〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uterus because Brothers lye in the same Womb and these two both at one and the same time and as Esau was the elder and Born before Jacob so Flesh is elder than the Spirit for our Fleshly Estate is the first born We are carnal before we are Spiritual Now while the carnal Estate continueth in us and we in it 't is with us as 't was with Barren Rebekah there is no strife no conflict in us at all there is no crying out as she did after her Conception if it be so why am I thus we never make those out-cries till Christ be formed in us Gal. 4.19 and dwell in our Hearts by Faith Eph. 3.17 until then all 's at peace The strong Man armed keeps a peaceable possession of all his goods until Christ the stronger Man come to dispossess him of his Dominion Luke 11.21 12. when the Arm of the Lord is reveal'd though not of his Habitation in us for Peter even in his Regenerate Estate had the Devil in him when Christ said to him Get thee behind me Satan c. Mat. 16.23 as well as Judas in his estate of Unregeneration Joh. 6.70 yet with this Difference The Devil had a Being and Dwelling only in Peter but he had both these and a Reigning Power also over Judas he was of his Father the Devil and the works of bis Father he both will and must do Joh. 8.44 as one under his Dominion But as to Peter and all regenerate ones what is said of Daniel's Beast may be said of the Dragon that Beast of Hell or crooked Serpent more subtle than all the Beasts of the Field Gen. 3.1 that his Dominion is taken away but his Life is prolonged for a Time and a Season Dan. 7.12 And while this Dominion lasteth there is a peace that lasteth also yet is not this the peace of God but 't is the peace of the Devil and a peace from the Devil too Where there is no contrariety there must be unity for contraria juxtase posita sese mutuò expellunt à suo susceptibili Light expels Darkness and Heat Cold c. by their contrariety and though they may consist together in gradu Remisso when they are equally Ballanced in one and the same Subject yet they cannot in gradu Intenso The same Matter cannot be both Hot and Cold in the Highest Degree at the same time While there is Oneness in Soveraignty there must be Oneness in Subjection Two distinct Powers or Principles in one Subject must make disturbance and opposition Peace is the Harmony of things subordinate one to another 't is an Unity of parts in the whole where there is no contrariety for contraries cannot consist together in an intense degree Tho the Devil be said to be seeking rest and not finding it Mat. 12.43 all the rest he finds is to molest and mischief poor mortals yet hath he a sort of Peace both in himself and in his Kingdom hence we read that a whole Legion of Devils which is computed to be no less than 6000 could dwell together peaceably in one Man Mar. 5.9 oh what a strong Garrison was there for Hell and Damnation and all in Peace and Unity 'T is a Thousand pitties that six Thousand Devils all Do-evils could dwell quietly together and yet a few scores or handfuls of Saints which are called Sons of Peace Luk. 10.6 and should be Clusters of Grapes that have Blessings in them Isa 65.8 cannot do so but know though peace in it self be a Divine Gift and Blessing yet this Harmony among Devils is but a Cursed Devilish peace 't is no true peace a right grounded Agreement but 't is a plain Conspiracy against God Unity without Verity is no better than an evil Confederacy against that which is good and therefore Peace is always butted and bounded with Truth which can never be found in the Father of Lies There can be no right Concord but what hath consistency with Truth As Judah and Israel were two Sticks becoming one in the Hand of God Ezek. 37.19 So Herod and Pâ—late were two Sticks and special Sticks both becoming one in the Devils Hand Luke 23.12 They two were made Friends in a Conspiracy against Christ And so were oft the Pharisees and Sadducees though of Heterogeneous and differing Principles to oppose the Truth As the Concord among Devils is meeâ—ly to uphold their own Kingdom against the Holy God and his Kingdom so that Agreement in the Devils Instruments such as Jesuites and Sorbonists Franciscans and Dominicans c. is a Devilish Conspiracy to uphold the Kingdom of the Beast against the Kingdom of the Stone and of the Mountain as Daniel Deciphers the Kingdom of Christ in contra-distinct Terms to the Kingdom of Antichrist All the Enemies of Christ and of his Kingdom are like Sampson's Foxes that were tyed together by their Tails and their Faces looked several ways yet with their Firebrands they carry'd along with them they burnt down the standing Corn Vineyards and Olive-yards of the Countrey Judg. 15.4 5. The Church hath many such Foxes more than three hundred that would spoil her Vines with their tender Grapes Cant. 2.15 not only such as was Prince Herod in the Magistracy Luk. 13.32 but also the Prophane Priests in the Ministry Ezek. 13.4 all both Crafty and Cruel for worrying Christs Lambs as Herod and his Priests the Herodians would have worry'd the Lamb of God however those adversaries of the Reformed Religion have their Faces looking contrary ways being of differing professions yet are they all tied together by the Tail and have their Fire-Brand tied therein by their striving and strugling to put the Church all into a combustion but 〈◊〉 â—â—â—pe God hath not yet said that he would blot out the Name of Israel from under Heaven 〈◊〉 â—4 27 nor that his Church should be a portion for those Foxes Psal 63.10 but that he will yet visit his Vines Psal 80.14 and both Watch and Water his Vineyards Isa 27.2 3. The VVolves have been destroyed out of this Land by the Wisdom of a Victorious Prince oh that we may see the like deliverance from the Foxes also such as be the Jesuits c. who are the present Foxes famous for their craftiness even to a Proverb Astutam Vapido servant sub pectore Vulpem As subtle as Foxes to deceive altering sometimes their Countenance but never their Conditions and as famous or rather infamous for their Cruelty in all Lands vulpes vitibus volucribus agnis sunt maximè nocivae Foxes are exceedingly destructive to Vines Lambs and Fowls This leads me to the second Mystery or Mystical sense of Rebekah's Womb having Jacob and Esau strugling in it which holds forth 2. The Womb of Providence wherein the World and the Church struggle together The World is the Esau or First-Born for there must be a World before there can be a Church in the World The Church is said to stand upon the World
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
Conference with them the Searchers were sent to rob Micah's House of those Mawmets After this they entice away his Priest all this was grievously resented by Micah who pursues them but to no purpose being over powered he returns home Re Infectd from ver 11. to ver 27. Then follows the Accidents hereof The Danites subdues secure Laish Burns it Rebuilds it and sets up those stolen Idols and Idolatry which establish'd a Schism of a long continuance ver 28. to 31. The Remarks upon these Heads and first upon the Causes are First The Time when these things happened must be not long after the Death of Joshua though here Related after the Death of Samson which was about Two Hundred Years after they were come into Canaan it cannot be judged at all probable that such a potent Tribe as the Danites were could be to seek for an Inheritance as they did here ver 1. after so long a time Their Lot had falen to them before this time Josh 19.40 but not the actual possession of the whole thereof for the Amorites had straitned them ver 47. and Judg. 1.34 this causeth them now to undertake an Inlargement in order hereunto they send out Searchers before the Six Hundred Men of War ver 16. who in their way take up their Lodging in some Neighbouring place to Micah's House in Mount-Ephraim and so near to his Idol-Chappel that these Five Men could over-hear this Priest saying his Idolatrous Service they knew his Voice by the manner of his Pronunciation which was differing and distinguishable in several Tribes Judg. 12.6 Mark 14.70 or from former Acquaintance with this roving Leap-Land Levite They step to him after his Service and asked him what he did there so far from the Tabernacle where the Levite's Work properly lay the same Questions may be asked Non-Residents c. He Answers Micah hath made me his Priest and I officiate with an Ephod Images and Teraphim which last being made like unto a Man wherewith Michal cheated those that Saul sent to search for David putting it into the Bed in David's room to resemble him 1 Sam. 19.13 They used them as Oracles to Divine by them Ezek. 21.21 Hos 3.4 Hereupon those Searchers intreat him to Divine by this Teraphim about their Success ver 2 3 4 5. The Second Remark is This Priest's Answer to their Request of asking Counsel he saith to them Go in Peace before the Lord is your way c. ver 6. This Answer he either fictitiously hammered out of his own Brain the better to gratifie their itching Humour that they might satisfie him with a greater Reward or did indeed by inquiring of his Idol receive this Advice from the Devil who transforms himself into an Angel of Light and in God's Name gave them such Answers as sometimes were true and came to pass this is done by Divine Permission God suffering it both for the proof of his People and for the patefaction and pudefaction of Hypocrites Deut. 13.1 2.3 Thus Jannes and Jambres did turn Water into Blood at least seem'd to do so as well as Moses Exod. 7.22 c. Nor may this Mark be omitted namely the Ambiguity of this Priest's Answer as the Devil's Oracles usually were for those words Before the Lord is your way bear a doubtful sense and may be variously interpreted N. B. For Nochach Jehovah Derekekem may be rendered Obviat Jehovah viae vestrae the Word is doubtful and may be taken either in a good or in an evil sense God might as well obviate them and blast their Enterprize with his Curse as direct and promote it with his Blessing Thus Ambiguous saith Masius were all the Devils Oracles as that was unto Ahab The Lord shall deliver it into the hands of the King 1 Kings 22.12 Yea but that Lying Spirit doth not tell into which Kings Hands whether the King of Israel or the King of Syria And Civil History aboundeth with such like Dubious Sentences from the Devil's Oracle at Delphos as Craesus Halyn penetrans Magnam disperdet opum vim May be meant either well or ill to Craesus that is he shall by Invading that Countrey destroy a vast Treasure but the Devil tells him not whether that shall be his own or his Enemies Treasure And. Aio te Aeacida Romanos vincere posse This Ambiguous Oracle of Apollo to Pyrrhus did delude him for he took it in this sense That the King of the Epires might overcome the Romans and thereupon waged War against them but he found the contrary sense more true to wit That the Romans might overcome him as indeed they did and at last Slew him The like to these was Ibis Redibis nunquam per bella peribis Which by the misplacing of one Comma converts it into a quite contrary sence As thus Thou shalt go thou shalt Return never shalt thou Perish in Battle by removing the Comma before never only behind it and then the Sense is Thou shalt go thou shalt return never thou shalt Die in Battle Thus the wary Devil will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivocating in his Oracles that however Matters prove well or ill he may still save his Credit And so he saith here God seeth what ye are going about which might be meant for evil as well as for good though those Danites met with good Success and not any evil Disappointment yet was this no sure Evidence that they had pleased God in consulting with the Devil for they being tainted with Idolatry had not retained the truth in the Love of it therefore God sent them those strong Delusions to believe a Lye c. 2 Thess 2.10 11 12. And hereupon A Lapide saith Videntur non minûs leves fuisse quà m levita ille Those Danites were as Wise as this Wandring Levite who hearing of a Teraphim must needs have an Oracle and will believe it though it do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said of the Oracle at Delphos that it declared only what favoured King Philip soothing them up in their way And though God permitted a Lying Devil to speak truth here in their successful Undertakings yet that old Character of him holds true Et si Satan semel videatùr verax millies est mendax semper fallax Although the Devil seem once to speak truth yet is he found a Lyar a thousand times for it and always he is fallacious The Third Remark is The Danites robbing Micah of his Mawmets and of his Priest also wherein he had so blessed himself in his blind Devotion Judg. 17.13 the prosperity he promised to himself there proved no better than an Unbearable Robbery to him here from ver 7. unto 26. a brief account whereof is this Those five Searchers being thus flush'd with this flattering Oracle trudge away to Laish call'd Leshhem Josh 19.47 where we have the same Story by way of Anticipation there they find a secure People having no Officer to head them and so far from the Zidonians that
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
good Tongue as taketh all opportunities both to glorifie God and to edifie men is a Mans great glory As an Evil Tongue belching out nothing but bad is a filthy shame As the Ear by the Creation was Janua vitae the gate of life but now by corruption through the fall 't is a bolted door to that which is good yet an open portal to that which is evil Whereby it is become a two-leaved gate to let in Death and Destruction Evil communications do corrupt good manners 1 Cor. 15.33 Such unsavory speeches as are spoken with an evil Tongue and are heard with as evil an Ear do both corrupt the Manners and kill the Mind of Man So the Tongue by Creation was a wholesome Tongue Prov. 15.4 having an healing property in it by speaking a pure Language Zeph. 3.9 and such as was both pretious and profitable it was then a Tree of life Prov. 15.4 like that Tree which would have given life and immortality to Adam and which stood in the midst of the Paradise of God as the Tongue is placed and planted in the midst of the mouth The Tongue was then as choice refined Silver Prov. 10.20 having an excellent ring or sound scattering Pearls Matth. 7.6 throwing abroad treasure Matth. 12.35 even Apples of Gold in pictures of silver Prov. 25.11 having a lip of Excellency to attend it Prov. 17.7 which feedeth many Prov. 10.21 using knowledge aright Prov. 15.2 Hebr. dealing kindly with it that is offering no abuse to it by venting it unseasonably or causing it to be vended over-cheap and little esteemed and dispersing it abroad as a blessing to many Prov. 15.7 speaking every where of wisdom and of judgment Psal 37.30 All this excellency had the Tongue by the first Creation and has restored it by Re-creation or Regeneration But now through Mans Degeneration in the fall the Holy Spirit hath branded the Tongue with many black brands and Characters calling it a false Tongue Psal 120.3 a naughty Tongue Prov. 17.4 a perverse Tongue Prov. 17.20 a froward Tongue Prov. 10.31 a flattering Tongue Psal 5.9 a deceitful Tongue Psal 52.4 Micah 6.12 Zeph. 3.13 a lying Tongue Psal 109.2 Prov. 6.17 12.19 26.28 yea a biting as well as a back-biting Tongue Psal 52.4 15.3 Prov. 25.23 The Tongue bites as well as back-bites it speaks devouring words and the Tongue oft bites worse than the Teeth as Sphinx Philosoph sheweth pag. 192. and this Lashon Hebr. for Tongue doth not only lash on as a scourge Job 5.21 for Tongue-smiting Jerem. 18.18 is as smart as any hand-smiting but slash on also and draws blood Ezek. 22.9 Backbiting is not only Back-beating but also 't is flesh-slashing therefore the Tongue made in the form of a two-edged Sword is likewise call'd a sharp Razor Psal 52.2 that instead of shaving the Hair launcheth the flesh instead of trimming the Beard cutteth the Throat Such were the lashes of Doegs lewd Tongue 'T is well said that Man hath two Ears and but one Tongue to signifie that he must be swift to hear but slow to speak Jam. 1.19 We read oft he that hath an ear to hear let him hear but never he that hath a Tongue to speak let him speak for we can do that fast enough without bidding and 't is well said that before the Fall Man had but one Tongue because his Heart and his Tongue were then compleat or Relatives that is the yea and nay of the Tongue were the yea and nay of the Heart c. but now by the Fall Man is become double-tongu'd 1 Tim. 3.8 Man hath Os Bilingue Prov. 8.13 Vulg. Latin a tongue and a tongue He hath an Heart and an Heart so the Hebr. Psal 12.2 One Heart in the Mouth and another in the Belly for he can speak one thing and think another as Joab did to Abner and Amasa in his killing kisses or he can turn his tale and tune his Fiddle to the Base even of the basest times saying one thing at one time and another thing at another Thus Man in the faln estate is become Bilinguis two-tongued and not only so but that Doeg aforesaid as the Devil made him was Trilinguis Three-tongued The Chaldee Paraphrase calls a Back-biter the Man with three Tongues however Doegs Tongue had three stings which killed three at once with his lying report though there was truth in it For 1. It killed the Priests Bodies of whom he reported 2. Sauls Soul to whom he reporte And 3. himself his own both Body and Soul who was that wicked Reporter Well therefore might David call Doegs Tongue not only a sharp Razor as before and a Tuck or Rapier a most Murthering and dangerous weapon Hebr. Psal 42.10 but also a three-forked Engine that could thus destroy three at once Evil words therefore are not wind as most imagine but they are the Devils drivel that leaves a foul stain upon the Speaker and oft the like upon the Hearer yea and sometimes prove cutting and killing words to those concerning whom they are spoken and heard a tale-bearer hath the Devil in his Tongue a tale-hearer hath the Devil in his Ear. Let us take up a lamentation and mourn over this stately burnt Temple as they did Ezr. 3.12 In respect of the tongue which before was Mans glory but now is become his shame 't is now an unruly evil full of deadly poison even a world of iniquity Jam. 3.6 8. 't is not there call'd a City of Iniquity or a Countrey of Iniquity but a whole world of Iniquity It defiles the whole Body as Miriams Tongue in talking against Moses did defile her whole Body with Leprosie It sets on fire the whole course of nature and it self is set on fire of Hell But alas that Tongue which is set on fire of Hell here in this world shall be also set on fire in Hell hereafter in the other world as the Rich Gluttons Tongue was when he begged for a drop of water to cool it Luk. 16.24 The Tongue is untameable as the Apostle James there declareth All Savage and Venemous beasts have been tamed but this Beastly Tongue the taming whereof is far more needful could never be tamed Nec vult Panthera domari this wild Panther will not be tamed There is no man can tame it yet Christ can and doth when he who makes all things new Revel 21.5 makes the Heart Tongue and Life new and when the strong door of Grace is super-added to that double door of Nature to bar it in This unruly Member the God of Nature hath shut up within a double door the one of flesh that is the lips the other of Bones to wit the Teeth And seeing in the depraved estate it most unrulily breaks through this double door upon small provocation the God of all grace lays the briddle of grace upon it Psal 32.9 39. 1 Jam. 1.26 3.2 yet so unruly is this evil member that it oft breaks the bridle of
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
Baal exceedeth a better zeal for the true God yea and Cain's zeal as bad as he was outvies the zeal of too many that neither have a Sheaf nor a Sheep for Gods Worship oh how most men abuse those words of Christ I will have mercy and not Sacrifice spoke in reference to Gods tenderness to his Creatures yet they misconstrue it in favour of their own penuriousness saying they must rather have mercy on themselves and their purses than be at too much cost in Sacrificing to the Lord Mat. 9.13 The fourth property of their Service is There was unity in their Worship As they were Twins in their Births so they were Twins in their Offerings There was an Harmony and happy Conjunction in both Cain did not Build one Altar and Abel another but one serv'd both they both Offer'd in one place and at one time yea and the place is supposed to be that very place as is aforesaid where Solomon Built the Temple Hence observe It makes much for the Honour of Religious VVorship when 't is perform'd in the Spirit of Unity The first Inference is Oh let it not be told in Gath nor published in Askelon that there is Altar against Altar and Prayer against Prayer amongst Professors in our Day The Apostle presseth to Unity with many Arguments Eph. 4.3 4 c. We have all one Faith and we have all one Father we be all Sons of one Man as Gen. 42.11 or rather of one God why should we fall out by the way in our going home to our fathers house Gen. 45.24 'T were certainly a great happiness if all Professors could serve God after one manner but this as one saith potitùs optandum quà m sperandum est may rather be desired than expected for Divisions must be Luke 12.51 1 Cor. 11.19 and no unity of faith can be had until we all come to the fulness of the measure of the stature of Christ Eph. 4.13 There is a wonderful variety of faces and voices amongst Mankind yet as it doth most marvellously set off the Wisdom of the Creator so it doth not destroy Humane Society in the Creation but consists well together and is very useful for distinction of Persons one from another Thus also opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the variety of Professions and Unity of Professors may well enough consist together without breach of Peace The second Inference is Yet Unity without Verity is not Unity but Conspiracy There is no true Concord but in Truth That is no right means which destroys the proper end Those are bad means that are destructive to a good end That Contention which promoteth Holiness is better than that Peace or Unity which would destroy it but Unity against God and Holiness is as two sticks becoming one in the Devils Hand not in Gods as Herod and Pilate united against Christ we must not part with Truth for Peace that is a buying Gold too dear We are bid to follow peace with all men Heb. 12.14 But 't is only usque ad Aras so far as will consist with Holiness as that place sheweth The third Inference is That narrow Principles undo Unity could we but own and embrace Saints as Saints 't would much advance it but this loving our own Image better than Christs cuts the very Staff both of Bands and of Beauty Zech. 11.7 10.14 And we verily do no less than love our own Image better than Christs if we can love only those of our own Opinion and not others of another Perswasion though the Image of Christ shine forth never so convincingly in them The fifth Property 'T was equally a solemn Service by way of Sacrifice both these Sons paid their Homage to their Maker the one in a Sheaf and the other in a Sheep Hence observe Holy Sacrifices and Services have been tendered and rendered up to the great God in all Ages of the VVorld by the Church of God Adam Noah Moses David c. all Offer'd Sacrifices and attended upon Gods Service Sacrificium quass sacrum factum a Sacrifice is a sacred Fact solemnly performed by the Creature to the Creator and the Solemnity of this Service consists in four Respects 1. As the Sacrifice was a real acknowledgment of Gods Soveraignty over the Sacrificer Isa 16.1 Even Moab it self should send a Lamb to the Ruler of the VVorld And Psal 118.27 Because God is the Lord therefore bind the Sacrifice 2. As it was a sad Remembrancer of the Sacrificers sin to wit that he deserv'd to be Burnt as his Burnt-offering was even in Everlasting Burnings Hence the sin of the Sacrificer was transmitted to his Sacrifice by laying his Hand upon the Head of the Beast Thus God laid upon Christ the iniquities of us all Isa 53.6 as they transfer'd their sins upon their Sacrifice 3. As it was a solemn protestation of their Faith in Christ whom all their Sacrifices did prefigure as he was the Lamb slain from the beginning of the VVorld Revel 13.18 Abel's Lamb and Moses Paschal Lamb were but Types of that Antitype the Lamb of God who was to take away the sins of the VVorld John 1.29 36. All their Sacrifices were stays to their Faith in Christ Thus Abel Offered his Lamb in Faith Heb. 11.4 His Sacrifice was not only a Confession of his demerit of Death for his sin but 't was also a Profession of his Faith in Christ whereby his Death he deserved was transferred upon his Head Christ who died for him Alas every Man hath eaten Forbidden Fruit and must die for it either by himself or by his surety either our Blood or Christs must go for it and 't is not enough that Christs Blood be shed for us unless it also be sprinkled upon us Heb. 9.19 21. and 10.22 for cleansing our Consciences 4. As it was also an Offering of Thankfulness those Sacrifices were Eucharistical as well as Propitiatory Thank-offerings as well as Sin-offerings VVhat shall I render saith David Psal 116.12 He had nothing to give 't was but a render and he had nothing good enough to render unto God c. Enquiry Why have we no such Sacrifices under the Gospel no such Ceremonies as they had under the Law Answer the first They were all Carnal Ordinances during the date of the Pedagogy of Moses and until the time of Reformation by Christ Heb. 9.10 11. Therefore such as would introduce the Abrogated Jewish Ceremonies may at the same Door bring in the Abrogated Jewish Sacrifices also as Tilham did Circumcision c. first in England and then in Germany and thereby put such a chargeable heavy Yoke in Offering Sheep and Oxen c. upon Christs Disciples which neither they nor their Fathers were able to bear Acts 15.10 much less we And if those very Ceremonies which were of Gods own ordaining be not to be observed much less those of poor Mans devising Surely God respects his own more than Mans by much Gal.
frightful fancies of melancholy men so fall into the hands of the living God v. 31. Though Judgment be not speedily executed Eccles 8.11 yet must it be certainly expected Heb. 9.27 and when it comee oh how dreadful will it be all the fancied Fears Fires Racks Strappado's Scalding Lead Boiling Pitch Running Bell-metal felt as well as fancied are but dim shadows of that wrath of God which none can Avoid or Abide and that to all Eternity 't is call'd the Damnation of Hell Matth. 23.23 which hath pain without pity misery without mercy and torments without end and past all imaginations If Gods present wrath be so unbearable Prov. 18.14 as 't is able to break the back of the mightiest Monarch Dan. 5.6 It made Belshazzars knees knock against each other with trembling It made Judas chuse an Halter rather than undergo it Matth. 27.3 4 c. and well he might seeing holy Job with whom God was but in jest as it were in comparison of Judas did prefer strangling and any kind of Death before such a life Job 7.15 yet all this was but present wrath and nothing at all to the wrath to come the worst Winter is yet to come and come it will that Winter-weather never rots in the Sky nor dies as we say in the Dams-belly This wrath to come is a phrase of speech that wraps up in it all manner of Woes the never quenched Fire and the never dying Worm Vast Seas of Vengeance wide Rivers of Fire and Brimstone unutterable and unsufferable Tortures and Torments are involv'd in this wrath to come All present Racking Roasting we read of Hanging Stabbing Stoning Tearing off the flesh with Thorns of the Wilderness with Saws and Harrows of Iron haling off the Skin by hands over mens heads and all other exquisite and unheard of Cruelties whatsoever Heb. 11.35 36 37. and our Martyrologists mention yet all these are but a flea-biting as the prick of a pin and as a fillip with the finger those present and passant things to the wrath to come wherein God's wrath as well as the Devil 's will break loose upon sinners that think light of a Saviour Matth. 22.5 and Heb. 2.3 Luke 19. v. 27. and shift off offers of Grace Heb. 12.25 Inferences hence 1. How can we find in our hearts to slight Christ oh bless and kiss the Son of God! Psal 2.12 who hath born for us the brunt of this insupportable burden of this Eternity of Extremity in comparison whereof all the afore-mentioned miseries that may befal Mankind in this World are but as a painted Fire to this wrath to come even according to Mans Fear so is Gods Wrath Psal 90.11 Let a man fancy or fear never so much he shall be sure to feel more when Gods wrath falls upon him yet our dear Redeemer knew the power of Gods anger for us when he cried out Eloi Eloi in the three hours Darkness not only all the powers of Darkness set upon him with their utmost might and malice but which was more than all his Fathers favour was suspended from him and his wrath was upon him and all to save â—s from the wrath to come Matth. 27.45 1 Thes 1.10 The second Inference How hateful ought sin to be to us which always hales Hell at the heels of it Sin no where appeareth more sinful that when 't is beheld upon the back of a Crucified Christ where God caused all the sins of his chosen and called to meet upon him Isa 53.4 5. Oh! search then by a Reflect Act under what Covenant are ye Is it nothing to lose an Immortal Soul nothing to purchase an Everliving Death where the Soul as Moses Bush shall be ever burning but never consumed Under the first Covenant Christless men take much pains with the Pharisees for Eternal pains The Curse of that Covenant will come on you if not translated into the second by Regeneration and if new then happy creatures for ever The Second Way wherein God convinceth man of Sin Righteousness and Judgment is by the Gospel and Covenant of Grace which is an higher way and a more raised method and step than the first is to wit by the Law and Covenant of works for Christ oft Promises the sending of the Comforter that his Comfortless Disciples might once observe it as an inestimable favour Promised to wit the pouring out of the Spirit the best of all things upon all Flesh the worst of all things Joel 2.28 Joh. 14.16 26. and 16.7 and when he is come v. 8. he will convince the World c. v. 9 10 11. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so reprove and undeceive the World yea so clearly convince them that they shall have nothing to pretend for their gross mistakes formerly taken with but shall unavoidably acknowledge both the hatefulness of every Act of Sin and the necessity of obtaining Christs Righteousness lest they fall under the Judgment and Condemnation of Christ whom they Condemned yet God Justified and Constituted him to be Judge of Quick and Dead Acts 17.31 More particularly the Spirit shall clear up by such convincing and undeniable Arguments 1. Of the heinousness of that Mother-Sin Unbelief which was the Forst Sin and is still the Root Sin of all the rest Heb. 3.12 rejecting the remedy proposed in the Gospel giving the God of Truth the lie 1 Joh. 5.10 and subjecting a Man to the Rigour Irritation Coaction and Curse of the Law of Works 2. Of the Excellency of Christs Righteousness which is the only saving Righteousness both Imputed in the Grace of Justification and Imparted in the Grace of Sanctification and Christ becoming our surety must acquit us of all our Sins before he could go to his Father or by his going to him he obtained to become our Righteousness 1 Cor. 1.30 without which no Man can go whither he is gone Heb. 12.14 And 3. Of Judgment That the Son of Man now Judged by the World shall appear the Judge of the VVorld seeing the Prince of the World as Satan accounts himself Luke 4.6 is Judged by him in part already Luke 10.18 Joh. 12.31 c. casting him out of his strong-holds 2 Cor. 10.4 yea out of his Heaven of Mens Heart Heb. 2.14 How much more all his Slaves and Subjects In a word If we be Believers and so partake of Christs Righteousness then will Christ bring forth Judgment unto Victory Mat. 12.20 both in our Sanctification perfecting it in us though we be but bruised Reeds and such smoaking Candlewicks as have more Smoak than Light in us and in our Glorification also but if we be Unbelievers rejecting Christs Righteousness we shall be Damned with the Devil and his Angels in the Damnation of Hell Mat. 23.23 and Mat. 25.41 for Christ will come with his mighty Angels in flaming Fire to render Vengeance upon the disobedient Unbelievers who have rejected his Grace tender'd to them and disregarded his forewarnings of VVrath to come 2 Thes 1.7
Holy Robes or Stoles were received from Ancestors and kept in sweet Chests by the Mother of the Family which were of such an Odoriferous smell that Isaac is said to smell the sweet smell of it upon Jacob's back Gen. 27.27 So will God say of us if thus Cloathed Thus far as Jacob's Fact carried a correspondency not only with the Commands of his godly Mother but also with a most Congruous Harmony of this Holy Antitype aforesaid All Divines both Ancient and Modern do justifie him therein but to vindicate Jacob from the Sin of lying once and again hic Labor hoc opus est here lies the grand doubt and scruple About this point I find three various Opinions among the Learned 1. Some say that Jacob neither lyed nor sinned in what he said 2. Others affirm that though he lyed yet therein they deny time he sinned 3. But there be others who conclude that he both Lyed and Sinned As to the First Opinion which cleareth Jacob of lying and sinning They say that his Speech to Isaac if expounded in the best sense is no Lye but an Irony whereof the Scripture hath many which is a witty way of speaking words that in a strict acceptation sounds not true yet importeth some great truth when taken by the right handle as Gen. 3.22 God saith Man is become as one of us which Words are but Gods Holy Derision of Mans vain affectation of a Deity at the Devils suggestion ver 5. whereas the Beasts of the Field might in a strict sense more truly say that Man was then become as one of them Psal 49.12.20 Such Sarcasms Elijah used 1 King 18.27 and Solomon Eccles 11.9 c. Thus Jacob's Speech importeth that he was the Person to whom the Blessing which Isaac was to pronounce belongeth for Esau had resign'd it to him by the sale of his Birthright which purchase gave Jacob a civil right to the Blessing Thus Austin excuseth Jacob's Speech saying though it was not true in the History it was true in the Mystery though Jacob was not Esau saith Theodoret litterally yet he was Mystically and Figuratively as he had bought his Birthright so rightly appeared in Esau's place some excuse Jacob's calling himself Esau because that Name signifies made or perfect intimating that he was now in the way of making himself and of being made perfect having already got the Birthright and now in a fair way for the Blessing and he might the better call himself so as he was preferred to a Priority by the Oracle of God whose Purpose and Decree did Predestinate him to be the Blessed One Therefore 't was a litteral Truth to call himself the First Born and a Mystical Truth to call himself Esau not unlike to Christ's calling John Baptist Elias Matth. 11.14 Abraham calls Sarah his Sister Gen. 12.19 and 20.5 Paul calls us Gentiles the Circumcision Phil. 3.3 Rom. 2.28 and counted the Seed of the Promise Rom. 9.8 Gal. 4.28 Some say further that Jacob's Speech ought not to be condemned seeing God approved it by giving him the Blessing and continuing the same to his posterity and seeing also Isaac when convinced how God had over-ruled his want of Eyes to a right end with astonishment concludeth I have Blessed him and he shall be Blessed whereas had he look'd upon Jacob as a wicked liar and wretched deceiver he would not have been so resolute in his Answer to Esau for confirming the Blessing on Jacob but rather have revok'd and revers'd it from him all doubtful and ambiguous Speeches require fair and candid Interpretations The Second Opinion which granteth Jacob lyed yet denyeth that Jacob Sinned in his lying for though his saying I am Esau thy first Born may admit of some excuse yet his saying I have done as thou badest me and come eat of my Venison can no way be qualified from the quality of a Lye seeing it was not he but Esau whom Isaac bade to go a Hunting neither was it Venison but Shamble Meat or Kid-flesh which he hide Isaac eat as Venison this the Jesuit Pererius himself cannot justifie though he doth the former yet those Apologists for Jacob say though he lied he sinned not for say they his lye was not a pernicious but an officious lye that is 't was not Hurtful to his neighbour but only helpful to himself which they say is no Sin But it follows not that whatever is said or done whereby our selves or others may be benefited becomes immediately lawful and honest for this Rule of falshood were it a rule of right would warrant all Thefts for satisfying hunger and for supplying want yea all manner of lyes for saving Life Estate or Credit whereas a lye wherein false things are spoken for true though it be a never so officious Lie and useful to our selves if another be deceived by it while it ceases not to be a lye it cannot cease to be a sin for every lye what ever other tendency it may have for good is a wicked sin condemn'd in the ninth Commandment Which leads to the last or the Third Opinion which affirms that Jacob both lyed and sinned in lying That he lyed is already granted it follows then that he sinned this is made manifest by the light of Nature as well as by the Law of Scripture That Secretary of Nature Aristotle could say that a lye is in it self an evil and a wicked thing Arist Ethic. lib. 4. cap. 7. The Hebrews call it Aven a great impiety a grand iniquity and the Scripture reckons it among Monstrous Sins Rev. 21.8 yea and condemns it to Hell whether it be the Pernicious Officious or the Jocose or merry lye indeed every lye is pernicious either to our selves or to others or to both 1. Because 't is plainly Destructive to the order of Nature in Humane Society 2. 'T is flatly forbidden by God in both Testaments 3. No lye is of the Truth 1 Joh. 2.21 but of the Devil Joh. 8.44 who began his Kingdom and still upholds it by lyes This last opinion hath in it no absurdity why may not Jacob be said to be a Liar as all men are Rom. 3.4 c. Peter is reproved for dissembling Gal. 2.11 12. and Holy men in Scripture often for greater faults their Righteousness while here is imperfect Jacobs Faith was mixt with Frailty yet had he not the habit or way of lying Psal 119.29 Isa 63.8 c. That Jacob failed herein notwithstanding his Faith is the concurrent Judgment of Modern Divines save the Jesuites who would excuse him from Lying by that of the Angel Raphael to Tobit inquiring of his Pedigree answered I am Ananias of Azarias the great Tobit 5.12 which impertinent answer that the Angel should descend of Tobit's Brethren and be of Kin to Tobit hath with other reasons impaired the Authority of that Book which brings in an Angel Lying an evil which the good Angels use not in Canonical Scripture and what is this but to justifie one Lie
'twixt Devilish and Divine Dreams 1. Dreams from the Devil have a tendency to discover some future and secret things which belong not to us Deut. 29.29 but are left lock'd up in Gods Closet whereof he alone not the Devil hath the Key and 't is always in his keeping whereas the whole Duty we owe to God and Man is revealed in Gods Word To study this and to practise it the Devil despites and despises and he therefore gives us an Avocation from it by suggesting his Dreams concerning a Curious and Vain Knowledg of things not meet to be known that we may presumptuously pry into Gods Ark of secret matters and pretendedly boast thereof though no way profitable either to our selves or others This is a Science falsely so called 1 Tim. 6.20 which indeed is Ignorance and not only puffeth up question-sick Souls but always produceth Evil effects and we must therefore pray against such Dreams that God lead us not into Temptation c. 2. Dreams from the Devil do inflame the minds of Men to Lust and Revenge c. always tending to some sin or other as Nocturnal Pollution c. By this means the Bodies as well as Minds of Carnal Sinners are frequently defiled and sometimes Holy Saints may be likewise polluted by impure Dreams for the Devil of whose Devices we are not Ignorant 2 Cor. 2.11 may at some time take an advantage of a pretious Saint to fasten that sin upon him while asleep as he did upon Righteous Lot to commit Incest with his own Daughters which he cannot prevail with them to commit when awake A Notable Example hereof also we have in Cassianus Collat. 22. Cap. 6. Who tells of a certain Brother keeping his Body in subjection and duly preserving his Chastity by daily Temperance and Circumspection in all humbleness of Soul yet was he upon a time so deluded by the Devils Wiles in his Sleep when he had been solemnly preparing his Soul for Communion with his God he found his Body defiled while he was asleep with an Impure Flux This calls loud on us for Prayer and Watching 3. Dreams from the Devil draw off Mens minds from the pure Worship of God to Idolatry Heresie and all Abominations Therefore such Dreamers are expresly forbid by God in Deut. 13.1 A Dreamer of Dreams publickly obtruding his damnable Errors for Divine Truths to draw Men from God though he give a sign which by Gods permission may come to pass as Jannes and Jambres seem'd to turn Water into Blood Exod 7.22 or as the Jesuit to persuade the Indians to embrace Popery should commend it to them by a sign of assurance foretelling that the Sun shall be Eclipsed at such a time to confirm his Doctrine though they being ignorant of the constant causes hereof in the common course of the Heavens and how Eclipses continually occur in the two Nodes of the Dragons Head and Tail may by this Jesuitical Trick be deceived yet both these signs though they come to pass of Jannes and of the Jesuit are no better than cheats the latter being a Natural and the former a Diabolical work before both which the Divine Word whereby we must try the truth of all signs seeing some are fallacious 2 Thes 2.9 ought always to be preferred Such Deceivers and Dreamers God hath Doomed and Damned to die Deut 13.5 and chap. 18.20 Jer. 14.15 and Zech. 13 3. c. Add a Fourth Character to all the aforesaid three differences to wit Diabolical Dreams may be known as Diabolical Tentations are when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or of the Devil If Dreams be First Transcendently gross in themselves as High Atheism that there is no God Psal 14.1 or that God is such an one as our selves Psal 50.21 Psal 58.1 or for sorry Man to affect a Deity as Gen. 3.5 All which are against the common dictates of Natures light and therefore must be Satans injections and not Gods 2. Irksom and execrable to the Soul which trembles at them when suggested as Blasphemy and Cursing God Job 1.11 So Sodomy Buggery c. which ought not to be named among Saints without utmost abhorrency and likewise Self-Murder or the Murdering of Innocent persons 1 Sam. 16.15 and 18.10 c. The thoughts only thereof should make our Hairs start up and our Hearts fall down yea and our whole Flesh to shrink and shrivel The light of Nature condemns such Monstrous Sins and the Life or Law of Nature helps the very Gentiles to do those things contained in Gods Law Rom. 2.14 c. 3. Violent as well as Sudden like a Flash of Lightning giving the Tempted no time to consider or the Temptation and the Tendency of it the Tempters Fiery Darts Eph. 6.16 sometimes hurry away the Soul into Sin ere ever it be aware therefore our gaining time against them and not closing too soon with them to the Burning of our Hands and Hearts as half a Victory over them Gods way is to lead gently Isa 40.11 well knowing Jacob's tender Flock cannot march Lord Esau's hasty pace Gen. 33.13 making many stops as the Star did that guided the Wisemen Mat. 2.2 7.9 But the Devils way is to hurry headlong by Violence he did thus with Christs Body by Divine permission from place to place Mar. 4.5 8. And thus with the possessed Man Luk. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was driven of the Devil as the Horse is with the Rider so the Greek signifies and thus he did with the Herd of Swine Mat 8.32 making them run violently down a steep place Thus also he doth with the Souls of Men 2 Pet. 2.17 which are driven by the Devils Tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so dreadful a Storm as made Christs Disciples though Seamen cry out when raised by the Prince of the Air Mat. 8.25 4. Furious as Saul was to kill every one in his way when this Evil Spirit was upon him 1 Sam. 19.9 10. 5. Pertinacious that cannot be shaked off as Paul did the Viper Act. 28.5 That which Satan put into Judas's Heart was an obstinate Evil done deliberately and out-faceing the All-seeing Eye of his own Master saying Is it 1 c. 6. Insulting thus the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffeted or Boxed Paul 2 Cor. 12.7 and so shamefully scoffed him that he prayed he might depart from him Piscator says it may be taken properly not figuratively Indeed the precise Indivisible point of the difference betwixt the Scum of our own depraved Spirits which naturally boyls up of it self in us and the suggestions of Satan either in our Dreams while asleep or in Tentations when awake is hard to Assign but Satan's in a word are usually as above and against the Inclination of our own Natures and against the Light of our own Consciences c. The Third sort of Dreams are the Divine and purely Spiritual call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitus Immissa sent of God to Men to good Men
had served his Uncle with all his power Gen. 31.6 Oh that we could serve the Lord so who is a far better Master a more Liberal Lord and a more Bountiful Benefactor than ever churlish Laban could be to Jacob. All this doth plainly hold our that God is a good Master and will see to his Servants that they lose not all as Laban design'd Jacob should do by severing the Ring-straked from the white c. Gen. 30.34 Hoping thereby to disappoint Jacob of having any thing for his Wages in that way he himself had so modestly proposed casting himself chiefly upon the good Providence of God in the use of lawful means as we all ought to do though the World like Laban doth think it neither pity nor iniquity to defraud us of those things that are due to us both as Men and as Christians Neither did God who is Lord of all Acts 10.36 any wrong to Laban in transferring his Cattel to Jacob no more than to the Canaanites when he gave their Land to the Israelites for God is the true Proprietary of all the Earth is the Lords and the fulness thereof Psal 24.1 God gives but his own Goods to whomsoever he gives them and may not the Lord do what he will with his own Matth. 20.15 Besides God herein gave to Jacob what was due to him by a double right 1. In respect of his Twenty years Service all which time he served without Wages as he complains Gen. 31.6 7. In regard of his Wives Dowry hereof his own Daughters do complain as a part of their Fathers Hardness saying Hath he not sold us and doth he not count us as strangers c. Gen. 31.15 16. So that God only directed Jacob to recover out of his churlish Uncles hands that which was his right and due to him both as wages for his hard service and as a Debt for his Wives Dowry Thus the Israelites borrowed of the Egyptians their best things which were but a due Recompence to them for their long Service and cruel Bondage Therefore Laban had as little cause to look lowringly upon Jacob as his Sons had reproachfully to rail at him and the great Grudge which the Father bare against Jacob in his heart providentially proclaimed by the frowns of his face upon him before friendly now spiteful Hen quà m difficile est Animum non prodere Vultu The Fathers frowns I say grieved this good man more and wounded him worse than all the Fraps and Frumps of Slanders that the bare-fac'd Boys blurted out of their black mouths speaking their malicious minds freely This was the double occasion of Jacobs resolve to Return which he would not do rashly without a warrantable cause and call God was good to Jacob while Laban and his Sons were evil to him 1. In giving him due warning to beware of their wicked Intents against him by the backbiting words of the one and by the lowring looks of the other therefore must he look to himself 2. God bids him look homeward Gen. 31.3 11 12 13. This was the third and the fullest call for his Return Oh that the Worlds Affronts and the Frowns of wicked men who change their Countenances as Times do change towards us may drive us to him who changeth not Jam. 1.17 and may make us more to look homewards to our Heavenly Canaan and Countrey Heb. 11.14 15 16. where we shall have a better place v. 10. than heart-grieving Mesheks Psal 120.5 and better company than churlish Laban and his currish Sons The two former Reasons both Impulsive Causes of Jacobs Return were Humane arising from the Sons carriage and the Fathers countenance but this third Reason of his Removal was Divine from the Oracle of God so more clear and satisfactory than the other two upon this he obeys Gods call in way of Duty and trusts him with the Event and Success thereof Former experience of Gods favour breeds in him future confidence therein Hereupon he first consulting with his Wives as it ought to be in weighty matters especially in Removes and gaining their consent they preferring an Husband before a Father according to Gods Word Gen. 2.24 Psal 45.16 casts himself and all his upon God who call'd him and commanded him to be gone He packs up his bag and baggage and yet steals away secretly Gen. 31.20 27. Gods Saints are often put upon the use of such means for their own safety as render them contemptible to worldly and wicked men Jacob assuredly feared that had Laban known of his departure his Avarice and Malice was such as he would lay his Tarrying-Irons upon him and not permit him to go away so long as he could stay him as a Servant whose service had long been a vast blessing to his small Estate NB. Jacobs obedience to Gods command was attended with two remarkable Mischiefs and Discouragements yet the God of Jacob who had promised him his presence carried him safely and comfortably through both This teacheth us two Truths 1. That evils may attend good men even in the way of obedience as Christs Disciples were going whither Christ had commanded them to go Matth. 14.22 yet in their way thither they met with a most dreadful storm v. 24. so that they were almost ship-wrack'd by the boisterous blasts the Prince of the Air had raised which sat cross and contrary to them and if the Winds be contrary to blow in the face of those that walk in the way of obedience oh what horrible Tempests of Fire and Brimstone of the most tormenting temper may beat upon the backs of those that are found in ways of disobedience Psal 11.6 The first thing God will rain upon the disobedient is Snares to catch them and to hold them fast that they may surely and certainly suffer all the rest that follow there God will assuredly command his Judgments to go forth and take hold of the wicked suddenly surprizing them as some pelting Shower doth unexpectedly the unwary Traveller and hold them fast too till they drink up the Cup of Gods Wrath though it be brim-full and hath Eternity to the bottom of it Psal 75.8 God will sooner or later wound the hairy scalp of such as go on in their wickedness Psal 68.21 The hairy scalp'd or shag-hair'd ones as evil Spirits are call'd Shegnirim Levit. 17.7 Mark that all Anti-Round-heads who suffer their locks to grow too long Ezek. 44.20 like Womens or who dress themselves so in an Antick dress with borrowed hair surely saith Mr. Burroughs the Devil forgot this Text when he raised so much Reproach against the Round-heads to be hairy-scalp'd the garb of Gods Enemies Psal 68.21 or shag-hair'd the Character of Devils Levit. 17.7 as before The second Truth taught hence is Though evils do attend good men in ways of obedience yet a good God carries them safe through those evils and however saves them from the evil of evils Many are the troubles of the Righteous but the Lord delivers them out of
though a Prince was not ashamed to own his own Kindred though their Trade was mean and despicable especially in the Opinion of the Egyptians for he did not only vouchsafe to meet them in their way but also 1. To present some of his Brethren poor Shepherds to the King Gen. 47.2 who ask'd them What is your Occupation ver 3. a meet question for a good Magistrate to ask that they had one Pharaoh takes for granted this prudent Prince suffer'd none of his Subjects to live idly without Employ God made Leviathan to play in the Sea Psal 104.26 but none to do so on Earth He that will not work shall not eat 2 Thes 3.10 Paul condemns idleness as a Capital Crime to the pains of Death yea to one of the worst of Deaths to die by Famine 'T is a Law laid upon all Mortals to sweat out a poor living by some lawful Labours and to Earn what they eat by the Sweat either of the Brow or of the Brain Gen. 3.19 yea Paradise it self which was Adam's Store-house was his work-house also .. He must take pains though then without pain or weariness as well as have the pleasures thereof Gen. 2.15 such as do not serve God in an honest Calling will soon as all loose Persons do List themselves to serve the Devil Joseph here had Instructed his Brethren to tell Pharaoh the Truth and not to be ashamed of their Trades Though Grasiers or Shepherds were abominable in Egypt every lawful Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Decorum an Honour put upon it by God 'T is the unlawful only that are shameful A Gamester a Cheater a Kid-napper an Usurer c. are asham'd to own themselves as such when asked what their Occupations be whereas the honest Scavenger Chimney-sweeper Tankard-bearer c. are ready to own themselves so 't is the Language of our Law To Bridewel with them that can give no true account of some just Employ 2. Joseph likewise presented his Father though a poor Aged Man to Pharaoh Gen. 47.7 He was not like those unnatural Children of our day who think it a disgrace to acknowledge their poor Parents David did not so who brought his Father and Mother to the King of Moab to keep them haply pleading that his Father Jesse's Grand-mother Ruth was a Moabitess 1 Sam. 22.3 4. And Joseph did not so who set his old Father before Pharaoh who wondred at the whiteness of his Hoary Head As the King seeing Joseph's Brethren young Men and fit for Labour therefore asks them about their Occupations and they answer That they were not like Body-Lice which live not by their own Sweat but upon the Sweat of others they lived by their own Labours and not upon the Labours of others so it was no Sin to succour them So he seeing Joseph's Father a very old Man and past his Labour asks him only of his Age but nothing of his Occupation Jacob was now an hundred and thirty years old just the half of the four hundred and thirty years between the promise to Abraham and the Delivery out of Egypt to wit two hundred and fifteen years were at this very time expired as before It was strange News in Egypt to see so old a Man as Jacob. Pharaoh design'd no more in his demand How old art thou Gen. 47.8 than what a blind Heathen could do namely to know his years and the Age of his Life yet God so disposeth of Jacob's answer that an excellent Lecture is read to that Heathen King ver 9. How Heaven is Mans Home this World is but as an Inn where Man Sojourns for a while and wherein he as a poor Pilgrim is exposed to manifold evils yea and that through the former sins of the Sons of Men Nature began to decay and Mans Life grew shorter than formerly insomuch that neither Jacob himself nor any other Man now attained to the years of the Life of their Forefathers in the days of their Pilgrimage for Jacob's Father Isaac lived to an hundred and eighty years of Age Gen. 35.28 and his Grand-father Abraham to one hundred seventy five Gen. 25.7 whereas he himself was the◠but an hundred and thirty and being so very old he found his strength decay therefore did he both before then and after make Death familiar to him at Bed and Board learning to die daily and often crying Let me die Gen. 45.28 and 46.30 and lo I die Gen. 48.21 and 50.5 yet God was better to him than his expectations for he lived seventeen years after his conference with Pharaoh Gen. 37.28 dying at an hundred forty and seven years still short both of his Father and Grand-father as before After these things were Transacted Jacob and his Sons had Pharaoh's hearty welcom as they had Joseph's before They desired to live in the Land of Goshen according to Joseph's Instructions Not only because 1. It was nearest to the Land of Canaan so stood most commodious for their Return out of that Country to their own 2. It was most fruitful fattest and fittest for feeding their Cattle but also because 3. That they might dwell apart from the Egyptians and so not be corrupted with their Idolatry Josephus addeth that Joseph would not have his Brethren dispersed among Egyptians for this would have divided them one from another yet were there some Egyptians Inhabitants among the Israelites in Goshen of whom they borrow'd Jewels at their Departure Exod. 11.2 However Pharaoh gave them his Royal Grant of Goshen Gen. 47.4 5 6.11 at their Petition for Joseph's sake Kind he was and constant in his Respects to so good a Servant It pleased Pharaoh well only to hear of his Servants Brethren Gen. 45.16 yea and his Courtiers too at least in counterfeit Kindness they must love whom the King loves they do but humour Pharaoh while they honour Joseph yea so good-humour'd God made Pharaoh to Joseph that he offer'd him to make such of his Brethren as were Men of Activity of Shepherds to become Courtiers Gen. 47.6 but we find not that Joseph accepted of this Royal-offer as being loth to adventure them among the Corruptions of the Court though God had given him Grace to be as fresh Fish in a Salt Sea and his bow abode in strength c. yet might he well Question whether it would be so well with them c. In all which Joseph resembles our sweet Jesus who though a Lord not only of one as Joseph but of all Lands yea of Heaven and Earth yet is not ashamed to acknowledge the meanest of the Saints as his Brethren Hebr. 2.11 He presents us to the Father in whom we are accepted Eph. 1.6 and provides a Goshen a Land of light for us Joh. 14.3 and instructing us how to comport our selves before his Father c. Having seen Jacob's welcom to Egypt now his welfare in it is next to be considered as the first was Honourable so the second was comfortable His condition in Egypt was
himself and who gave a Being to all the World and who only can change the Beings of his Creatures at his own pleasure Two sorts of Miracles God magnified his mighty Power by The first were for confirming Moses's Faith against all the Objections of his Incredulity and to quicken up his Courage and Resolution in undertaking Israel's Redemption The first of those Miracles was Moses's Rod turn'd into a Serpent c. Exod. 4.3 4 5. This shewed how Moses should be an helpful Rod to Israel but an hurtful Serpent to Egypt Moses fled from it yet at God's Command he took the Crocodile or Dragon by the Tail where his Sting lay his Faith overcomes his fear 't was the Messiah's work to break the Head of the Serpent Gen. 3.15 Tail-temptations only are our Exercise And it shews also Israel had been happy under Joseph's Rod of Government And that Rod was become a Serpent under Egypt's Persecution but that Serpent should become a Rod again under Moses's Government To change one creature into another not in appearance only but in Substance requireth a Divine Power The Second Miracle was Moses's hand made leprous c. ver 6 7. where the same Act of putting his hand into his bosom makes his hand both leprous and cleansed Oh how easily can our Lord the Centurion of Diseases make them both come and go at the turning of an hand This was to shew that God by small means could effect great Matters Moses a mean Exile shall be the Instrument of this Glorious Deliverance yet must he be humbled because his hand that wrought all the Miracles was but a leprous hand which none could Cure but God himself It shews likewise how that fretting Leprosie of Sin lurks and lodges in Man's Bosom there Moses found Leprosie and there he left it Go to Christ for Cure who only can say to the Leper I will be thou clean Matth. 8.2 3. See Levit. 14.44 c. Thus Moses was confirmed by God's making him able to work those two Miracles which no Prophet after him nor Patriarch before him till the Messiah came were enabled to work Notwithstanding all this Divine Condescension in answering all his four doubts and vouchsafeing him these two Signs for the third mentioned ver 9. was not now acted till he came into Egypt where he turn'd the Water of Nilus into Blood yet the Infirmity of his Faith in requesting God to make as some say the Messiah or some other man his Messenger did incense God to anger against him ver 13.14 yet not so as to withdraw his favour from him for immediately the Lord concurreth with Moses's Desire in granting Aaron his Brother to be his Assistant ver 14 15 16 17 20. Now Moses thus fully satisfied goes down to Egypt with the Rod of God in his Hand v. 20. which signifies our Experience of Divine Deliverance formerly assembleth the Elders of Israel works those Miracles aforesaid over again in their sight This made them believe that now God would visit his People and they worshipped God ver 30 31. Moses and Aaron make now many unsuccessful Applications to Pharaoh for Israel's Freedom meet with nothing but reproachful Taunts from the hardened Tyrant which no doubt would have been seconded by bloody Blows had not the Lord who employ'd them in this Embassage tyed up the Tyrant's hands c. 3. Note The first Miracle Moses wrought in Pharaoh's presence was that general Sign whereby he did demonstrate to him that his Commission for Israel's Dismission was from the great Jehovah 'T is said If Pharaoh say Shew a Miracle c. Exod. 7.9 and 't is said likewise That they did as the Lord commanded them ver 10. Though it be not express'd that Pharaoh ask'd a Miracle yet is it not to be doubted that Moses shewed not this Sign till Pharaoh in his Luciferian Pride first call'd for it those two Texts imply no less saying to them Shew me some Work above the power of Nature c. otherwise I shall look upon you as two Sawcy Arrogant Fellows that come in your own Name to Affront my Royal Right and shall deal with you accordingly Hereupon Moses casts down his Rod before him and it became a Crocodile a Dragon as the word imports betokening desolation and that his Countrey if he disobeyed should become a Den of Dragons Isa 13.22 This is the third time that this Sign was shewed once in Horeb to clear Moses's Divine Call first to himself Exod. 4.3 4. again to Israel ver 30. and now to Pharaoh c. Now when Moses had given this Testimony of his Divine Call as his credential Letters from the great Jehovah in turning his Rod into a Crocodile as some Interpret the word Tannin not Nachash a common Serpent which the Egyptians Worshipped and to whose greedy gaping Chaps they had cast out so many Hebrew Infants into Nilus where the Crocodile conversed Yet then did the Lord permit the Egyptian Jugglers the Chief of which were Jannes and Jambres 2 Tim. 3.8 to turn their Rods into Serpents also Exod. 7.11 12. that is by Collusion not really such but in appearance only the Devil in them dazling the Eyes of the Spectators so as to make their Rods seem Serpents and though Moses did not detect the Cheat in words yet was it done in effect by deeds for Moses Rod swallow'd up the Magicians Rods. Tertullian saith That Moses's Truth devoured the Magicians Lie c. Thus Christ who is Life Essential swallow'd up death in victory 1 Cor. 15.55 and these Delusions were Figures of the Lying Wonders of Antichrist whose Church is call'd Egypt Rev. 11.8 yet thus they that be of Christ shall overcome Antichrist for stronger is he in them than he that is in the World 1 John 4.3 4. However this Impostor of those Gypsie Jugglers which God permitted to be done and in which Story the Sacred Scripture most Impartially giveth the Devil his due of his Activity and Ability in his Instruments served so far as to harden Pharaoh 's Heart ver 13 14. The first Remark of the Miraculous Plagues being the second sort of Miracles for confounding Pharaoh was God is said in this Book eight times to have harden'd Pharaoh's Heart Thrice it is said that he hardened his own Heart and five times it is also said that his Heart was hardened to wit by the Devil through the just Judgment of God Though God commanded Pharaoh to let his people go but still hardened his Heart that he would not let them go Yet God herein was not contrary to himself for by so commanding him he requireth his Obedience and by so hardening him he punisheth his Disobedience namely with a Judiciary Penal hardness This Heart-hardened Tyrant asks Moses Who is Jehovah I know him not This proud question Exod. 5.2 hath A long Answer to it in the â—en following Plagues When Israel ask'd What is his Name Exod. 3.13 God gives a short Answer I am hath sent me
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 goâ—d 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies in wait for the Church but Christ who is also call'd Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
as Act. 8.16 in Blessing and Cursing whom he pleased whereas in the Case of Israel God chained up his Curses and made them as insignificant against his People as those of Goliah against David whom he Cursed by his Gods 1 Sam. 17.43 and to shew how God overshoots Satan in his own Bow c. The Remarks upon Balaam's first Call are farther as followeth First Though it be said God came to Balaam Numb 22.9 and The Spirit of God came upon him Numb 24.2 Yet God never did Concredit his Word to him as he did to his Holy Prophets of whom it is all along said The Word of the Lord came unto them in all their Prophecies Nor was that Spirit of Prophecie that came upon him any more than a common Gift such as God gives even to the Rebellions Psal 68.18 and such as he gave to Caiaphas Joh. 11.51 c. without saving Grace In impiis quandoque sunt Dona Dei sine Deo ad ecclesiam ministrantia Gifts for saving others but not themselves as a blind-man may bear a Torch in his hand whereby others may receive the benefit of Light though himself receive none c. The Second Remark is In this Night-Vision wherein God came to Balaam are two Parts 1. God interrogates him wherefore those Embassadors were come to his House not because God knew not their Errand for he knoweth all things Joh. 21.17 but that Balaam himself by relating the unjust Request of Balak to God might sind Reason enough even of his own accord to desist from his wicked design ver 9 10 11. And 2. God flatly prohibites him to hearken unto Balak's Project or to adventure upon the Journey in order to gratifie his purpose of Cursing God's People ver 12. The Third Remark is The double dealing of Balaam in the Matter and Manner of this his first Call to his Cursing Work He promis'd to the Princes of Moab that what God said to him in his Nocturnal Vision and Revelation He would make it known to them ver 8. but he proved very partial and impious therein as the Sequel will demonstrate While Balaam had to Answer the Interrogations of God He knew that therein he dealt with the All-knowing One therefore he dared not to corrupt any part of the Embassadors Oration but fully related the whole of the Message sent unto him ver 9. Yet when he came to relate to the Princes of Moab according to his Promise what the Lord had spoke to him He perform'd not his Promise faithfully as appeareth by comparing the 12 and the 13. verses together for Balak's message to Balaam consisted of two Branches 1. That he should Go. And 2. That he should Curse therefore God answereth unto and forbiddeth both adding also a cogent Reason because Israel are Blessed and therefore may not be Cursed by any Man at any Time or in any Place The whole Will of God was made known to Balaam herein so that he must neither Go nor Curse at any Time or in any Place those whom God had Blessed ver 12. Notwithstanding this full Divine Revelation Balaam basely balks his Relation of it to the Princes as he had promised in telling them only the first part of God's Prohibition Concealing the second part and likewise the weighty Reason which God gave wherein the cogency of the Argument and the strength of the Answer did lay ver 13. Thus this Soothsayer did fouly faulter Point-blank contrary both to God's command The Prophet that hath a Dream let him tell the Dream and he that hath my Word let him speak my Word faithfully Jerem. 23.28 and also to the Apostle's Practice who said I have not shunned to declare unto yon the whole Counsel of God Act. 20.27 As worthy Mr. Ainsworth well observes ver 9. The Fourth Remark is Dato uno absurdo mille sequuntur Balaam's faultering in his account of God's Speech to him when he related it to the Embassadors in telling them less than God spake to him was an unhappy occasion of those Princes upon their return relating to Balak likewise less than Balaam had said to them for they only tell their King that Balaam refused to come ver 1. as if God had not hindred him at all but there only wanted a willingness in the Soothsayer to come and curse Israel the Embassadors intimating not one Word to Balak either of the blessed Estate of Israel or of God's forbidding Balaam to go and curse them as is mentioned ver 12 13. Hereupon arose the occasion of pursuing that following mischievous Project of soliciting Balaam the second Time with stronger Temptations than before ver 15 16 c. Wherein the Holy Ghost sheweth that Balaam's Answer from God in the Night Vision as he related it to the Princes and they to Balak was so far from causing the King to leave off his wicked purpose that it rather proved a whetstone to sharpen him into a fresh attempt with stronger Assaults c. The Fifth Remark is Balaam being of a proud and haughty as well as of a covetous Spirit insinuateth to those first Embassadors that he could well enough be content to go with them to gratifie Balak herein But Jehovah meén lethitti God will not give me leave to go with you at this time therefore the fault is not mine now yet if your Master will send greater and more honourable Messengers for me perhaps God will let me go Thus his covetous and ambitious Soul made him make this faint and favourable Speech as a Man not only loth to offend them but also loth to let go his Hope of Wealth and Honour those wages of Wickedness that were promised after which his Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude ver 11. ran greedily and as the Word signifies was poured out at Water out of a Bottle not caring how he came by it so he might but obtain it Lucra injusta putes Justis aequalia Damnis Dum peritura paras per malè parta peris Thy just Damage shall outweigh thy unjust Desires c. The Sixth Remark is It is the Devil's practice against God's Word to diminish the genuine sense of it and that by degrees from hand to hand till he either invalidate the Truth of it or pervert it to a wrong purpose Thus the Tempter dealt with our Redeemer Matth. 4.6 tempting him to cast himself down for c. where he leaves out that main Clause To keep thee in all thy Ways Psal 91.11 that by mincing the Promise he might marr the sense of it c. Thus it was here likewise in Satan's Sorcerer Balaam tells the Princes less than God spake to him and they relate to Balak less than Balaam had told them so that when the Answer came to Balak it was not now the Word of God but meerly the Word of Man ver 14. N.B. This occasion'd Balak to make a second Call and a more forcible Invitation of Balaam assaulting him with stronger forces of Temptation both in more
Jews because of the commonness of entertainment But had she now been a known Harlot those two good Men the two Spies would not have adventured their Lives in Lodging with her lest some of her Gallants might do them mischief much less would Salmon that Prince of Judah have married an infamous Strumpet for his Wife and Princess as he did Math. 1.5 and least of all would the Redeemer of the World our Lord Jesus have descended from her as he did in that Genealogy 'T is true the Jews judged the hardlier of her because she kept a publick House of Hospitality yet had no Husband for she contracted with those two Spies for saving the lives of her Father Mother Brothers Sisters and Kindred but no mention is made of any Husband she had Josh 2.13 In a word whatever she had been before she was now become a Woman famous for Piety and eminent both for her Faith Hebr. 11.31 and for her works Jam. 2.25 For 1. She had a stronger Faith tho' but an Hostess in Jericho than six hundred thousand Men of Israel had who had seen the Wonders of the Lord wrought for them both in Egypt and in the Wilderness yet stagger'd they at Gods promise and more at the performance of his promise Whereas she upon a bare Hear-say and Report of those miraculous miracles for Israel believed in God Josh 2.9 She acted Faith in hiding the Spies Heb. 11.31 And so 2. became eminent for her works also not only in entertaining those Spies as Gods Angels for so the word is Jam. 2.25 and sent them safe away c. Had she only said to those Spies I do believe the God of Heaven and Earth hath given you this whole Land for your possession c. Yet dare I not shew you any Kindness in this City lest I betray my own Life in betraying my King and Country c. then had her Faith been a dead Faith but her Faith prevailed to works as James sheweth From hence may be inferred that Inn-Keepers and Victuallers may be good themselves tho' their Employs do daily expose them to manifold Evils tho' it be a Trade made up of many Temptations yet is it a Calling both lawful and necessary especially in Cities that are populous where there are many both Gentlemen and Tradesmen that cannot be House-keepers beside strangers and travellers c. Here Rahab teacheth them How they may be good Persons in suspicious and tempting if not bad Employments She renounceth her Paganism believeth in the God of Israel both as to his Divine promises to the Holy Israelites and his Divine Threatnings to the wicked Canaanites She useth Religious and Savoury discourse to her Guests obligeth Joshua to be her Friend by making much of Joshua's Messengers entertaining them as Angels c. I wish all Keepers of publick Houses would learn from this Hostess to oblige Jesus our Joshua that he may be their Friend by an amicable entertainment of his Messengers or Ministers Such Houses are worthy of them â—â—th 10.19 13. The second Remark is upon the Means she made use of in order to deliver the Spies from their danger of the Kings Pursevants It is said That she took the Spies upon the Alarm of their being discovered and hid them or Hebr. hid him that is hid each of them apart lest the Bulk of both their Bodies together laying under the Line-stalks which she dried in the Sun upon the Roof of her House should be easilier discerned by the Searchers who notwithstanding were over-ruled by providence never to attempt the searching of her House for them but were left to their own fond credulity to believe they were run away as she suggested to the King's Messengers and to pursue them vers 4 5 6 7. Some indeed would excuse Rahab and justify the means she used for saving the Spies judging she might have other guests in her Inn that night who were really gone away as she told the Kings Messengers so spoke her words in truth as to them c. But the truth is her whole speech was a continual Equivocation containing no fewer than four Masked Lies all uttered at one breath in the Branches of it and the best that can be made of her Answer to the King's Officers amounts only to an officious Lie Indeed at the first she made an ingenuous Confession that some Guests did come to her House whom she could not but look upon as honest Men therefore ought not be blamed for so doing seeing it was her way of livelihood Probably those Guests were observed to take up their lodging at Rahab's House by the Watch of the City-gate so she out of Policy freely acknowledged what could not possibly be denied designing to pain the better credit with those Sergeants that examin'd her in her following plausible and politick discourses wherewith she effectually diverted them from searching her House First Object If so much Sin was found in this Action of Rahab why is it so honourably mentioned in Scripture as a praise worthy Action Answer 1. to shew the mercy of God and the method of his mercy towards his chosen and called Ones in whom he findeth Truth and Sincerity for the main God hideth his Eyes from beholding evil circumstances in the good Actions of his Servants Rahab's Action herein is twice commended by God in his word Heb. 11.31 and Jam. 2.15 yet maketh he no mention at all of her beguiling or guileful Equivocations in either of those two Scriptures as the Limner that drew Alexander's picture who had a Scar upon his Face did cover the Scar with his Finger and so drew him as if he had no Scar So God as it were layeth the Finger of his Mercy upon the Scar of Rahab's frailty and thereby hideth it in both Scriptures above-quoted The like God doth for Sarah 1 Pet. 3.6 even as Sarah obeyed Abraham calling him Lord the place alluded to is Gen. 18.12 where Sarah's whole sentence was full of Unbelief and there was but one good word in the whole which was that of Lord denoting her due Respect and Reverence to her Husband and that alone the Spirit of God taketh notice of The like is likewise done to Job Jam. 5.11 Ye have heard of the Patience of Job not at all mentioning any of his Murmurings or Impatiency in cursing the Day of his Birth c. Thus God Acts contrary to the wicked World which over-looks the good in Gods Servants and pitches only on their failings Second Answer Rahab was a a poor Ignorant Pagan and had as yet learnt no better Lessons but to look upon officious Lies as but a Light trivial matter yea Augustin himself saith That to make an officious Lie to be a downright Sin hath even wearied learned Men See more of this point in the first Volume upon the Midwives to Pharaoh Exod. 1.19 If Jacob himself told three Lies to his Father Gen. 27. c. What could better be expected from Rahab now but a New-Convert
the Chaldee-Paraphrast Onkelos Rabbi Solomon c. But above all Josephus's Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he Slaying his Daughter offer'd her up for a Burnt-Offering This Authority of the Antients both Jewish Rabbins and Primitive Fathers both Latine and Greek hath captivated the Conjectures of many late Learned Interpreters into a concurrence with this Opinion and the rather because the Letter of the Scripture seems much to favour it which saith Whatsoever cometh out of my House to meet me shall surely be the Lords and I will offer it for a Burnt-Offering But The second Opinion is That Jephtah did not Sacrifice his Daughter but only devoted her to a perpetual Virginity This likewise is the Sentiment of divers of the later Rubbins and of many Modern Judicious Divines above all Exceptions It cannot assuredly be denied that the Parties in both those Opinions are very strong both in their Parts and Proofs on both sides therefore I dare not take upon me to determine the Controversie yet do I lean to the latter Opinion upon these Respects First Because I find the Particle Vau used in the Declaration of the Vow ver 31. is no more than a Conjunction Disjunctive for Or and not for And as Gen. 26.11 Exod. 21.15.17 Levit. 6.3.5 2 Sam. 2.19 c. So that Jephtah's Words in his Vow may be read thus or and not and I will offer it up ver 31. meaning thus If it be such a thing as may lawfully be offered then will I offer it for a Burnt-Offering but if not it shall however be Consecrated unto God and should it be read conjunctively for and I will offer c. this Absurdity is introduced thereby suppose Jephtah's Dog had come out of Doors first to meet his Master as many Dogs do after a long absence to welcome him home after their Natural Instinct This Unclean Creature had been an Abominable Oblation unto God who hath expresly forbid it in his Law Levit. 27.11 12 13. Isa 66.3 as well as Man's Flesh Deut. 12.31 Secondly The 2d Respect or Reason is I find likewise the Execution of the Vow ver 39. is delivered in such Ambiguous and General Terms far darker than that And for Or in the Declaration of the Vow Jephtah did to his Daughter according to his Vow c. where no intimation of his Sacrificing her to the Lord is given but rather that he did Consecrate her to the Lord as a Virgin to serve him in a single Life 1 Cor. 7.32 for the latter Clause in ver 39. and she knew no Man seems Exegetical explaining the Nature and Matter of the Vow that Text saith not He did to her according to his Vow and offered her up for a Burnt-Offering but it saith and she knew no Man immediately after which implies that she lived ever after in a Devout Virginity as her Father had Vowed and she her self had nobly Assented The Third Reason is I find also that this Daughter did not bewail her Death which would have been the chiefest cause of her Lamentation had she been Vowed to Die and that by the hands of her own Father but 't is said she only bewailed her Virginity upon the Solitary Mountains ver 37 38. and not any expectation of the loss of her Life And though it be said That Jephtah at the first sight of his Daughter coming with many more Maidens to sing Songs of Triumph for his Glorious Victory immediately falls into a most passionate Lamentation ver 34 35. crying out N. B. I have been troubled by my bad Brethren that Banish'd me and by the Oppressing Ammonites that Warr'd against me but now after God hath given me a compleat Conquest I meet with my greatest Trouble of all the former by my own dear and only Daughter which hath plainly put a damp to all the Joys of my Victory and all because of my Vow c. This extraordinary pang of passionate Sorrow in Jephtah hath indeed moved many Learned Men to believe that his Daughter was really offered for a Burnt-Offering because had he only vowed to Consecrate her for serving God in a perpetual Virginity he would not have sorrowed after so unspeakable a sort Rending his Cloaths c. N. B. But if it be seriously considered How great a Blessing it was look'd upon in those times to become Parents of Children and how a Barren Womb and want of Posterity was then accounted a most cruel Curse Gen. 30.23 1 Sam. 1.6 7. Isa 4.1 Luke 1.7 and a dreadful Disgrace also because such were excluded from that great priviledge of Increasing the Holy Seed and contributing to the Birth of the Messiah who was to be Born of an Israelitish Woman we cannot but confess Jephtah had exceeding great cause of this his most bitter Grief and Out-cry N. B. Seeing Jephtah being the chief Magistrate in the Common-Wealth of Israel had hereby all hope of living in his Posterity cut off from him because God had blessed his two Predecessors in the Judgeship Gideon and Jair as also were his two Successors Ibsan and Abdon with a very Numerous Off-spring and himself must die as good as Childless this Danghter being his only Child beside her having neither Son nor Daughter ver 34. and she now Vowed to a perpetual Virginity The Fourth Reason that makes this case more dubious as to any Sacrificing of her is The Monstrous Nature of that Horrible and Vnnatural yea worse than any Inhumane yea than any Belluine Fact it seems very improbable that such a Man as Jephtah was so eminent for Piety Wisdom and Godly Zeal and for his Paith also insomuch that he stands inroll'd amongst God's greatest Worthies and his Name Eternalized by the Holy Scriptures for his Exemplary Faith Hebr. 11.32 c. should dare to perform such barbarous and unparallell'd a Massacre upon his own and only Daughter who was a Pious and Innocent Virgin so obsequious to her Father's Will and such an Act of Murder as was directly contrary to the Light of Nature much more to the Law of Scripture c. N. B. The very Heathens abhorr'd such unnatural Acts excepting only those few who were so blinded with a Diabolical Zeal as to devest themselves of all Humanity and Natural Affection and Sacrifice their Sons and Daughters to the Devil in Moloch therefore assuredly the Judgment of Charity doth partly prohibit us from involving a Man of his Figure as above in a deeper degree of sin than the Scripture of Truth doth clearly charge upon him and from aggravating his Faults with our fond and ungrounded Fancies and the same Law of Charity doth partly command us to put as favourable and as candid a Construction upon his Action as the Grammatical sense of the Sacred Text will warrant us we ought willingly to entertain all Advantages which the Word of God allows us taking all Expressions about it by the right handle to clear so great and so good a Father and Governour from all undue
or Queen to her Husband God will surely Plow his own ground whatever become of the wast he may send both those Famines on us and on others Yet after all he will Visit with Bread V. 7. Wherefore she went forth out of the place c. Hence Obser 1. A State of Vanity a Place of Idolatry ought to be gone out of and not rested in Naomi goes out of Moab an Idolatrous Place and People and all Saints are called upon to go out of Babylon a Land of Graven Images Jer. 50 8 38. Isa 52.11 2 Cor. 6.17 18. Rev. 18.4 we should tremble to persist and to live in any Place or State we are afraid to dye in to dye in Sin or in a state of Vanity is worse than to dye in a Ditch or in a Dungeon the latter doth but only endanger the Body in the Life natural but the former endangers both the Soul and Body as to the Life Eternal If this be the place wherein you are then with good Naomi hasten out of it Obser 2. And her two Daughters-in-Law with her is this 'T is very comely and commendable for Mothers and Daughters especially Daughters-in Law to hold a good correspondency together as they did here 't is a very blessed sight to see relations walking hand in hand together all going the right way to wit from Moab to Canaan The very remembrance of David and his Family walking in Troops to the House of God was a sweet comfort to him Psal 42.4 but 't is sad when one goes one way and another another way especially if the way lead to Moab and not to Canaan 't is sad when those of a Man's House are his Enemies Mat. 10.36 And a Man's Foes shall be they of his own houshold 't was a sad time that the Prophet speaks of Micah 7.6 When the Son dishonours the Father Mennabel Hebrew Be-Nabals or Be-knaves him for of Nabal comes Nebulo a Knave this is a Monstrous wickedness Mal. 1.6 and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so 2 Tim. 3.3 4. which foretells such Sons shall be in the dregs of time the last and worst of days The Daughter riseth up against her own Mother The Daughter in Law against the Mother in Law This happen'd in the Marian days as the Book of Martyrs doth mention some there were so Graceless at that time as to witness against their own Parents and were a means of their martyrdom Those two Daughters of Moab will rise up in Judgment against all such for they were kind to Naomi And they went on the way Hence Obser 3. 'T is the duty of every Soul to make some passage and progress Heaven-ward as they did towards Cannan 't was Naomi's home and Heaven is our Home our Country our Fathers House and Vbi pater ibt omnia a Platonist Plotinus could say and the Penitent Prodigal said better In my Fathers House is Bread enough I will arise and go to my Father c. Luk 15.17 18. though as Naomi we meet with hardship in the way yet Heaven will make amends for all better fare at Home Obser 4. Some sets out sair for Heaven yet goes not far enough to obtain it Orpah set out as fair for Canaan and was as forward as Ruth at first yet fell she short of it by not persisting 'T is the Evening that Crowns the day a fair day should never be praised until night Exitus acta probat The end commends the action The end is better than the beginning Eccles 7.8 He that continueth to the end the same shall be saved Mat. 24.13 God loves not lookers back but Thunders against them Heb. 10.26 27 38 39. Remember Lot 's Wife Luk. 17.32 She set out from Sodom with as much seeming Resolution as the rest did yet either out of Curiosity or Covetousness she did but turn her self back and she was turned into a Pillar of Salt Gen. 19.26 to season us and to preserve us from the putrefaction of Apostacy Orpah went out of Moab seemingly resolved V. 8. Naomi said to her two Daughters c. Obser 1. The Woman that feareth the Lord openeth her Mouth with Wisdom Prov. 31.26 her mouth is not always open but duely shut and discreetly opened her tongue did not hang so loose as the Tongue of a Bell which upon the least touch will be tolling no Wisdom opens her Mouth and a tincture of Piety and Charity was upon her Tongue The Jesuits forbid Women to speak of God and his Ways yet do they notoriously nourish their Wantonness Surely the good Women in both Testaments never heard of the Jesuits Doctrine of Devils so called 1 Tim. 4.1 nor bad this good Naomi see what savoury speech proceedeth from her â—o return each to her Mothers house Hence Obser 2. Temptation tries the truth of Affection 'T is true Naomi might say seriously to them Iâ—e Redite Go Return out of her love towards them as she was loth to lead them into an afflicted condition by their living with Her who was now left in most pinching Poverty It grieved her more for their sakes than her own that the hand of the Lord was gone out against her as she says v. 13. she had both Age and Experience that had acquainted her with Afflictions and so could better bear them than they that were young and therefore she thought it best to bear her Affliction by her self alone and not to Involve them into the same also this might be her tender Affection to them but it seems rather a trial of the truth of their Affections to her for hereby the soundness of Ruth's love but the rottenness of Orpah's was discovered v. 14. Orpah thought now she might leave her Mother with Credit because now she might do it with consent Temptation trys what Metal we are of When Satan's Temptations meet with and draws out our own Corruption then and there is our danger The Lord deal kindly with you Hence Obser 3. Parents ought to Pray and to Pray heartily for their Children This she did for them thinking this Motherly Benediction was the most effectual Valediction having neither Gold nor Silver to give them All have Prayer that have Hearts for their Children Oh that Ishmael may live and let Reuben live c. Gen. 17.18 Deut. 33.6 Isa 29.22 23. As ye have dealt with the Dead and with me Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion Sons of Israel while they lived and gave them an honourable Burial when they died yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time therefore she thus Prays for them Hence Obser 4. 'T is God's usual method of Providence to render like for like either of good or evil This Naomi believed and therefore she thus prayed The Lord be kind to you as ye have been to me and to my Sons your Husbands
Tenths c. v. 15. which God hath reserved for his own Service and Servants the Priests and Levites and bestow them upon his Eunuchs Officers in his Court which God commanded to be Cast out of the Congregation Deut 23.1 Yet to seed such forbidden folk he will pill and poll you not by course of Law but by his own Absolute Will and Prerogative so violently and so insatiably until he receive of his Subjects as was once said in the like Tyranny no less sums of Curses than of Coin c. Sixthly He will take your Men Servants c. v. 16. That is by constraint and without sufficient recompence will he Rob Masters of their Servants and speak the lofty Language of Tyrannical Nero Make the Slaves know that they can call nothing at all they have their own Suetonius Seventhly And he will Impose Taxes on you and Make you his Slaves v. 17. so deprive you of that Freedom you now enjoy As if he had said Ye shall be more like Peasants of France than Freemen of Kent according to our Proverb c. Eighthly Ye shall bitterly Cry for the sad effects of this Inordinate Desire of a King but God will not hear you v. 18. because you would not Hear him in disswading you Prov. 1.24 28. Zech. 7.13 Ezek. 24.13 The Sixth Remark is The event of all v. 19 20 21 22. The People are so pertinacious as to give Samuel the Lie as if he would fright them with Bug-bears with Vain suppositions such as could never come to pass meer pretences to keep the Power in his own and in his Sons Hands They cry We will be like other Nations whereas it was their glory to be unlike them Deut. 33.28 29. Numb 23.9 and There shall be a King Well then saith God There shall be but for a mischief to you Hos 13.11 You shall Have your Will but I will have mine too to your cost So God and Samuel both consent 1 Samuel CHAP. IX CHapter the Ninth relateth How Saul came to be called the first King over Israel N. B. Here beginneth the second part of this Book and here properly begin the Books of the Kings of Israel as some say c. The Remarks hereupon are First The Subject matter of this Divine Call to Kingly Authority to wit Saul who is here described 1. By his Ancestors and Parentage v. 1. Kish his Father is call'd a Benjamite and a Mighty Man of Power which tended much to Saul's Commendation Fortes creatur à fortibus Mighties beget Mighties like Father like Son his Father was Heros fortis a stout Hero and so was fitter to be Father to a King 2. By his Name and Stature v. 2. his Name Saul signifies desired or sought after his Nomen was his Omen Conveniunt Rebus Nomina saepe suis He was both desired and sought after and the rather because he was a comely personable Man and of a Kingly presence and posture his tall Stature made him more valuable according to the Custom of the Eastern Countries who chused their Kings thereby in Antient Times N. B. Enquiry But why must Israel 's first King be a Benjamite seeing God had promised the Kingdom to Judah Gen. 49.10 Answer 1. God did this to demonstrate his Soveraignty in raising a Throne out of the very Rubbish of a diminished Tribe which had been all cut off save six hundred Judg. 20. That Blow they never recovered but was as a fragment incorporated into Judah and thereby in some sort lost their Name they in conjunction with Judah being reckon'd but one Tribe 1 Kings 11.32 and again 12.20 Answer 2. Is that of Mendoza saying God would have conferred an everlasting Kingdom upon Benjamin by a Conditional Decree if Saul had observed the Divine Law chap. 13.13 and because God foresaw that Saul would fail in the condition therefore did the Lord absolutely decree to transfer the Throne to the Tribe of Judah The Second Remark is The prodigious passages of Providence whereby Saul came to be call'd to the Kingdom v. 3. to v. 15. so marvelous in all its Circumstances concurring hereunto that 't is become a Proverb While Saul sought his Fathers lost Asses which he could not find yet found he a Kingdom which he sought not Quarens Asinos reperit Regnum this was the Rise of Saul's Royalty N. B. The most Wise God can bring about great matters by small and contemptible means as God call'd Saul from seeking Asses so David from keeping Sheep God oft erects stately Fabricks upon weak Foundations but he forbids us to do so when we are to build the Tower of Godliness Luke 14.28 then in solido exstruendum est as is the Rule of Vitruvus we must build upon the Rock and not on Sand Matth. 7.24 c. The notable passages of Providence here may briefly be Remarked upon As First Saul's Father must at this Juncture lose his Asses and He the Son must be sent to seek them N. B. Behold the simplicity and lowliness of those times tho' Saul was in personage a Prince's-fellow yet was it not below him to seek his Fathers Goods when lost Secondly Those lost Asses Saul can find in no part of the Country therefore he bethinks himself that his Aged Father would begin to fear he had lost his Son and Servant as well as his Asses and this latter loss would double his Fathers perplexity ver 5. Herein Saul shewed most filial-like Affection to his Old Father in taking such care to prevent his Grief 't is well observed Hence N. B. That Saul was a better Son to his Father than afterwards he proved a Father to his own Son He can here be serviceable to his Father and sollicitous for his comfort but when himself became a Father even of a good Son Jonathan Oh how currish and cruel became he to him Thirdly The Servant seeing Saul at a Non-plus saith to him Here is a Seer hard by us let us consult him perhaps he can help us to our lost Asses ver 6. N. B. So low sometimes did the most high God stoop to his Peoples meanness as to give Answers in such Cases below a Prophet of God by his Prophets to keep them from seeking unto Sorcerers and the Devils Priests as he did in a case of Sickness 1 King 14.2 and 2 King 1.3 God's telling truth in Natural things made them believe in Supernatural Joh 3.12 Fourthly Saul said to his Servant But we have spent our Stock and 't will not be Manners for us to go to a Man of God without a Present in our hand v. 7. N. B. Not as any wage of Divination but as an honourable gratuity from us that are Strangers to him Jeroboams Wife would not go empty-handed to the Lord's Prophet 1 King 14.3 Nor Naaman the Syrian to Elisha 2 King 5.5 which was more to be admired than that Man's bringing him Bread c. 2 King 4.42 N. B. 'T is pity the Word and the World should now
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
at his alcending out of the Earth Suppose he had been Buried in it which cannot upon any solid groud be supposed yet having been Buried about Two Years before this time his Body must needs be so putrified and his Mantle so marr'd much more that the Devil could not assume either but it was a meer Aerial shew of the Devil 's making to represent Samuel and to act his part but no real thing More of this Subject may be met with in Descanting upon the following Verses The Ninth Remark is How the Dialogue was Transacted betwixt Saul and Satan Mark First Saul greets the Spectrum with Congees and Adoration v. 14. Mark Secondly Mock Samuel complains that he had disquieted him v. 15. which the true Samuel would not have said had he come in obedience to God's Command When God sent Moses and Elias at the Transfiguration of Christ Matth 17.3 They complained not of any disquietment And as this Elias or Elijah said to Ahaziah Is it because there is not a God in Israel that thou sends to Beelzebub the God of Ekron 2 King 1.2 3. So the true Samuel would have said to Saul such words How hast thou sinned thy God away that now thou art constrained to make the Devil and this Witch thy Refuge c. Mark Thirdly Saul Answers Pardon me for disquieting thee because my Distress hath forced me to this unmannerly incivility I am at a non-plus and none but thy self can direct me as formerly thou hast done in thy Life time what is best to be done by me in this distressed condition v. 15. So that God had so blinded Saul's Eyes for his greater condemnation that he verily believed Satan in Samuel's Shape and Garb and Acting his Part was the very real Samuel raised from the Dead and had it been so yet was it false that Saul had disquieted him for he was not the cause that was the Witches work but the occasion thereof only Mark Fourthly The Spectrum's Answer Wherefore dost thou ask of me v 16. Knowest thou not that I cannot favour thee seeing thou art God's Enemy God will do for David what I told thee off c. v. 17. As Satan had Personated Samuel in his Form so now in his Words in all this conference And God permitted both Saul to think it was the true Samuel for his sorer punishment and this Evil Spirit to speak so Gravely so Severely and so Divinely as Samuel himself could not have Delivered himself in a more Elegant and Succinct Oration N. B. No Divine of the highest Rank could have Preached any Funeral Sermon better than the Devil doth Saul's here c. Yet the Devil's design was to nourish Saul and to encourage others in this wicked way of Consulting with Witches Yea and God comples this Lying Spirit to tell some truths as Matth. 8.29 such as the rending of Saul's Kingdom from him because the whole was not at first taken from Saul's Posterity but a part of it was held for a while by Ishbosheth his Son See the like 1 King 11.31 in Rehoboam's Reign c. Mark Fifthly The Spectrum tells Saul of his sins the causes of his sufferings but with notorious partiality Saul had committed many heinous sins for which he deserved Rejection c. as the Murthering of so many of the Lord's Priests the persecuting of Innocent David against his own knowledge and Conscience and that sin now to wit his resorting to a Witch for Relief But the Devil nameth not a word of these save only that concerning Amalek v. 18. N. B. Note well The wiles of the Devil and his methods here He had before tempted Saul to spare Amaleck under the notion of a work of mercy and when he had overcome him to commit it then he accuses him for it and presses it upon his Conscience now in distress to bring him into despair for this horrible sin But such a Preacher is the Devil here 'T is the work of pious Preachers to Declare the whole Counsel of God Act. 20.27 and not to mince the matter as the Devil doth here telling Saul of one sin only and passing over others in silence Nor ought Ministers to administer Corrosives when Cordials are needful nor on the contrary Cordials for Corrosives but a word in season Isa 50.4 Mark Sixthly This Mock-Samuel comes in with his Moreover to Morrow thou and thy Sons shall be with me c. v. 19. Here he lays more load upon this already Despairing Wretch Saul that he might hurry him head-long to Hell Thus Satan played the fawning parasite with Saul until he had sinned but now after he had sinned he proves a Cruel Tyrant to him This in the general N. B. Note well And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expressions exactly like the Devil's Oracles at Delpho's which might be taken in a Double Sense either Good or Evil to save the Devil's Credit however the Event happened which he could but give his conjecture thereof from the probability of his comparing Causes with Causes so might be mistaken The first quibble here is To Morrow which strictly taken signifies the next Day and so the Devil Lyed for it was two or three Days after this that Saul and his Sons were slain seeing the Philistines were now but preparing for the Battle Achish created David his Captain of the Life-Guard v. 2. here but 't is from the disgust of the Philistines Lords David was dismissed Chap. 29.2 c. But if Morrow be largely taken as oft it is for a time near approaching as Exod. 13.14 Deut. 6.20 Josh 4.6 21. in all which places it is read the time to come but more plainly Matth. 6.34 So Satan saved his Credit as the Man did in his Motto Good Ale to Morrow for nothing The second of Satan's quibbles was Shall be with me that is in a good state if understood of Samuel or in a bad state if understood of Satan who was thought by Saul to be Samuel and therefore flattered him into an opinion of his future felicity especially for his dying in the cause of God for his Israel But the true sense is In the state of the Dead and not either Hell or Heaven for Heaven was too good a place for Wicked Saul and Hell too bad a place for Godly Jonathan Hereby also Satan perswades Saul that the Soul Dies with the Body c. The Tenth Remark is Saul's consternation He swounds at the sad tidings v. 20. When Saul had sought the Devil as he should have sought God by fasting and prayer then the Devillurches him in this forlorn state for we find not a word more of or from this Mock-Samuel but the Witch comes and commiserates him after this private conferrence v. 21. Prepares a Morsel for reviving him after his long fasting Saul is sullen yet she with his Servant compels him to Eat for loth she was he should Die within her Doors lest she should be questioned for
Truth for Saul had indeed faln upon his own Weapon but his Coat of Mail had hindred it from piercing deep enough to be so speedily a mortal wound but that the Philistines might come and catch him alive and abuse him and tho' it be said when his Armour-bearer saw that Saul was dead he slew himself 1 Sam. 31.5 Which yet Dr. Lightfoot Senseth thus When he saw Saul had given himself so deadly a wound he did the like and died indeed but Saul's wound was not of so quick a dispatch therefore he desired this Man to kill him outright N. B. Notwithstanding all this yet upon a more serious inquest into Particulars this whole story seems more probably to be a pack of Lies one stitched to another for these Reasons The First is 'T is altogether improbable either that Saul after he had given himself such a deadly wound whereof he was ready to dye should be able to call him and spend so many words in talking with him or that this Man should dare to stay so long in this Discourse with Saul seeing he also was fleeing with the whole Army to save his own life which he might have lost by making this halt had the Philistines overtaken him in their pursuit which Saul feared for himself during this Parly The Second Reason is Nor can it be probable that Saul should desire to die rather by the hands of an uncircumcised Amalekite than of the uncircumcised Philistines which he so much feared He could not put any such difference between them seeing Amalek was more accursed and devoted to destruction than the Philistines The Third Reason is 'T is expresly said that Saul fell upon his own Sword 1 Sam. 31.4 but this Fellow saith he fell upon his own Spear v. 6. here Gnal Chanatho Hebr. whereas it is Ethbachereb his Sword The Fourth Reason is 'T is as expresly said that Saul's Armour-bearer being yet alive saw that Saul was dead 1 Sam. 31.5 which doubtless he would throughly know before he did kill himself The Fifth Reason is Had the Armour-bearer been yet alive when Saul call'd this Amalekite to dispatch him he would certainly have hindred him from doing that which himself durst not do 1 Sam. 31.4 The Sixth Reason Nor could that be more probable which he told David I took the Crown that was upon his head v. 10. but look'd rather like a Lye for 't is not likely Saul would wear his Crown upon his head in Battle this would have made him a fair Mark to his Enemies whom they chiefly aimed at A Wise General will rather disguise himself as 1 King 22.30 than be so fondly exposed c. The Seventh Reason The Scripture of Truth doth manifestly ascribe Saul's death to be his own action 1 Sam. 31.4 5. even to his falling upon his own Sword which must be of more credit with us than an artificially composed speech of an accursed Amalekite who had taught his tongue to tell Lyes Jerom. 9.5 and all to curry favour with David from whom he promis'd to himself some great preferment by thus glozing with him N. B. Note well First Thus far it is true that this Fellow brought Saul's Crown c. to David How he came by it is the question The Rabbins relate that as the Armour-bearer was Doeg so this Man was his Son and as the Father had the Crown in his Custody to carry it before the King in State and now seeing Saul was like to wear it no longer and that himself was resolv'd to dye with the King he gave Saul's Royal Crown and Bracelets to this Fellow his Son advising him to carry them to David ut in ejus gratiam se insinuaret so to win the favour of him whom he calls his Lord whom he owned as King now Saul was dead N. B. Secondly This very Sword wherewith at God's Command Saul should have cut off the Amalekites but spared them was the Instrument of his own death and as some say an Amalekite one whom Saul had spared with Agag must push it forward and Saul who had been so Cruel to David all along is now become cruel to himself Thus God fills Men with the Evil of their own ways Prov. 14.14 The Fourth Remark is the effects of this Relation which be two-fold First What David did v. 11 12 13 14 15 16. And Secondly What David said thereupon v 17 18. c. First What David did as 1. He rent his Cloaths v. 11. which was usually done in those days to testifie an extremity of passion without regard either to damage or decency Regis ad exemplum his Men did the same with David 2. They all Mourned Wept and Fasted until Even v. 12. though upon their own private accounts they had but small cause to do so Yet upon the publick account there was great reason for so doing because a great blow now was given to the Church of God and that by the hands of the uncircumcised who would by this means exalt their Dagon above the God of Israel and there was cause enough of this Humiliation because Israel had brought this fatal Overthrow upon their own heads for their many grievous sins yea tho' Saul was their Capital and irreconcilable Enemy yet was he the Lord 's Anointed and one that had Fought the Battels of the Lord with good success Therefore it may not be marvel'd at that tho' David was so well pleas'd with Nabal's death yet he thus mourn'd for Saul's because the case was not alike beside many brave Men were fallen in Battle out of Israel but above all David's dear Jonathan as afterwards 3. David did after all this Arraign Examine Condemn and Execute the Amalekite that came to curry favour with him v. 13 14 15 16. wherein David like a Just Judge gives him a fair Trial in a Judiciary way and tho' the Fellow had told him that he was an Amalekite v. 8. yet David asks him again who he was either for fear of his mistake in not minding his story well enough because of his great grief or it was to try the man whether he would agree with himself in telling his Tale then David said Why didst not thou refuse to kill the King as his Armour-bearer had done how knowest thou but some Providence might have happened for saving his life notwithstanding his most eminent danger c. Thou confessest thou kill'd the King thou shalt be killed N. B. Note well A just hand of God on this Amalekite for his Lying As David before had as it were Sacrificed a whole band of Amalekites to Saul's Funeral 1 Sam. 30.17 before he had intelligence of Saul's death so now he Sacrificed this Intelligencer thereof on the same account which David might lawfully do both because God had commanded that all the Amalekites might be slain as before and because David at Saul's death was now virtually the King 2. What David said as well as did namely David's Elegy or Funeral Song upon
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
of two parts 1. Jonah's New and Second Embassage from God to Nineveh And 2. The Effects of his Embassage First His Embassage Remark the First God casts not Jonah away as a broken Vessel saith Calvin or as unsavoury Salt for his late Sin but receives him upon his Return by Repentance and now being penitent God looks on him as innocent and restores him to his former Office and sends him the second time to Nineveh ver 1 2. which was the Head City of the Gentiles to signifie saith Mercerus that the Gentiles should be called and to shame the Israelites who had so many Prophets yet repented not whereas those poor Pagans did really repent and reform having but one Prophet to Preach to them N.B. This may confute that Natural Novatianism in timorous Consciences who doubt of pardon for Apostasie See Jer. 3.22 Hos 14.4 1 Tim. 1.13 c. Remark the Second Jonah's Obedience to God's second Call ver 3 4. who had been disobedient to God's first Call as before but now saith Calvin he had learnt a better Lesson in God's School of Affliction He went not home first to bid his Friends farewell as Luke 9.61 nor did he go another way to Tarshish as before The burnt Child dreads the fire he had enough of being a Runagate a Rebel c. He had learnt obedience by the things he had suffered Heb. 5.8 Now he immediately riseth up and goes whither God sent him at God's Call and Command He goes to Nineveh tho' there he was but a mean Man a meer Stranger unknown and for any thing he knew unregarded especially with such an unpleasing Errand as might have cost him his Life from some fierce and furious fellows in the City yet feareth he nothing now but Disobedience well knowing saith Calvin his God who called him could easily deliver him from being devoured by Land as well as by Sea The spirit of fear was gone and the spirit of power and courage was come 2 Tim. c. 1. v. 7. Remark the Third Jonah walks boldly one day's Journey saith Grotius into Nineveh which was Gedolah Leelohim Hebr. an exceeding great City or a City of God for its greatness according to the Hebrew expression as High Hills are call'd Hills of God Psa 36.6 Mighty Mountains so lofty Cedars be call'd often the Cedars of God c. Jonah walked his first day's Journey in this great City not like a Traveller with speedy dispatch but like a Preacher with due pauses crying Boanerges-like Yet forty days and Nineveh shall be destroyed as Sodom was saith Mercerus because She and her Sisters Gomorrah Admah Zeboim and Zoar could not afford ten righteous Persons in them all Gen. 18.32 'T is well supposed saith Kimchi that Jonah added rebus sic stantibus If ye remain in your sins like Sodom If ye repent not as Luke 13.3 5. Rev. 2.5 And Jeremy lays down that Rule Jer. 18.8 Conditions and Exceptions are to be understood tho' no more be express'd than is here for to run up and down the City crying only these few words was to act the part of a Mad-man more than of a grave Prophet of the Lord God threatens saith Ambrose that he may not strike as appeared by the Event here says D. Dieu c. The second Part is the fruit and effect of Jonah's Preaching there This is twofold First Respecting Men the Citizens And secondly Respecting God Remark the First upon the Men the Ninevites were converted ver 5 6 7 8 9. Behold the mighty power of God's holy Word from the mouth of one only Preacher who had not another to second him Christ sent out his ten Disciples by two and two to Preach c. Luke 10.1 Here the Weapons of one single Jonah's Warfare were mighty through God for pulling down the strong Holds of the Devil 2 Cor. 10.4 Tho' these Ninevites were a People rich great prosperous proud princely being the most Capital City of the greatest Empire then in the World and prophane above measure so that Satan sate in his Throne there as Rev. 2.13 swaying his Sceptre over them as his Slaves c. yet at the Preaching of this Jonah behold the Devil falls down like Lightning from his Heaven of those mens hearts Luke 10.18 The sounding of this single Ram's Horn made the Walls of Wickedness in Nineveh fall flat to the ground as Jericho's did Josh 6.13 20. Remark the Second The first Grace that did demonstrate the Truth of their Conversion was Faith the Foundation of all other Graces 2 Pet. 1.5 They believed God ver 5. and his Threatnings Preached to them by Jonah being conscious to themselves saith Grotius of many grievous Crimes 'T is a wonder they did believe a Stranger so soon but Mercerus affirmeth that they were moved by the Miracle of Jonah's Deliverance c. which he related to them at large and the fame thereof had spread abroad Luke 11.30 so was an awakening Sign to them But the Rabbins report farther that the Mariners also who had been Eye-Witnesses of the Miracle went to Nineveh and confirmed his Relation of what had befaln him at Sea and so by consequence confirmed his doleful Doctrine and Sentence against Nineveh N.B. Credat Judeus Apella says Horace Let the circumcised Jew believe it we may not be wise above what is written However Jonah was the True Arion whom the Poets feign to have been a Minstrel cast into the Sea by the Mariners and saved by a Dolphin c. This Pagan King 's hearing of Jonah's marvelous Deliverance ver 6. induced him to believe his Sermon But above all saith Mercerus Divine Inspiration within moved Nineveh to believe Remark the Third The fruits of their Faith were Repentance from Sin and Reformation of Life c. ver 7 8 9. all testified by external exercises of Fasting and Sackcloth c. by the Decree of the King and his Nobles who all unanimously consented to so pious and penitent a practice and all the People universally submitted to the Decree which extended to the very Beasts also for increasing their Humiliation by the Lowings and Bellowings of those Brute Creatures to humble their hearts more heavily Thus Houses at Funerals are hang'd round with Black with us to make Men mourn the more and when Great Men be buried their Horses do follow the Hearse clothed in Black as seeming to mourn for their Masters saith Tarnovius out of Chrysostom Beasts be made to mourn here in Sackcloth saith Calvin that the Men by this Spectacle might be made Mourners and moved thereby to a deeper Dolour and to behold therein as in a Looking-Glass what themselves deserved as Cattel were kill'd under the Law that Men might therein see a lively representation of their own just Damnation so Beasts were drowned in the Deluge with Men as they were first made for Man so they suffer with Man c. Remark the Fourth Those penitent Ninevites joyn Invocation of God to their Humiliation before him
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
ver 3 4. for Mordecai upon their asking him the Cause of his Obstinacy as they call'd it was not asham'd or afraid to shew them both his Countrey and his Conscience that no Jew might do as they did because God had forbidden to give Divine Honour to any but to himself Deut. 6.13 Matth. 4.10 and had commanded to blot out the remembrance of Amalek Exod. 17.14 Deut. 25.19 1 Sam. 15.3 of whom Haman descended Remark the Third The Material Cause of Haman's Coonspiracy was the cutting off the whole Nation of the Jews as one Man for the sake of that one Jew Obstinate Mordecai ver 5 6. upon a certain lucky Day which he sought out by casting Lots to find it ver 7. Mark 1. Those Pestilent Pick-thanks that had reason'd the Case with Mordecai and could not reclaim him from his Non-conformity carry their Complaints to Haman that they might curry favour with the King 's greatest Favourite and incense him to ruine Mordecai Mark 2. Hereupon Haman swells like a Toad glows like an Hell-Hagg blustering out those Words Shall this Slave think himself too good to Bow when all the Free-men of Persia think it not below them to adore me c. saith Josephus And his Rage was so inflamed that he thought it a thing below him and too little for his revenge to vent it all upon one Man Mordecai but he will spend it on his whole Nation Mark 3. Yet Haman wants an Happy or Lucky Time or Day wherein to execute his most mischievous and bloody Design Hereupon he useth Diabolical Divination or Sorrilegy which was Sorcery Maiom Leiom Vmekodesh Lekodesh Hebr. casting Lots into the Lap saith Menochius Prov. 16.33 or into a Pitcher according to the Ancient Customs of those Eastern Countreys in their Divinations putting into a Pitcher Papers with Names of every Month and of every Day in the Month then one blindfolded puts in his Hand and pull'd out one Paper and according to the Marks set down amongst them all from the first Month to the twelfth and from Day to Day in each Month that Month and Day the Paper he pull'd out had writ within its Roll they look'd upon it as their Lucky Time or Day ver 7. Mark 4. The marvelous Providence of God for the good of his Church in a double Respect first This damnable Design of an effectual and universal Extirpation of the whole Jewish Nation was so far over-ruled that it shall not be undertaken until the twelfth Year of this Artaxerxes Ahasuerus at which time Esther had been his Queen about five Years and who being so greatly beloved by him was in a better Capacity to interpose and interceed for her People Thus God made a Remedy ready before the Malady brake forth And secondly Though Haman's Malice was so implacable and unwearied as to trouble himself so long in seeking out a lucky Day for revenge yet herein God over-shot the Devil in his own Bow disposing of this Diabolical Lottery so Prov. 16.33 as to defer Haman's supposed lucky Day from that March unto February following whereby it came to pass that his Devilish Design was defeated before that time came wherein to accomplish it Chap. 9.1 c. Remark the Fourth The formal Cause namely the Means and Arguments wherewith Haman perswaded the King into a grant of his Royal Authority for executing his bloody purpose upon the Jews after he had found out his supposed lucky Time for the accomplishment of it ver 8 9. Mark 1. Haman Caresseth the King saying There is a certain People not worth hanghty Haman's naming scattered abroad this was not their Crime but their Calamity Deut. 32.23 26. but he meant saith Menochius they were a malevelent People so might be more mischievous being dispersed in all the Provinces of thy Kingdom therefore the more dangerous for infecting the King's Liege-People and for sowing Seeds of Sedition c. whereas indeed saith Bonartius this dispersion did disenable them to make Head against an Adversary and expos'd them to be destroy'd with more ease and their Laws divers from all People so indeed they were and better Laws Deut. 4.6 7 8. Neh. 9.13 here Haman spake Truth as that old Lyar the Devil will do sometimes but for a Devilish End to deceive the King with Sycophant Sophistry Mark 2. Nor do they keep the King's Laws wherein saith Piscator Haman reflects upon Mordecai's not bowing to him at the King's Command and He being a Jew all the Jews must be Criminals accordingly could they but find occasion c. thus this Breathing Devil represents all the Jews as Refractaries and Rebels c. being an Impudent Lyar even while he speaks Truth for though it was true they kept not the King's Laws in sacred Matters which therein they could not do it being contrary to their Consciences and they must obey God rather than Man as before Yet kept they the King's Laws in Civil Cases promoting the Peace of such Places where they lived as bidden so to do Jer. 29.7 Mark 3. This cursed Courtier comes to draw his Conclusion out of all his plausible Premises in which Syllogism call'd Sorites he fills his Mouth with most cogent Arguments every Word in it seeming to have weight and worth therefore it is not for the King's Profit to permit them thus while he pretends only the King 's and Kingdom 's Profit lest Sedition should be excited by the Jews saith Bonartius he solely intends the satiating his own Private Rage which he conceals Mark 4. Haman Harangues the King at the close with fine smooth silken Words Im gnal Hammelek Tob Heb. ver 9. If it seem good to the King c. thus while he spake so fair the sooner to insinuate He had seven Abominations in his Heart so should not have been believed saith Solomon Prov. 26.25 Haman adds Let an irrevocable Decree pass to destroy them all root and branch N.B. This wicked Haman was one of those wretched Adversaries who stand upon Record for saying Come let us cut them off from being a Nation that their Name be no more remembred Psalm 83.4 Mark 5. Lastly to prevent a Tacit Objection that the Destruction of the Jews who paid prodigious Tribute as Captives into the Royal Treasury would prove a vast Damage and Detriment to the Kingdom Haman Answers he will purchase their Extirpation with ten thousand Talents of Silver which was a vast summ computed to be three thousand seven hundred and fifty thousand Pounds Sterling If any ask where should Haman have so much Money Tirinus Answers he might Promise to reimburse himself out of his Prey of the Slain Jews ver 13. beside being of the Seed Royal of Amalek of Agag whom Samuel hew'd in pieces saith Dr. Lightfoot he might have much Money left him by his Ancestors and now being promoted to the highest Honours in the Kingdom and having doubtless many Places of Profit concentr'd in that one highest Figure so might he lay up Gold us
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
the Gaergasens above-said or the former is the name of the City standing upon that lake and the latter is the name of that Country Upon which be these Remarks The 1st Remark is Christ crossed the Country to and fro passing here through Reuben's Lot into the Lot of Manasseh then through Gad's Lot into that of Dan Mark 8.27 That He might not seem to omit his Visits to all the Tribes of Israel round about The 2d Remark is Christ's stay was but short here because he met with four Entertainment for no sooner was He landed upon the shore but presently the Pharisees and Sadducees came forth out of Magdala and assault him in a quarrelling sort with their Cavilling Interrogatories though they pretended to be his friends seeking only satisfaction yet intended to obstruct his doing any good in that place Mat. 16.1 and Mark 8.11 N. B. Note well So active are the Devils Instruments to hinder the Kingdom of God and the good of Souls Truth never wants Adversaries and oft hath a scratch'd face by them The 3d Remark is Such as are the Devil's Children however opposite one to another can well enough agree together to oppose Christ The Pharisees held the Immortality of the Soul and the Resurrection of the Body the Sadducees denied both yet these two can combine against Christ So the Jesuits and Priests the Monks and the Friars are at deadly difference among themselves yet these Dogs leave fighting together to conspire against the poor Hare the Protestants whom they jointly endeavour to devour The 4th Remark is 'T is a palpable Evidence of most stupid Hypocrisie as well as of Tempting God to require Signs that God never promised and new Helps of believing which he never prescribed when there be what is sufficient already Thus Rotten-hearted Pharisees c. would not believe the Messiah notwithstanding all his most convincing Miracles no they must have a new Miracle a Sign from Heaven for his many Miracles they despised as earthly such as Moses shewed in giving Manna from Heaven Exod. 16.13 15 29. John 6.30 32. And as Samuel in fetching Thunder and Rain in a clear Sky 1. Sam. 12.18 And as Joshuah in commanding the Sun to stand still in his sphere c. Josh 10.12 13. And as Isaiah in causing the Sun to run Retrograde ten Degrees or backward five hours Isa 38.7 8. And lastly as Elias in fetching Fire from Heaven twice 1. For consuming his own Sacrifice 1 Kings 18.38 And 2. For consuming his and the Lord's Adversaries 2 Kings 1.10 And again ver 12. Thus they desired he would shew them by all means Them as more worshipful Men than the multitude and therefore might merit more extraordinary Miracles such Signs as those were from Heaven then they pretended they would believe in him whereas they intended a Snare both to his Life and Honour for they with their Master Herod Luke 23.8 looked upon Christ as a common Conjurer who would shew to their Worships the best Trick in his Budget and if he will shew them such a Sign as these they would calumniate him for borrowing his Craft from Beelzebub c. But if he will not them must it be because he could not and that he was an Impostor and so deserved to die as a great and Grand Cheat. The 5th Remark is This gross Hypocrisie and Malicious stupidity Christ answers 1. With a profound sight it put upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8.12 He breathed ou◠this sigh from the very bottom of the belly as if his Heart had been ready to burst if it had not this vent Christ was more sensible of their misery than they were of their own 2. And this sigh had opened the passage came forth this expostulation first calling them Adulterous Hypocrites as they were Apostates from the Faith and Piety of Abraham as Mat. 12.39 so here Mat. 16.4 a Bastardly Brood so tenacious of their own Traditions as rendred them incredulous of Christ's Doctrine and Miracles secondly He tells them their skill in natural things as being Weather-wise which was not their profession and their Ignorance in Spirituals which was their imploy as Students in the Scripture did detect their Hypocrisie seeing they had the means of Grace in Christ's Doctrine and Miracles sufficient Signs of the Time of Grace as those of the Sky were of fair or foul weather yet would not believe that the Messiah and the Kingdom of Grace was come Thirdly He saith No Sign but that of Jonas they should have granted them Intimating that Christ's Death Burial and Resurrection would declare him to be the Messiah in despight of their Malice Acts 2.24 Rom. 1.4 the mystery whereof was contained in the History of Jonah's Rising out of the Whales Belly after his three days lying as buried in it and that Christ's Victory over Death and over all his Enemies shall declare him to be the only Son of God c. They had signs from Heaven at Christ's Death Mat. 27.45 as if the Sun had been ashamed to behold their baseness to him so hid his Head in a Mantle of Black So the Cloven Tongues sent after his Ascension Acts 2.2 3. The 6th Remark is God-tempting Sophisters must not be too long Associated with but withdraw from and forsaken Christ saw these Black-moors would never wash white all his sweet words were in vain spent and spilt upon their obstinate obdurate Hearts therefore he soon leaves them Mat. 16.4 Mark 8.13 And entring into the Ship again he departed to the other side not so much as going into the Town of Magdala seeing in the very Haven among the Ships the Pharisees c. had thus churlishly Accosted him before he was housed N. B. Note well Thus seekers of Signs must be referr'd to Moses and the Prophets and Apostles Luke 16.31 Eph. 2.20 c. If not hear these be gone as Christ here CHAP. XXIV NOW Christ meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala immediately steps back into the Ship and crosses over to Bethsaida in whose Desart he had fed 5000 with five Loaves as above and therefore it may well be wondred at why his Disciples made such a strange misconstruction upon their Masters words Beware of the Leaven of the Pharisees c. wherein they thought he blamed their neglect of bringing Bread Mat. 16.5 6 7 8 c. to 13. and Mark 8.14 to 22. which omission might be occasioned either by their quick return not going up into the Town or from their fervescency in following Christ the Bread of Life However the place they now arrived at might have corrected their mistakes had they call'd to mind their former Experiences they would not have understood literally what Christ delivered mystically to wit the Leaven of Pharisees Justification by Works and Sadducees against Resurrection c. both which they better understood when Christ had well chided them out of their mistake All
quiet and silent they would not have disquieted him but now they come to Interrupt him as he Taught the Multitude with their Impertitent question by What Authority c. which had been Answered over and over again both by Doctrine and Miracles to all that were not wilfully blind These Caitiffs found their Trade decay and feared their Kingdom would fall if Christ should be suffered thus publickly to Teach and take upon him as a Reformer in the Temple therefore do they Cavil at his Call Our Lord doth not give a direct Answer that Pearl had been oft cast before those Dogs and Hogs c. Matth. 7.6 But he untyes one knot with another and with his Artificial Dilemma catches the Crafty in their own Craftiness For Christs question whence is the Baptism of John not only contained in it an Answer to their Cavil but also convinced those Cavillers that they ran cross to their own Consciences seeing if they believed that John was a Prophet sent of God then they must believe also his Testimony of Christ John 1.15 27. and 5.33 c. But they fearing the People should stone them if they denyed it therefore out of their wilfull wickedness they told a loud lye that they knew not for their Reasonings with themselves did testifie that they could tell but would not because they basely feared Man more than God Therefore because they would not freely and openly declare the Truth to Christ as they desired he should do to them they rendered themselves unworthy of his Farther Instruction N.B. One Sin drew on another in telling a lye and they Incapacitate themselves of knowing any more Christ Conquers them into Silence by Appealing to their own Consciences The 7th Remark is Christ at the same time that he might drive the Nail of Convincing their Consciences to the Head proposes the first Parable Recorded only in Matth. 21.28 What think you c. 29 to 33. Wherein he draws a most lively Picture not of Jews and Gentiles as some say for the Gentiles were not called into Gods Vineyard before the Jews c. but of the Penitent Publicans and of the Hypocritical Pharisees c. God is the Man in the Parable that had two Sons 1. The Prophane but Penitent that in the State of Sin when Prest to Duty do obstinately say I will not as Jerem. 44.16 But afterward God gives them Repentance 2 Tim. 2.25 They are brought into the State of grace and so become capable of the State of Glory 2. The Hypocrite Impenitent that in their Profession do promise great matters saying I will Sir yea but when Sir fails in the performance and never finds either Time or Place of Repentance Heb. 12.17 Christ tells them plainly ver 32. John Preached Repentance to them and they believed him not yet Publicans and Harlots did Luke 3.7 12. and 7.29 30. He made those Pharisees acknowledge their wickedness in another Person the promising but not performing Son in the Parable when they would not do it in their own and put them to this shame that such sinners as they Contemned would go into Heaven and leave them with shame behind The 8th Remark is That these Pharisees who had shifted of Answering Christs question about Johns Baptism or Ministry and had in part been compelled without any way left them for Evasion to Condemn themselves by the first Parable might be more plainly and throughly Judged out of their own Mouths he backs the first Parable with a second of the Vineyard and Husbandmen Tenants from Isa 5.1 c. Wherein he sheweth First the Priviledges and then the perverseness of the Jewish Nation which brought upon them their final Destruction This is Recorded not only Matth. 21.33 c. but also Mar. 12.1 c. and Luke 20.1 c. The Sense or Moral was this God the Housholder had betrusted his Church the Vineyard to the Priests c. the Husbandmen who had purloined all to themselves slain his Servants the Prophets and at last his Son and Heir c. Then Christ referring to them to Pronounce Sentence against such Rude and Rebellious Tenants causeth them unwillingly to read their own Destiny Matth. 21.41 Insomuch that they being Convicted by their own guilty Consciences perceived he spake of them ver 42 43 44 and 45. And therefore would they then have Apprehended him ver 46. whereby shewing themselves to be the same our Saviour speaks of ver 39 42. but both God and Man hindered it till the appointed hour came The 9th Remark is Christ adds at the same time his Third Parable that by one Discourse he might peg in another and even pin the Basket down concerning the Rejection of the Jews foretold Matth. 21.43 c. and the Reception of the Gentiles c. Matth. 22.1 to 15. and Luke 14.16 Where the like Parable is uttered which Harmonizeth with this though it was delivered long before this upon another occasion and with some differing Circumstances yet the Scope and Sense is the same In this Similitude of the Marriage-Feast of the Kings Son is Represented the manner of the Gospels Acceptance among Mankind The Jews had indeed the first tender of it but they most ungratefully Rejected their Antient Prerogative and became Recusants to the Divine Invitation and not only so but they also fall foul of the Kings Servants that invited them Treating them spitefully and slaying them ver 6. Mat. 22. These were more wicked than the former who only made light of the offer ver 5. For God did not punish the Contempt of his grace at first but sent other Servants his Succeeding Prophets after the foregoing were refused to see if they would Repent and return to him After all he sent his Son whom they killed the shedding of Innocent Blood is a Stack-Topping an Ephah-filling Sin a Sin that brings Ruine without Remedy 2 Chron 36.16 Josiah's Humiliation could not expiate Manasseh's Blood-shed This King of Heaven having long Ears as is said of Kings heard of yea saw all this Bruitish Stupefaction and God-daring contempt he comes out of his Throne Isa 26.21 to make Inquisition for Bloods Ps 9.12 with his Army's the Roman Spoilers who Revenged the quarrel of his Covenant Levit. 26.25 Burnt down their City and destroyed their Kingdom about forty years after they had Crucified Christ The Jews having Rendered themselves unworthy c. as in the former part of the Parable the latter part brings in those sinners of the Gentiles Gal. 2.15 Act. 13.46 who wandered to and fro like wandering Beggars in their own ways of Ignorance Acts 14 16. and 17.30 And fat under Hedges and in High-ways as Cripples and Maimed c. shewing their Sores c. Those are invited to the Feast to which 't is a wonder any were unwilling to come surely Hungry Beggars would willingly Imbrace the Motion to take up the room of those Recusants with whose obstinacy God had been wageing War as it were for a long time by the
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
for the Devils Drudgery Such as have been in high Places of the Church seeming to sit near Christ but loosing their little Tast of Religion and that life of God they seemed to have do become the most pestilent Persecutors of Christ and Truth This wretched Hypocrite could deal plainly and above Board with his cursed Comrades in giving them a sign whereby they might truly and realy know him while he gave his Lord a Dissembling Kiss and backsliding out of the good way he becomes a Captain to those in an Evil way N. B. Note well But mark the Issue when he had Sold his Master for thirty Pence which another would not have done for a Thousand Worlds because the Ware he Sold was the Riches and Glory of the World c. and had thus Treacherously betrayed him into his Murtherers Hands he had little Peace or Comfort of his Doings for 1. Making Reflexion upon himself he finds the Ware Sold was the Richest Treasure for a little Trifle but for fifteen Pence as some compute it the price of a Slave N. B. Note well There be many Judas's that though they sell not Christ to the Priests as he did yet sell their Souls to the Devil for trifling things and Heaven and Happiness for a little Profit or Pleasure yea Peace with God for Peace with the World c. 2. He found his Injustice and Injuriousness to Christ not only as a Servant in Sordidly Selling his kind Master but also as a Man selling something that was not his own and whereof he had no Right of Sale but the Power of Disposeal belonged to another that is to the Father and to himself who said I have power to lay down my Life and I have power to take it up again John 10.18 Judas Usurped Jesus's right 3. Beside Spiritual things are not to be sold at all much less for Carnal for they are of Inestimable Value which nothing in the World can Countervail Therefore the Souls of Men are not Saleable things Matth. 16.25 26. Unless it be with the Whore of Babylon Roma omnia venalia Revel 18.12 13. Nor is the loving kindness of God Psal 63.3 Nor the Holy Ghost Acts 8.18 19. Simons Mony must perish with him ver 20. much less Christ who is the Father and Fountain of all Spiritual things Col. 2.3 Phil. 3.7 8.4 But that Dart which stuck in the sides of his Conscience was his Betraying his loving Lord with a Kiss under Colour of Friendship Just so his sin had betrayed his Soul into the Hands of Satan with a sign of Love the Tempter is a Parasite till we have sinned but a Tyrant after the Act Now the Wages of wickedness began to burn in his purse but worse in his Conscience Matth. 27.3 4 5. Up he vomits all confessing his sin openly in the Temple which he had committed covertly in the Garden the Priests he confessed to proved Miserable Comforters dealing with him as the Devil doth with his Witches brings them into the Bryars and then lurches them hence went he and Hanged himself c. as a warning 1. To those that Kiss Christ at Church yet betray him in their Trades c. 2. That carry cunningly in catching all they can and sinning closely all will be out when the Book is opened Revel 20.12 Whereof Judas Read but two Lines 3. That confess to a Priest and not to God may meet Judas hanging himself 2. Judas having as before pointed out Jesus to the Jews c. that came to Apprehend him yet could they not come to their purpose without a preceding Parley though there came a Company of Souldiers who being Romans wanted no Courage and a Multitude of Servants who being Jews wanted no Malice yea and some of their Masters too to prompt them on for such were they that Christ spoke to this is your Hour and the power of Darkness Luke 22.52 53. yet none of these Men of Might and Malice could with all their Arms lay an Arm to Attack this Unarmed Man till he who was Lord of his own Life gave them leave N. B. Note well This cursed Crew came indeed out against Christ as against a Thief who Stole nothing from Mankind but Death and Damnation both Secretly and in the Night with a great clutter of People with a grievous clashing of Weapons so that they awaked a young Man out of his Sleep c. Mar. 14.51 52. and with so many Lanters and Torches as if they would turn the Night's Darkness into Day-light the better to Discern Christ by Face This they did to make the World believe that he whom they came to catch was the veryest Varlot in the World and one fled from Justice c. whereas had their Cause and their Conscience been good they might have taken a fitter time and given Christ a fairer Carriage c. Though the Adversaries had all these Advantages yet cannot one Man lay hold upon Christ who was under all Disadvantages till himself pleased For the Order of the History lies thus N. B. Note well Judas came up first and Kissed Christ with his killing Kiss bidding his Fellow-Villains lay hold on him whom he had Kissed they thereupon draw up near him Jesus stepped forward to meet his Murderers in the very face hereat they standing as it were stupifyed Christ Asketh them whom seek ye as Christ had immediately before this thought good to sting Judas's Conscience by that cutting question Friend wherefore art thou come Dost thou betray the Son of Man with a Kiss Luke 22.48 Though Christ knew well enough why he came yet to convince his Conscience of his putid Hypocrisie painted over with crying Rabbi Rabbi Mar. 14.45 and pretending a pitty of his Masters Misery by asking him comest thou as a friend or as a foe If as a friend what mean those Swords If as a foe what means this Kiss Some suppose Judas designed to carry his Treachery on so cunningly as if his hand had not been at all in this Conspiracy therefore Kissed he Christ as a Friend and would have been so reckoned still but haeret lateri Lethalis Arundo those cutting questions of Christ stuck fast in his Conscience like Darts c. At least when he saw Christ Condemned hoping likely that Christ would deliver himself by a Miracle as he had done at other times Matth. 27.3 4 5 c. So likewise this knocking question Christ asked this Armed Multitude whom seek ye c. John 18.4 No sooner had he said I am he but that word knocked them all down to the ground in a Retrograde Motion ver 6. Here our Lord let out a little Beam of the Majesty of his Deity so that 500. Armed Men are made to fall down to the cold Earth and neither their Staves could Support them nor their Swords could be their Safeguard N. B. Note well and 't is probable Judas fell with the rest ver 5. Oh! The power of Christs word that Raised Dead Lazarus
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
despised his very Miracles now as nothing though clear demonstrations of his Deity because of his present Sufferings Mark Their Fifth Taunt or Mocking is If he be the King of Israel let him now come down from the Cross and we will believe him And say you so Sir yea but when Sir will you do it suppose Christ should exert his Almighty power for his own deliverance which he could do if he would might this gratifying your curiosity have made you to Believe Nay certainly you would not do so but rather have said that he had delivered himself by the Devil's help It was a more mighty evidence of his Divine power to raise himself from the Dead Acts 2.24 Rom. 1.4 than had been his coming down from the Cross for the power of the Grave is stronger than that of the Cross Hos 13 14. yet could it not possibly hold him but by his Resurrection he was declared with Power to be the Son of God yet when this was done you Sir Priests would not believe nor would you do so now should he come down c. Mark The Sixth Satanical Sarcalm or Sacerdotal Scoff was He trusted in God let him deliver him if he will have him This wickedly imptoved Shaft shot here at the Lord Jesus was borrowed out of Holy David's Quiver Psal 22.6 7 8. what was there done to David the Type was much more done to Christ the Antitype of whom David was both Father and Figure The Title of that Psalm is Aijleth-Shahar the Morning Stag such an one was David hunted upon the Mountains by the Devil's Blood-hounds And so was Christ David's Son upon the Cross here Behold the Man even he who was more than a mere Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man N. B. Note well Oh what a wonderful Divine condescension and care over us is there that the Lord of Angels those highest of created Beings should stood so low as to become a Worm the lowest of Creatures yea that the Creator Christ should become a Creature and the most contemptible Creature even a Worm to be trampled upon and troden under foot that he might raise us up when fallen under the forbidden Fruit-Tree Cant. 8.5 and thereby made worse than sinless Worms and place us into an equality with Angels Mat. 22.30 As they shoot out the Lip and shake the Head at and Derided David there saying He trusted in God that he would deliver him let him deliver him seeing he delighted in him All which was Prophecied and more fully Accomplished in this Mystical David here who Trusted in or rolled himself up on God Hebr. and who delighted in God and God in him Mat. 3.17 17.5 and not only would have delivered him above all according to his Promise call upon me in time of trouble and I will deliver thee Psal 50.15 If God will do this for his Servants in General how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom N. B. Note well but did also indeed deliver him when he had paid the Decreed Ransom at his Resurrection which was a greater Deliverance than that from the Cross could have been notwithstanding all that you Sir Priests did to Secure him c. Mark The Seventh Sacerdotal Scoff was For he said I am the Son of God this gall'd those wicked ones most of all for the Doctrine of the Godhead of Christ is the very Rock and Foundation whereupon all Believers are builded therefore the Devil and Reprobate ones do Rage against it Those Wicked Wretches do offer to believe this great Truth indeed but it is upon condition they may have such proofs as themselves prescribed to wit of coming down from the Cross c. N. B. Note well But such as will not believe upon such ground of Faith as God had given shall not have such grounds as they require All his matchless Miracles such as never any Man did John 9.32 were now nothing to them if the would not gratifie their present demands and except he would save himself at their Directions they will look upon his saving others to be no better than a Cheat N. B. Note well Whereas the truth was his not saving himself was the appointed expedient for his saving of others nor will they look upon his Faith in God no better than a fancy of Man if this prosperity lasted not so long as his Life and if God did not now deliver him from Death as if his trust were vain if he were suffered to die upon the Cross Not knowing that the Way to the Crown was by the Cross Mark The Last of those Mookings was from the Malefactors that were Crucified with him Mat. 27.44 They cast the same in his Teeth and Mark 15.32 They also Reviled him both these Evangelists do intimate that at the first both these Thieves were Mockers of Christ and therein they were more to blame than the People because they were Fellow Sufferers with him and so should have had some more commiseration of him from the sense of their own Misery N. B. Note well But this reviling is fixed upon one of the Thieves only Luke 23.39 who railed on him saying Save thy self and us from this Death inflicted upon us by the Roman Power if thou be the King of the Jews or the Son of God 'T is probable this was the Speech of the bad Thief and the good Thief being silent a while seemed to give consent by his silence to his Fellows Railing but when he heard Christ's Prayer for his Enemies notwithstanding their outrage against him especially seeing that three hours Darkness a Miracle and of those seven Miracles wherewith our Lord honoured the Ignominy of his own Death both these in Conjunction with his own present Affliction which God was pleased so far to sanctifie to him as to make his Heart mallable and tender c. did cause him to break out into that brave Confession worthy to be Written in Letters of Gold Luke 23.40 41 42 43. N. B. Note well Or the Speech They Railed on him might be Synecdochical the Plural for the Singular it being usual in Scripture to speak Plurally in instancing of something done by one of that sort So this is said to be done by both which was by one only N. B. Note well The Thief that Railed had an hard Impenitent Heart and his Misery upon the Cross c. took no more Impression upon him than doth the Smiths Hammer upon cold Iron No torment will tame a Reprobate neither Ministry nor Misery nor Miracle nor Mercy will mollifie him here but when at the very Mouth of Hell and just stepping over the Threshold thereof he dares blaspheme God and Mock him who is the Saviour of Mankind and that without the least Provocation offered to him on Christ's part he was justly condemned for Robbery yet had a Scoff to cast at Innocent Jesus who was unjustly Crucified N. B.
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble
the Kill-Christs Yet 2dly They had but a weak Faith which was now shrew'dly shaken saying We trusted he had been our Deliverer c. Luke 24.21 But alas now we cannot tell now what to think or say concerning him We thought while he was Alive and appeared mighty in Deed and Word that the Church would be delivered by him but now that he is Dead and Buried our Hope and Comfort is Buried with him Thus they stumbled at the Cross c. as many of weak Faith daily do being but Swallow-Friends appearing in Summer only they also were startled at the time of his lying in the Tomb This say they is the third day a Day upon which their Jewish Rabbies had many eminent Remarks from these Texts Gen. 22.4 42.18 Exod. 19.16 Hos 6.2 Jon. 2.17 c. yet nothing of good that they yet knew of was come to them out of that great Critical Day but it might justly be retorted upon them what once one Spurinna replied to Caesar Venit Dies non Abijt that Lucky day is indeed come and as yet it hath not brought thee Victory but stay a while till that Day be gone 't is not still expired much may happen yet before the Night cometh Thus were these two Men too quick with Christ whereas indeed Christ was too quick for them being now Risen and Present when they thought him now in his Grave and whereas also they that believe ought not to make such hast Isa 28.16 not more hast than good speed Their hast here was such as because that Third Day had as they imagined still disappointed them made their hope hang the Wing extreamly and though they had heard rumour of Christ's rising that Morning by some tattling too credulous Women yet because they had not themselves seen him with their own Eyes as yet therefore they not only stumble at the Cross and startle at the Time c. but also they stagger at the Truth insomuch as they were ready to cast away their confidence Too many 〈◊〉 Thomas's there be that will not trust Christ any further nor any longer than they can see with their Eye sight and feel with their Pinger ends What is this but to bind our Faith which is the Evidence of things not seen c. Heb. 11. â— to the fallacy of our sense and feeling Whereas it is the nature of Faith to believe God upon his bare word and that against sense in things invisible and against Reason in things incredible Sense corrects â—â—â—gination or Phansy Reason corrects Sense but Faith corrects both Fansy and Sense and Reason also The Fifth Branch of this Mutual Discourse is Christ's Tenderness towards the â—eâ—ble Faith of these two Trave 〈◊〉 in corroborating their â—ainting Confidence 〈…〉 doth by two Mediums or Means 1. By reproving them for their slowness of heart to believe the Scriptures Luke 24. v. 25. Wherever Christ in his Spirâ—â— is preseth with us in an Ordinance He will be convincing us of some in John 16.8 and make us cry out with me Lepers 2 Rings 7.9 We do not well to tarry here some 〈◊〉 will befall us c. If Christ Rebuke us not for tarrying and loitering in customary Acts of any known sin 't is a shrewd sign Christ hath nor yet Thrust himself into our company as He did here into theirs Particularly He reproves them â—â—â—ply for their slowness to believe the Scriptures Such is the corruption oâ— our Natures that we are more quick to believe any â—abuâ—ons Romance or false Report than the Gospel of Truth This we learnt from our first Parents at the Fall who believed the lying Devil before the God of Truth There is indeed an over hasty believing which is call'd Levity of heart Ecclâ—s 19. and no better than a precipitant presumption not the Faith of God's Elect Titus 1.1 which is attended with Repentance and Humiliation There is a Golden-Mean betwixt being over preposterous and over â—â—â—dy herein Christ's second Means was Then 2dly By instructing them into a right way of believing 〈◊〉 the necessity of his own Death from the Testimony of all the Prophets which he expounded to them opening their understandings in them as well as the Holy Scriptures to them before he entred into his glory ' This is the grand Statute of Heaven concerning Christians also that they must first bear the Cross and then wear the Crown Acts 14.22 2 Tim. 3.12 He founded their Faith on the Holy Scriptures Father than upon his Personal Appearance to their Eyes or his Conference to their Ears He might have presently made himself known to them and plainly told them I am the very Jesus who was dead but am alive again as he told John Rev. 1.8 but he drew them on by little and little and led them leizurely through all the Scripture Prophecies concerning himself till they drew nigh to the Town that they went unto This teacheth us that our Faith when founded upon the Holy Scriptures is more surely founded than by a Voice to the Ear or by an Apparition to the Eye for these may be slandered or suspected to be Impostures but this cannot be so hence 't is called the more sure Word of Prophecy 1 Pet. 2.19 20. The Authority of the Scriptures is greater than of an Angel's Voice Gal. 1.8 and equal to an Audible and Immediate Voice of God himself yea of plainer perspicuity and certainty to us for beside their being Inspired they are also both written and sealed The Sixth Branch is Christ's discovering himself to them Wherein we have these special Remarks 1. When they were got nigh to the Town Christ makes as if he would be gone verse 28. not that he had any purpose to depart from them but to prove them how they prized him and accounted of his company Therefore this ought not to be misimproved to palliate any kind of sinful dissimulation If Solomon might make as tho' he would do an Act that in its own nature was unlawful to stay an Innocent Child 1 Kings 3.24 sure I am our Saviour might do this which was but indifferent in it self whether to go or stay without being charged with the sin of Dissembling so we c. 2. When Christ makes to be gone the two Disciples would not let him go but one as it were gets hold on one Arm and the other on the other there they hang till they constrain him to continue with them verse 29. Yea all this they did though they had been sharply Rebuked by him and as yet knew him to be not other than a meer Stranger yet are they not still weary of such a sowâ—â— Fellow Traverser's Company as we should have been and glad to shake off such sawcy Stranger Would to God we may not now be weary of the company of Christ and his Gospel in this day of sharp Rebukes for our former misimprovement of the Meons of Grace he is threatning to be gone to take away his Gospel and to remove
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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put a Wooden ruff about their necks Acts 16. v. 22 23 24. now all this Unity and Unanimity in
met with and indured from both the unbelieving Jews and the Miscreant Gentiles God over-ruled it so as to make their piety a most exceeding renowned pattern even to those who were in Christ long before them Those Converts received then the word in much affliction and therefore Paul saith that the Gospel sounded out like a Trumpet and resounded like an Eccho from those Thessalonians as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Thess 1.6 7 8. The fourth Remark is 'T is the Devil's old and new method to lay the most grievous crimes to the charge of Christians Thus he did here by his tools charging the Servants of Christ that they had turned the world upside down verse 6. accusing them of Innovation and Sedition Thus Elias was accounted of old the troubler of Israel And in the primitive times of the Gospel whatever calamity came upon Kingdoms the Christians were blamed for it and their enemies used to impeach them of whatever crime was odious and abominable yea they were went to cloath them with uggly Beasts Skins to cast them unto Lions to be devoured or if not so that any wicked man might hunt them with Doggs and so devour them This was not done only by the Heathen Tyrants but also by the Modern Antichristian Persecutors whose thirst could never be quenched but by the blood of the Saints and therefore they put Sambenitos or Pictures of Devils upon them and represented them in the most deformed forms that none should stick at their Execution Luther was call'd the Trumpet of Rebellion whereas 't is not the Gospel but Mens Corruptions that breed disturbance N.B. This Truth may be Illustrated and Exemplified by a Familiar Similitude 'T is not the Sea of it self but 't is the foulness of Passenger's Stomachs that makes them Sea-sick The fifth Remark is Behold how marvelously the Lord delivers his Servants out of the hands of their bloody Persecutors Tho' they laid Treason as well as Sedition to their charge which they knew was a Capital Crime and would cost them their lives for Proclaiming CHRIST a KING contrary to the Decrees of Caesar as v. 7. Yet could not the Devil catch his prey while he was as he loves to do here fishing in troubled Waters for the Lord hid the Apostles as he did Jeremy and Baruch Jer. 36.26 out of their murderous hands having farther work for them And tho' Jason and his Friends were dragged away before the Court and charged there as Abettors of Treason c. N.B. Yet God so over-ruled those Rulers that they fearing more the unanswerableness of this uproar to the Roman power under which they then lived than any other evil effect from the preaching of the Gospel they only took security of him for his own or for the Apostles Appearance when Required whereby they appeased the people and discharged their prisoners whose Recognisance was never called for afterwards This brings us to Paul's third Station namely at Berea to which City he and Silas were sent privily by night when no more work could at that time be done at Thessalonica for which they had Christ's Warrant When they persecute you in one City flee to another Thus they did flee to Berea not far from Thessalonica The Sacred Narrative of this Station consists of two general heads First The high commendation of the Apostles Auditory met with in this place for exceeding those of Thessalonica in Candor Generosity Prudence and Promptitude both to hear and receive the word of God verse 11 and 12. And secondly The hard usage and opposition the Apostles met with here also This hath a double description the first is How it was raised and by whom verse 13. Berea not being far from Thessalonica the tidings of the Apostles courteous reception here stirred up the Rude Rabble there to bring persecution from Thessalonica to Berea And secondly How it was quelled and by whom namely by the pious policy of the Brethren in Berea verse 14. Conveying Paul who was most maligned away privily to Athens but leaving Silas and Timotheus there still being less obnoxious to edifie the new founded Church there Tho' their stay was not long there for Paul sent his Command to them that they should follow him speedily to Athens ver 15. to assist him in that great work there The Remarks upon Paul's third Station in Europe are these The first Remark is To be docible and well disposed toward the Gospel of Christ is the best sort of Gentility and Nobleness Those Berean Jews were said to be more noble upon this account than were those obstinate perverse and prejudiced Jews at Thessalonica N. B. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. signifieth better Gentlemen or as we read it more Noble because all learned men among the Jews were call'd Sons of Nobles Thus the Bereans were better learned of the two which is the more manifest insomuch as it is the character given them that they were daily searchers of the writings of the Prophets they patiently heard what Paul preached they pondered it in their minds and when they had upon comparing it with the Scriptures found it consonant thereunto they received it into their hearts not so much as the word of man but as the word of God as Paul tells them 1 Thess 2.13 This made them better Gentlemen then their Country-men he speaks of there verse 14 15. who Kill'd Christ and his Prophets persecued Paul pleased not God and were rather Ishmalites than Israelites in their being contrary to all men But those Berean Jews were better bred and of a better descent not by civil humane dignity but by spiritual Divine dignation N.B. Assuredly the best and truest Nobility is that of Christianity wherein God himself is the top of the Kin and Religion the Root Isa 43.4 Such as are precious in God's sight are truly honourable the Nobles of the Tekoites were blemished in their blood Neh. 3.5 having but the shadow and shape of honour The second Remark is The Bereans diligence in improving their Talent before Conversion and God adding his blessing to his own given Talent well improved is a blessed pattern and president for us N.B. There are certain abilities God hath given us for external Actions which we may perform without special grace and would we but imploy and improve them to the best advantage for our Souls good we may say our Orthodox Casuists expect the effectual work of the Spirit of Grace to Sanctifie both them and us Thus we may behold in those Noble Bereans how they brought their bodies to the Assembly took the Heads of Paul's Sermon Reverently and Impartially Repeated the Notes they had taken Religiously nor was this all they would not Jurare in verb. Magistri Pin their Faith upon Paul's Sleeve to take all he preached upon Trust as an infallible Oracle but examin'd all his Assertions by the holy Scriptures which they knew were the only infallible Rule because they came from God 2
Apostate for it he confessed it but saying he was only fal'n off from the Devil c. nor may we keep Company with the Incorrigible See Ephes 5.7 11.2 Thess 3.14 2 Cor. 6.14 15 16 c. Tit. 3.10 c. The fifth Remark is Paul's Apostle-ship and Ministry was confirmed by his working Miracles at Ephesus verse 11 12. N.B. Those Miracles he wrought there were not common and ordinary or such as might happen by chance but special or singular such as had been wrought by Peter Acts 5.12 15. and such as our Saviour had foretold and promised John 14.12 Insomuch that even Handkerchiefs or Aprons having but touched Paul's body and being brought unto the Diseased became by a Miracle the most Soveraign means both to cure diseases and to cast out Devils N.B. which were greater Works than Christ did for the matter tho' not for the manner of them because Paul did not these things in his own name but in Christ's nor did he preach up himself the Churche's Bridegroom or Husband but her Servant for Jesus's sake N.B. God was pleased to put a power into those improbable unlikely and in themselves Contemptible means to work miracles for two Reasons 1. That the power of Christ whom Paul preached might the more evidently be manifested therein And 2. That such as were absent tho' never had seen Paul nor heard him preach might yet have an high and honourable estimation of and veneration for Christ and his Gospel These Miracles did magnifie much Paul's Ministry N.B. Nor doth this make any thing for palliating the Superstitious use of Popish Relicts so much reverenced tho cheats by the Papists The sixth Remark is The Devil would gladly be God's APE ver 13.14 N.B. The Jewish Jugglers there would by all means imitate the Apostles in casting out Devils designing thereby if they could have done it by their Charms effectually to have persuaded the people that all the Apostles miracles were but Magical Exorcisms Yet those Exorcists pretended to charm in the Name of the Lord Jesus as if there had been in the bare Words and Syllables which they propounded a power of Miracles N.B. Tho' there be certainly none in them yet the true God being willing to be known and owned rather than that the names of the false Gods should be called upon hath sometimes put forth his power in such Superstitious Invocations Matth. 12 27. Tho' now to those Vagrants like our Gipsies Vagabonds God would not give this honour because he was now manifesting the Majesty and Glory of the Messiah so would not concur with any that came not in his Authority as well as name yet whatever had been formerly done by calling on the God of Abraham as Josephus Relateth strange Storys thereby 't is abominable impiety because God's Word warrants no such practice nor gives one promise to act faith on in so doing The seventh Remark is The Devil by Divine permission hath power over those that prophane the name of Christ taking it in Vain against the 3d. Commandment tho' they be descended from never so honourable predecessors and themselves never so much pretenders to a Veneration for the name of Jesus c. Mention is made here for a clear manifestation of this truth That there are Seven Sons of Sceva one that had been high Priest or of the chief of those 24. Courses of Priests divided by David 1 Chron. 24.4 who became Vagabounds wandring up and down to conjure out evil Spirits in the name of the God of Abraham as Josephus saith in his Eighth Book c. merely to pick a livelihood out of that Trade as our Jugglers do but turned their Tone here when they saw how the Apostle wrought miracles in the Name of Jesus they likewise adjured evil Spirits by Jesus whom Paul preached verse 13 14. N.B. This should teach all Parents especially Ministers to use their utmost indeavours that their Children be well educated That great High Priest Pope Paul the third thought it sufficient to say of his Dissolute and Bloody Son Farnesius haec vitta me non commonstratore didicit he never learnt those Debauchees of his Father What these Seven Sons learnt of their Priestly Father the Scripture is silent yet are they called here certain Vagabond Jews and Exorcists or Conjurers who thought to work as mighty miracles as Paul did but the Devil proved too hard for them Saying Jesus I know for he had destroyed the Devil's works Heb. chap. 2. v. 14. and Paul I know for he had felt his fingers in that Messenger of Satan 2 Cor. chap. 12. v. 7. and yet had thrown the Devil out of his Trenches 2 Cor. 10.4 but who are ye tho' they to wit Jesus and Paul have a Commission to cast me out yet I know ye have no power to cast me out too N.B. Here the old Lyar spake truth confessing that he was under God's Command signified to him by the least of God's Ministers v. 15. The possessed by the power of the Devil who hath not lost his natural tho' he hath his moral and Spiritual power Rushes upon those Exorcists Masters all the seven tears their Cloaths wounds their bodies and had not God here limited the Devil had unavoidably destroyed them all However that he did thus much mischief to those who were his own Vassals may well be wondered at because the Devil usually and willingly Co-operateth with Conjurers and Witches called Begnalath of the Mistress of a Devil 1 Sam. 28.7 suffering himself to be commanded by them out of others bodies that they might confederate with him in their Souls but here God over-ruled all and defeated the Devil in his wicked practices making all serve the farther advancement of the Gospel which Paul preached The eigth Remark is This Execution of Divine Vengeance wrought wonderfully for the Conviction and Conversion both of Jews and Greeks Acts 19. ver 17. insomuch that many believed and came and confessed their sinful Deeds verse 18 19. N.B. When these Sinners saw that God undertook the patronage of this preacher of the Gospel making the Devil his Executioner upon the Sons of Sceva for prophaning the name of Christ this did not only strike them all with terrour but also they believing that God's power was above the Devil 's thereby became sensible of their danger in being led still Captive by the Devil at his will and would keep his Council no longer but laid ope their spiritual mutual Sores of former Diabolical Delusions by a publick and ingenuous Confession that the Balm of the Gospel might be the more effectually powred into them N.B. As the fear of God's Judgments moved them to Confess their sins not privately in the ears of a Priest as Papists do but publickly in the hearing of all which was some ease and cooling to their Consciences like giving Vent to a Vessel ready to break and cooling the blood by breathing a Vein and their Confession by the Mouth was made unto Salvation Rom.
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