sort of Persecutors he violently broke open many Doors of the Houses where those Christians had their private Meetings and there he spared none of either Sex but haled both Men and women by the Hair of their Heads as if they had been taken Captives in the heat of War and cast them into Prison and still which was worse than all this he compelled them to blaspheme Acts 26.11 that is not only to renounce their Religion but also to curse their Crucified Christ therefore confesseth that he had been not only a Persecutor but one who had been notoriously Injurious 1 Tim. 1.13 Phil. 3.6 The Remarks hereupon are 1. That there is a blind Zeal misguided by an Ignis Fatuus a Will-with-Wisp or rather by a false Fire from Hell His Zeal was only exercised in persecuting the Church Phil. 3.6 that could not conform to the Pharisaical Traditions N.B. Zeal is good when it acts in a good matter Gal. 4.18 but this of Saul's was not so Gal. 1.13 He saith the same of his own Zeal as of that of the Jews that it was a Zeal without knowledge Rom. 10.2 3. though a warm yet a blind Zeal They knew not that Christ was the End and Accomplishment of the Law and that his Righteousness not that of the Law was only acceptable to God If Zeal be not qualified with knowledge all will be on fire as the primum-mobile with its swift Revolution would be were it not cooled by the counter-motion of the lower Spheres Blind Zeal is as wild-fire in the hand of a Fool 't is like the Devil in the Demoniack which casts him sometimes into the Fire and sometimes into the Water Mark 9.22 Ignorance is a great Breeder and mostly great-bellied which Aristotle himself makes the Mother of mis-rule and mischief The dark corners of the Earth saith the Psalmist are top-full of cruelty Psal 74.20 The Soul that is without knowledge is not good and he that without knowledge basteth with his feet sinneth saith Solomon Prov. 19.2 The faster he goeth the farther he wandereth out of the Right way Mettle in a blind Horse is dangerous Yet this mad Zealot lived a blameless life otherwise Phil. 3.6 The second Remark is This black Character is designedly given here and elsewhere of this peevish Zealot as a foil to give the more lustre to the Riches of the Grace and Mercy of God towards him in changing such a bloody worrying Wolf into such a gentle and useful Lamb and of such an unparallel'd Persecutor to make such an eminent and wonderful Pastor N.B. All this is Recorded of him that none might despair of Saving-Mercy who can but find hearts given them to repent of their sins and to be converted c. The third Remark is the prospect of that black Hue which this young Persecutor had put upon him by being dip'd in the Devil 's Dye-Fat N.B. Satan before his Fall did think none but after his Fall would have none better than himself therefore makes he Saul here as bad as himself both in Malice and Sin These two Evils whether in Devils or in Men are equally Aged and be as equally Evil both have the same Name and Nature as if there were no sin but Malice All Evil is envious The good that a bad man will not imitate he cannot but envy He that grieves not because himself is evil usually Irks that another is good As Sin separates 'twixt God and Man so it sows Enmity 'twixt the Devil and Man yet can it combine wicked men to become Sworn-Brethren in Iniquity not only in being but also in doing Evil. N.B. This Confederacy is not Union or Concord but the worst sort of Conspiracy as was that of Herod's and Pilate's against Christ When Thieves shake hands 't is done for malice and mischief against the truly honest Man Judas both consents to and consults with the Priests for killing Christ Saul consents only which is always the first step to sin with the Stoners of Stephen Acts 8.1 and 22.20 N.B. To behold Evil and not to dislike it is to consent to it By-standers may be Accessories making the offence of others their own by their consent He that forbids not Evil furthers it Particpat Nutans non obstans non manifestans Either Saul's degree was above the Office of an Executioner or his Age was under it Yet if he may not be a Partner in the Murder he will be a Witness yea a Witness of the Witnesses who laid down their cloaths at his feet Acts 7.58 N.B. No Age is innocent Childhood and Youth are vanity Eccles 11.9 10. This Young Man though not rejoycing in the vain pleasures of his Youth yet was villanous and violent in a malicious persecution of the Gospel of Truth So villany as well as vanity was found in this Youth who might be too young to have Might enough for casting a Stone at a Martyr's head with his hand yet was there no want of Malice in his heart though there was not Might in his hand to hold the cloaths of those that could more mischievously cast them So Saul stoned Stephen with his heart while his hands held the cloaths of those that did it and probably prompted them on therein So Saul stoned Stephen by the many hands of the mad Multitude as if his own hands alone were not enough to stone him N.B. Now being once flesh'd in Stephen's Blood Saul becomes a second Nimrod a mighty Hunter not satiated with devouring one silly Lamb whose flesh still sticks in this Wolf's Teeth becomes now bolder to seize upon the whole Flock Stephen's Blood had only made his mouth to water after a deeper Draught and a fuller Carouse of the Saint's Blood as one who could not sit down satisfied with destroying one single Saint without dissolving the whole Communion of Saints Having thus far spoke 1. To the Efficient Cause or Instrument of this Fourth Persecution I come 2. To speak of the sad and deplorable Effects thereof which is expressed in those words They were all scattered abroad throughout the Regions of Judaea and Samaria excepting the Apostles Acts 8.1 There be various Opinions about the All that were scattered hereby The first Opinion is that this All here is to be taken largely for the Multitude of Believers who were the Constituting Members of the first Gospel-Church at least so many of them as could not commodiously Abscond and had conveniency to fave themselves by flight This was allowed or rather commanded by Christ Matth. 10.23 Therefore they are too Rigid that discommend it The second Opinion taketh this All more strictly for all the Teachers of the Church those extraordinary Gifted Deacons and others who Preached the Word a work only proper for Ministers Acts 8.4 one of which number was Philip who Preached at Samaria verse 5 c. which very Imploy is ever most obnoxious to Persecution N.B. This sense is the more probable For 1. Luke's scope is to write an History of the one
expresly that Isaac was an Hundred and Eighty years old when he died Gen. 35.28 The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac whom Abraham begot in his old Age he had a longer life than his Father Abraham who died when he was an Hundred and seventy five years old Gen. 25.7 So that 't is more than probable Joseph saw his Grandfather Isaac though Isaac's forty years Blindness hinder'd him from seeing Joseph before he was Sold into Bondage and that Isaac blessed him and all Jacob's Children before he died for 't is related in Gen. 35.27 that Jacob came from Migdal-Edar his last Stage to his Father Isaac then removed from Beershebah where Jacob left him Gen. 28.10 unto Hebron upon the occasion 't is suppos'd ot burying Rebekah there Gen. 49.31 of whom there is no mention after Jacob's Return with his Wives Children Family and Furniture when he had been now absent from Isaac about Thirty years to wit Twenty one in Mesopotamia with Laban and Nine in his Returning and Sojournings having so many halts in the way not only through his own halting but also through the many Hindrances he had therein one while stop'd by Laban behind another while by Esau before yea all these four Crosses aforementioned befalling his Family in his passage made him make long Pauses at several Stages besides his own tenderness of over-driving his tender Children his breeding and bearing Flocks and Herds c. made him lead on softly and make very short Stages besides also many other Impediments not mentioned Here an Enquiry is made Whether Jacob saw not his Father Isaac All this Thirty long years Answ It may not be supposed that so Affectionate a Son and so conscientious a Saint as Jacob was could satisfie his own Soul without a sight of such a Father as Isaac was so blessed a Patriarch and who had so solemnly sent him away with his Patriarchal Blessing Had he not visited his Aged and blind Father from whom he had both his first Being and his well-being too by his Blessing and to whom a Son can never be too grateful in God assoon and as oft as it was in the power of his hands to do He had been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too unnatural to him It is therefore more than probable that Jacob having now lived many years in Canaan since his return from Laban He went oft over to pay his due Respects and reverential Duty to this Reverend Prophet and Patriarch while he dwelt not very far distant from him in Hebron before he removed himself from his former Habitation at Migdal-Edar about 20 Miles from Isaac with all his Bagg and Baggage as we say at this time to him Gen. 35.27 Hither to Hebron Jacob came with his whole Family Flocks and Furniture even a vast Train and Attendance where he had the Happiness to be an Inhabitant with his Aged yet Affectionate Father in Peace and Plenty for twelve years together after so long wearisom and dangerous a Pilgrimage Here he had the Comfort of Cohabitation with his much indeared Isaac where for so long a time he was not only honoured with this Patriarch's sweet Countenance but was also helped with his sage Counsel both in his own Arduous Affairs in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau and with the cursed Inhabitants of Canaan and in his Holy Education of all his Sons the twelve Patriarchs who had already some of them wrought him much woe As is before related in Reuben's Inoest and in Simeon and Levi's Massacre c. But above all in that universal Conspiracy of them all save of Reuben who had offended enough before in the Sale of that rich Jewel Joseph which happen'd as before 12 years before Isaac's Death though Recorded after it and therefore in this Discourse is it in the same order of place though not of time discours'd upon for which lamentable loss of his Jewel Jacob refus'd to be Comforted Gen. 37.35 yet there 't is said also that His to wit Jacob's Father Isaac say Junius Pareus c likewise wept for him for he being yet alive must be a partaker of his Son Jacob's Grief who likely loved this lost Joseph best for his being the most towardly of all the Twelve Grandsons the Patriarchs Nevertheless we may well conceive Isaac's presence with disconsolate Jacob was some allay to his sorrow in Joseph's Absence He had yet his old Father to bear with him a part of his burden and to counter-comfort him as no doubt he did against his great grief and loss though he now wanted his young Son But when Jacob must lose his dear Father Isaac and so all the sweet Comforts he had found in his Company Countenance and Counsel as an Additional Aggravation of the loss of his hopeful Son Joseph Hinc illae Lachrymae This he could not choose but look upon as a great Cross and Calamity also and though Moses mention nothing of Jacob's Mourning for Isaac Gen. 35.29 as he doth of his Mourning for Joseph Gen. 37.29 30 31 33 35. and after of Joseph's Mourning for Jacob Gen. 50.1 3. no doubt but Jacob largely likewise lamented this his double loss 'T is one of the Dues of the Dead to be lamented at their Funerals and Solon's Rule Mors mea nè careat Lachrymis Let me not have a Dry Funeral is far better than that of Ennius Nemo me dedecoret Lachrymis c. Let none bedew my Tomb-stone with their Tears for 't is mention'd as an Honour done to Sarah the first we Read of mourn'd for at Death that Abraham came to mourn for her Gen. 23.2 And the want of this is not only a fault Isa 57.1 See also Act. 8.2 but 't is also threatned as a Curse in many Scriptures Therefore the Affection of sorrow may lawfully have an ' Expression by Tears at Funerals and 't is a laudable practice warranted in all Ages and Men may mourn at the Death of Dear Friends so it be 1 In Truth not feignedly 2. In Hope not Despairingly 3. If it be not produced from too much Distrust in God And 4. If in Measure not proceeding to an Excess which speaks out too much Affection to and Confidence in the Creature It follows hence that 't is more than probable This 5th Cross or Calamity of Jacob's the Death of his Dear Father put him into Mourning As to Jacob's 6th Cross the sale of Joseph and his 7th his being forced by Famine first to send his dear Benjamin and then to go himself out of Canaan into Egypt both which have a Coincidency with the History of Joseph and thither therefore I refer the Reader having insisted long upon Jacob. CHAP. XIII The History and Mystery of Joseph's Sale THE History of Joseph's Life is handled under four Heads First His Sale into Egypt Secondly His State in Egypt Thirdly His Exercise there And Fourthly His Exit thence
God had not as yet made a particular Law against Blasphemy now upon this particular occasion a general Law is here superadded for punishing Blasphemers in all succeeding Ages Levit. 24.15 16. And God ordained also That the Witnesses who heard him blaspheme should lay their hands upon his head when he was to be stoned 1. To confirm their Testimony and the Truth of it that they did not by Slander take away his Innocency nor by Murder his Life 2. That his Blood might be upon his own head and that they were not guilty of his sin If so 3. It was a kind of Imprecation that they might suffer the same severity So Deut. 17.7 12. and 19.20 c. shews 4. This Sacrifice of Justice expiates Wrath from the Survivers Our Blasphemies the stumbling-block to Jews and Turks cry loud for Vengeance on Nominal Christians c. Now come we to Israel's remove from Mount Sinai their 12th Station where they had stayed long namely a whole year abating ten or thirteen days as appeareth by comparing Exod. 19.1 2. where it is said They came to 1 Sinai on the third day of the third month of the first year with Numb 10. 11 12. where 't is said They Removed from thence the twentieth day of the second month which we now call April in the second year Which famous Remove affordeth these as famous Remarks The first is Israel is now blest with four famous Privileges at this first Removal from thence to confirm their Faith in their Travel through that terrible Wilderness beside the New Tabernacle they had got among them and the New Passover that was celebrated by them As 1. They had the Word of God to warrant their Remove and Couduct to Canaan The Lord spake thus to them here Ye have dwelt long enough about this Mountain take your Journey to the Mount of the Amoâ—ites c. Lo I have given you the Land c. go in and possess it c. Deut 1.6 7 8. 2. They had the lifting up of the glorious Cloud which had rested in that place almost a whole year from off the Tabernacle Numb 10 11. which was a visible sign that they must now be gone from that long Station then the Cloud moving call'd for their motion and was a better Guide to them than any Mathematical Chart or Compass can be to Mariners at Sea in this wayless Wilderness Numb 9. 15 18.3 They had now the soundings of the new Silver Trumpets with which the Priests were to blow an Alarm for the Removal of the Camp c. Numb 10.1 3 8. call'd a Statute for ever the outward Rite continuing till Christ's coming and the mystical signification which still abideth for ever namely the sounding of the two Silver Trumpets of the Law and Gospel in the mouths of God's Ministers who must lift up their Voices as Trumpets Isa 58. 1. and Joel 2.15 16. Ezek. 33.3 1 Cor. 14.8 Rev. 4.1 to put their People upon Motions and Marchings toward the heavenly Canaan This likewise was a sign Audible as the other Visible 4. They had Moses sanctifying their Removal at the removing of the Ark to seek out a Resting-place c. by solemn Prayer saying Rise up Lord and let thine Enemies be scattered c. Numb 10.33 34 35.36 which words David useth Psal 68.1 c. where he prophesieth of Christ's Resurrection and Ascension whereby all those Mysteries were fulfilled The second Remark is The posture of Israel's Marching from Sinai all in comely Order which was summarily in this prospect When God took up the Cloud Moses prayed and the Priests sounded the first Alarm out of the Silver Trumpets at which Judah who was the first Standard having a Lion for his Badge of Honour with Issachar and Zabulun all numerous Numb 2.9 c. and they march foremost whom the Levites of Gershom and Merari follow with six Wagons bearing the boards and coverings of the Tabernacle Numb 10.14 15 16 17. At the second Alarm Reuben bearing a Man in his Ensign Simeon and Gad with their Army of 151 thousand 450 fighting Men rose up and followed the foregoing Waggons and after them went the Kohathites in the midst of the Twelve Tribes bearing on their shoulders the Ark Candlestick Table Altar c. At the third Alarm 's sounding rose up Ephraim who bare a Bullock in his Banner with Manasseh and Benjamin having an Army of an hundred thousand and eight thousand and an hundred Men of War following the Sanctuary or Tabernacle that went before them unto which the Psalmist alludeth Psal 80.3 Numb 10.18 to 22. and 22 to 25. Thus the Sanctuary had the midst safest and most honourable place for Religion is the heart of a Nation and is both Ornamentum Munimentum to it The greatest Camp went foremost and the next in greatness came hindmost namely the Standard of Dan who had an Eagle in his Ensign with Asher and Naphthali those rose up at the fourth Alarm with a hundred fifty seven thousand six hundred fighting Men call'd the Gathering Host Josh 6 9. because they not guarding the Tabernacle had committed to their Charge the care of gathering together the lame faint and feeble and to look that nothing was lost or left behind to which David seems to allude Psal 27.10 As here was a strong Guard before so there was behind to secure the Sanctuary from Enemies both ways Numb 10.25 26 27 28. yet God was their best Guard as well as Guide both leading the Van or Front and bringing up the Rere Isa 52.12 and 58.8 Psal 68.8 9 10. where God's goings are described The third Remark is When Israel left Sinai then Jethro was for leaving Israel in this place the Story of him related Exod. 18. ought to be placed here as is said before For 1. Jethro offered Sacrifices to God ver 12. whereas the Law for them was not given till they came to Sinai Nor 2. Were the Statutes given till then which Moses sate to make known to them Exod. 18.13 16.3 His chusing of Judges by Jethro's Advice was not till their departing from Sinai Deut. 1.7 8 9. Numb 11.16 17 c. Moses courted his Father-in-law to go along with them For the Lord hath spoke good concerning Israel Numb 10.29 knowing God's Promises to be good sure-hold Jethro at first was unwilling ver 30. but either he yielded after to stay to be Eyes to Israel ver 31. or at least he returned again to Moses in the Wilderness because there is mention of the Posterity of this Hobab among the Israelites in Canaan Judg. 1.16 and 4.11 Sam. 15.6 or they came after c. The fourth Remark is Mount Sinai was not a place fit for Israel to abide in and to build there a Temple for God No it must only be a movable Tabernacle for it was a place of Bondage by reason of the Law there given Gal. 4.24 25. The Law is a Yoke of Bondage as Jerom calls it and they who look
with bare words so neither should we put off others in necessity bare words will not discharge Duty good words are good in themselves and many go not so far but they are not good enough alone without Deeds Words are but a cold kind of pity Jam. 2.14 15 16. Complements cost nothing and God should not be served with that which costs nothing 2 Sam. 24.24 David would Honour God with his Substance as Prov. 3.9 and be at cost for him as she was with her Spikenard of great price John 12.3 Such as give the Poor good words do acknowledge Charity is a Duty but if they proceed not from Words to Deeds that do cost something it argues they have not Hearts to the Duty so acknowledged to say Be ye warmed But with what With a fire of words And be ye filled But with what With a Mess of Words Such Airy Complements and Courtesies are but a mocking of the Poor Venter non habet Aures the Belly neither hears those empty Complements nor can be filled with airy words Nay 't is a sort of mocking God as well as Men but God will not be mocked Gal. 6.7 to wit by those that withhold from poor Ministers nor from poor Men God will not be Robbed but they shall hear from him who saith Ye are cursed with a Curse Mal. 3.8 9. They are not Chameleon-like to live with Ephraim upon Wind Hos 12.1 to be fed with empty words Go not to Glean in another Field Hence Observ 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in They should not go to glean in the Fields of Strangers a Stranger Christ's Sheep will not hear for they know not the Voice of Strangers John 10.5 8. They have their Senses exercised to discern good and evil Heb. 5.14 the Wheat from the Chaff Jer. 23.28 Christ's Sheep are rational Sheep and their service is rational service Rom. 12.1 yea they have a Spirit of discerning 1 Cor. 12.10 whereby they do discern the Mind of Christ from the Matters of Antichrist 1 Cor. 2.16 this makes them hate every false way Psal 119.104 So that 't is impossible they should be fully and finally deceived Matth. 24.24 As they should not be found gleaning in the Field of another that is Heterodox so nor constantly or commonly in the Field of another that is Orthodox with neglect of gleaning in their proper Field Duties are Reciprocal where a Pastor is obliged to Preach to a People there that People are obliged to hear ordinarily and usually where Circumstances of time and place impartially considered disoblige not there may they expect the gleanings of best Blessings even in their Sion Psal 128.5 and 134.3 As the Lord hath said That such Prophets as be Stranger shall not profit his People Jer. 23.22 to 32. So there be proper and peculiar pastures for God's People to be found in where God delights most to Communicate himself to them Thither will I come saith the Lord and there will I Bless you Exod. 20.24 And the Lord Blessed Jacob there Gen. 32.29 at Peniel v. 30. There be some Pastures for God's People which they should most especially both enquire after and attend upon Cant. 1.7 There commands he the Blessing Psal 133.3 which undoubtedly Wanderers that are fixed to no place or People do want The Bird that wanders from her Nest saith Solomon Prov. 27.8 may meet with a Snare instead of Food 'T is good to wait upon God in those places where God's Providence hath placed you I know in many cases God will have Mercy and not Sacrifice Old Age Weakness distance of Habitation admits of a Dispensation yet 't is a great truth Members of Churches ought mostly to meet with their own Churches For First Christ is the God of Order not of Confusion 1 Cor. 14.33 Disorder is from the Devil and not from God who is neither the Author nor the Fautor of Confusion Secondly The Church is a Body Politick and as it is unpracticable in the Natural Body to have one Member of it in one place and another in another place a Hand in London and a Foot in Westminster no more is it practicable in this Political Body the Church Thirdly This is solemnly promised at our Admission to give up our selves to such a Church Fourthly 'T was the practice of the Primitive Christians they all were with one accord in one place Act. 2.1.46 and they went to their own that is to their own Company Acts 4.24 and 5.12 Fifthly How can Pastors have a care of such Members as wander they know not whither unto whose Watching over them they should submit 1 Thess 5.12 Hebr. 13.17 Sixthly Where Christ hath Blessed a Man's Ministry to a Member's Soul whereby that Member hath been brought into the Church such sin away a further Blessing by neglecting that Ministry Seventhly This forsaking to Assemble our selves c. Hebr. 10.25 is the forerunner of wilful sinning v. 26. Eighthly If one Member may wander then another may and another also so none are fixed then the Pastor may wander too so farewel all Fellowship of Churches The very next words further confirms this great Truth But abide fast by my Maidens Both for thy Society and for thy Safety She must keep to her Company whether Reapers or Rakers or Binders or Gleaners God will certainly be kind to those that keep fast to their own Company he will scatter some handfulls for such Gleaners and forget some good Sheaf or other for them Deut. 24.19 20. V. 9. Go thou after them Mercy is not Miserly and Charity is no Churle as before at large Observ 2. from v. 8. Have not I charged the Young Men not to touch thee To wit with either a wanton or a wronging touch Thus the Lord charges an evil World not to wrong his Church for he is Lord of both Psal 105.15 Act. 10.36 Hence also learn this Observ 1. That Masters of Families should so charge and govern their Families that no wicked thing should dwell with them Thus Job 11.14 and 22.23 Thus David Psal 101.2 c. Every Master of a Family should make Nebuchadnezzar's Law That nothing be said or done by those under their Charge against the God of Heaven Dan. 3.29 Drink of that which the Young Men have drawn To wit not without hard Labour in those hot Countries and therefore the Courtesie and Kindness of Boaz to Ruth was the greater herein yet nothing to the Kindness of God who gives the Water of Life to Thirsty Souls John 4.10 Hence Observ 2. God's Kindness is greater to us than that of Boaz to Ruth For First He gives Waters of Life that Revives a Swooning Soul Secondly He gives it freely to every one that is a thirst without Money or without Price Isa 55.1 and Revel 22.17 not only to a Ruth but to all Comers yea to the Unworthy Ezek. 16.6 8. Thirdly Such Living Waters God gives to us as makes us never to thirst again
with a loud voice ver 12. this was contrary to the Joy and Jubilation of the other Mark 1. Those Antient Men being Seventy Years Old and upward might very well have seen the Old Temple tho' not the first Foundation of it saith Erpennius for that was laid 500 Years before this yet they might see it saith Junius before its fatal Fall and Destruction because that happened not quite 60 Years ago as is manifest from 2 Kings 25. and 2 Chron. 36. and Ezek. 46.1 Mark 2. These Old Men had sundry Causes for their Sorrow as 1. The Sorry Preparations they saw toward the Building of this Temple in comparison of the vast Provisions prepared both by David and Solomon for the former 2. The Prophet Haggai acknowledges that this latter House was as nothing for Splendor to the former House Hagg. 2.3 3ly Grotius adds they wept because this latter House wanted the Ark Vrim and Thummim c which were the principal Glory of the former Temple And 4thly Because not only these Foundation-Stones were of far less value and quantity than were Solomon's 1 Kings 7.9 10. but also this Foundation it self was of a far narrower Circumference than the former was in all its Courts and Adjacent Edifices But 5thly Cornelius à Lapide adds they wept in recollecting their former Sins and Sufferings c. Mark 3. Those that Rejoyced did better than they that Bewailed which certainly saith Wolphius was their Sin in laying such a Stumbling-block before the weak to weaken their hands in God's Work They sinned against that word of the Prophet despise not a Day of small things Zech. 4.10 We ought to Bless God for the least Benefits seeing we are less than the least of them Gen. 32.10 N. B. However 't is our undoubted Duty to bewail the Disproportion betwixt the State of Creation and the State of Corruption the burnt Temple and Image of God defaced by the Fall of the First Adam and only can be Renewed by the Second c. Ezra CHAP. IV. THIS Chapter Relateth the Obstruction and Impediment of carrying on this Begun-Building of the Temple Remark the First The Persons that obstructed the Building were the Samaratans ver 1 4. of whom the Jews stood in fear of some Mischief Chap. 3.3 and now probably incensed by hearing their loud Acclamations and Outcries Chap. 3.12 13. These Samaratans say to Zerubbabel We Worship God as ye do ver 2. so offer'd their Service and Assistance in the Work but being Worshippers of God only after a Mongreâ—manner 2 Kin. 17.26 c. 32 33 34. they fearing God not filially but for his Lions only had an implacable Hatred against the True Worshippers of God and thereupon they craftily endeavour to mingle with them saith Flaocherus that they might the better set them together at Variance among themselves and so put a stop to the Work N. B. Just as the Jesuites do now Act in pretending to be Converts to the Lutheran Church but intending by their Building with them to nourish those Animosities unhappily kindled betwixt the Calvinists and Lutherans Remark the Second The Prince Zerubbabel and the High-Priest Jehoshuah do most prudently refuse their Assistance either of Cost or Pains ver 3. to prevent their Projected Plot Lyra Vatablus c. Render sundry Reasons of this Refusal 1. Because they were Hereticks and Idolaters 2. Lest by their being in Fellowship with them they might either be Deceived or Damnified by them 3. Lest those Samaratans should afterwards challenge the Temple to be theirs as built by them or some part of it wherein to Worship Idols However they receive this Reason for their Refusal here Lo lakem ue lanu Nihil Vobis Nobis Ye are Men of Heterogeneous Manners c. of another Nation and Religion therefore can never kindly Congregate with us pares cum paribus quà m facillimè congregantur like with like saith the Philosopher love best to be together Hence Wolphius excellently observeth N. B. 1. How vain are the pretended Prescriptions of Antiquity in the false Church as these pleaded a long Prescription ever since the Days of Esarhaddon ver 2. namely 200 Teaâ—s N. B. 2ly Saith the same Wolphius Let such as are for Reconciling us of the Reformed Religion to the Romish consider this Instance Were these Reconcilers and Moderators the Wisest under Heaven saith another Learned Man they would-be brought to their Wits end before they could accomplish that Works end of making a Reconciliation betwixt Rome and the Reformed They have nothing to do with us to build an House unto our God stand off 1 Tim. 6.3.4 5. N. B. 3ly These Godly Governours plead the Power of King Cyrus saith Wolphius his Royal Grant they had good Authority for what they did doing nothing but according to the King's Command which was confined to the Jews and Israelites the Worshippers of the True God and 't was doubtful whether their conjunction with Strangers Samaratans in that Work might not Displease the King therefore the next Royal Grant from Darius Ezra 6.7 ran thus That those Strangers should not meddle with them nor make any Disturbance to their Work How much better may we plead the Command of Christ the King of Saints Remark the Third When those Adversaries of the Jews saw their false Fawnings and flattering Insinuations proved Ineffectual then Mebahalim Hebr. ver 4. they troubled the Builders by their Brow-beating Frownings and terrified them with their Thrasonical Threatnings N. B. Tho' those Samaratans the present possessors of that Province at the Jews Return called here the People of the Land came nearest unto a conjunction with the Jews in Matters of Religion beyond Chaldeans Persians c. yet being but Mongrels in Religious Matters as before they harbour'd the deepest hatred against the Jews for outstripping them in the Right Religion Hence Luther lays down this Maxim Odia Religiosorum sunt Acerbissima Such as differ one from another in Points of Divinity bear the bitterest hatred one to another Thus it is at this day saith a Learned Man a Jew hates a Christian worse than he doth a Pagan So doth a Turk hate a Persian worse than he doth a Christian a Papist hates a Protestant worse than he doth a Turk and a mere Formalist-Protestant hates a Puritan worse than he doth a Papist and will sooner be Reconciled to Rome than to those of the strictest Reformation To say nothing of those deadly Feuds and hot Animosities that the envious one Satan hath sown betwixt the Lutherans and Calvinists c. The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.13 and 5.18 c. which signifies a wicked Troubler of God's Israel therefore no doubt but the Devil Satan did set those Samaritans on work to Trouble God's Israel here and to hinder them from Building God's Temple at this time N. B. Smarting Experience of the Saints and Servants of God in all Ages doth set a Seal to this great Truth That Satan
c. that none of the Dainties might drop out N.B. This Vessel or Domestick Utensil as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies together with the Sheet here mentioned in the Vision do bear a proportion with the use of both a Table and a Table cloth spread over it at Meal-time among us nor was Peter here mocked with God's Invitation of him to an Empty Table but behold the things contained in the thing containing it was a fully furnished Table top full of so many blessings till there was no room to receive more as Mal. 3.10 N.B. Behold the Furniture of this full Table whereon or wherein were all manner of four-footed Beasts and wild Beasts of the Earth and creeping things and Fowls of the Air. Verse 12. Here was all sorts of Flesh Fish and Fowl of wild Cattel and tame of wild Fowl and tame Here was Venison as well as Shamble-meat and the Hebrew word for creeping things comprehends Fishes also among the Hebrews In a word here was whatever heart could wish or need require Here was not only for necessity to satisfie Peter's hungry Appetite but here was for variety and redundancy of delight c. No small Gifts can come from the hand of the great God from whom all good and great things drop N.B. And that which was more all these sorts are offered to hungry Peter freely without any distinction of clean and unclean whereas the Levitical Law prohibited many sorts to the Jews Levit. 11. 2. What was represented to his Ear there was a Bath koll or Voice from God to Peter wherein is considerable First What words this Voice uttered and secondly How often The words spoken were 1. A Divine Commission to this Jew Peter for feeding freely upon what he saw without any exception whether clean or formerly unclean verse 13. Peter's Jewish Principles made him startle at such a new and so large a Commission looking upon this command as unlawful and impious verse 14. This Scruple is the more strange because Peter was now very hungry and hunger breaks as we say through Stone-walls and why not through the Partition-wall of the Levitical Law betwixt Jew and Gentile but it was Peter's present ignorance not knowing the Moral of this Divine Commission which was that he might now indifferently converse with Gentiles as well as Jews and Preach even to them the Word of Life Hereupon the Voice spake 2. A Divine Correction verse 15. What God hath cleansed that call not thou common or unclean Whereby Peter's mistake was rectified looking upon the clean Beasts to signifie the Jews and the unclean the Gentiles now must he know that God had cleansed Cornelius a Gentile from his Gentilism c. Secondly The Enquiry is how oft this was done namely the Dialogue betwixt God and Peter to satisfie his Jewish Doubt 'T is answered it was done thrice verse 16. and chap. 11.10 No fewer times than thrice must Peter's doubt be disputed that God might more abundantly manifest that great Mystery of the Calling of the Gentiles which had been so long hid in former Ages So much difficulty was found in fixing and confirming Peter's mind to a firm belief of this great Truth that the Gentiles should be converted and received into the bosom of the Church N.B. After this full confirmation of Peter's Faith by a threefold Repetition of this Doubt-resolving discourse this Visional Vessel was received up again into Heaven Which teacheth us 1. That a Soul fed and filled with Divine Dainties doth easily forget bodily hunger as Moses in his forty days fast being feasted in his Soul with God's company in the Mount For we read no more of Peter's sharp hunger after this delicate Dinner Such as taste of the Living Waters shall never thirst again John 4.14 He that is refreshed with the chiefest and choicest Banquet cannot hunger or have his lips to water after mean and homely provision 2. It teacheth That the Doctrine of the Conversion of the Gentiles came first from Heaven unto which again its proper tendency is to wit in bringing believing Gentiles into Glory 3. That the Church both of Believing Jews and Gentiles hath her original from Heaven and thither at the last she shall be taken up again in despite of the Devil Revel 21.2 c. The sixth and last Considerable in this Vision is the Events and Effects of it upon Peter verse 17.19 While Peter was recollecting himself out of his Rapture and seriously meditating upon what he had seen and heard behold the two honest Servants and the Devout Souldier which Cornelius had sent verse 7. knocked at the door of Peter's Lodging N.B. This was their modesty seldom seen in Souldiers who too usually break in without leave c. These modest men knew well that the Jews would not easily converse with them who were Gentiles so would not offend them in entring without their license verse 18 Then Peter for doing away all his Doubts had an extraordinary Revelation from God's Spirit saying Dispute no more but betake thy self to the Journey immediately with those men that seek thee behold I have sent them verse 20. Hereupon Peter being not yet fully satisfied makes the more exact Enquiry of the Messengers who gave a just not a flattering Character of their Master to him for preventing all prejudice in him Then he goes verse 21 22 23. N. B. Hence learn 1. Servants must give their Masters their due honour 2. Such as meditate on God's Word shall be farther instructed by the Spirit 3. When God's command is plain we must not dispute but dispatch c. CHAP. XI Of the Call and Conversion of the Gentiles THIS Chapter contains an Account how that great promise of persuading Japhet to dwell in the Tents of Shem Gen. 9.27 had the beginning of its Accomplishment That is the Gentiles who sprang from Japhet in all Europe a great part of Asia and probably in America also God would persuade to dwell in Shem's Tents wherein God dwelleth and so to be Reunited to his Brother Shem of whom the Jews sprang both in Affection and in Religion N.B. Though for a long time they were at an irrecoucilable distance from them but now must be made of the same Church with them in whose posterity the Church was first and longest settled in Old Testament Times during which Term the Jews accounted the Gentiles a Generation of wicked incorrigible desperate sinners so that the sinners of the Gentiles Gal. 2.15 were the worst sort of sinners and the Jews looked upon them as the most execrable persons in the World such as the Apostle describeth to be strangers from the Covenant hopeless godless c. Ephes 2.12 and therefore shall hop headless and be all according to the Jewish Opinion swept away by the Devil But now in the New Testament Times even these very Gentiles so despised by the Jews must be brought into the bosom of the Church by imbracing the Gospel and shall be persuaded
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 fâ—r 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
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't