of God are now turned into fawnings upon him v. 7. when his hand was healed Wonders will work the proudest into some kind of courtesie N. B. The Prophet had not now taunted him with opprobrious Language saying how canst thou expect I should pray for the healing of that hand which just now would have smitten me go to thy New Gods and ask healing of them c. no he had learnt from Heaven to do good for evil upon Earth this constrams Jeroboam to be courteous in offering him a Reward yet his heart remained hard else his healed hand would have pull'd down his Idols N. B. Tho' the light of Grace had not healed his Heart as the Power of God had healed his Hand yet the Light of Nature had learnt him the Law of Gratitude He will be thankful to the Instrument while he is unthankful to the Author Therefore He both invites him to Dinner and offers him a Reward as Naaman did Elisha for the Cure of his Leprosie 2 Kings 5.15 Remark the seventh is The Man of God's refusal of the King's kindness and Royal Rewards ver 8 9 10. Wherein Mark 1. No doubt but this Prophet stood need of Refreshing being wearied with his Journey and Labour it being now High Noon
yea and Reformation of Manners ver 8 9. They cryed mightily to the Lord during those forty days not only the Men but even the Beasts too cryed to God saith Calvin by way of Implication as Psal 147.9 when pinched with Famine saith Lyra The Men cryed mightily with Intention of Mind as well as Extention of Mouth praying the more earnestly as Luke 22.44 and bouncing hard at Heaven-Gates as if resolved to wring Mercy from God with an holy Violence as Matth. 11.12 N.B. This may serve to shame our cold careless and indifferent Devotion Nor rested they here but looked upon Prayer as to small purpose when Supplication is not seconded with Reformation hereupon they renounce with loathing as well as leaving their old Darling sins they restore all rapaciously gotten goods without which God would not remit them Non remittitur Peccatum nisi restituatur Ablatum saith Augustin on Numb 5.6 7. N.B. Here was Repentance from Sin as well as Repentance for Sin Remark the Fifth All this they did not without hope of Mercy ver 9. Mi Jodeang Jashub Hebr. Who can tell if God will turn c This is the speech of one that doubteth but despaireth not saith Calvin 'T was not their Diffidence but the Difficulty of finding Mercy Their Faith struggled with their Vnbelief saith Tarnovius Jonah was peremptory in his Prephecy of Nineveh's Destruction by such a day therefore had they good cause to doubt if not of the pardon of their sins yet of saving their City Mercerus saith All their hope was it was not God's Absolute Decree but only a Conditional Threatning if they repented not of their Sins which if they could God would repent of his Sentence and be reconciled to them though he cannot repent as Man Numb 23.19 Remark the last Relateth the Effect of their Repentance upon God ver 10. God saw not their Sackcloth c. without saith Calvin but their Works within with the Fruits of their Faith which Men could not see in a serious and sincere Repentance as Mercerus and many good Authors charitably stile it That it was real Repentance two Reasons are rendred for it 1. God approved of it here and remitted their Ruine And 2. Christ approved of it after Matth. 12.41 but others are of another Opinion saying their Repentance was but feigned and forced like that of Pharaoh Ahab c. arguing 1. God approved of Ahab's Humiliation though but External 2. This led them not into a milder Carriage to the Captive Jews c. 3. Nor did it last long for about forty Years after Nahum denounces Nineveh's utter Destruction However the merciful God gave them now a Reprieve and Repented to Ruine them at this Time which was only Mutatio Rei non Dei effectus non affectus facti non consilii saith Tarnovius N.B. God granted to Nineveh that they might be reduced to Repentance what Abraham deny'd to Dives requesting one raised from the Dead to reclaim his five profane Brethren Luke 16.27 28 29 30. for here Jonah is raised out of the Belly of Hell Jonah 2.2 and sent to preach Repentance to this sinful City upon which they reformed their Evil Manners c. Jonah CHAP. IV. THIS Chapter relateth a marvelous Tryal at Law as it were betwixt Jonah the Plaintiff and Jehovah the Defendant Remark the First Upon the Plaintiff in the first part of the Tryal Though Jehovah was well pleased as above yet Jonah was ill displeased ver 1 2 3 5. David had once been Displeased with an Act of God's Severity against Vzzah 2 Sam. 6.8 because the General Joy of that Day was dashed and damped with such a sad and suddain Disaster Therefore David gives a good Caution Cease from Anger and fret not thy self in any wise to do Evil c. Psalm 37.1 7 8. but Jonah did here far worse than David who in a pet and pang of preposterous Passion was deeply discontented with an Act of God's Lenity and tender Compassion to the Penitent Ninevites God bids Be angry but Sin not Eph. 4.26 This is the easiest Charge under the hardest Condition and Terms that can be 't is assuredly a difficult Task to kindle and keep quick saith one this Fire of Anger without any Smoak of Sin Therefore the Greeks give this good Rule ãâã ãâã ãâã ãâã ãâã in Anger either say nothing or say that which is better than nothing lest thou Sin c. Remark the Second Jonah expresseth his Anger in a Speech call'd a Prayer ver 2. with such a turbulent and tumultuating Mind saith Tarnovius that it seems rather a Brawl than a Prayer Calvin saith N.B. That his Pious Principle put him upon Praying down his own present Passions knowing himself to be naturally Hot and Hasty and feeling himself feeble in giving place to Passion Eph. 4.27 He though to cure it by Praying but the Flesh of his treacherous Heart prevail'd against the Spirit in him under Divine Desertion so that whereas he should have wrastl'd with God as Jacob did Gen. 32.24 26. behold Jonah downright wrangl'd with God and justified himself for his declining the employ as foreseeing the Issue Therefore I fled before to Tarshish so soon forgetting how he had so sorely smarted for his flight yet God had so graciously granted him Deliverance c. Remark the Third Jonah doth not only justifie himself but he accuseth God of too much Mercy to the Damage of his Truth and the Danger of his Honour yea and to the Disparagement of his Prophet all which he thought would be prejudiced by the many Misconstructions the Adversary will make upon the sparing of Nineveh which God foretold by him should be destroyed Thus Jonah quarrell'd with that great Attribute of God's Mercy the chiefest flower in God's glorious Crown Exod 34.6 7. and even with that goodness of God which had so lately preserved himself from perishing in the Sea and whereby he still subsisted thus is he doing enough to undo himself for ever had not God's Mercy triumphed over his Justice James 2.13 Remark the Fourth The Epilogue of Jonah's pitiful peevish Prayer ver 3. Take my Soul out of my Body Hebr. Kack na eth naphshi mimeni whence Grotius gathers this good Argument plainly proving from hence that the Soul is a distinct Substance from the Body and perishes not with it 'T is better for me to Dye saith he than to Live namely in Disgrace of being a false Prophet never more to be believed Jerome doth excuse Jonah herein As if he were more Zealous for God's Glory and the Weal of the Jews whom he conceived would be Damag'd by the Conversion of the Gentiles than for his own personal Reputation But others do better observe that this preposterous Prayer was a zeal without Knowledge and that he added one Sin to another therein For 1. He puts a Fallacy upon God call'd non causa pro causâ alledging that God's being too merciful was the cause of his former flight from his Message
2 Chron. 28.5 he becoming no better by this God le ts loose Pekah the King of Israel upon him who slew an hundred and twenty thousand of his valiantest Men in one Day Because they had forsaken the Lord God of their Fathers ver 6. and then it was that Zichri one of Pekah's Champions slew Maaseiah Ahaz's Son c. ver 7. this was to Plague him for sacrificing his Sons to the Devil yet God takes care to preserve his good Son Hezekiah by a special Providence both from being sacrificed by his Idolatrous Father and slaughtered by this Champion of Pekah God had Work for him to work in the World Remark the Third Nor must Ahaz's supposed Eldest Son be slain alone here but two of his principal Courtiers are slain with him to bear him Company into another World ver 7. nor was this all the mischief done him by Pekah but two hundred thousand Women Sons and Daughters were carried away Captive with much spoil toward Samaria ver 8. these also were Sinners against their own Souls Numb 16.38 for the Children gathered Wood and the Fathers kindled the Fire the Women kneaded Dough to make Cakes to the Queen of Heaven c. Jer. 7.18 probably the Husbands of those Women and the Fathers of those Children were slain among the hundred and twenty thousand Men. N.B. This aggravtes Israel 's cruelty to Judah Remark the Fourth Here God's repentings are kindled together and he would not execute the fierceness of his wrath Hos 11.8 9. God sends the Prophet Oded to mitigate Judah's Misery ver 9 10 c. Mark 1. This Oded might descend of that Oded in Asa's time which was two hundred Years before this He put his Life in his hand and met this bloody Host in the Face saith Piscator before they reach'd Samaria This was a bold attempt but God who call him kept him also Mark 2. He boldly reproves them for their Barbarity to their Brethren using an Hyperbole to them saith Vatablus to shew their Rage had known neither Mean nor Measure but had been so great that the one end of it did reach up to Heaven N.B. Brethren's Blood cries so high Gen. 4.10 Mark 3. Then he sweetly insinuates reminding them of their own Sins saying saith Vatablus 'T is true the Jews have sinned and therefore are they conquered but do not ye Sin too both in arrogating this Conquest to your selves and not to God and also in making your Brethren Slaves ver 10. which is a Sin against God's Law Lev. 25.42 43. and 39.40 beside other Sins which if not repented of will bring the like Vengeance upon you Mark 4. After he had like the good Samaritan Luke 10.34 poured in Wine to search their wounds he useth Oyl also to supple them he here with soft Words adviseth them to shew Mercy to their Brethren with whom they had dealt unmercifully ver 11. N.B. 1. This Prophet is the Picture of a good Preacher here turning himself into all shapes of Speech and Spirit to work upon his hearers according to the Task prescribed to Timothy 2 Tim. 4.2 3. N.B. 2. Oded's last Argument was Clinching and Cogent telling them they could not give a better Evidence of their Repentance than to break every Yoke and to let the oppressed go free Isa 58.6.7 c. but if they shewed no Mercy they should meet with Judgment without Mercy James 2.13 The Wrath of God hangs over your Heads saith he if you add cruelty to cruelty against God's Law saith Grotius Deut. 12.5 If you forgive not your Brethren God will not forgive you Math. 6.12 Remark the Fourth The Prophet gains the desired Point for presently four of the chief Commanders of the Army or Governours of the City stood up to withstand the bringing of the Captives into Samariae c. ver 12 13. saying Ye shall not add this heinous Sin to the vast heap of all our other Sins for the Idolatry of the whole Land is too well known and we have cause enough to fear the Wrath of God will fall down upon us some way or other c. N.B. Here behold and wonder how mightily did the Word of God in the Mouth of this one Prophet work upon them though he came not with the common Phrase of all other Prophets Thus saith the Lord in his moving Oration to them Hierom renders this Reason why Oded omitted that usual Phrase because saith he the Prophet thought Israel unworthy of it for their abominable Idolatries However though he used not the Lord's Name he so spake the Lord's Truth that the Lord blest it and made it effectual to bring over those four great Commanders to comply with it yea and many of the common People to accompany them in this good work yea the armed Men laid down their Arms ver 14 15. and yielded to the Arguments pressed thus upon them Mark 1. Behold here what a few may do against many against a Multitude in a good Cause when God is with them and when set about it in good Earnest and in God's Strength Psalm 71.16 John 7.35 Mark 2. Then doth Reformation and redressing of Grievances prosper c. when Princes do take part with the Prophets of the Lord to beat down the Transgressions of the People c. Mark 3. Grotius well observes upon ver 14 15. that as an evidence of their Repentance upon the Prophet's Preaching to them they did more than they were desired for they did not only dismiss their Captives but they restor'd all the spoils taken in Battel cloath'd those they had stripp'd fed those they had almost starv'd anointed those they had wounded and set upon Asses such as were weak weary and wax'd feeble with their wounds Mark 4. Dr. Lightfoot likewise well observes that this Act of Mercy in Israel to Judah was the only good Act that we read of acted in Samaria for a long Season This their shewing Mercy to the Poor Captives carrying the feeble upon Asses being unable to go back on Foot as far as Jericho near Judah was a likely way for lenghthening their Tranquillity Dan. 4.27 Remark the Fifth After all this saith Piscator Ahaz's wickedness brings Rezin the King of Syria and Pekah the King of Israel joining both their Armies to besiege Jerusalem then Ahaz sent to Tiglathpileser King of Assyria for Relief 2 Chron. 28.16 2 Kings 16.5 6 7. These two Kings in Confederacy came up against the Capital City which they had already swallowed up in their ambitious Desires and Expectations resolving to take Ahaz out of the way and to set up the Son of Tabeal whom some suppose to be some great Man of Syria or as Dr. Lightfoot thinks one of the Posterity of Tabrimmon 1 Kings 15.18 which signifies a good Rimmonite such as worships well the Syrian God Rimmon 2 Kings 5.18 as Tabeel signifies a good God Others say they designed to set up Zichri the Israelite for his meritorious Act in slaying Ahaz's Son 2 Chron.
And such an Upright Conscience as this need neither be ashamed to Live nor affraid to Die And he wept with a great weeping This Message of Death made him mourn as a Dove and chatter like a Crane Isa 38.14 for it was Mar-mar Hebr. mere bitterness to him ver 17. 't was bitter Bitterness to this good Man tho' Christ his Vndertaker had taken away the Gall or Sting from it N. B. No wonder if such a wicked Man as Saul was did quite swoon away at the tidings of Death and fall to the ground in his full length as he did 1 Sam. 28.20 but why should a Servant of God be either fond of Life or afraid of Death seeing he may better say than Agag Surely the bitterness of Death is past 1 Sam. 15.32 and seeing Death to him is but as his Father's Horse to fetch him home on Horse-back or rather upon Angels backs to his Father's House Or as Joseph's Chariot with its rattling Wheels to carry us unto our Joseph or Jesus as Gen. 45.27 28. Mark 4. Oh the prevalent Power of Prayers soaked with Tears Before the Prophet could reach the Outward Court Hezekiah's Prayers c. had reached Heaven and fetched down an Answer of Peace also Isaiah is immediately sent back with both a Countermand and with Comfort also ver 4 5. Say to him The God of David doth not forget his Promise to the House of David therefore will he both lengthen thy Life ver 6. and give thee a Son as Successor N. B. God's Answer to this good Man's Prayers was not more Speedy than Bountiful In Law seven Years is reckon'd for a Man's Life but behold more than twice Seven are granted to him ver 6. even Fifteen Years which is more than two Lives in Law Indeed God hath determined by his secret and certain Decree the set-time of every Man's Life Job 7.1 N. B. but no where do we read that God revealed this secret set-time so expresly especially so long before the time of Death to any Man save to Hezekiah only For should we know it we should grow less watchful and more secure than we ought to be Yea this good King himself did not Render c. 2 Chron. 32.25 N. B. Here 's a very great Grant by a Gracious Prayer-hearing God to a very faulty Prayer-making Man his Prayer here had many Flaws in it as those Distrustful I Said's Isa 38.10 11. do intimate All words of Despondency in his desperate Sickness yea and tho' the Lord foresaw his Returns to God would not Answer his Receits from God Mark 5. External Means must be used and added to those Internal of Praying and Weeping Ora labora a bunch of Figs must be applyed ver 7. which is an high commendation of the Vse of Medicines and teacheth that the Patient must Pray but withal make Vse of Means otherwise he tempts God rather than trusts God Christ even in his Miracles did oft make Vse of Means as Mark 7.33 John 9.6 but now when God gives us Means we may not expect Miracles but pray that God's Blessing may make them effectual N. B. Tho' this Cataplasm of Figs was from its softning vertue a Salve fit enough for a Carbuncle-Sore yet could it never have cured him so soon so suddenly without a Miracle Christ's Cures are proved to be Miraculous by this Circumstance of being immediately accomplished Mark 1.31 and 2.12 c. Thus likewise Hezekiah's Recovery was demonstrated to be Miraculous because he was promis'd to be Able to go up into the Temple the third Day there to give Publick Thanks for his perfect Recovery ver 5. Remark the Fifth The Sign that he asked and God ganted that he should Recover so soon and give Thanks so suddenly ver 8 9 10 11. Mark 1. He did not Ask a Sign because he doubted of the Truth of God's Promise but because he felt the weakness of his own Faith therefore desires a Sign for its confirmation Mark 2. Oh the wonderful and stupendous Condescension in the Great God thus low to stoop for gratifying the frailty of a Mortal Man God bids him take his choice whether the Shadow should go backward or forward Ten Degrees He chuseth the latter as a work of more Difficulty tho' it was no light thing as he call'd it for the Sun to Run forward faster than usual in its causing the Shadow seeing 't is constant in its course and never Runs more swiftly at one time than at another The Rabbins say that Hezekiah was a Student in the Mathematicks if so how suitable was this Sign to him How doth the Lord's Highness condescend to Man's Meanness and Answers him in his own way Mark 3. The Choice being referred to Hezekiah he prudently chose what was most Difficult and would most confirm his Faith Then at the Prophet's Prayer God caused the Shadow upon Ahaz's Dyal by a Retrograde running of the Sun it self to go backward Ten Degrees or half Hours so that the Twelve a Clock Sun return'd to his place at Seven in the Morning ver 11. This Question is much canvas'd among Learned Men whether it was the Body of the Sun that ran Retrograde or it was only the Shadow of it upon that famous Dial of Ahaz Visible to Hezekiah in his Bed-Chamber and seen of all sorts that resorted thither N. B. But 't is certainly a mistake in those that imagine the Miracle was only in the Shadow as if the Sun had gone it's course but the Shadow went Backward otherwise than the Sun did for the Fathers commonly concurr in the contrary Sentiment Cogent Arguments that prove it are 1st 'T is expresly said that the Sun it self returned back Ten Degrees Isa 38.8 And Menochius adds to this Canonical Proof that of Apocryphal Ecclesiast 48.26 2dly The Embassadors of Babylon came to Hezekiah to enquire of the Wonder Now had the Retrograde Motion been only in the Shadow upon this Dial in Jerusalem how could that have been observ'd in Babylon which they better saw in the Sun it self 3dly If we compare this Miracle with that in Joshua's Time Josh 10.13 It was not only the Shadow but the Sun it self that stood stills 4thly Maresius adds The Shadow upon the Dial could not have gone back unless the Sun that caus'd it had gone back also This is more probable than Sanctius's Proofs to make it possible N. B. 1st By this Miracle of the Sun 's Retrograde Motion Hezekiah had his Faith confirmed that his Sentence of Death was run Retrograde also The Sun in the Firmament saith Dr. Lightfoot knows not the time of its going down Ps 104.19 that Hezekiah might know his Time of Dying to whom alone was made known the term of his Life N. B. 2dly The Ancients Allegorize this Text saying Sick Hezekiah signifies all Mankind as sick of Sin But this is an infallible Sign of Recovery that the Sun of Righteousness Mal. 4.2 for our sakes is gone back Ten Degrees 1. not only
the High-Priest Christ comes as a Prophet to tell Daniel what would come to pass as he doth in the whole eleventh Chapter of Daniel and again Dan. 12. throughout N.B. Just as Jesus tells his Beloved Disciple John another Ish-Chamudoth a Man of Desires as Daniel was Dan. 9.23 both the Arcana Imperii and the Arcana Ecclesiae Rev. 1.14 15 16 c. The three first Chapters of the Revelations declaring the present State of Matters both Civil and Sacred relating to the seven Golden Candlesticks and from Chap. 4. to Chap. 22. what was to come c. Mark 3. Brand Myller well observes that as Christ is call'd Ish-Achad one Man here to denote the Vnity of his Person for though he consist of two Natures Divine and Humane yet do they not constitute two Persons So there were two procreating Causes of Daniel's Affrightment at Christ's Apparition here to wit not only his Transcendent Lustre and Glory so suddenly shewn to his Eyes but also the dreadful sound of his Speech that beat upon his Ears ver 6. which was as the sound of a Multitude or of many Waters Rev. 1.15 this signified saith Polanus the Divine Efficacy of Christ in teaching Disciples see Ezek. 1.24 Acts 2.2 Rev. 1.10 the like to this c. Remark the Sixth The Products of this Glorious Prospect ver 7 8 9. it seems that Daniel after his long Solitary retirement for his deep Devotion had now some Companions here which the Providence of God ordered that there might be proof of this Prophecy saith Dr. Willet out of Polanus that none might doubt of it when Daniel declared iâ to the Church And though the Effects of this Vision were alike both upon Daniel and upon his Companions as to the Affrightment of it yet were they unlike in this Respect that his Companions saw not the Person of Christ appearing to Daniel but being struck with a Panick Fear at the dreadful Noise ran away to hide themselves in some Rock by the River saith Dr. Willet see the like saith Grotius Acts 9.7 and 22.9 God darkens Men's Eyes when and whom he pleaseth Gen. 19.11 Luke 24.16 c. such a dread was upon them through Sense of Sin and fear of Wrath that they lurk in holes as faln Adam did in a Bush c. Their fright at the frightful Noise upon the Waters saith Grotius made them Fly however this served saith Calvin to shew the Truth of the Vision and Daniel is lest alone the better to bear his Divine Rapture Remark the Seventh Christ the great Comforter casts Terrour upon Daniel before he calls for a Cup of Cordial and Comfort N.B. This is God's Method first there is a casting down and then cometh a lifting up Job 22.29 the Preaching of the Law in the Hand of a Mediator Gal. 3.19 casts us down and then come the Glad tidings of the Gospel to raise âs up again Though Daniel stood in his Station and ran not away with the rest of his Companions yet a fourfold Effect had this Fright upon him As 1. He lost his natural Vigour 2. The Comeliness of his Countenance was Blasted 3. He is struck down groveling upon the Ground And 4. Cast into a Dead sleep and all this to make Daniel more docible to the Mysteries about to be declared to him for this Chap. 10. is but a Preface to that large Prophecy Recorded in the two following Chapters Thus Ezekiel had his casting down Ezek. 1.29 and Saul when changed into Paul Acts 9.8 4 yea that beloved Disciple himself that second Daniel of the new Testament fell down as oââ Dead at the Feet of Christ appearing to him much after the same manner as he did here to Daniel Rev. 1.17 and though Daniel was thus sunk down in a swound yet Christ gave him Power in weakness causing him to hear the Voice of his Words ver 9. what these Words were is not here Recorded but by comparing saith a Learned Expositor they may be gather'd to be the same with those expressed Dan. 8.18 namely Christs commanding Gabriel to draw near and speak to the Prophet Christ can teach Men sleeping as well as waking and can give both Light and Sight c. Inlightning both the Organ and the Object Luke 24.27 31 32 45. Remark the Eighth Is Daniel's Confirmation and Consolation after all Mark 1. Christ in the aforesaid Glory sends Gabriel to dictate unto Daniel the Prophecy following in Chap. 11. and 12. and to make him capable for the Reception of it this Angel toucheth Daniel with his Hand to awake him out of his sleep and swound ver 10. this hand was a Symbol of the Holy Spirit Ezek. 1.3 Matth. 12.28 and Luke 11.20 this first touch revived Daniel a little it set him upon his Knees into a Praying Posture yet he remained trembling ver 11. which was saith Calvin to keep him humble c. therefore was he raised up and restored by certain Degrees not from any Debility in God who could have set him upon his Feet at first but from Divine Wisdom say Junius and Polanus for God measures out his Mercies meet for our Model Mark 2. The Angel encourageth Daniel in this trembling Posture by giving him an honourable Title and bidding Stand upright ver 11. and saying Fear not Daniel for thy Prayer was heard on the first Day of thy Fast though thou hast heard nothing for three whole Weeks yet now am I brought hither by thy Prayers with an Answer of Peace to them ver 12. and the Angel excuses the Delay of his coming ver 13. saying I have these three Weeks remained with Cambyses and his Counsellours who stopp'd the building of the Temple Ezra 4.1 6. to repress their Rage the Devil on the one hand instigating them to Act against God's Church and God on the other hand permitting it a little while for his People's Sins Nor may we imagine that Cambyses could really hinder this Angel by overpowering him but figuratively only hindering those good Tidings which otherwise saith Dr. Lightfoot he should have brought sooner had not the Temple been hindred and many more mischievous Machinations designed against the Jeââ which were blasted at Court not only by Gabriel but by Michael also N.B. This is great Comfort that when Satan and his Imps oppose God's Church then Christ and his Angels Interpose Psalm 34.7 Rev. 12.7 c. Mark 3. Notwithstanding all this encouraging Discourse Daniel continues discouraged ver 14 15. hangs down his Head and became Dumb though God's Darling yet was ãâã thus deeply affected with God's Word Then the Angel touch'd his Lips to restore his Speech ver 16. and upon this he both complains of his Consternation and then professeth his Sense both of Distance and of Dependance which was such as he durst not Dialogue with his Lord ver 17. nor Parly in Prayer any longer Mark 4. The Angel fortifies Daniel more fully with a third Touch ver 18 19. ãâã then was he
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
God ver 26 and Ezra blesses God for it ver 27 28. looking beyond Man at God himself who had put these things into the King's Heart thus to beautifie God's Temple which now was built without but a due observance of those Services and Sacrifices which the King had granted would conduce much to the beautifying of it within and Ezra blesses God also for using his Service to promote his own This he owned as high Honour to be God's Instrument and this encourag'd him to proceed in his Work and to muster the Jews in order to a March c. Ezra CHAP. VIII THIS Chapter relateth in particular Ezra's Journey to Jerusalem whereof we had only some hints in the General in the seventh Chapter where was his appointment for it by a Royal Commission but here is its Accomplishment Remark the First No sooner had thankful Ezra praised his God for this Letter of License from the King but he immediately Musters up all his Forces for a March away and his Muster is made from ver 1 to ver 15. the whole Company consisting of one thousand four hundred ninety and six Males This was a good Addition to those that went up before with Zerubbabel with whom many more then returned Ezra 2.64 65. yet nothing so many as might have returned now with Ezra but that they wanted Hearts for the History of Nehemiah doth farther declare that there were many left in sundry Places among the Pagan Provinces even after Ezra's return Remark the Second Ezra having his Rendezvouz at Ahava a River that runs into Euphrates and taking a view of his Muster-Rolls findeth none of the Sons of Levi there ver 15. Wolphius wonders that Ezra should have some Priests with him ver 2. yet have no Levites that were only so and not Priests 'T was lamentable that the Levites whose Lips should have preserved Knowledge above and for the People as well as the Priests Deut. 33.8 9. Mal. 2.7 should not be the Ring-leaders of the Voluntiers but now become so backward to so sacred a business here was nomen inane crimen immane the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect Therefore those Levites mentioned by Anticipation Chap. 7.7 were not come to him here until he sent for them afterwards ver 15 16 c. Remark the Third At this Rendezvouz at Ahava Ezra sends his Messengers Men of Vnderstanding named ver 16. who went at his Command to the College where he knew a considerable Company of Levites were together over whom Iddo sate President saith Masius and who was to command the Levites under him to dispatch away to Ezra ver 17. which was accordingly done ver 18. and they brought him the Nethinims also who were now become Men of Mark in God's Service ver 19 20. Ezra again praiseth the Lord for this good Success N.B. 'T is much that this Man of Vnderstanding whom Ezra's Messengers brought to him and in whom Ezra blessed God for bringing him to his Company ver 18. had no more Vnderstanding in the Times with the Men of Issachar 1 Chron. 12.32 as not to know his own Duty but must be haled out to it by Ezra's Messengers Though he had heard the Prophet Zechary proclaim from the Lord Ho ho come forth and flee from the Land of the North Zech. 2.6 7. yet he lay lurking still in the Land of his Captivity chusing to continue there notwithstanding both God's and the two Kings Cyrus's before and now Darius's Proclamations This seems to say to us that what ever Measure of Knowledge he had we know not save by this High Character given him equal with those in ver 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship which at that Time God had confined to Jerusalem c. Remark the Fourth Ezra's Prayer for a prosperous Passage for himself and his People to Jerusalem ver 21 22 23. Mark 1. Ezra as he now was become a Colonel and Captain General as Grotius calls him of this new Colony by the King's Commission proclaims a Fast c. Mark 2. The Place where this Day of Prayer or more Days as Menochius saith it lasted for eight Days was kept was by a River's side a place not unusual for such Work both in Old and New Testament Psalm 137. 1 2. Acts 16.13 here as Travellers they had abode in Tents three Days ver 15. Mark 3. Ezra to Edge their Prayers the better and to give wings to them enjoins a restraint from Food from fine Cloaths and from other Delights of Life for afflicting themselves and though this weaken'd their Bodies yet it strengthen'd their Souls and made them more Vigorous and Victoriouâ Mark 4. They therein sought a right way for their little ones as well as for themselves because they could not seek God themselves while little N.B. And to shew it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones that when they themselves are gone off the Stage of the World their Children may stand up in their stead and continue to do so in their Generation even for their Children also Psalm 102.18 and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God from one Generation to another Besides little ones are liable to a thousand Deaths and Dangers and therefore they have the more need of their Parents Prayers Mark 5. 'T is lawful to seek by Prayer God's Blessing upon our Temporal Estate and to commend all our Stock and our Store of Creature-Comforts committed to our keeping unto the Providence and Protection of God for so Ezra doth here For all their Substance ver 21. which comprehended all their Goods both Animate and Inanimate all their Gold Garments and Food as well as all their Cattel c. Mark 6. When we undertake any Voyage by Sea or any Journey by Land 't is not only lawful but also necessary to seek Divine Direction for a right way wherein we may find both Safety and Success both for us and for all ours If this be but solemnly done by Fasting and Prayer which two Duties for the most part go coupled together Luke 2.37 Matth. 17.21 1 Cor. 7.5 c. we shall surely speed of God's Direction and of his Protection too to make us prosper as here Mark 7. Choice and excellent Spirits are ashamed that God should be by any means dishonoured and his Divine Attributes of Wisdom Power Truth and Goodness should be call'd into Question as excellent Ezra here ver 22. He blush'd to crave a Convoy of the King though it might have been of great use to them because their Enemies did way-lay them ver 31. lest the King being but little acquainted with God said Grotius might misinterpret it as Ezra's distrust in God's Providence saith Menochius which he had with so much Freedom Preached to him and therefore zealous Ezra will
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original ãâã ãâã ãâã ãâã ãâã there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth ãâã ãâã ãâã ãâã ãâã 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theââ might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâdah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâenzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
noble stock of David's Royal Race yet lived she but in an ignoble State as the World deemeth being but a poor Maid and matched to a common Carpenter Yea at her Purification though she was rather sa ãâã ãâã or perfumed than polluted by bearing Christ this blessed Virgin was not Rich enough to bring a Lamb according to the Law Lev. 12.8 but brought a pair of Turtles only Luke 2.24 Note well None ought to be contemned by others or disconsolate in themselves because of want when the Mother of our Lord was no wealthy Queen but a poor Virgin not worth a Lamb As this cuts the Coxcombs of such as vaunt of their vain Gentility So it Comforts poor Christians who may be more happy in Russet than in Tissue in Raggs than in Robes Sâysna the poorest was the purest Church I know thy Poverty saith Christ but that is nothing Thou art Rich Rev. 2.9 N. B. Note well Mary Anagram Army How well her Name an Army represents In whom the Lord of Hosts did pitch his Tents Herbert All the Daughters of Jacob desired Marriage and offspring especially now to bring forth the Messiah Mary must be espoused to a just Man to provide things honest in the sight of all Men Phil. 4.8 to secure her Reputation of Innocency about her great Belly We must shun all appearance of Evil. 1. Thess 5.22 especially that the Devil might not know when Christ was born well knowing that He must be born of a Virgin from Isa 7.14 saith Ignatius No sooner did she submit to God's Will saying Behold thy Handmaid c. Luke 1.33 but she conceived so then are we most capable of Coelestial Incomes when we yield to God in a Promise The second Head to be handled is the Time when Christ was born This is express'd in Scripture by 1. General 2. By particular Terms First The General we find Gal. 4.4 5. When fulness of Time was come c. that is when the season appointed by the Father for accomplishing his Promise of sending forth his Son ver 2. appeared then Christ appeared also Three Grand Remarks are here comprehended N. B. Note well 1. There is a fulness of Time for the accomplishment of all God's Promises 2. This fulness of Time as it hath brought forth already the grand Promise of the Old Testament to wit of sending his Son and that of the New to wit of sending his Spirit so it is still a coming to bring forth the Promises of the latter Day not yet accomplished 3. When the fulness of Time is come for accomplishing other Promises not yet accomplished Then shall all God's Promises infallibly have their full accomplishment From these three Corollaries various Inferences do arise As 1. A Word of Caution that God Times all things wisely He does all things well Mark 7.37 This great Truth that Divine Philosopher in the Heathen World Plato was not Ignorant of who could affirm as before that the great God wrought all his Works ãâã ãâã ãâã ãâã ãâã by Geometrical Rules that is in Number Weight and Measure As God never comes too soon so He never stays too long in his way either of Mercy or Judgement Every thing is beautiful in its season saith Solomon Eccles 3.11 Zachary must be Dumb till the Day the thing promised was performed Luke 1.20 and 62. Christ was born in due Time as 't is said He died in due Time Rom. 5.6 and He will come again to save us though ungodly in due Time too v. 8 9. Deut. 32.35 36. 1 Pet. 5.6 and we shall reap in due season if we faint not Gal. 6.9 2. This is a Word of Counsel to waiting Work to wait on God in Duty which is blessed Work who waits on us with Mercy as most wisely both knowing and chusing the best Times wherein to deal forth his Favours Isa 30.18 God both hears Prayer and saves his People in the most acceptable Time Psalm 69.13 and Isa 49.8 Hence Jacob willingly waited for God's Salvation Gen. 49.18 and old Simeon for Israel's Consolation Luke 2.25 when he had his armful of Joy ver 29. The Vision is yet for an appointed Time Hab. 2.3 The Souls under the Altar must rest for a season Rev. 6.10 11. and Joseph must tarry the Time till his Word come Psalm 105.19 and so must Israel in Egypt Exod. 12.41 and the Jews in Babylon Dan. 5.30 Sion's Salvation hath a set Time Psalm 102.13 We must tarry for it 3. It also affords a Word of Comfort Though we meet not with Mercy whether Personal or General at our expected Time yet will it certainly come at God's appointed Time We may set down one Day in our Kalendar and God sets down another in his Though we meet not Mercy wherewith we would be early satisfied Psalm 90.14 to Day or to Morrow this Winter or next Summer c. Jer. 8.20 yet sure I am when fulness of Time comes God's Promise of saving Jacob Jer. 30.7 c. shall certainly be fulfilled We should not be short spirited in thinking God's Time which is the best Time tarries too long The Bethalians in Judith's Story limited God to five Days for their deliverance whereas God is a free Agent and not to be limited by Man Psalm 78 41. Yea Moses himself murmur'd that God was no quicker in delivering Israel by his Hand Exod. 5.23 He consider'd not how long a Date God's Promise bare but would have been setting God a Time Thus Mary the Mother of our Lord was too âasty with Christ so was reproved for halting she had one Hour and Christ had another saying Mine hour is not yet come John 2.4 and Christ turns short also upon his own Kindred who were precipitant in their Proposals to him Saying to them Your Time is alway ready but my Time is not yet John 7.5 6. 'T is not meet to set the Sun by our Dial or to send for the King by a Post boy yet this we do when we prescribe the most wise God to our Time or to set him a Day for Deliverance N. B. Note well Our Time is when there is want but God's Time is when there is sense of want and of the Sin that brings the woe We must not awake nor stir up our Beloved until himself please Cant. 2.7 c. 'T is enough for us to know as our stay that his fulness of Time stayeth at no Time but is always a coming Behold be cometh leaping over Mountains c. Cant. 2.8 and every step He takes as the returning Lord. Matth. 25.14 19. He draws nearer and nearer home He lingers or loiters no where no Time either Night or Day but is ever approaching and would to God He were within our hearing the sound of his Footsteps that we might say 'T is the Voice of our Beloved c. as the Spouse did Cant. 2.8 this we shall undoubtedly do at the fulness of Time which is daily hastning nearer and nearer Rom. 13.11 Hebr. 10.25 and Dan. 7.22
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
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiââ a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitââh Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâârews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st ãâã ãâã ãâã ãâã ãâã ver 31. which is read by Chance but it may be better read by Providence for ãâã ãâã ãâã ãâã ãâã the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here ãâã ãâã ãâã ãâã ãâã he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
so save only the difference of that was Descending but this is Ascending every sanctified Soul is taken up through the Roof of that House where it departs from the Body in an Heavenly Charet drawn by the Holy Angels and carryed therein into a Mansion of glory as the Prophet Elijah as well as the Patriarch Enoch were extraordinarily Translated in Body as well as Soul But on the contrary the Rich Glutton was as greedily seized upon by the Devils who carryed him down into Hell as the Angels had most Honourably handed Lazarus into Heaven The Glutton while he was Alive seemed to be set at the Right Hand of Christ in all his Worldly Felicity but now when he was dead we find him placed at the left Hand of Christ among the stinking Goats according to the Phrase Matth. 25.33 34 41. Whereas Lazarus in his life had seemed to be set at Christs left Hand in his Leprosie and Poverty yet after his Death he is seated at Christs Right Hand among the Blessed Sheep c. This difference made a great Man cry Mallem Craesus esse vivens sed Socrates morlens I would have the Rich Mans Life but rather the poor Mans Death N. B. Note well The Glutton is now gone to his own place as is said of Judas Act. 1.25 and possibly with as much noise as Judas did whose Bowels did Bityst out ver 18. Because he had no Bowels of Compassion towards his Master his Belly broke in the midst with an huge crack as the word ãâã ãâã ãâã ãâã ãâã signifieth yea and possibly with as much Stench and Noise in the Air as was at Cardinal Wolleys Death and Burial However he is now in a place where he had punishment without pitty who had shewn no pitty Misery without Mercy who had shewn no Mercy Sorrow without Succour Crying without Compassion Mischief without Measure and Torments without End and past Imagination This Teacheth us that great Truth Sinfull pleasures in this Life are punished with painfull Torments in the next Life Say to the Wicked it shall be ill with them c. Isa 3.11 Such go away into Everlasting punishment c. Matth. 25.46 Gehennae Meminisse non sinit in Gehennam Incidere saith Chrysostom to remember what Hell is for Horrour and Terrour might be a good means to hinder Men from being Hurryed into Hell Would but the Wicked Man take a turn or two in Hell daily by a serious and seasonable Meditation this would forewarn him of wrath to come c. If he be not forewarned it had been better for him that he had never been born Mat. 26.24 Mar. 14.21 N. B. Note well Here follows the Dialogue between this Damned Glutton and Father Abraham in whose Bosom glorified Lazarus was lodged from ver 23. to the end of ver 31. First the occasion of this Dialogue was this Damned Soul seeing afar off Lazarus whom he had despised on Earth so highly Advanced in Heaven ãâã ãâã ãâã ãâã ãâã in Hell which is so called ab ãâã ãâã ãâã ãâã ãâã non Video as it is a place of darkness wherein nothing can be seen the fire thereof gives no light nor sight of Comfort yet is he said here in this dark Hell to lift up his Eyes which he had neglected to do unto God in Prayer while he was upon Earth and who could not now lift up himself out of this place of Torment yet can he out of this outer darkness as Hell is called Mat. 8.12 22.13 25 30. look upward to the light of Heaven for his greater Torment in beholding Lazarus Happy whom he would not look downward upon from his Pinacle of Earthly Prosperity in his Life-time and now feeling himself in endless Misery how-like was he to the blind Mole that never 't is said opens her Eyes untill she be dying Vtinam ubique de Gehennâ Dissereretur saith Chrysostom would to God Ministers would Preach of Hell every where that at least fear of punishment might drive Men from wickedness when love to Life and Salvation will not draw them to Holiness and the love of Christ constrains them not 2 Cor. 5.14 Thus far the Occasion now Secondly the Dialogue it self which consists of two General parts the 1. Is the Humble Petition of this Damned Soul which he in all simplicity presented unto Father Abraham sitting in a Mansion of glory with blessed Lazarââ in his Bosom The 2. Is Father Abrahams Answer to his Petition entirely Negative rendring weighty Reasons why his Request must be Rejected both as to the cooling of his Tongue by sending Lazarus to Hell with a little water c. and as to the Converting his Brethren by sending Lazarus to them on Earth Take these few Remarks upon the whole The first in this ãâã ãâã ãâã ãâã ãâã or Typical Exemplification is that the Souls have a distinct Existence and Subsistency differing from the Bodles of Mankind they dye not with the Body nor sleep after Death noâ are they shut up in Subterraneal Caves but all Spirits or Souls at the Death of the body returns to God that gave them Eccles 12.7 from whence they receive their everlasting Doom of either Come ye Blessed or Depart ye Cursed c Remark the 2. As the Souls of the Godly do immediately pass after Death into a place of Bliss and Happiness in Heaven so the Souls of the wicked accordingly do then depart into a place of Torment and Misery The Scripture of Truth so called Dan. 10.21 doth not Note any middle place betwixt them save only the ãâã ãâã ãâã ãâã ãâã or great Gulf fixed a place unpassable from the two Extreams Abraham knew no passage and Holy Peter knew as little thereof 2 Pet. 2.4 Nor Jude ver 6. Therefore Popery in its Doctrine of Purgatory is but a Fancy and Foppery 't is but the Popes new discovery of a mere Chimera or vain fiction c. Remark the 3. Damned Souls are void of the least degree of Ease and Relief the time will come when the proudest sinner may have need of the Meanest Saint to relieve them after Death whom they would not relieve in their Life but rather Reviled yea and famished them yet cannot shall not they receive any Relief from them but this shall be an Aggravation of their Torments to behold those Happy whom they had formerly despised and themselves Miserable Oh! How wellcom might Lazarus be now to him in Hell whom he starved to Death at his Gates Remark the 4th In Hell there will be peculiar Torments for every part of wicked Men as 1. Their wanton Eyes shall be tormented with a sight of ugly Shapes of Devils 2. Their delicate Ears with the Horrible Noise and Outcries of Damned Spirits 3. Their nice and curious Smell with the Poisonfull stink of Fire and Brimstone 4. Their dainty Tast with a most Ravenous and unbearable Hunger and Thirst c. yea and 5. All the Sensible parts shall feel the intolerable Torments of
Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã Juxta non propter according and not for their Deeds and so 't is said ãâã ãâã ãâã ãâã ãâã To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 ãâã ãâã ãâã ãâã ãâã shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is ãâã ãâã ãâã ãâã ãâã and signifies more than ãâã ãâã ãâã ãâã ãâã before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
and could have given honourable Wages Yet now will dare to betray thy Innocent Master Therefore Christ will no longer indulge his debauched Hypocrisie who had a face to ask such a question of Him whom he could not but know that he knew All things Our Lord would bear with this Incorrigible and Incurable wretch no longer he might happily hope that his kind Master through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before would conceal him still but now he pulls off his Vizard washes off his Varnish and makes him to appear in his own colours according to Chrysostom's phrase a Covetous Caitiff an Impudent Dog and a Breathing Devil All this is implied in Christ's Answer to his Question Thou hast said it that is It is so as thou sayest Thou hast told the Truth Thou art the Man I mean For thus the same sentence Thou hast said Mat. 26.64 is Interpreted by Mark who writes a Compendium of Matthew in plain terms I am Mark 14.62 The like phrase is used Luke 22.70 in a way of granting and assenting not leaving it doubtful Besides our Lord knew that both Judas and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter whereof they by their counterfeiting Questions dissembled themselves Ignorant Therefore his answer was apposite and adapted to the Question Thou hast said it Thy own words have the Answer much more thy Conscience After all these Passages Christ Eats the Passover according to the Mosaical Rites and when that was finished He ordained the Lords Supper wherein he took the Bread to be his Body hence forward in the same sense that the Paschal Lamb had been his Body hitherto and the Cup to be the New Testament in his Blood now under the Gospel as the Blood of Bullocks had been the Old Testament of his Blood Exod. 24.8 Heb. 9.20 22. and after the Administring of the Cup He tells them again that was the last which he must drink for the Hand of him that betrayed him was at the Table so that as Luke who makes the Story full shews that Judas was at the Table all the time both of the Passover and of the Sacrament This indeed is a controversial point among the Learned N. B. Note well Suppose it true There is just cause of Wonder that such a wretched Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion both in the Law and in the Gospel-Sacrament However this is probable enough that after his Master had so openly detected him he sneaked away to do the Devils Work for the Devils Wages that he had received from the High-Priest c. upon his compact with them Now he goes to them to prepare their Cut-throats assuring them he could deliver his Master that very night to them without any Tumult from the People in a private place which he knew well John 18.2 his Master resorting oft thither Luke 22.39 but before Christ himself rose from his last Supper there started up a contest among the Eleven remaining Disciples about priority probably occasion'd by their Question about the Traitor Luke 22. ver 24 to 39. an unseasonable and a very unreasonable Quarrel and so much the more in them because immediately after the Sacrament and before his Passion which he had told them was at hand Nor was this the first time wherein they had thus faulted and had been reproved for it Hereupon Christ closely rebukes them again not only by proposing before them his own example but also by telling them 1. That in striving for Precedency they turned his Disciples into Gentiles who stand upon their Birth and Priviledges Luke 22.25 Mat. 20.25 2. That they need not plead for priority seeing He would equally honour them in his Kingdom c. Luke 22.29 30. And 3. That this was not a time of seeking Preferment one before another but a time of sifting in the Devil's Sieve to make Chaff of them and all that they could do now was little enough to secure themselves c. Luke 22.31,32 Therefore had they other business in hand than to look after and be Ambitious of Precedency When Christ had conjur'd down and calm'd this Devil of Ambition he sat still in the Guest-chamber and preach'd to his eleven Disciples that Heavenly Sermon contained in John 15 and 16. chapters concluding with that most Seraphick prayer for them John 17. per totum and when Christ had ended both his Sermon and Prayer Having first sung an Hymn being the latter part of the great Hallelujah in Psal 115 116 117 118. He went forth of the House and City and passed over the Town Ditch Kidron to the Mount of Olives and so to Gethsemane at the foot of that Hill into the Garden where he prayed again and had his Agony for which end He went thither not to hide himself from his Adversaries but to wait for their coming thither as soon as he had prepared himself by Prayer for his Death He here Pray'd himself into an Agony as we ought to do Col. 4.12 Rom. 15.30 where the same word is used wherein he began his passion before his Apprehension not only to expiate that first Sin which was committed by the first Man N. B. Note well in the Garden of Eden or Paradise but also to sanctifie to us our Garden Reposes and Recreations Now was the hour of the Power of Darkness Luke 22.53 All the Devils in Hell as it were being let loose upon Him as never was nor will be upon any Man on Earth Now it being about Midnight The Disciples slept while he prayed whom he had no sooner awaked the third time but in comes Judas with his Assassinates at his heels to apprehend him At their first Assault he lets out a little Beam of his Deity wherewith he knocks down five hundred men John 18.6 whom he met in the face ver 4. Then gave He up himself as a free-will offering to God c. Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles N.B. Note well Though the World wondered at him for his Miracles Luke 24.19 c. yet despised him for his Sufferings Isa 53.2 which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles Luke 24.21 notwithstanding though Christ's Miracles were more Admirable yet his Sufferings were more profitable for we are saved by his Sufferings Isa 53.5 1 Pet. 2.24 by his Agony in the Garden by his Bleeding on the Cross by his Dying for us not by his Walking upon the Waters nor by his casting out of Devils nor by his cleansing of Lepers c. which Miracles were chiefly profitable to the People of that Age wherein he lived but his Sufferings are profitable to all succeeding Ages to the end of the World and are
or for him 2. He knew himself among Fools so according to Solomons Sentence would not speak in their Ears for they would despise the Wisdom of his words Prov. 23.9 3. He saw that his Desperate Enemies about him were resolved to have his blood and therefore held it more glorious to choak their Malice with silence and to set them down by saying nothing But above all 4. Though he could have non-plus'd them as he did the Doctors at twelve years Old and oft after by his Answers yet now standing in our stead is content to be Condemned for our faults tho' faultless in himself this being the time not of Defence but of Silence and Suffering that Gods grace might be accomplished he as a Sheep before the Shearer opened not his Mouth Isa 53.7 To teach us Wisdom and Patience c. Psal 38.13 14. Not Answer all Accusations c. Now when Caiphas could have no Answer from Christ either to the false Witnesses or to himself he then Extorts one by Adjuring him and such an one as might seem plausible and effectual for Condemning him saying I Adjure thee by the living God c. Matth 26.63 Caiphas's catching question was Twofold 1. Art thou the Christ or the Messiah 2. Art thou the Son of God If thou be silent or tell not the truth then God by whom thou art Adjured will punish thee or however the Magistrate shall Condemn thee for thy contempt of Authority Thus this abominable Hypocrite dare pollute and prophane that Tremendous Name of God so called Deut. 28.58 Calling it in as the Author or at least the Abettor of his Notorious Plots and Practises yea one would think as this story is Related Mar. 14.61 That Caiphas was some Conscientious Person Asking art thou the Baruch Hu or the Blessed one or his Son using this Periphrasis as if he had been afraid once to Name God Yet presently after Adiures our Lord by the living God to tell him who he was whereas the Devil himself could have told him Mar. 1.24 3.11 an Answer to both his questions but he asked this not out of any desire to know the truth but to insnare him by his words for if he denyed it then had he been a Deceiver of the People that believed him to be so and if he made a free and bold Confession as he plainly did Mar. 14.62 of the Truth then they resolved to Condemn him as a Blasphemer as they presumptuously did ver 64. for making himself the Son of God at which this wicked wretch rent his Clothes which an High Priest ought not by the Law to have done upon any Reason Levit. 10.6 21.10 as if his very Heart had been rent with Grief at so sad an Hearing of such a Sacred Truth Though Christ told the Council he was now in his State of Abasement the Son of God was hid in the Carpenters Son whom they Arraign and would shortly Crucifie but they shall see him in a State of Advancement coming in the Clouds of Heaven as in a Chariot of State and then would he Judge those that were now his Judges Besides this he had given all Men the most undeniable Demonstrations of his Deity in his many Miracles the like whereof were never wrought by any mere Mortal Man c. John 9.32 c. This brings in the third part of Christs Sufferings from wicked Men to wit his Condemnation which was first done in this Ecclesiastical Court upon the Ingenuous Confession of our Lord before his Implacable Enemies when the glory of God was deeply concerned that he might leave them without all Excuses teaching us not to deny him before Men when Gods Glory lies at Stake c. And likewise to comfort us against our Sufferings for as Christ comforted himself now with his Future Glory so we if we suffer with him shall also Reign with him 2 Tim. 2.11 12. Matth. 19.28 The Sentence of Condemnation was first Denounced against Christ in the Spiritual Court by Caiphas who openly declared his good Confession so called 1 Tim. 6.13 to be Blasphemy and then demands the Concurrence of the whole Council who like a company of Servile Souls durst do no other but concur with Caiphas Unanimously crying He is Guilty of Death and under the pretence of that Law Levit. 24.16 He was Condemned by them all Matth. 26.65 66. and Mar. 14.64 N.B. Note well This may comfortably assure us that the Second Adam who was very God yet Cendemned for saying so hath freed us from that Crime of Blasphemy we stand guilty of for the first Adams affecting a Deity and to be as God Gen. 3.5 For though Christ was most free of Blasphemy and of all other sins yet because we in whose stead Christ now stood are guilty thereof and of all sorts of sin therefore was it the Determinate Counsel of God that our Surety should have this Sentence of Condemnation passed upon him for our sakes and this is done in a General Assembly of Graceless Hypocritical Priests pretending Marvelous zeal for the Glory of God while intending to Murther the Son of God who could well enough agree all in one to Condemn this Innocent Jesus Though the Innocency of his Life had been such that none of them could convince him of one sin Jehn 8.46 But when he was brought before this Court N. B. Note well the whole Sanhedrim were to seek for Witnesses the Witnesses for Crimes the Crimes for proofs and the proofs for Concord they were all and in all these at a loss and could find nothing for their Malicious purpose So that Caiphas was constrained to take a new uncouth and in all Courts of Judicature an unaccustomed way of Adjureing him to Answer who he was that he might intrap him in his own words which when Christ had confessed in an undeniable Truth knowing they were Resolved to have his Life Right or Wrong and Summoning his present Judges to appear at his own dreadful Tribunal at the Day of Judgment which would make them mourn Zech. 12.10 This great Truth which they called Blasphemy was the only Crime for Condemning him Though Caiphas Rent his Priestly Robes at this pretended Blasphemy N. B. Note well yet did it signifie the rending of the Priest-Hood from him which he forfeited by this unlawful Act as before like as the rending of the Vail of the Temple at Christs Death was a sign of the rending away the whole Jewish Worship from the Jewish Nation While Caiphas was thus personating the Tragedy of others he did but really act his own and his Accomplices Now after this unjust Condemnation of Innocent Jesus Let us a little behold how he was abused in the Spiteful Court before they delivered him up to the Secular Powers as the Lord commands in the Law N. B. Note well that the very Ashes and Cinders of the Burnt Sacrifices should be gathered up and laid in a clean place Levit. 4.12 6.11 Numb 19.9 So in the same
also as before and whom Christ knew would not believe his Word or Works c. N. B. 5. Cursed is that Peace which is made against Christ as that was betwixt Herod and Pilate about their Jurisdictions It was no Concord according to God but a Conspiracy against Him and His Christ 'T was rather a Faction for Mischief than a Friendship in Truth Vices that differ each from other can easily combine together against Vertue N. B. 6. Though Divine Justice hath Leaden Feet and comes slowly yet hath it Iron Hands and strikes fatally when it comes which it ever doth at last Tarditatem Suppâicij gravitate compensat Vengeance may sleep but never dies it always awakes at length as it did against Herod for setting Christ at nought for not long after Herod himself was set at nought being degraded of his Royalty driven from his Court Kingdom and Native Country as was proud Nebuchadnezzar Dan. 4.30 33. and Banish'd to Lyons in France where he died of Grief as is abovesaid thus his scoffing of Christ was Revenged by way of Retaliation The Third Politick Way and Means that Pilate Improved for Freeing Christ was His propounding the Release of Him or Barabbas to the choice of those Envious Ones according to the custom of that Court at the yearly Passover Feast to set one Malefactor at Liberty after Sentence was passed on Him Thus Pilate craftily joined Innocent Jesus with that worst of Criminals whose Name signifies His Father's Son or White Boy and whom probably his Father had undone by cockering Indulgence as Adonijah was 1 Kin. 1.6 who therefore became the worst of Miscreants in Insurrection and Murther c. a publick Robber John 18.40 A notable Thief and Murderer Acts 3.14 Mat. 27.16 a Ring-leader of Sedition Luke 23.19 Mar. 15.7 and Abominable to all Men as the greatest Pest of that place and people when Pilate saw that Herod had sent Christ back as one below his Wrath by his Baseness again to him though the Chief Priests pretended an Infallibity as the High Priest of Rome doth in this day in their Definitive Sentence against Christ as a Malefactor c. Yet Pilate hereupon makes a fine Starched Oration to them in Vindication of his Innocency telling them That he upon Examination could find no fault in this man which was a Sacred Truth and the right character of no Man save of him for all Men are Sinners no nor yet Herod for I sent you to him and lo nothing worthy of Death can he find in him Luke 23.13 14 15. Implying if ye will not believe me because I am a Pagan concerning the Innocency of Jesus ye will surely believe Herod who is a Man of your own Religion and who had he found him guilty of any capital crime would never have remitted him to me seeing Christ's principal conversation was in Galilee Herod's Jurisdiction who was well skill'd in the Jewish Law and knew better than himself an Heathen how far Jesus had transgressed their Law But when all this Rational as well as Rhetorical Discourse of Pilate made no Impression upon those Mad Priests so transported with Malice that More Reason and Religion was found in the Mouth of this poor Pagan than in all the Heads and Hearts of those many Church Men then seeing neither of his two former policies would prevail he passeth a complement upon the people about a custom at their Passover for Releasing a Prisoner by the Governour according to their voluntary choice this Pilate generously complies with and prudently proposeth their choice of one out of two matching Christ with Barabbas This crafty contrivance was grounded upon his hoping that the People who were to be gratify'd with this priviledge would never be so notoriously wicked as to prefer such a stigmatized Varlet most unworthy to live any longer in the World before faultless Jusus who had wrought so many mighty Miracles among them for which they had cried to him Hosanna in the Highest but a little while before Notwithstanding all this The Blind Guides and cursed Church-Governors persuaded the People and prevailed also that this Matchless Murderer one like themselves might be saved and Innocent Jesus destroyed N. B. Note well Upon which these few notes do arise First Concerning the People How dangerous it is to dally with Sin in its first approaches May but the subtle Serpent have admission for his Head Intorto capite sequetur corpus He can easily screw in his whole Body Nemo Repentè sit Turpissimus No man is Tempted by the Tempter to the greatest sins at the first A crafty Devil like the Carpenter in cleaving Wood uses lesser Wedges first whereby he makes way for greater and then drives on wider and wider till the Iron enter into the Soul as Psal 105.18 and cleave it asunder in Eternal Damnation These people of the Jews little thought when they cried Hosanna to Christ that they should prefer the worst of Mankind a Murderer before him Am I a Dog saith Hazael that I should ever be so Devilish 2 Kings 8.13 yet proved he no better c. Satan first prevailed with this people to Assist in Apprehending of Christ then carried he them gradually on in Accusing him and so on to a Thirsting after his Blood and to behold more Beauty in that Monster of Men Barabbas the Murderer than in him who was White and Ruddy the chiefest of Ten thousand Cant. 5.10 The Devil dip'd them oft over in his Dye-fat so oft till he made their Sins of a deep Scarlet dye The Second Note respecting the people also is Silly Man once and again will chuse Sin before a Saviour Pilate proposeth this choice twice to the people Mat. 27.17 21. because he sought the favour of two sorts to wit of the Priests as well as of the People the latter through the instigation of the former made choice of the Thief and Murderer which Pilate hoped they would blush to do for such is the hatred of Wicked Men against Christ that they would desire the Release of the Devil in Hell rather than of Holy Jesus Behold the Mad Fury and Frenzy of those Jews that they cried out all unanimously the second time not him but Barabbas John 18.40 as if they had said not him the Innocent but him whom we know to be the Nocent we must kill him who is the Prince of Life and who Raised from the Dead yet save him who hath kill'd the Living that he may live to kill many more Where is the man among Mankind that will not readily condemn this mad choice yet is it daily made while men prefer the Lusts of the flesh before the lives of their Souls and are more prompt in the slavery of Sin than in the Service of a Saviour a Lust shall be owned when the Lord shall be disowned They will honour and obey the former yet dishonour and disobey the latter N. B. Note well Our Casuists say that in every choice men make
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
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
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women ãâã ãâã ãâã ãâã ãâã Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels âiâ them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâevity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
Disciples to comfort them which they could never have done without the Light of that Fire which still continued burning in their Hearts Teaching us hereby 1. That all Self-interest Night-rest and Private concerns must give place to God's Glory and our Neighbour's good And 2. The Blessed Truths revealed unto us we should hasten to reveal them to our Relations As the Dam or Old Bird getting a worm flyeth quickly home with it to feed her young And as Ruth carried her Gleanings home to her Mother Naomi so should we do to ours c. CHAP. XXXVIII Of Christ's Fourth Appearance THE Fourth Appearance of Christ after his Resurrection was to Simon Peter which the foregoing discourse doth Introduce the discovery of Luke 24.34 The Lord is risen indeed and hath appeared unto Simon That it was so done is plain from a double Testimony not only from this place of the Evangelist Luke but also from the Testimony of Blessed Paul 1 Cor. 15.5 He was seen of Cephas which was the honourable name Christ honoured him with when he first looked upon him with his Omniscient Eye of Favour knowing not only his other names though no body had told him them but also his inside as well as outside John 1.42 N.B. His first name was Simon which signifies an Hearkener and is the first Step or degree of those that desire to learn the best things Now he was one of those that waited for the Consolation and Redemption of Israel by the blessed Messias as Luke 2.25 38. Mark 15.43 So no better news could come to him than this we have found the Messias John 1. verse 41. His second name was Bar-Jonah which as it is the contract of Jochanab it signifies a Son of Grace This was his second degree as he now was become of an Hearkener a true believer not doubting but he who call'd him and knew his names untold by others must be no other than God-man the Messiah then came this Additional name Cephas which signifies a Stone to denote the third degree of such proficients in believing as to cleave close to Christ with an unshaken Faith which this Simon did by the force of Christ's Prayer for him Luke 22.31 32. Though this Stone did foully faulter and stumble at the Cross in denying his Master yet did not his Faith fail nor was he called a Stone as if he were to be the foundation of the Church as the Romanists report for 1. In making Peter the foundation Rome pitcheth upon that Apostle of whom most infirmities are Recorded in Scripture for beside his Abjuring his Lord c. blessed Paul withstood him to his face c. Gal. 2.11 12 13 14. c. 2. Peter himself calls all Christians lively Stones 1 Pet. 2.5 Soif that Denomination of a Stone made him the Church's foundation then all Christians are no less by vertue of that same name that he himself honours them with Adding a more honourable Adiunct or Adiective to wit lively which was not given to him 3. The same honourable name of being foundations of the Church is given to all the Apostles as well as to him yea and to the Prophets also Eph. 2.20 Rev. 21.14 Rom. 15.20 1 Cor. 3.10 11. 4. Though Christ tell Peter why he gave him that name Matthew 16.18 19. yet the words spoken to Cephas there are explained to be meant unto all the Apostles John 20.22 23. Thus it appears that Paul's Cephas was Luk's Simon call'd Peter a Synonymon with Cephas both signifying a Rock or Stone but though this double Testimony doth confirm this Truth that Christ appeared indeed to Simon Peter yet the great Question is what time it was when this was done The Romanists must by any means have it Christ's first appearance to any man next to his appearances to the holy Women that Peter might be honoured above all men to be the foundation of the Church but this is like their presumptuous Assertion before mentioned that is was but good manners for Christ to appear first to his own Holy Mother And 't is a wonder they do not likewise assert that his second appearance must be next to that of the Blessed Virgin unto Peter for the honour of Peter's patrimony as they are pleased to style the Romish Church looking upon it as a Dishonour to them That their Mary whom they blasphemously Deify and their Peter to whom they unwarrantably ascribe a Supremacy over all the other Apostles should be so slighted by Christ's Appearing first of all to so great a Sinner as Mary Magdalen was though the Scripture of Truth do peremptorily assert it Mark 16.9 and to the other Holy Women far inferiour to the Virgin Mary in the next place as if the Son had forgot his natural affections to his dear Mother yea and that two of the 70. Disciples should be honoured with the honour of our Lord's appearance to them before Peter or any of the other Apostles who were of a far higher order N.B. Thus humane folly most daringly takes upon it to correct Divine Wisdom and insolently presumes to be God's counsellour though no man either in the Romish or Christian Church ought to do so Rom. 11.33 for as was said before God loves to go a way of his own and by himself His thoughts are not as our thoughts neither are our ways his ways saith the Lord But as the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55.8 9. The thoughts and ways of God are unconceivably and incomprehensibly above those of Men N.B. I know the Popish Postillers do affirm that those Matrons did merit the first appearance of the raised Messiah because of their Zealous Devotion in going on Pilgrimage to visit the Lord's Sepulchre a piece of devotion still meritoriously practiced in the Church of Rome to this day but if Christ dealt out his appearances in a method of Merit Sure I am his Mother Mary who was ãâã ãâã ãâã ãâã ãâã a breeder and bearer of God the greatest of Saints must needs merit more priviledge than Mary Magdalen one of the greatest of Sinners or any other of those Women who went to visit Christ's Sepulchre and who found only an empty Cask the Treasure being gone before they got thither which had they known 't is likely they had not so done Nor am I ignorant how that Iudicious Acute Accurate Chronologer Dr. Lightfoot reckoning but seven appearances of our Saviour suitable in number to his seven last words and wonders and signs of his Triumph as above putteth that to Mary Magdalen and that to the other Holy Women into one to wit the first and this to Peter he placeth the Second reckoning him to be one of those travellers to Emmaus but Salva canti viri pace I shall ask leave of that very learned man to offer some objections to his opinion though backed well with the Authority of the Ancients especially of Origen modestly
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the ãâ¦ã and for the future So Christ gave this of his going before ãâã into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâââââ â8 and ãâ¦ã As God's Toâen was made good to Moses upon Mount Hâââââ so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce ãâã Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey ãâã Jerusalem and Jââââ had indeed much precious Seed sown in them but they both did prove a very ãâã Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ and in the Viââââs of Red Wine Rev. 1 1â Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles ãâã so ââââd Matth. 4.15 The Voice that was heard in the Temple ãâã âino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tââââââââious in Hebrew The 3d. grand Remark is the Beisââ ãâ¦ã Christ appeared here in Galilce These are named John â1 2 Simoââââââ Thoââââ call'd Didiâââ Nethaniel of Canaââââ Galilce whom some suppose the some with ãâ¦ã the two Sons of Zebedââ James and John and other two Disciples not âaâââd ãâã yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the ãâã Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. ââ And thoâ these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
wicked person nor to Pilute or Herod c. nor had they tydings sent them from the Angel thereof though that probably might have convinced them of their sin but they had rendred themselves incapable of those Priviledges both were done to his Disciples who wereprâe ordained for Witnesses Acts 10.41 The Benefits of the Church belong only to the Church Note Those Seven Apostles here must have the Blessing of Christ's Seventh Appearance though they had seen him before that they might be more firmly confirmed in this great Truth which 1. Demonstrated the Divine Nature of Christ Acts 2.24 and Rom. 1.4 which 2. Makes good all the Benefits of his Passion Though David saith What profit is there in my Blood Psal 30.9 Yet is there great profit in Christ's Blood improved by his Resurrection Note Which 3. Is the ground of our Resurrection 1 Pet. 1.3 Christ is Feoffee in Trust for us ãâã his Resurrection was not only Personal of a particular Man but it was of a publick Person in our Names whom he represented therefore is he call'd the first fruits of the Resurrection as before which sanctifies the whole Crop Ours are but the Appendices of his Resurrection As all Joseph's Brethren shared in his Advancement and all the Jews in Morââcââ's ãâã âodo we sâââre in his Note And which 4. Is a special and powerful means to recover us from the swoonings of our Faith both as to our selves in particular and as to the Church ingeneral 1. As to our selves Rom. 6.8 11. There is a spiritual power in Christ's Death to kill sin and in his Resurrection to quicken Grace Faith is the Heliâârope of Sun-flower that follows this Sun of Righteousness If he be absent Faith saints fails flagged and flattens presently Jacob's Soul was sad for seventeen years at the Joss of Joseph but when he heard that Joseph was alive this revived him Gen. 45 2â 27. and so should it revive us that our Jesus is alive c. Rev. 1.8 18. And as 2. To the Church could Elisha raise to life a dead Child and cannot Christ do as much for a dead Church Note No wonder then if a Truth of so great importance were so greatly proved by so many Appearances and that to one and the same persons at several times c. The Angel that said to the Women Go quickly and tell his Disciples that he is Risen c. began with this demonstration for proving the Touth of his Resurrection Behold he goeth before you into Galilce Matth. 28.7 and Mark 16.7 The Angel Argues a signo ad signatum from the sign to the thing signified If he be going and upon his Journey then it necessarily follows he must be Risen indeed And thus was this Truth of such vast consequence carried on and continually demonstrated by manifold manifestations of himself to his Disciples both before this and now and after this also So that there might he left no room of doubting thereof in any one of these that were to be the appointed Witnesses c. And sure I am Thomas had need of this for his fuller confirmation and so had Peter to whom Christ had something of great weight to say verse 15 16 17 c. The 4th grand Remark is the occusion which our Lord took for manifesting himself to those Seven to whom he had taken several occasions to shew himself before this The first Adam died and we hear no more of him Job saith If a mas die shall the live again Job 14.14 no surely not till the Resurrection day But so it was not with the second Adam 't is true indeed he died but he lived again Rev. 1.8 18. And we hear of him again and again This is the seventh time of tidings that he was alive the occasion whereof was this Peter said to the other six I go a fishing John 21.3 They all comply to the motion and concur with him here was concord in one work which made them more capable of Christ's company Note But the Question is Whether the work they are agreed in were good if not agreement in Evil is rather Conspiracy than Concord and this is the more doubted 1. Because Christ had called them to leave their Fishing-Trade and to become Fishers of Men Mark 1.17 And 2. Because Christ had told them He that putteth his hand to the plough must not look back Luke 9.62 Answ 1. This Fishing work was no unlawful or dishonest Imploy but well reputed of among the Jews It had been an unlawful looking back indeed had Matthew returned to his work of a Publican Mary Magdalen to her former Lasciviousness c. But this catching of Fish was a work lawful in its own nature Answ 2. They had now nothing else to do for though they were made Fishers of Men yet were they not yet sent out nor yet furnished with the extraordinary Gifts of the Spirit to inable them for the Publick Ministry Answ 3. They had now no other way for supplying their own wants having lost their Lord who had hitherto made provision for them As they were Tania mont yet forbid to Preach by being bid to tarry till the Spirit came So they were forbid to be idle They that will not labour either in the sweat of the brow or brain shall not eat Thus Paul sometimes wrought to supply his present necessities 2 Thes 3.8 10. All these Seven therefore went on fishing with a good mind and fished all the night but with bad success for they could catch nothing This was the providential occasion Christ takes to make himself both the better known and the more welcome to them for had they caught any thing his presence and power in the ensuing Miracle of the sudden and so plentiful success had not been so perspicuously and plainly evident Beside it teacheth Note That man's diligence as Solomon saith Prov. 10.4 with 22. without God's blessing is insignificant and unsuccessful All the labour and toil of Man is vain unless God bless it with success Psal 127.1 2. Gen. 11.7 8. Hag. 1.6 9. Unless God stop the hole of the Bag at the bottom with his blessing let Men labour never so hard all runs out Deut. 28.13 c. Were we not thus exercised we should neither beg God's Assistance nor acknowledge his Blessing Note Thus it had been once before They had toiled all night and caught nothing Luke 5.5 Where Christ paid them plentifully for his fare in his use of their Ship No Man shall lose by him And though the Net-brake there yet the Fishes got not out which doubled the Miracle of their plentiful Draught The 5th grand Remark is the manner of Christ's manifestation He comes in the Morning as is aforesaid as a Merchant or House keeper to buy their Fish and there fore asks them Sirs have ye taken any thing John 21.4 5. He calls to them as one that wanted some Fish for the use of his Family or Store-house He hereby causeth them
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâh as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. ãâã At this Bethany his three dear Friends dwelt Laâdrâs Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word ãâã ãâã ãâã ãâã ãâã Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his ãâã ãâã ãâã ãâã ãâã Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâlarimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word ãâã ãâã ãâã ãâã ãâã need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is ãâã ãâã ãâã ãâã ãâã His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
new measures to take and what retrieving counsel to follow thus the same word is used Luke 24.4 Acts 2.12 and here and Acts 10.17 N.B. Thus the wicked in the fulness of their sufficiency are in straits Job 20.22 whereas the godly have in the fulness of their straits a well-contented sufficiency True Piety hath true Plenty 1 Tim. 6.6 c. Such a non-plus and perplexity these wicked Adversaries had been plunged into before when reduced to such a strait and at such a loss as they knew not what to say or what to do Acts 4.14 20 21. Though their Fingers even itched to do something against them And now again they are confounded and startled only at this wonderful work but are not converted thereby How much more shall all wicked men be dispirited and even Ring their Bells backward at the last Day when they shall see the whole World all on a light fire when the evident presages of some eminent Temporal Judgment doth so startle them drive them into so deep a consternation now such men's hearts shall then fail them much more indeed Luke 21.26 This was fulfilled at the Siege of Jerusalem upon these wretches who were now so much troubled at the Apostle's Preaching the Crucified Christ to be alive for which they thought them sure enough in Prison yet while their restless malice was consulting to destroy them for Preaching they hear the Preachers were not only freed out of Prison but also Preaching again in the Temple This made them more mad The fifth Remark is the most sound and sacred Doctrine is an unsufferable Torment to unsound and unholy hearts When Peter and all the other Apostles answered before the Council who now had sent for them without their former Violence fearing Men more than God and aggravating their crime to the highest degree of obstinacy with odious Reflections upon Christ as one unworthy of a name verse 26 27 28. We ought to obey God rather than Man verse 29. as before Acts 4.18 19. N. B. Urging this Argument as the common sense of all considering persons a principle granted and grafted in all Mankind by the Law of Nature so that the sage Heathen Socrates could say I love you Heathens yet will I obey God rather than you How much more may Christians from the light of Scripture say When Men command or forbid us any thing contrary to the Word of God then God is to be obeyed and not Man Dan. 3.18 c. Then Peter proceeding to Preach Christ whom they had Crucified to be now an exalted Prince able to subdue his Foes and defend his Friends c. verse 30 31 32. This cut them to the heart verse 33. they were so tortured hereat that as the word ãâã ãâã ãâã ãâã ãâã signifies they were as cut asunder with a Saw and grinning at them with their Teeth as if they would devour them Thus in all times bad men indure not good Doctrine 2 Tim. 4.3 4. That Honey purges green wounds but causeth pain to exulcerate parts Lusty Itch must be gratified with gentle scratching only c. The sixth Remark is the true Christian Religion which comes from Heaven cannot be destroyed by all the wicked men on Earth nor by all the Devils in Hell to help them This is asserted by Gamaliel Paul's Tutor Acts 22.3 who was a Pharisee and one of this Council yet more moderate than were the Sadduces by whose wise caution as with a Bridle God restrained the outragious Fury of those Mad-men He alledgeth 1. The History of Theudas and Judas two Rebels against the Romans both which soon dwindled away by this he counselled them to do nothing rashly for furious Indignation is but a bad Counsellor N.B. History derived of ãâã ãâã ãâã ãâã ãâã of stopping the stream of Violence hath its excellent use and efficacy as it had here verse 34 35 36 37 40. Then 2. He urges a Dilemma a two-horned Argument that pushed both ways saying What the Apostles do act is either of Men or of God If of Men it hath a sandy bottom so must fall Matth. 7.27 You need not trouble your selves c. but if of God ye cannot overthrow it verse 38 39. therefore refrain and fight not against God as the proud Giants did and perished thereby N.B. This moderate Pharisee may shame our peevish Persecutors who little think they are waging War against the great God Did ever any harden himself against God and hath prospered Job 9.4 No one Instance can be given either among Tongue-smiters or Hand-smiters that could boast of the last blow or ever cry Victory No such as harden their hearts against God God will harden his hand against them Shall they escape by Iniquity No In thine Anger cast them down O God Psal 56.7 How can the borrowing Power be a meet match for the lending Power 'T is of God that all Men do live and move Acts 17.28 There is no Counsel Wisdom or Might against the Lord Prov. 21. v. 30. All contrary Powers are to no purpose if God deny concourse or influence The Arm of Humane Power and Policy like Jeroboam's shrinks up presently and while it strives for Mastery is over-mastered If God will gather together his Armies who can put a stop to him Job 11.10 The Counsel of the Lord must stand Prov. 19.21 Isa 8.10 and 46.10 Psal 33.11 Man purposeth but God disposeth There is a Counsel in Heaven that will dash down the Mould of all contrary Counsels on Earth The seventh Remark is The Issue of all and every Conflict of the Church is an happy Conquest over her Adversaries They yielded here to Gamaliel's convincing counsel yet not altogether for they will not dismiss the Apostles without beating them wherein they so far fought against God as well as in prohibiting their Preaching Notwithstanding all this beating and brow-beating the Apostles abated not of their courage nor one hair-breadth of their work but rejoiced that they were so graced in their being so disgraced for Christ They looked upon it as an high honour to be dishonoured in being beaten as Slaves as Christ their Lord hath foretold them Matth. 10.17 This Testimony to the Truth they accounted a favour and Divine Condescension according to Phil. 1.29 where 't is intimated that to suffer for Christ is as great a gift if not greater than to believe in him Nor did they for all this cease to Preach publickly as well as privately and the more outragious were the Adversaries the more couragious were the Apostles CHAP. VI. The Third Persecution against Stephen stoned BUT the next blow the Adversary gave the Church in the third Persecution was a blacker and bloodier blow as the sequel will demonstrate yet even then also was there checker'd-work still the white of Mercy marvelously mingled with the black of Misery The procuring cause of this third Persecution was this Primo-Primitive Church daily winning ground by both the two former Persecutions and growing into a very
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being ãâã ãâã ãâã ãâã ãâã apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 ãâã ãâã ãâã ãâã ãâã They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
abundance Matth. 13.12 They shall know that follow on to know the Lord Hos 6.3 God will rather work a Miracle than that they who thus seek should not find Matth. 7.7 Such as seek God sincerely and endeavour to know him and his Will faithfully and more fully shall not be disappointed N.B. Here God makes Philip miraculously to meet this Eunuch who was inquiring after Godliness c. N.B. Then 5 His Occupation he was Lord Treasurer to this Queen Candace which is one of the principal of Court-Offices yet while this Eunuch was occupied in his Charge over the Queen's Treasure he still neglected not the True Treasure for saving his own Soul wherein that precious Promise and Prophecy Isa 56.4 5. was graciously fulfilled Let not the Eunuch say I am a dry Tree verse 3. I will give to them a Place and a Name in my House both the Credit and the Comfort of being the Sons of God c. N.B. And this honour the Lord conferred upon this Eunuch to make him the first we find who carried the Profession of Christ into Africa and tho' the Ethiopians were a People most despicable in the Eyes of the Jews and of the Greeks likewise for their famous Greek Poet Homer calls those Sun-burnt People ãâã ãâã ãâã ãâã ãâã the lowest of Mankind yet the Lord did demonstrate hereby that there is no respect of Persons or of Nations with him but whoever fears God and works Righteousness is accepted of him Acts 10.34 Gal. 3.28 c. N.B. 3. The Manner of his Conversion is described by the Eunuch's Reading and by Philip's Running to hear what he Read both were done by the direction of the Spirit as the one is expressed so the other is undoubtedly implied As the Spirit by the Ministry of an Angel moved Philip verse 26 27. and made him able to Run as swiftly as this great Man's Chariot Ran so that not only he could come up to the Eunuch but keep pace with him to hold a conference also The Scripture he was Reading was that in Isa 53.7 c. He was led as a Sheep to the Slaughter c. Philip asks him Understandest thou what thou Readest The Eunuch modestly and humbly answered How can I except some man guide me verse 29 30 31 33 34 c. Is qui nil dubitat nil capit inde boni Ask learn This Proselyte might by conversing with both the dispersed Jews in his own Countrey and those at Jerusalem at his keeping the Festivals there be acquainted with the Lives of the Prophets and might find there Recorded how much Isaiah suffered under Manasseh this might well raise a doubt in him whether the Prophet spake of himself or some other Man and that he might be resolved of his doubts such was his modesty and humility that this great Man takes up his Inferiour into his Chariot as Jehu did Jehonadab 2 Kings 10.15 and asks him this Question in answer whereunto Philip Preach'd a powerful Sermon of Christ to him shewing that Prophecy could be meant of none but our dear Redeemer and not of Isaiah Jeremy or any other And by that pregnant and pathetical discourse the Lord blessing the Ordinance of Hearing the Word Saving Faith was effectually wrought in this Eunuch's Soul N.B. The Remarks upon this are these 1. This Ethiopian may teach us Christians to spend our time profitably not vainly we do not so much want time as waste time whereof we are but Tenants at will and must as Stewards give an account for that Talent 2. Of all other Books to Read the Scriptures most as he did that we may by digging in that golden Mine find Eternal Life John 5.39 3. That Masters ought to instruct their Servants out of the Scriptures Thus 't is supposed this man was doing though he had but small knowledge 4. That such as are throughly humble are also truly docile willing to learn knowledge from any hand and to acknowledge their own ignorance 5. That Superiors must not disdain to be instructed by their Inferiors as he here and great Naaman by a Captive Girl 2 Kings 5.2 13. How would our great Treasurers and Chamberlains huff at such an Affront 6. That bare Reading the Scripture without understanding it is no better than the tinkling of a Cymbal They are blessed that Read it with Knowledge Attention Affection and Application in their Lives Rev. 1.3 7. Divine Commands must not be grudgingly disputed but speedily dispatched as Philip did here in hastening through a Desart of Difficulties without cavilling at the uncouth way to save a Soul 8. Divine Providence doth wonderfully work in a concurring tendency towards this Ethiopian's Conversion God both orders him to be Reading such a portion of Scripture as he had need to be informed of concerning Christ and also Philip to be so ready at that juncture to inform him there in a most Fundamental Truth N.B. 4. The wonderful Effect of this holy Conference follows not only the Conversion but also the Baptism of this New Convert Incredible gain is got by mutual Conference in all Arts and Sciences especially in the knowledge of Divine Truths N.B. The Mathematicks are so call'd because they cannot be learned without a Teacher No Man is ãâã ãâã ãâã ãâã ãâã a Self-Teacher in Divine Literature It were to be wished that illiterate Mechanicks and ignorant Women would say with this great Officer How can I understand the Scripture except some Interpreters help me Acts 8.31 The Priests of the Lord should preserve knowledge on their Lips and the People should seek the Law at their Mouths Mal. 2.17 Deut. 33.10 and Jer. 3.15 N.B. He that in heavenly things dare become a Scholar only to himself hath no better than a Fool to his Master None can know the things of God by the reach of their own carnal Reason c. but only by the Spirit of God 1 Cor. 2.10 11 14. Thus God's Spirit who had directed Philip hither did also in lighten the Eunuch's understanding in the Divine Mysteries of Man's Salvation and this Questionist becoming a Christian desires the Seal of Christianity in Baptism which upon the Profession of his Faith was done according to God's appointment verse 36 37 38. by Dipping in those hot Countreys but now God will have mercy c. in our cold Countreys for Sprinkling is as significative and effectual answering the Type Exod. 12.3 and Heb. 10.22 5thly And lastly The Event of all to wit the departure of both each from other N.B. 1st Philip was suddenly taken up out of the Eunuch's sight and was miraculously caught and carried away out of this great Man's company by the Spirit of God in the Ministry of an Angel as the Apocryphal Daniel affirms of Habakkuk and this Rapture and Transportation was in a rapid and swift motion The like we read of 1 Kings 18. v. 12. and 2 Kings 2.16 and Ezek. 3.12 14. 'T is said The Eunuch saw Philip no more Acts 8.39 for he
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
season draws out Peter to pass through all quarters to visit the Saints that he might confirm them in the Faith and establish a Ministry among those Churches newly planted by the dispersed Disciples v. 32 Acts 9. Secondly The Place where was Lydda which was one of those places Peter passed unto to visit c. a famous City in former times not far from the Mediterranean Sea upon the West Bank of Jordan Oh wonder how Christ hath his Saints scattered and planted in Cities and Countreys c. Thirdly The Person healing was Peter this was not the first healing Miracle that Peter had wrought by the power of Christ for before this he had cured the Cripple that was born lame not lamed by any violent casualty Acts 3.2 7. and that had been lame forty years Acts 4.22 as above Besides we find Acts 5.15 how the shadow of Peter wrought wonders N.B. The like whereunto we read of Paul after Acts 19.12 not as if the shadow or garment or the body of these Apostles had any inherent vertue in them to heal Diseases and to cast out Devils but that the power of helping the Distressed was now so abundantly poured out at this Effusion of the Holy âhost upon them insomuch as these weakest and improbable means were made soveraign and effectual to work Miracles that the glory of those wondrous works might not be attributed to such contemptible things but to the blessed Messiah now gloriously exhibited N.B. Moreover such prodigious Products from such unlikely means did not only demonstrate that the power was of God but it was an accomplishing of Christ's Promise to them that they should do greater works than he had done John 14.12 by which Providence the Gospel was much more propagated To which may be added that Peter there was in conjunction with John in healing that begging Cripple but here he acts alone by himself Fourthly The Party healed was Aeneas who is described 1. By his Name supposed to be a Jew tho' living now at Lydda whom the Jews call'd Hillel but the Greek-Lyddians call'd him Aeneas 2. By his Disease a dead Palsie which had taken away the use of his Limbs so that he became a Clynick and lay Bed-rid 3. By the Antiquity of his Disease Acts 9.33 he had kept his Bed eight years All this is Recorded not only to declare the certainty of the History but especially the difficulty of the Cure and the excellency of the Miracle Omnipotenti Medico nullus insanabilis occurrit Morbus To such an Almighty Physician as Jehova is no Diseease is found incurable Exod. 15.26 Fifthly The Manner how this Cure was wrought is related verse 34. Acts 9. which contains 1. Peter's command in the Name of Christ wherein he promiseth Recovery to this Paralytick suitable to our Saviour's saying Mark 2.9 and John 5.8 in the like case to demonstrate the perfection of the Cure in being now able to make his Bed Peter acts not here by his own power but lets this lame man know whom he should acknowledge for his Benefactor himself being but the Instrument in Christ's hand And 2. The Paralytick's Cure thereby He immediately arose together with the Word there went forth a power Luke 5.17 As Peter was assured of this so the Paralytick did experience it for he felt the dolorous Distemper by the Resolution of his Nerves depart from him in an instant and that now he was inabled to arise and to cast up his Bed whereof he had now no such need as formerly for eight years All this did declare that the Cure was done by a Divine Power seeing Nature and Art acts in Time and by Degrees but he was cured immediately and that perfectly also insomuch as he was made able to make his Bed the best discovery thereof to all Sixthly The Effects hereof namely upon the many Spectators of this Miracle All that dwelt at Lydda and Saron saw it and turned to the Lord verse 35. Acts 9. The Hebrew is Sharon a place that had most fruitful Fields Isa 33.9 1 Chron. 27.29 but now it became Christ the Rose of Sharon indeed Cant. 2.1 For this Providence became an Ordinance to the Inhabitants of that City 1 Chron. 5.16 not far from Lydda for hitherto they had been erroneous in Fundamentals so had turned their backs of Christ but now were both Inlightened and Inlivened to embrace his Truth The second great Miracle Peter wrought in this his Journey from Jerusalem when he went thence into all quarters to visit the Saints and to confirm them in the Faith Acts 9.32 was his raising Dorcas from the Dead at Joppa which Miracle is described by six Circumstances The first is the Person upon whom this Miracle was wrought by Peter the personal Object whereof hath sundry Demonstrations As 1. By her Name which is twofold Tabitha so call'd among the Jews and Dorcas so call'd among the Greeks both names signifying a Doe or Roe-Buck and as she was espoused to Christ no other she was to him than as a loving Hind and pleasant Roe Prov. 5.19 2. By her Profession she is call'd a Disciple of Christ 3. By her Practice and Manners she was rich in good works which are the best Riches last longest and go farthest for they follow us into another World Rev. 14.13 She is commended for her Beneficency and for her Liberality Acts 9.36 And 4. By her Disease and Death verse 37. N.B. A dear Disciple may be diseased and die Mary and Martha send this word to Christ Behold he whom thou lovest is sick yea and dead too John 11.3 c. Christ's Love and Saint's Death as well as Diseases may well enough hold a consistency as here also in this dear Dorcas whom when dead they had washed not only to fit her for Burial but especially to shew their hope of the Resurrection which would change that vile Body like Christ's glorious Body Phil. 3.21 The second Circumstance is the double occasion 1. The Ficinity of the place Joppa a Port-Town and very beautiful call'd so from the Hebrew Japhah signifying fair or a fair Haven most memorable for Jonah's taking Shipping there when he would flee from God and decline his Message Jon. 1.3 expresly said to be nigh to Lydda verse 38. Acts 9. The second occasion was the Intercession of the Disciples who were sensible of the great loss they all had in the death of so good a Woman therefore sent they speedily for Peter not only to come and comfort those who were most concerned in the loss but also by the Direction of God's Spirit they were not without hope that this pious Woman might be zecovered by Peter and so remain farther profitable to the Church hereupon they request his haste in coming to them before her Burial which now they were preparing for this is an evidence of such an hope The third Circumstance is the moving Cause of this Miracle which was the doleful Lamentation made by Widows for the loss of this
the Word but not the Oister-shell or Earthen-Vessel that bears or brings it Acts 13.48 Therefore Peter took him up from his excess of worshiping N.B. But so do not the pretended Successors of Peter the Pope's who hold forth their Toes to be kissed and permit their Parasites to worship them as Gods Peter would not suffer this Centurion who was but one of Caesar's under-servants to worship him but the proud Pope can compel even Caesar himself to fall prostrate before him and little enough to gain his favourable Aspect N.B. This Gesture of Adoration though it was excessively tender'd by Cornelius yet was it refused with Rebuke by Peter which was the first part of his Entertainment at the door of the Centurion's house N.B. The second part thereof was his handing of Peter into his house and acknowledging God's goodness in bringing such a welcome Guest to him for 't is said He talked with him as they two went hand in hand into the house N.B. And the third part thereof was an Auditory was prepared all ready and desirous to hear him Preach the Gospel to them not only Cornelius himself who had sent the Messengers did wait for him verse 24. Acts 10. but also Peter found many others who were come together verse 27. And this Account we have of the posture of all this Auditory that not only Cornelius was like an hungry Soul who immediately without delay sends for his food so soon as he knew where it was to be found but also they do all uanimously by the mouth of the Master of the house not only bid Peter welcome but also give him thanks for his pains in coming to them yea they farther profess to set themselves in a present reverential posture as having God himself overlooking them and whom they desired to be a witness of their readiness to obey what God required of them by Peter's mouth verse 33. which teacheth us 1. That the People should wait for the Pastor verse 24 27. And we are all here present verse 33. Thus the People waited for Zecharias Luke 1.21 They should speedily go up Zech. 8.21 2. That such as hear the Word should hear it as from God's mouth as well as Man 's we are present before God The want of setting our selves as in God's sight is the cause why we so much want God in the Ordinances c. After these two Circumstances comes in the Substance or Specification of Cornelius's Conversion the Manner and Form together with the Means thereof which are principally twofold 1. By Words 2. By Deeds 1. The Words whereby he was converted were the pregnant and powerful Sermon which Peter Preached to him in his house wherein these parts are observable 1. The Preface preparing for Right Instruction drawn from the person of the Auditors Acts 10. v. 34 35. 2. The Proposition Preached upon namely that great Mystery of the Gospel the Word of Reconciliation betwixt God and Man not only betwixt God and the Jews but also betwixt God and the Gentiles verse 36. 3. The Paraphrase upon his Proposition illustrated both by the first Minister of the Gospel who began to Preach it to wit John the Baptist verse 37. and by the Principal Master and Author of the Gospel to wit the Lord Jesus whom Peter commendeth from his double Office of King and Priest verse 38. and this commendation is 4. Farther confirmed by a double Testimony 1. That of the Apostles concerning the Innocent Life Christ led upon Earth his holy Death he suffered at the last verse 39. his glorious Resurrection verse 40 41. And lastly His last Return with Power and great Glory to judge the World verse 42. Then 2. By the Testimony of the Prophets Acts 10.43 All these parts are contained in the Copy or Example of Peter's Sermon Then follow the Effects and Consequences of it which are three First The Effusion of the Holy Ghost verse 44. Secondly The Amazement of the Spectators verse 45. Lastly The Gift of Tongues verse 46. Thus far Cornelius's Conversion was wrought by means of Words now comes the manifestation of the Truth of it by Deeds 2. The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Gospel-Baptism relating to both the Person Baptizing who was Peter who first propounds that great Question Whether it were lawful to Baptize Cornelius and his Family and Friends seeing they were all Gentiles To which himself then gives an Affirmative Answer arguing à majori namely from the thing signified which is the greater to the Sign it self which is the lesser Acts 10. v. 47. And then to the Parties Baptized who all accepted of Gospel Baptism and requested Peter the Administrator thereof to tarry with them certain days verse 48. to be farther instructed confirmed and comforted that they might grow in Grace c. This large Scheme affordeth us many memorable Remarks As First That there is an exact Harmony betwixt the Old and New Testament touching the extent of the word of Reconciliation the old Prophets did not confine it to the Jews but extended it to the Gentiles also Psal 72.7 8. and Isa 49.6 and 57.19 where it is said that God created peace to them that are afar off as the Gentiles were as well as to them that are near to wit the Jews A Praelibamen or fore-tast hereof were the Examples of Melchizedeck Job and Naaman who no way belonged to the Jews shewing that the Word of Life was not limited unto them only The second Remark is That God is no Respecter of persons that is he doth not make the external condition of a person as of what Nation Family Name or Quality he be of the Rule of his Respect or Acceptance He doth not accept of one because he is a Jew nor disrespect another because he is a Gentile God regardeth not the outward Estate as Countrey Sex Wealth Wisdom c. which neither help nor hurt Man neither please nor displease God but only as they are in a good or bad Man as a Cipher set by it self signifies nothing but having a numerical figure fixed before it then it increaseth the sum This Truth God had taught the Jews themselves in the Old Testament Deut. 10.17 that he respected not persons which is more confirmed in the New Rom. 2.11 1 Pet. 1.17 and here Acts 10.34 The third Remark is He that is truly religious toward God and truly righteous toward Man of whatever Nation or Condition he be of Jew Gentile Poor or Rich c. is accepted of God Yea the very Romans or Italians such as the Jews thought most hardly of because they were dealt most hardly with by them being in bondage under them at that time might find acceptance with God if they feared God and wrought righteousness as Cornelius did Acts 10.35 who was an Italian not circumcised in the flesh yet circumcised in the spirit Rom. 2.29 no nor as yet baptized yet accepted for these words must be
his Actions to the Judgment of the Church at Jerusalem giving them an Account of the whole Transactions and the Reasons which moved him to do what he had done The Vision of the Sheet c. are twice at large Recorded in the 10th and 11th chapters that the tendency of it namely to put no difference now betwixt Jew and Gentile seeing the partition-wall was broke down now by Christ might become the more unquestionable a Truth both to Peter who was most especially concerned in it and to others also who now doubted of it and disputed against it In this Defence or Apology there be these Remarks 1. In the general Peter affirmeth that he had done nothing upon his own head but all according to Divine Direction therein 2. More particularly he is his own Compurgator That he had lived hitherto in a strict observation of their Ceremonial Righteousness verse 8. Though he thought himself far from being justified thereby abstaining from all appearances of evil to them 3. That he had not been too facil or easily reclaimed from their Legal Rites therefore the Vision was repeated three several times c. verse 9 10. before his full Regulation herein 4. The Voice of Divine Providence in sending the three Messengers that gave him his Call verse 11. and the Voice of God's Spirit to clear up his Call with a Divine as well as Humane Warrant c. verse 12 13 14. are asserted for their satisfaction 5. He gives an Account how in his Preaching those Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews Acts 2. v. 4. upon Pentecost-Day 6. Then he urgeth the Promise of Christ which he then call'd to mind of baptizing Believers with the Holy Ghost first mentioned by the Baptist Matth. 3 11 Mark 1.8 but after approved of by Christ Matth. 11.9 as by the people John 10.41 and expresly spoken also by him Acts 1.5 7. The Conclusion Peter drew from the Premisses seeing God hath made the Gentiles equal in Grace with the Believing Jews what was I to withstand God verse 17. It was God that call'd them to Life and Salvation and not I saith he therefore it was not in my power to deny them Church-Priviledges and Church Communion Here Peter's Argument is very cogent to such a Conclusion N.B. They that have the thing signified which is the greater have right to the Seal signifying which is the lesser And seeing the sanctifying Graces of the Spirit were given by God to those Gentiles he infers hence had he denied them Baptism he would therein have been a Resister of God and a wronger of them in with holding that token from them which God had sent to them 8. This Defence of Peter's was so pungent and convincing that it conquered the Cavillers they were not only silenc'd from gain-saying but satisfied fully that it was of Divine Dispensation to give the Gentiles Repentance unto life verse 18. which can come from no hand but from the Almighty 2 Tim. 2.25 The Objectors hereupon let fall their Monopoly they dreamt of concerning Christ and Grace and being good men they acquiesced as those that contended more for Truth than for Victory Now follows the second Topick for adjusting and justifying the Gentile's Reception into Gospel-Communion This is drawn from the wonderful success of God's Word among the Gentiles at Antioch called Grecians as contra-distinct from the Jews aforementioned v. 19 20. This is more manifest in the following Remarks First The 120 Ministers mentioned Acts 1.15 who were scattered upon Stephen's stoning Acts 8.1 went Preaching up and down first as far as the bounds of Judea extended then some of them stepped farther as far as Phoenice Cyprui and Syria but all this time dealing with the Jews only not being yet perswaded of the Calling of the Gentiles But Peter having now broke the Ice for a freer passage to them at last some of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch Thus all things do work together though not asunder for good Rom. 8.28 even the Persecution that arose about Stephen did the more disseminate the Gospel c. The second Remark is Divine Light must not be let in all at once but by degrees Thus it was not only with those Banished Ministers who for some time confined themselves to teach the Jews only in strange Countreys yet when more Light was let in they venture among the Gentiles as here at Antioch But it was thus also with the Apostolical Church at Jerusalem who made at the first all this great Ruffle afore-mentioned against Peter's conversing with the Gentiles yet now perceiving many Gentiles were converted at Antioch they now send Barnabas that Son of Consolation to confirm and comfort them in Church-Communion verse 21 22 Thirdly The God of all grace makes even a Gentile-City to cry grace grace Zech. 4.7 Manifested in their Professions and in their Practices also with correspondent conversations All this the good man Barnabas saw and rejoyced at it upon Earth as the Angels also rejoyced at it in Heaven Luke 15.7 and no less did all other Believers who are but learning that Angelical Lesson when they heard hereof in Jerusalem and in other places as Caesarea c. Hereupon Barnabas exhorted this great number of Believing Gentiles verse 21. and this much people which were added to the Lord v. 24. that with purpose of heart they would cleave unto the Lord verse 23. as Deut. 10.20 and 30.20 that is cleave close to the Profession of the Truth of Christ with their whole heart tide life tide death whatever it cost them and not foil or slubber their Religion with the slur of a rotten unsound and insincere heart The sound heart is neither ashamed of the Gospel nor a shame to the Gospel Psal 119.80 Fourthly The greatest honour in the Kingdom of God and of the Gospel was conferred upon this Gentile-City Antioch now made even above Jerusalem it self Insomuch that Christ's Disciples were first call'd Christians in this City verse 26. to shew that Christ from thence spread forth his Banner which he had first set up as his Standard therein by a people that had his own name put upon them and who would apparently own and follow him in his good ways maugre the malice of Men and Devâls and in despite of all the designs of a beholding and contradicting World against them as is intimated before N. B. As Caesarea the Seat of the Roman Governour of Indea first seeth the Door of Faith opened to the Gentiles in the conversion of Cornelius and his Friends and Family so Antioch the Seat of the Roman Governour of Syria first heareth and beareth the honour of the honourable name of Christian which therefore will be a Renowned City so long as the World lasteth and the Church in the World N.B. This Antioch of old had been call'd Hamath Ezek.
47.16 having been once the Head of the Syro-Graecian Empire which sometime was called also Epiphania as well as Antioch both names being derived from Antiochus Epiphanes bearing the name of one that had been as bloody a Persecutor of the Church and Truth as the Church of Israel had ever seen from whence he was nick-named Antiochus Epimanes because of his raging madness against God's People But now this same City which had been the place of Residence as well as bare the name of this bloody Persecutor in the Times before Christ became in the Times of the Gospel the first place of Residence for that honourable name of Christianity Here then that Prophecy was sweetly fulfilled The Sons of thy Afflicters shall come bending to thee c. Isa 60. v. 14. Fifthly The Unity of the Ministers and the frequency of Church-Mettings did wonderfully conduce to the fruitful and prevalent growth of the Gospel in this City whereby it became so vastly renowned First The Unity of the Ministers is observable not only of those that came first thither to Preach the Gospel to those AntiÌochians and to form them into a Gospel-Church but also of Barnabas with them who came to confirm what those banished Ministers had founded there and not to throw down what they had builded N.B. And such was Barnabas's Zeal not only to confirm but also to carry on that great Grace in this City that though he might have been in great honour alone at Antioch yet he goeth to seek Saul his special Friend whom he had rendred acceptable to the Apostles Acts 9.27 that they joyntly might consult together and corroborate one another in promoting the work and glory of Christ here verse 25 26. where these two sweet Colleagues did manage the Church-Meetings for a whole year Secondly The frequency of those Believers assembling together to partake of all the Ordinances of God under the conduct of those two eminent Servants of Christ did marvelously promote the growth of this new Gospel-Church both in grace and in number Sixthly This Gentile-Church became so renowned hereby that it now stands ranked amongst these of the first Rate being now the New Jerusalem to the Gentile-Churches what the Old Jerusalem had been to the Jewish Church for as all the solemn Festivals the Passover Pentecost c. were celebrated there the Jews resorting thither from all quarters of Judea so the Gentile-Christians had their greatest Resort to Antioch and here was that first famous Synod solemnly held Acts 15. where they had the Name of Christ first put upon them namely Christians called so by Divine Direction as the word ãâã ãâã ãâã ãâã ãâã signifies of which both before and after on Acts 15.2 But what a shameful thing it is that this most honourable name of Christian should be at this day in Italy especially at Rome used mostly as a name of Reproach and usually abused to signifie a Dolt or a Fool. Dr. Fulk notes on Rhem. Test Acts 11. Sect. 4. Seventhly Great Grace did the more manifest it self in this New Church of the Gentiles insomuch as they both determined to send Relief to their poor Brethren the Believers among the Jews verse 29. which also they performed by the hands of Barnabas and Saul verse 30. The Believing Jews were now become very poor not only by reason of the malicious Persecution of the Jewish Priests c. against them but also because of that great Dearth that came upon all the World in the days of Claudius Caesar verse 28. who was accounted a Fool by his own Mother Antonia judged unworthy of the Empire by his own Sister Sivilla and poisoned at last by his own Wife Agrippina and her Son Nero. N.B. No wonder then if God scourged the World with such extreme Famine for that extraordinary wickedness found at that time every where under such a foolish Emperor nor was the Church exempted from being inwrapped in this common Calamity upon all the World Yet behold the graciousness of God in qualifying this Calamity to his Church N.B. For first this Dearth is predicted by Agabus verse 28. as Joseph had foretold such a like Famine whereby Jacob and his Family were saved alive because it was known how long it would last c. So secondly This Gentile-Church provided supplies for the poor Jews according to their Abilities which is the true Standard of Charity for to strech beyond the Staple is to marr all Luke 11.41 This Famine was foretold not by Juââtiary Astrology but by Divine Revelation CHAP. XII Of Peter's Imprisonment and Inlargement THIS 12th Chapter contains the History and Mystery of the last Account we have Recorded in Scripture concerning the great Apostle Peter save only that after this his famous Confinement by Herod and his Inlargement by an Angel related at large in Acts 12. we find upon Divine Record his giving of his Suffrage or Vote in the Council held at Jerusalem Acts 15. as likewise upon his going from thence to Antioch he is there reproved by Paul to his face for his Judaizing and Dissimulation Gal. 2.21 N.B. Afterwards what course he took neither doth this Divine Historian nor any other holy Scripture mention excepting the two Epistles of his the first as 't is thought was writ from Babylon and the second mentioning the Abuse of Paul's Epistles by divers that wrested the ãâã ãâã ãâã ãâã ãâã or dark expressions thereof But more of this may fall in hereafter This present Story of Peter Acts 12. is our task now in hand wherein are mostly remarkable these three eminent passages 1. The Antecedents 2. The Concomitants 3. The Consequents of that wonderful Fate and Fare which here befel Peter both concerning his Imprisonment and his Inlargement from Prison 1. The Antecedents hereof was the Martyrdom of James the great wherof both the Author and the Manner are expressed Acts 12.1 2. Then 2. The Concomitants wherein are Recorded 1. Peter's Confinement described by many circumstances as why when and by whom verse 3. and after what manner namely he was clap'd up a close Prisoner verse 4. 2dly His Inlargement wherein we have a description 1. Of the Time when verse 6. 2. The Motive thereunto to wit the uncessant prayers of the Church for Peter's escape verse 5. 3. The Means whereby he escaped this was an Angel verse 7. 4. The Manner how this contains both what the Angel said and did to Peter and how all difficulties were easily done away which seemed to hinder Peter's Release verse 8 9 10. The things that then concurred did concern 1. The Angel who having done his Message departed verse 10. Or 2. Peter who at first questioned the truth of his Release but finding it real he was amazed at the Miracle verse 9. Magnifies God for that great Mercy verse 11. And after he had declared to his praying Friends how God had answered their prayers in his Deliverance he shifts away to hide himself verse 17. Or 3. The Saints that were
Deputy from the Faith N.B. Oh unhappy Princes in having such Parasitical claw-backs so familiarly in their presence This Magician is said to be with the Deputy had too much of the Proconsul's Ear formerly and now would have turned him away from his eternal happiness The greatest Opposers of the Sacred Truth have been the greatest Courtiers The Unclean Spirits those Internal Frogs thrust themselves into Kings Palaces Rev. 16.14 As the Plague of Frogs did into King Pharaoh's Palace and Bed-chamber Exod. 8.3 This is a pestilent place for Impostors to be present in and so become a Plague to too many over-credulous Potentates too easily imposed upon The Arrians crept into Kings Courts in their time and the Jesuits learnt of them to do the same And the like do the Arminians learn of them as Utenbogardus in the Low Countreys whatever all these or any of these have done or do now in our own Countrey The Pope hath his Nuncio's his Legates ãâã latere to resist Reformation and to support his tottering Kingdom but all in vain as here c. The fourth Remarks is This Diabolical Sorcerer of whose Corporation were those Vagabond Exorcists Acts 19.13 c. N.B. Gave the first occasion of changing the name of Saul into Paul for as Luke the Author of this Book never before call'd this great Apostle Paul so he never after this calleth him Saul There be various conjectures among the Learned Antient and Modern about these two names given to this one single Apostle Acts 13.9 1. The most current Opinion among the Antients is that he had this name of Paul given him at his Conversion and Baptism For Ambrose writeth wittily upon this thus Before this Apostle was washed with Spiritual Precepts he was a Blasphemer and a Saul but when the Rain of heavenly Washing had flowed down upon him then the Blasphemer the Persecutor and the Saul was slain but the Apostle the righteous and the Paul was revived And to the like purpose saith Augustin After that this man was brought to the Master to learn of him how to be meek and gentle c. Then Saul laid aside his old Coat of Sin and of being bloody with Slaughters and took upon him the Coat of Gentleness and Humility so of a Saul was made a Paul The second Opinion is that of Origen that he had two names after the manner of other Hebrews and to him agreeth Anselm but Oecumenius steps farther saying that seeing some other Apostles had two names given them by Christ this same Apostle must not have less honour in this respect than the other Apostles therefore Christ changeth his name that what chief thing the Prince of the Apostles had namely Peter Bar-Jona this man might have also and so receive an Argument of greater conjunction They all think this was done at his Conversion but if so then Luke would have changed Saul into Paul ever after that or at the least would have used indifferently sometimes the one name and sometimes the other especially when he came among the Jews again The third Conjecture is various about the Etymology of these two names in Hebrew Greek and Latine 1. The Hebrew name Saul was the name of a proud and bloody King signifying Thirsty or desirous of Blood therefore no desirable name but now when this Wolf had left worrying Christ's Lambs and became one of those Lambs himself that name must be changed into Paul which is derived either from Palah to segregate as he was now chosen and segregated from the World or from Pagnal to work for Christ's heart-changing and life-changing work appeared now in him passively and he was now called unto the great Apostolical work of Christ from his former Damnable work of the Devil N.B. 2. The Greek as Hierom and Ephrem c. say ãâã ãâã ãâã ãâã ãâã a name taken from Turbulency but ãâã ãâã ãâã ãâã ãâã comes from ãâã ãâã ãâã ãâã ãâã Rest and Quiet or ãâã ãâã ãâã ãâã ãâã a cessando because Christ had quenched the Fire of Hell in him and made him to cease from his fiery Persecution Or lastly of Pi the Hebrew word for a mouth and ãâã ãâã ãâã ãâã ãâã the Greek word for a Trumpet because this man must now become as mad for Christ as ever he had been against him 2 Cor. 5.13 and must now become as mad for Christ as ever he had been against him 2 Cor. 5.13 and must open his mouth to sound out like a Trumpet the Grace of the Gospel of Christ N.B. 3. The Latine Paulus Augustin deriveth quasi paululus or parvulus because of a proud Pharisee he became an humble Disciple of Christ But to leave these curious Criticisms N.B. The âourth and best Opinion is That his Hebrew name Saul was changed into the Roman name Paul when he began his Ministry among the Gentiles For hitherto he had conversed among the Jews and Syrians unto whom the name Saul was most acceptable N.B. Therefore Luke calls him only by that name while his Ministry continued among them but now beginning to speak here of his Ministry among the Gentiles he advisedly recordeth him by this new name of Paul ever after for having begun his Apostleship of the uncircumcision it was never to cease till Paul himself ceased to live And as he had hitherto been called Saul as he was a Jew-born and Hebrew of the Hebrews Phil. 3.5 so now is he called Paul as he was a Roman a free Denison of Rome Acts 22.25 26 27 28. N.B. And they of the houshold of Sergius Paulus began first to call him by this name upon the conversion of this great Proconsul whose name Paulus being put upon this Apostle it would not a little avail in moving others to Reverence him especially the Greeks and Romans among whom he here began his Apostleship seeing that name was of good account in several of the chief Roman Families He did not ambitiously arrogate this high name to himself but it was put upon him by others and principally by the Deputy for the glory of God So that this change of name like that of Roman Conquerours was probable to be a Memorandum of the first Spoils Paul brought from the Gentiles into the Church of Christ yet was it not the Head but the Heart of this Sergius Paulus which Paul conquered here c. The fifth Remark is The first Miracle that was wrought among the Gentiles must be the striking of a perverse and perverting Jew with bodily Blindness which matter may very well become an Allegory N.B. Prefiguring that most Tremendous Judgment of God upon the Jews falling at that time under a Judicial blindness of mind and hardness of heart by the just Judgment of God which is oft mentioned in Scripture Isa 6 9 10. Matth. 13.13 14 15. Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11.8 N.B. Matthew seemeth to speak of the more proximate cause namely of their sinful Act preceding this Divine Judgment but
those mischievous Actings both of the powers and of the people against the Apostles cannot be call'd Concord but a Conspiracy against Christ like that of Herod and Pilate's Concurring to Crucifie Christ The third Remark is No place can be improper no time can be unseasonable for praying to God and for praising of God N.B. Here Paul and Silas prayed to God in a prison and sang Praises to him also and that at midnight verse 25. yea their Prayers and Praises were both acceptable to God and praevalent with God Oh how soon were they answered with the signs of God's audience and his comforting presence and suddenly there was an Earthquake verse 26. so nigh is God to all that call upon him Psal 34.17 and 145.18 The sighing of his prisoners come before him and he can at his leisure and pleasure deliver those that are appointed to dye Ps 79.11 N.B. Satan's design here was to make Paul and Silas blaspheme by the grievousness of their sufferings and to desert their Apostolical Office or at least to call into question their cause and calling into Europe at this time as proving so Inauspicious and Unfortunate to them but on the contrary God's comforting presence with them in this comfortless confinement converts their Prison into a Pallace yea into a Paradice so that they testified the confidence they had both in a good cause and in a good conscience by their singing praises to God and so loud that their fellow-prisoners who knew not God heard them This they did not as the Pharisees do only to be heard by others but because they rejoyced that they were accounted worthy to suffer for Christ's Name Acts ch 5. ver 41. and the more they were afflicted the more they rejoyced and praised the Lord without any Pharisaical Ambition after the praises of men giving thanks unto God for all things Eph. 5.20 and being assured that these very things they suffered God would over-rule for good Rom. 8.28 So that there is nothing more vain than violence against the truth quae florescit Vulnere the more men labour to suppress it the more it shineth c. 2ly Upon their deliverance these Remarks arise The first is Behold how great is the power of faithful and fervent Prayer Luther saith it hath a kind of an Omnipotency it hath had a command over all the four Elements in Moses and Elijah It hath shaken the Heavens and the Earth The Prayers of those two Prisoners together with their praises brought an Earthquake verse 26. which was a Token that God had heard their cries and was come down to deliver them as Exod. 3. 7.8 by his power out of their Imprisonment hereby God assured them that their prayer was soon answered and the time of his delivering them was fully come N.B. God could without an Earthquake have delivered them as he had done Peter Acts 12.10 yet to make a more manifest Demonstration that their deliverance was no force or artifice of their own but done by a divine power therefore did he send this Earthquake such as usually be fore-runners of some eminent Matters as Matth 28.2 c. hereby the foundations of the prison were shaken and immediately all the doors were opened as Acts 5.19 and 12.7 9. and every ones bands were loosed not only those of the praying prisoners Paul and Silas's but also those chains upon all their other fellow-prisoners that the Apostles and others might know N. B That as the bodies of those men were set at liberty from their bonds by the Lord for the sake of his praying prisoners so the Souls of those men and of many others should be freed by the Apostles Ministry from the bonds of iniquity Acts 8.23 N.B. How all their bands came to be loosed is uncertain whether it were done by the force of the Earthquake or by the invisible Operation of some Created Angel as Peter's was Acts 12.7 or it was done immediately by God himself is not Recorded The second Remark is How miserable are the Resolutions and Consolations of the Unregenerate when a day of distress doth suddenly surprize them This Jaylour was so shaken and so awakened out of his sleep by this Earthquake that it wrought an Heart-quake within himself and herein he silly Soul could propound no relief nor comfort to his quakeing conscience but by killing himself verse 27. for fear of suffering a more cruel death because all Jaylors who suffer Prisoners to escape were to suffer the same Punishments that the Prisoners were thought to have deserved N.B. Now had not this poor blind Heathen been altogether unacquainted with the power and providence of God that wrought all these wonders he might have thought it ridiculous to say that the Prison-doors opened themselves that the Prisoners bands did fall off of themselves c. His Self-murder had been Miserable Comfort to have ended a Temporal Trouble and to have begun his Eternal Torment thereby The third Remark is The Servants of God are nothing so solicitous for their own lives and liberties as for the Propogation of the Gospel and the Salvation of other Mens Souls N.B. As it is here the Apostles might have been silent and suffered the Jaylor to have slain himself in this desperate Agony whereof God who wrought this miracle for the Jaylor's Salvation and not his Destruction might inform his imprisoned servants in that midnight darkness therefore they cryed out to him Do thy self no harm for we are all here verse 28. N.B. The other Prisoners were probably so amazed with the Earthquake that they might neither mind that the doors were opened or that their own chains were loosed nor know any thing of those desperate attempts of the Jaylor towards his self murder therefore their silence and sitting still in their prison-state need not be wondered at But Paul and Silas understood all these things and as they might have been silent so they might have made their escape N.B. Nor was this their not starting or stirring any tempting of God nor a losing the benefit of the miracle by their staying still in the Stocks because the main end of all this which was done was that God might vindicate and magnifie that Gospel-Doctrine which they had preached and which the Philippians had vilifyed and that this Jaylor and his Family might be saved The fourth Remark is Affliction when Sanctified hath a marvelous Subserviency for promoting the Salvation of the Soul N. B. The Earthquake as before had wrought an Heart-quake in this Keeper of the Prison and so it had done in his Masters the Magistrates but not to so gracious and effectual an operation upon them as upon him 'T is said when it was day the Magistrates sent their Mace-bearer saying Let these Men go verse 35. Whereunto there is in one Ancient Coppy this Addition The Magistrates met in the Market place next morning and calling to mind the Earthquake in the night they feared and sent their Sergeants to dismiss the
10.10 so they did farther Demonstrate the truth of their Faith and Repentance by their works James 2.24 26. for as an evidence of the detestation of their former faults and follies they make an open Bone-fire of all their wicked Books burning so many of them as at the lowest estimation of the learned amounted at the least to eight hundred pound N.B. The Ephesians were much addicted to the Black Art from thence the Antient Proverb calleth Necromancy Ephesian Learning and the Syriack expresseth those Curions Arts to be all Divinations by Judiciary Astrology such as Calculating Nativities telling of Fortunes and of things lost c. All which are curiositys not necessary for us to know and which are no better than Diabolical Arts or rather Divelish cheats Imposed upon Credulous Fools N.B. If any ask Why were not those Books sold for this fifty thousand pieces of Silver and the price of them brought unto the Apostles as Acts 4.36 37 c The Answer is Because it was looked upon like the price of a Whore which was abomination to the Lord and therefore it might not be offered up to him Deut. 23. v. 17. how much more abominable were these books which had the Devil as it were bound up in them as some write of Cornelius Agrippa that his Dog had a Devil tyed to his Collar and Parcelsus also If Erastus bely him not had a Devil as his familiar confined within the pummel of his Sword N.B. Not a stone of the Whore of Babylon must be taken wherewith to build Zion No it is devoted to the fire However this did declare those Quondam Conjurers to be now become true Converts that they thus willingly pluck out their right eye c. and will not retain any thing that might Decoy them back to the Devil So mightily grew God's word v. 20. Isa 55.11 and his Church hereby The ninth Remark is The Halcyon-days of peace and tranquillity are but of a short date to the Church and Children of God there is no Permanency thereof no long abiding N.B. This plainly appears from verse 23. and the same time there arose no small stir about that way namely the Doctrine of the Gospel which had even now so powerfully prevailed with a mighty and irresistible torrent over all oppositions both of Men and Devils the word had such a free course all obstructions and Remoras were removed out of its way that it was glorified of all 2 Thess 3.2 and it became such a succesful seed in this Soile of Ephesus that it had a mighty Increase ver 20. Casting down the Kingdom of Sin and Satan and causing those Conjurers not only to devote their Conjuring books and Scrpits of Curiosity to the fire but also their own Souls and bodies to the Service of Christ and his Gospel so they became renewed Monuments of the All-conquering Vertue and Victory of the Divine Truth N.B. Now when the Devil saw all these Gospel Magnifying effects and how himself had been over-power'd by the great God in helping to pull down his own strong holds when he was made to leap upon his own Vassal-Conjurers to tear their clothes and to wound their bodies so putting them to the flight which affrighted all his whole Colledge and Company of Diabolical Conjurers verse 16 17 18 19. and made them willing to part with their Dilecta Delicta their best beloved most gainful and long accustomed Sins So that many such sincere Converts were daily added to the Church verse 20. All this Inraged him much more so that he comes again with great wrath as Rev. 12.12 makes a fresh and furious assault and battery even then when all matters and concerns of the Church there did seem to be most quiet and best composed even then did the Devil in Demetrius the Silver-smith raise a dreadful Hubbub and persecution against Paul and his prevalent and powerful Doctrine So uncertain are the Servants of God and the Ministers of the Gospel to have any long continuing Tranquilliry here below N.B. Now it was as some suppose that Paul fought with Beasts at Ephesus 1 Cor. 15.32 after the manner of Men that is the Men of Ephesus those beastly Siver-Smiths fought with him after the manner of beasts or he fought with those beastly men there after the manner that men fight with beasts when exposed to the rage and fury of their hungry Appetites For this was common in the primitive persecutions to have Christians damnatos ad bestias cast to wild beasts And the usual Speech in Tertullian's time was Christianos ad Leones throw them to the Lions But those were Beasts in Mens shapes who possibly made him despair of life as he saith 2 Cor. 1.8 9. The tenth Remark is Gain-getting and maintaining of Mens liveli-hood are shrewd Temptations in Superstitious minds to use Impious means for the supporting their Superstition and Idolatry N.B. This is manifest in those opposers of Paul v. 24 25 26 c Paul tells us He was determined to tarry at Ephesus till Pentecost because he had a great Door opened in that great City yet had he many adversaries 1 Cor. 16.8.9 Acts 19.21 22. But before this determined time of his departure thence came the Devil raises up Demetrius and he his Fellow Silver-Smiths to raise up a fresh and fierce persecution against Paul as one that impair'd their profit and spoil'd their Trade of Making Silver-Shrines for Diana's Temple by his crying down the worship of Idols N.B. This Temple of Diana was one of the seven wondrous Structures of the whole world Those Silver-Smiths made Medals or Pourtraitures of it in Silver wherein their Idol Diana was expressed according to her Image mentioned verse 35. These Shrines the Superstitious people carry'd home to their houses and friends not only to demonstrate to them what a Pilgrimage they had performed but also by these small portable Temples to stir up the more their own devotions towards this Idol as the Papists do for the like end carry about their Agnus Dei's at this day N.B. Now that this Shrine-making was a mighty gainful Trade appeareth more than probable seeing that this wonderful Fabrick was an hundred years in building and at the charge of all Asia before it came to its full perfection And the Confluxe of all Asia did contribute to the building of it so hither was the conflux of all Asia's Superstition Therefore all the Cost of the whole Countrey of Asia must be Universally the Traffickers in this Trade of Shrines which must needs produce a most prodigious profit unto those Medal-Makers N.B. Demetrius did being sharp-sighted-enough in things wherein self was concerned Readily observe how horrid a detriment was like to accrew to himself and his Fellow-Crafts Men by the Gospel's destroying that Idolatry as daily it had done He calls all those Artificers together makes a pestilent Speech to them concerning the deadness of their Trade since Paul preached in that place and so blew them up into a
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word ãâã ãâã ãâã ãâã ãâã verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed versâ 29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of their
20.1 N.B. In which Chapter his four places of Commoration into which the whole Chapter may be Resolved as he returned to Jerusalem are mentioned The First is Macedonia from verse 1. to 7. The second is Troas from verse 7. to 13. The third is Assos from verse 13. to 17. The fourth is Miletus from verse 17. to the end of the Chapter wherein all the occurencies and Actions of Paul in all these four places while he abode there in Transitu or Journey to Jerusalem are recorded in several Circumstances N.B. These four Resolves into which the whole Chapter is reduced afford us many Remarks as followeth The first Remark is A Minister of Christ may depart from a place and people where his Ministry hath been successful when driven from thence by persecution N.B. Thus Paul departs from Ephesus where God had a great harvest he giving place to wrath and yielding to the fury of Demetrius and his Tumult not so much for his own safety for had he not been hindered he would have thrust in among the Rabble either to have appeased the uproar or at the worst to have dyed Christ's Sacrifice if he might no longer live his Servant Acts 19.30 31. as for the good of the Church that the brethren there might not be farther persecuted for his sake and that elsewhere the Church by his Ministry might be the more inlarged and edified This was Christ's command when persecuted in one City flee to another Matth 10.23 The second Remark is Such places and people as the Ministers of the Gospel have been persecuted from may have an hopeful and happy return of those same Ministers at least to give them a Corroborating and Comforting visit afterwards N.B. Thus Paul returned from Ephesus to Macedonia Acts 20.1 and 1 Cor. 16.5 from whence he had been driven by persecution some five years ago Acts 16.24 37. as he now was driven from Ephesus yet had he this incouragement for his return which unto all such returning Ministers ought to be presupposed that in that interspace he had received so many evidences of the Macedonians faith towards God and pledges of their Tender affections toward himself Phil. 4.15 16. that as one obliged to revisit them and to bestow his Apostolical pains again among them he resolves to Venture himself there at this time also for their further and fuller establishment and proficiency in the Gospel The third Remark is Paul's practice is our pattern in this that at his departure from Ephesus he leaveth Timothy there behind him tho' in a dangerous place and time yet there was a cogent necessity that required such an able substitute because some false teachers were ready to break out there to infect Christ's Flock 1 Tim. 1.3 4. yea Wolves to worry them Acts 20.29 The fourth Remark is God's people under persecution especially if it last long and sharp too stand in need to be strengthened in the faith and truth of the Gospel c. N.B. The Apostle here went over all those parts of Macedonia where he had formerly sowed the seed of God's word both to confirm and to comfort as the word for Exhortation indifferently signifieth those Disciples after so great an opposition and persecution against them They could not but stand in great need of Paul's Cordials that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured than that which Christ delivered wherein he pronounced and promised a special blessing unto all such as are persecuted for Righteousness sake Mat. 5.10 as Peter learnt from his Lord to comfort the persecuted with this Cordial 1 Pet. 3.14 and again 4.14 in both places pronouncing them happy whether it were wounds or but words they suffered so Paul also learnt to do the like The fifth Remark is Long affliction requireth proportionably a long Consolation Here Paul stayed for three Months Acts 20.2 3. to comfort those disconsolate persecuted Grecians Tho' it be said there he came into Greece that is strickly taken for Attica in which province Athens was or for Achaia the chief City where of was Corinth otherwise if Greece be largely taken it contains Macedonia also which was Great Alexander's Countrey called at this day Albany and Subject to the Turks N.B. Which sheweth that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only durante bene-placito during his good pleasure but also quam din se benè gesserint so long as they behave themselves well and do walk worthy of it Alterius perditio nostra fiat Cautio it concerns us to take caution at their and others desolation least we have not an Interpreter a Comforter left us for 3 months together The sixth Remark is 'T is high presumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers and not to improve all the best and lawful means we can to prevent and decline them as Paul did here Acts 20.3 N.B. The cursed Jews when they could not prevail against him by open violence then they contrived secret plots and treachery against him they laid wait for him in his passage not so much as some say like Robbers upon the High way to rob him of these Collections money which he carried with him for the poor Saints at Jerusalem but most likely like murderers designed to take away his life because they hated him with a deadly hatred for his Zeal in the Gospel but God giving him knowledge of it he avoided them by turning another way The seventh Remark is The truth of Saint-ship is evidenced by Action while Paul ftayed at Philippi among his most dear Macedonians N.B. He was doing there as the word ãâã ãâã ãâã ãâã ãâã verse 3. signifies he was in continual action As the life natural consists in Action so doth the life Spiritual By these things we live saith Hezekiah Isa 38.16 N.B. And upon this account one man may live more in a month than another in many years In this sence must the Sage Sentence of the Heathen Seneca be taken Saying quamvis vitae paucos fecerimus dies although we have acted but a few days Epist 67. And that better saying of the Ancient Father multos annos in mundo fui sed paucos vixi I have been many years in the world almost fourscore years but I have lived but a few of those years for I was dead in sin the most of them before I began to live and to do for God The renewing Spirit is an active lively thing c. Thus much of Paul's first Commoration in Macedonia Now come we to his second Commoration at Troas in Asia as the other in Greece The Remarks from this second are The first Remark is Paul becomes all things to all men yet would not become sin to any man To the Jews he became a Jew 1 Cor. 9.20 as Acts 18.21 with 18. and 21 24 and 26
malice had so blinded the Jews that as they had got Christ condemned when the Judge himself had declared him Innocent Luke 23.4 so they would have served his servant the Apostle Paul here for which attempt this Pagan Judge Festus reproves them and the light even of nature condemnes them Indeed such hath ever been the Devils malice against the servants of Christ that in all Ages he pusheth on Impious Judges into those precipitant practices of condemning them without any fâr Tryal or fully hearing their defences well knowing the power of truth that should it be suffered to be throughly scann'd he is very jealous his Kingdom would fall Nichodemus saith John 7.51 Our Law is otherwise Deut. 1.17 and 17.8 c. and 19.15 The ninth Remark is Pagans and Prophane persons have low vile and undervaluing thoughts and apprehensions of the most high and Holy things of God Here this Heathen Governor Festus calls the Religion and Worship which was of God's own institution most prophanely no better than by that contemptible name of Superstition verse 19. as if it had been Super statutum above the Statute and how slightly doth he also speak of our dear Redeemer only stiling him one Jesus Alas those Dunghil Cocks know not the price of that precious pearl neither the Master nor the Servant and therefore do they vilify them in their vain imaginations and with their opprobrious Expressions as is done here The tenth Remark is Truth and Innocency shine forth more splendidly by the more opposition that is raised against them from v. 20. to the end Festus is offended to find the Church imbroyl'd with Questions would to God it were not so now c. he consults with Agrippa what to do Agrippa desires to hear Paul as Herod did to hear the Baptist Mark 6.20 and to see Christ Luke 23.8 Hereupon Festus proclaims Paul's innoceny and therein his own injustice in not acquitting the innocent Long delayed justice oft proveth more heavy than speedy injustice Festus pretends he knew not by what rule or Judges Paul's case could be decided but intends to force his return to the Sanhedrim in favour of the Jews v. 9. had he not been over ruled by Paul's appeal to Caesar which Festus durst not deny Thus the providence of God wrought all matters for Paul's Justification and for the Jews Just reproof the Judge here had no Crime to inform Caesar of against Paul c. CHAP. XXVI Paul before King Agrippa THIS Chapter brings Paul to his third Tryal before King Agrippa in order to send him from Caesarea to Caesar at Rome which Festus durst not do without mentioning the prisoner's Crimes in his Mittimus whereas he had as yet found no fault in him Therefore must Paul be Try'd a third time to try what particulars could be proved against him before King Agrippa for Caesar's satisfaction We have an account Acts 25.23.24 c. how the Court was call'd for this third Tryal to which Agrippa and Berenice came with great pomp to whom Festus gives a publick Narrative of all Transactions past and begs the King's Council about the appeal and now Paul hath leave to make his Apology Acts 26.1 which may be resolved thus It consists of three parts 1. A Prologue 2. A plain and powerful plea. And 3. An Epilogue 1. Paul's Prologue verse 2 3. Is his acknowledging it a priviledge that he might plead for himself before King Agrippa whose birth and breeding had been among the Jews and therefore he could not but be accquainted with the Law and the Prophets by which Paul desired to have his case determined whereof the King was the most competent Judge 2. His Plain Plea consists of many Heads 1. From the Innocency of his Youth which he asserts from the Jews Testimony ver 4. and from his own Education ver 5. 2. From the state of the Controversy about an Article of the Faith the Doctrine of the Resurrection wherein he reflected upon his Adversaries as unsound in the Faith for their denying that very principal of Religion ver 6 7 8. 3. From his former Pharisaism and Persecution of Saints which he once thought was his duty and God's Service verse 9 10 11. 4. From his extraordinary call by Christ to become a Convert Relating the Circumstances of time place witnesses and works v. 12 13 14 to 19. and how it was not from any Levity of his own mind but a Divine Compulsion carried him out of his old Conversation v. 19 20. 5. From the injuriousness of the Jews to him merely for yielding Obedience to this Heavenly Vision ver 21. 6. From his Experience of God's protection from all his persecutors and therefore could not but in gratitude to God who had hitherto preserved him serve him with his best in the work of the Gospel v. 22. And 7. From the harmony of his Doctrine with Moses and the Prophets c. ver 22 23. 3 The Epilogue occasioned by Festus's Rash Censure of him for a mad-man v. 24. wherein he appeales 1. To the Sobriety of his own Speech having more weight than the words of mad-men And 2. To the Judgment of Agrippa verse 25 26. The upsho of all was that those very Heathen Judges do again acquit Paul of all Crimes in their opinions v. 31. To the great Condemnation of the malicious Jews The Remarks that may be raised from these Resolves Are First As the providence of God procured Paul a liberty to speak for himself So the promised Spirit of God gave him ability of Speech both were wonderful So that an Adversary was not found able to withstand the power by which he spake while he thus freely published the Gospel of Christ and made not only his own case but also the Christian Religion publickly known c. King Agrippa gave Paul a power to make his Apology verse 1. tho' he sat not as Judge but as one highly honoured by Festus And the Apostle spake here through the supplies of the Spirit of Christ Phil 1.19 so Artificially so effectually with such evidence and demonstration in his own Vindication that he plainly Captivated the Consciences of the whole Court so far as to stop their mouths from contradicting him and almost persuaded the King to turn Christian The second Remark is It is a kind of happiness to have a fair hearing of our case and cause in the Courts of men Thus Paul expressed it here v. 2 3. which was no sordid adulation but a plain confession of the truth for he could not but own it as his great advantage to make his Just Apology before Agrippa who could not by his birth and breeding be altogether ignorant of those points in controversy about the Messiah the Resurrection and the giving of the Holy Ghost and however he must be a far more competent Judge of such matters than that Pagan Judge Festus could be who was an absolute stranger to the Scriptures N.B. This Paul calls an happiness hoping that as
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. ãâã ãâã ãâã ãâã ãâã 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
grieved him so much as no Allay could be had of his great grief without Dispossessing the Devil which he effected in the Name and by the Authority of his Lord our Saviour who had impowered his Apostles to cast out Devils in the Name of Christ Mark 16.17 These words Paul uttered ãâã the motion of the Holy Spirit upon him who informed him of the dangerous effects of Satan's increasing rage as he felt after and also assured him of power from on high to cast out this daring devil according to Christ's promise This latter Action of Paul at Philippi did soon involve him into a state of Passion and suffering for when the Damsel's Masters saw their gain was gone out with the Devil out of the Damsel as if both had gone forth together according to the sense of the word ãâã ãâã ãâã ãâã ãâã in verse 19.2 They presently raise up an hot persecution against Paul c This introduceth the second general concern of Paul and his Associates at this City namely their passion and suffering wherein those parts fall under a several consideration as followeth 1. Their danger And 2ly Their deliverance In their danger are considerable 1. Their Accusers both who they were before whom and of what they did accuse them verse 19.20 21. And 2 The usage of the accused tho' they were innocent yet without convicting them of any crime they are both beaten with many stripes and cast into close prison and the Jaylor is commanded to keep them in the straitest custody verse 22.23 So that he thrust them into the inner prison and made Paul and Silas's feet fast in the Stocks verse 24. But 2. Their deliverance is described with Graphical and Beautiful Ornaments The principal parts whereof are two First Their freedom from the Jayl And secondly the Conversion of the Jayler and both these are beautified with many adorning circumstances First their freedom from the Jayl is set off in comely colours as it is demonstrated to be both by a Divine hand and by humane helps subordinate thereunto First In the Divine assistance we find it Illustrated both by the time when it was done to wit at midnight as Paul and Silas were praying and singing praises to God verse 25. and by the means and manner whereby namely by an Earthquake c. verse 26. And secondly In the humane help over-ruled by the Divine hand we have this account that it was done by a decree of the City-Magistrates delivered to Paul by their Sergeants verse 35. and pressed upon them by the startled Jaylor verse 36. but was both refused and renounced by the prisoners because of the notorious injury done to them verse 37. This refusal of their dismission clandestinely doth also startle the Magistrates that they had been so injurious to free men of Rome which was looked upon as a great crime insomuch that they came in person to the prison and being conscious to themselves that they had done what they could not justifie verse 38. They prayed the Prisoners to Pardon them and desired them to depart c. verse 39. The second part namely The Conversion of the Jaylor is marvelously amplified by Antecedents Concomitants and Consequences thereof 1st The Antecedents was the Jaylers intention to murther himself verse 27. but prevented by Paul verse 28. 2ly The Concomitants were 1. His Repentance testified by his fear and trembling wherein he acknowledged his sin and begged pardon of the prisoners v. 30. And 2. His Faith in believing the Gospel ver 31.32 And 3. The Consequents were the kindly Fruits of his New Obedience verse 33 34. The Remarks from those famous passages do follow First From their danger there The first Remark is Where gain is gone there is frequently laid the foundation of Persecution as here and in Acts 19.24 25. The gain of making Silver Shrines for Diana's Temple stirred up Demetrius c. to make an hideous uproar against the Apostles who cryed down that abominable worship but more of that after when we come to that place N. B. 'T is probable this Divining Damsel was a Servant or Slave to many Masters who had all a share less or more in the considerable profit of her advantagious Art for each person that was over curiously inquisitive to have their fortunes told them according to their blind Heathenish Superstition came to this Damsel with the Reward of Divination in their hand as they did to Baloam Numb 22.7 Now when the Divining Devil whereby things to come were foretold was cast out of the Damsel their Gainful Trade was spoiled and then the dispossessed Devil was willing to be entertained and to take possession of the hearts of the disappointed Masters whose godliness was only their gain their gain and their godliness were gone both away together They counted all Fish that came to their net so at last they caught the Devil and all The Devil of discontent filled their hearts from corner to corner and inraged them a gainst the Apostles who had dispossessed their Gainful Devil whom they apprehended and hurryedaway to the Civil Magistrates of the City and there accuse them as is the frequent lot of all faithful preachers to be a sort of Trouble Towns and such as could not be tolerated verse 19 20 21. N.B. Thus the Devil in those couetous Caitiffs had nothing so much ingenuity as that Devil in the Damsel who applauded those Apostles for being the Servants of the most high God verse 17. but now the tune is turned and the truth of the Gospel Satan would be no longer a flattering Devil must now be declaimed against as intolerably troublesome because it destroyed his Kingdom N B. This was the Old Calumny in Ahab against Elijah 1 Kings 18.17 c. nor did those outraigious persecutors pass by that old and ordinary wile of the Devil in all ages in setting up the Placits and Precepts of men in opposition against the Instistitutions and appointments of the great God Christ's Apostles are here proceeded against as Innouators in Religion and as Jews whose names are odious to the world especially to the Romans in this place The second Remark is Generality and Unanimity alone cannot sufficiently Authorize Opinions or practices as the Romanists do assert Here was the profane powers and the rude Rabble concurring together to persecute the Apostles of Christ N.B. The Multitude and the Magistrates joyn issue tear of their Clothes not only to disgrace them the more but also stripps them in order to stripe them upon their naked bodies and when they had striped them abundantly to the satisfaction of their outrage they cast them into prison and as if the inner prison had not been strong enough to secure them they made not only their feet fast in the Stocks but their necks also in the Pillory as the word here signifies ãâã ãâã ãâã ãâã ãâã they put a Wooden ruff about their necks Acts 16. v. 22 23 24. now all this Unity and Unanimity in