sort of Persecutors he violently broke open many Doors of the Houses where those Christians had their private Meetings and there he spared none of either Sex but haled both Men and women by the Hair of their Heads as if they had been taken Captives in the heat of War and cast them into Prison and still which was worse than all this he compelled them to blaspheme Acts 26.11 that is not only to renounce their Religion but also to curse their Crucified Christ therefore confesseth that he had been not only a Persecutor but one who had been notoriously Injurious 1 Tim. 1.13 Phil. 3.6 The Remarks hereupon are 1. That there is a blind Zeal misguided by an Ignis Fatuus a Will-with-Wisp or rather by a false Fire from Hell His Zeal was only exercised in persecuting the Church Phil. 3.6 that could not conform to the Pharisaical Traditions N.B. Zeal is good when it acts in a good matter Gal. 4.18 but this of Saul's was not so Gal. 1.13 He saith the same of his own Zeal as of that of the Jews that it was a Zeal without knowledge Rom. 10.2 3. though a warm yet a blind Zeal They knew not that Christ was the End and Accomplishment of the Law and that his Righteousness not that of the Law was only acceptable to God If Zeal be not qualified with knowledge all will be on fire as the primum-mobile with its swift Revolution would be were it not cooled by the counter-motion of the lower Spheres Blind Zeal is as wild-fire in the hand of a Fool 't is like the Devil in the Demoniack which casts him sometimes into the Fire and sometimes into the Water Mark 9.22 Ignorance is a great Breeder and mostly great-bellied which Aristotle himself makes the Mother of mis-rule and mischief The dark corners of the Earth saith the Psalmist are top-full of cruelty Psal 74.20 The Soul that is without knowledge is not good and he that without knowledge basteth with his feet sinneth saith Solomon Prov. 19.2 The faster he goeth the farther he wandereth out of the Right way Mettle in a blind Horse is dangerous Yet this mad Zealot lived a blameless life otherwise Phil. 3.6 The second Remark is This black Character is designedly given here and elsewhere of this peevish Zealot as a foil to give the more lustre to the Riches of the Grace and Mercy of God towards him in changing such a bloody worrying Wolf into such a gentle and useful Lamb and of such an unparallel'd Persecutor to make such an eminent and wonderful Pastor N.B. All this is Recorded of him that none might despair of Saving-Mercy who can but find hearts given them to repent of their sins and to be converted c. The third Remark is the prospect of that black Hue which this young Persecutor had put upon him by being dip'd in the Devil 's Dye-Fat N.B. Satan before his Fall did think none but after his Fall would have none better than himself therefore makes he Saul here as bad as himself both in Malice and Sin These two Evils whether in Devils or in Men are equally Aged and be as equally Evil both have the same Name and Nature as if there were no sin but Malice All Evil is envious The good that a bad man will not imitate he cannot but envy He that grieves not because himself is evil usually Irks that another is good As Sin separates 'twixt God and Man so it sows Enmity 'twixt the Devil and Man yet can it combine wicked men to become Sworn-Brethren in Iniquity not only in being but also in doing Evil. N.B. This Confederacy is not Union or Concord but the worst sort of Conspiracy as was that of Herod's and Pilate's against Christ When Thieves shake hands 't is done for malice and mischief against the truly honest Man Judas both consents to and consults with the Priests for killing Christ Saul consents only which is always the first step to sin with the Stoners of Stephen Acts 8.1 and 22.20 N.B. To behold Evil and not to dislike it is to consent to it By-standers may be Accessories making the offence of others their own by their consent He that forbids not Evil furthers it Particpat Nutans non obstans non manifestans Either Saul's degree was above the Office of an Executioner or his Age was under it Yet if he may not be a Partner in the Murder he will be a Witness yea a Witness of the Witnesses who laid down their cloaths at his feet Acts 7.58 N.B. No Age is innocent Childhood and Youth are vanity Eccles 11.9 10. This Young Man though not rejoycing in the vain pleasures of his Youth yet was villanous and violent in a malicious persecution of the Gospel of Truth So villany as well as vanity was found in this Youth who might be too young to have Might enough for casting a Stone at a Martyr's head with his hand yet was there no want of Malice in his heart though there was not Might in his hand to hold the cloaths of those that could more mischievously cast them So Saul stoned Stephen with his heart while his hands held the cloaths of those that did it and probably prompted them on therein So Saul stoned Stephen by the many hands of the mad Multitude as if his own hands alone were not enough to stone him N.B. Now being once flesh'd in Stephen's Blood Saul becomes a second Nimrod a mighty Hunter not satiated with devouring one silly Lamb whose flesh still sticks in this Wolf's Teeth becomes now bolder to seize upon the whole Flock Stephen's Blood had only made his mouth to water after a deeper Draught and a fuller Carouse of the Saint's Blood as one who could not sit down satisfied with destroying one single Saint without dissolving the whole Communion of Saints Having thus far spoke 1. To the Efficient Cause or Instrument of this Fourth Persecution I come 2. To speak of the sad and deplorable Effects thereof which is expressed in those words They were all scattered abroad throughout the Regions of Judaea and Samaria excepting the Apostles Acts 8.1 There be various Opinions about the All that were scattered hereby The first Opinion is that this All here is to be taken largely for the Multitude of Believers who were the Constituting Members of the first Gospel-Church at least so many of them as could not commodiously Abscond and had conveniency to fave themselves by flight This was allowed or rather commanded by Christ Matth. 10.23 Therefore they are too Rigid that discommend it The second Opinion taketh this All more strictly for all the Teachers of the Church those extraordinary Gifted Deacons and others who Preached the Word a work only proper for Ministers Acts 8.4 one of which number was Philip who Preached at Samaria verse 5 c. which very Imploy is ever most obnoxious to Persecution N.B. This sense is the more probable For 1. Luke's scope is to write an History of the one
cannot be unjust to any because he is bound to none and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there is no chatting or wording it with God about those profound points v. 20. God may pass by whom he will and do with his own what he will Mat. 20.15 and who can say to him VVhat dost thou Eccles 8.4 He rejects some as Cain here that his Mercy might the more appear in the Electing of others as of Abel that he might be a Vessel of Honour as Cain was of Dishonour for God hath his use of both in his great house the VVorld 2 Tim. 2.21 He hath mercy on whom he will and whom he will he hardeneth Rom. 9.18 Inference hence is Oh how ought we to magnify the glory of Gods Free-grace Eph. 1.6 for we were all alike Cast aways in the faln and lost Estate Abel as well as Cain we were all Children of wrath by Nature even at others Eph. 2.3 and who maketh thee to differ from another that proud Arminian Gervinchovius undertakes to answer with a stinking Breath that question of the Apostle 1. Cor. 4.7 with egomet meipsum discerno I do make my self to differ from another but we have not so learnt Christ Eph. 4.20 We are taught in Christs word to say that God who is rich in mercy for his great love wherewith he loved us even when we were dead in sin hath quickened us together with Christ by Grace we are saved Eph. 2.4 5. and to cry with that Blessed Disciple How is it Lord that thou manifests thy self to us and not to the VVorld John 14.22 Christ is our all and in all we are nothing in our selves Col. 3.11 and of all the good that is found in us we may say as the young Prophet said of his Hatchet Alas Master it was borrowed 2 Kings 6.5 for in us that is in our flesh or corrupt Estate dwelleth no manner of thing that is good Rom. 7.18 until we borrow both the good will and good deed from a good God Phil. 2.13 Therefore when we see others wallowing in wickedness and committing sin greedily and with both hands earnestly Eph. 4.19 Hos 7.3 then should we reflect upon our selves and say such were some of us This was our natural condition but now we are washed c. 1 Cor. 6.11 Now through Grace we find a Law in our Hearts to be more careful to please God and more fearful to offend God Can we say this our Consciences bearing witness hereof in the Holy Ghost Rom. 9.1 Oh how should we bethink our selves that it is God who putteth the difference snatching us as brands out of the fire Zech. 3.3 Ascribe to him all the Glory 2. As God putteth the difference so he beholdeth the difference 'twixt good and bad as here between Cain and Abel And this latter flows from the former as doth the stream from the Fountain for after God hath made a difference he must needs have a prospect of what himself hath made Hence was the cause and ground why Abel was righteous Mat. 23.35 and so accepted in his Person but Cain was wicked 1. John 3.12 and so rejected of God Whence observe 2. That the Holiness and Righteousness of Man it not the Cause but the Effect of the Electing love of God The former is the Branch but this latter is the Root from whence it springeth Paul that great Assertor and Preacher of Free-grace not of Free-will doth Divinely both affirm and confirm this Truth saying According as God hath chosen us in Christ before the Foundation of the VVorld that we should be holy not because he foresaw we would be Holy and without blame before him in love c. Eph. 1.4 5 6 7 8 9. where the Apostle Teacheth 1. That Christ was assigned and designed the Mediator from Eternity to wit by vertue of that Humane Nature which he should assume wherein to be slain Revel 13.8 2 That God ordains to the means holiness as well as to the end happiness 3. That Holiness is the Effect of Eternal Election not the Cause thereof 4. That all the Causes of our Election or Predestination to Life are meerly without us As 1. The Efficient God 2. The Material Christ 3. The Formal the good pleasure of hit VVill. 4. The final Cause to the praise of the glory of his Grace So that the difference 'twixt Cain and Abel did wholly flow first from the Counsel of Gods own VVill that put a difference between them v. 11. God doth all by Counsel and ever hath a Reason for his VVill which though we cannot comprehend it here on Earth we shall be sure to apprehend it hereafter in Heaven mean while we must adore what we cannot compass or fathom crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. Rom. 11.33 Hence observe 3. That Difference which God putteth the same he beholdeth betwixt one Man and another 'twixt good and evil and accordingly he respects or disrespects their Persons first and then their Actions As here God had respect first to Abel 's Person and then to his Offering or Action Gen. 4.4 But unto Cain's Person first and then to his Action or Offering God had not respect v. 5. though God put a difference in his Eternal purpose yet Men also put a difference by their personal performances the godly through Grace and the wicked through want of Grace c. From whence observe 4 'T is the piety or impiety of Mens Persons that do commend or discommend their Actions and Services to God 'T is not the work that so much commends or discommends the Man but the Man the work As is the Man so is his work good or evil at least habitually quo magis aliquid tale est illud est magis tale or qualis causa tale causatum As is the Cause so is the Effect and the better that the Cause is the better must the Effect be These are Maxims in Philosophy which hold true in Divinity also A good Man worketh good Actions and the better the Man is the better are his Actions As the Temple is said to sanctifie the Gold and not the Gold the Temple Mat. 23.17 So the Person gives acceptance to and sanctifies the Action not the Action the Person Solomon saith that a Gift will make room for the Giver among Men Prov. 17.8 with 18.16 but it cannot do so with God because Man looks first on the Gift and then on the Giver measuring the Giver by his Gift but God doth just contrary for he first looks upon the Giver and then on the Gift first upon the Person and then on the Action as here and as he finds the Man he doth accordingly accept or reject approve or disapprove of the Gift Action or Offering This Truth is further demonstrated by Prov. 12.2 and by Prov. 15.8 in both which Solomon setteth out two famous Antitheses or Oppositions betwixt the godly and the wicked as two contrary opposites the former
and Gentiles and therefore is it called Jerusalem above not so much from the place where it now is for the Christian Church wrapp'd up in the Swaddling-bands of the Covenant of Grace is now below militant on Earth as from the Fountain and Original from whence it floweth it came from Heaven as John Baptists Baptism did Matth. 21.25 and seeketh after heavenly things Col. 3.1 2 3. This is the Allegory when under the True History lieth hid some sense and signification of higher matters and nobler mysteries The Apostle here argueth from that which was taken for granted among the Hebrews to wit that beside the Historical sense of those Scriptures of the Old Testament there was another Anagogical sense more eminent and spiritual than the literal story This the Rabbins call Midrash Dibre kephullim Verba duplicata words that are Typical be doubled with things that are Antitypical as Moses Maimonides saith As Abraham's Family was then the True Church so undoubtedly the principal Events that did befal that Family were as so many lively Types what should befal to the Jewish and Gentile Churches There is a sweet harmony and similitude betwixt Abraham's Family and the Church of God his Family wherein the Jewish Church was the first Mother with her Children under bondage of the Law answerable to Hagar the Bond-woman who was the first Mother in Abraham's Family and her Bond-children and the Gentile Church was but the second Mother answerable to Sarah yet a Free-woman and brought forth Free Children as she did Isaac under Gospel-freedom and Heirs of the Promise Under these figures are represented the two Covenants the Old and the New which indeed are but one and the same Covenant of Grace if we consider the matter and scope thereof yet is it called two in respect of the time and manner of its Dispensation as appeareth after Sarah and Hagar saith Paul signifie the two Testaments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is rendred and a Testament is properly the Will of the Dead but here in a more general sense 't is taken for the two Covenants 1. That of the Law given upon Mount Sinai which gendred an Off-spring unto Bondage for the Jews served the shadows of many burdensom Ceremonies and that from a naked fear of punishment for the Law did strike a Terrour and a Servile Fear into their Hearts whereof Hagar the Handmaid and Sinai the Mountain signifying both one thing in the Apostles Phrase were a Figure 2. That of the Gospel wherewith that of the Law notwithstanding its differing Dispensation did in its Effect and substance agree as the Law was our School-master to bring us to Christ Gal. 3.24 The Church in her Childhood was put under a Tutor which presupposeth an Authority that is only Temporary and to be grown from manum Ferulâ subduximus the Church is got above those severe Disciplines of Shadows and Ceremonies all which yet pointed to Christ and this Umbrage of the Jewish Pedagogy lasted until Christ who is the Substance of these Shadows came into the World There were indeed some false Apostles in the Primitive Times who would have continued the slavish Ceremonies of the Law in opposition to the Spiritual Liberty of the Gospel such Paul found in the Churches of Galatia who would not only make these two Covenants diverse but also contrary therefore the Apostle writes an Epistle to rectifie this mistake saying These things are Allegories Types and Figures shadowing out that one great Truth contained in the Covenant of Grace 'T is true the Covenant of Works made with Adam before the Fall and the Covenant of Grace made after the Fall be two distinct and contrary Covenants For though they do agree 1. In having the same Author God 2. The same Parties God and Man 3. The same End Gods Glory and Mans Good 4. The same Tenure both after a sort be Conditional though their conditions differ not Absolute Yet these two Covenants do differ much As 1. In their Terms Tenure or Conditions the former requires performing the latter believing Do and live saith the first Live and do saith the second Gal. 3.12 and Acts 16.31 Do this and live saith the Covenant of Works Believe and be saved saith the Covenant of Grace yet as the former requires a Faith in the Creator though it knows no Redeemer The Jews professed that they believed on God John 8.41 and Christ acknowledg'd it John 14.1 They believed God loved Man as Created Holy and continuing in that Holiness whereas the Faith of the Gospel is that God loveth lost Man a Sinner in his Saviour Tit. 1.1 2. So the latter Covenant requires Works Tit. 2.11 14. and Mat. 5.16 though it be a Covenant of Grace and not of Works as the matter of our Justification as performed by our own strength and as preceeding a Legal Faith believing God will love me unto Life because I have Works first as the ground of this Faith whereas the Grace of the Gospel requires Faith first and then Works Tit. 3.8 Let them which believe be careful to shew forth good Works First live to wit by Faith and then do this is the Obedience of Faith so called Rom. 16.26 See that you have then a working Faith whereas 't is the usual saying and sentiment of the most and best Divines that Faith is the Condition of the Covenant of Grace For a right understanding of this Notion mark well these following Considerations The first is The Covenant of Grace is a Free Covenant 't is a Covenant of Free Grace both in the promising and in the performing part as Free Grace did from all Eternity purpose and propose it so the same Free Grace doth in fulness of time perform and accomplish it There was no Obligation on Gods part to propound a second Covenant to faln Adam after he had forfeited the first but this Covenant did flow freely from God ex gratiâ misericordiae out of his most gracious and condescending Mercy after the Fall as the other did ex gratiâ Favoris out of Amicable Favour and Friendship to his Creature before the Fall both were freely given and both in Paradise To Adam under his double capacity No Man can maintain the Dominion and Soveraignty of God that asserts an Obligation on Gods part in any Overtures to his Creature before he bind himself firm thereto The great God is no way Debtor either to Persons or Things until he make himself so first by his own free and gracious Promise The second Difference betwixt the Covenant of Works and of Grace is the latter was made with a Mediator but the former without one for then there was no disagreement betwixt God and Man before the Fall but after the Breach was made by Mans first Transgression there stood need of a Mediator and Christ is call'd the Mediator of the New Covenant Heb. 9.15 and 12.24 Before sin entred God and Man were one and in unity Hence the Apostle
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
a Priest and 3. Gold as to a King The Covenant makes 1. Christs Prophetical Office ours hereupon we must go to him in all Arduous affairs in all our difficult Cases as the Israelites did to Moses Exod. 18.22 And hear him in all things Matth. 17.5 Christ is an excellent Teacher even of Ignorant Disciples Act. 4.13 'T is no matter how dull the Schollar is if Christ himself will be but the Teacher for he enlighteneth the Organ or Faculty as well as the Object opening our understandings in us as well as his Scriptures to us Luk. 24.27 31 45. And all this he doth gradually as Noah did First opening the Window of the Ark Gen. 8.6 Then he removed the covering thereof ver 13. and then he stepped out himself into the before drowned but now dryed World ver 18. Thus our blessed Noah Christ our Comforter comes and first opens the Eyes of our understandings Isa 42.6 7. Act. 26 18. Eph. 4.18 Col. 1.9 Then he removes the Vail or Covering that is upon the Heart as well as on the Head 2 Cor. 3.14 15 16 17. And then Christ steps into the Soul before drowned in sin but now dryed up by Grace that he may dwell in our Hearts by Faith Eph. 3.17 2. His Sacerdotal Office is ours wherein Christ was the Altar the Offering and the Offerer He offered himself the Sacrifice of his Manhood upon the Altar of his Godhead which did not only Sanctifie but also Dignifie the oblation putting an infinite worth into it Christ is the High-Priest of our profession Heb. 3.1 Who can have compassion on the Ignorant c. Heb. 5.1 2. All our Sacrifices or Services we must put into his hands who must bring them as well as burn them to the Father for us Lev. 1.15 This Office is the Grand Magazine of all our Grace and Comfort we have on this side Heaven as a relief against all temptations Heb. 2.17 and 4.15 When any sinner brought his Sacrifice to the Priest as the person was not to Offer it himself so the Priest was not to refuse it This should raise up our Faith to know that Christ is both able and willing he will not nay he cannot refuse our offerings he blesseth the weak as well as the strong where he finds sincerity looking more at Truth than at Measure 'T was the High-Priests Office to bless the People Numb 6.23 24. And 't is a blessed sign that our High-Priest hath blessed us when other Souls be blessed by us The Covenant gives us Interest into the merits of this incomparable Sacrifice which takes away the guilt of all sins greatest as well as least As the Red-Sea drowned the stoutest Champions in Pharaohs Army as well as the faintest and weakest Soldiers Exod. 14.13 30. His choicest Captains as well as his common Soldiers Exod. 15.4 So sins of all sizes and of all sorts of sinners are drowned in the Red-Sea of Christs Blood He shed as much Blood for Peasants as he did for Princes peccata non redeunt if once upon our Repentance our sins become drowned in the Blood of Christ we shall see them again no more as Israel the Egyptians unless Dead on the shore Christ is our Goel or near Kinsman who hath Redeemed our inheritance in Heaven which was Mortgaged by sin for us he is our Surety paying our Debt to Divine Justice 3. His Regal Office is ours also Here 's the ground both of our Assurance and of our perseverance that Christ is our King that Conquers all our cursed Canaanites our Corruptions in us Mic. 7.18 and Treads the Tempter with his Temptations under our Feet for us Rom. 16.20 Heb. 2.8 1 Cor. 15.25 He puts down all Powers opposite not only from without us but also from within us This is our Joshua or Jesus who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies Josh 10.24 provided always he come as King into our Hearts in his Regal Capacity as the Psalmist intimates Psal 24.7 8 9.10 The Everlasting doors of our Souls must open to him as a King of Glory he will come in as a King or he will not come in at all Though Christ be a King yet hath he no Natural born Subjects we are all Born with War in our Hearts against Christs Kingly Office other Lords bear Dominion over us Isa 26.13 We are not born but made his Subjects Christ first makes an Holy War upon our Rebellious Hearts and must make us Subjects or he can never find us such This is done in the day of his Power Psal 110.3 not External but Evangelical to make us come in to him as true Voluntiers when he speaks to us with a strong hand upon our sturdy Hearts Isa 8.11 The Elect tast not of Death untill they see the Son of Man come in his Kingdom Matth. 16 28. Those carnal Capernaites would have Christ their King because he had been their Cook Joh. 6.15 'T was for Loaves not Love ver 26. But we must love the Lord Jesus Christ as our King Priest and Prophet or we are Anathema Maran Atha 1 Cor. 16.22 That is Cursed till and at the coming of Christ they that will not kiss his Golden Scepter his Iron Rod will make them his Footstool for rejecting his Throne Luke 19.27 Happy be such as yield subjection to him hold dependance on him and have their Acquiescence in him Matth. 11.29.30 Thirdly All the Motions and Operations of the Spirit are made ours to wit 1. The Quickening 2. The Actuating 3. The Regulating 4. The Corroborating 5. The Comforting Influences of the Holy Ghost are all made ours by the Covenant yea and 6. As he is Convincing 7. supplicating 8. Sanctifying 9. Sealing 10. Discerning 11. Witnessing 12. Adopting Spirit All this and all more that can be said concerning Diversities of Gifts or Graces all are ours by the Covenant yea all those excellent endowments for secular as well as for Spiritual employments Exod. 31.3 1 Sam. 11.6 c. Isa 28.26 All Arts and Sciences do flow from the Spirit therefore is he called the seven Spirits of God Rev. 1.4 3.1 4.5 yet the Spirit of Grace 't is said the World cannot receive Joh. 14 17. though it may the Spirit of Gifts Do we want Water Wind or Fire The Spirit is all these we cannot have clean Hearts unless washed with this Water Psal 51.10 Joh. 3.3 5. we cannot have warm Hearts unless warmed with this Fire Luk. 24.32 There is no Sailing to the Port of Heaven without this Wind Joh. 3.8 the fresh gales of this breathing Spirit must first fill the Sails of our Affections turning them into Graces and then we go off a ground roundly and pass on the Road comfortably This is a mighty priviledge to have the presence and influence of the Spirit for as God the Son made an agreement or Covenant with God the Father before all time so God the Holy Ghost doth transact the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
with a witness doth deserve no better dealing than what Shalman or Shalmanezer King of Assyria did to Betharbel which signifies the House of the ensnaring Idol as Baal or Bel was to Israel murdering not only the Men but also the Women and Children Hos 10.14 15. and 13.16 Yet know for your comfort Gods care against this Inhumanity and more than barbarous yea beastly and bloody Butchery therefore God gave out his command against killing the Dam together with her young ones Deut. 22.6 7. And again Thou shalt not kill the Ewe and the Lamb both in one day Levit. 22.28 How much is God concerned against all shews of Cruelty shewed to those contemptible creatures and such addings of afflictions to the afflicted Zech. 1.15 Doth God take care for these inferiour Birds and Beasts 1 Cor. 9.9 yea he doth so without doubt Jon. 4.11 He heareth the very Ravens that cry to him only by implication Psal 147.9 How much more doth God take care of his own Church and chosen both Men Women and Children And though the Lord sometimes give those men of blood or Blood-hounds a Commission to worry his Flock in some places yet this excuseth not the Barbarities and bloody Butcheries of his Executioners for so soon as their Masters Skullion-work in brightning his Vessels of Mercy is done then shall they themselves be surely and suitably plagu'd and punished Psal 137.8 9. Rev. 16.6 and many other places There be two remarkable Points here to be farther for our Instruction and Comfort observed The first is Though Jacob through the infirmity of the Flesh and the carnal Reasonings of his own corrupt heart did strangely affright himself with strong apprehensions of his Brothers bloody Designs against him and God out of his unsearchable Wisdom suffered him for a while to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-torturer and Tormentor with his own slavish Fears yet all that time and interim Jacobs good God was both thinking and acting far otherwise and quite contrary for him bowing and bending Esau's heart to clemency towards him that he might not act one Hostile Action either against him or any of his which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected Thus also God deals oft with his People he lets them sometimes meditate Terrour to themselves Isa 33.18 and to fear those things that are not to be feared on purpose that he may exercise them And that his own VVisdom Power and Goodness might more splendidly shine forth in the Event which to correct our Errour and Terrour oft falls out far better than our own fond Fears Oh how oft doth our gracious God out-bid our own timorous Thoughts is far better to us than both our Fears and our Deserts and the sundry things we have feared do not befal us Will we but read over the Book of our own Experiences we shall find this no less than a Sacred Truth The second Remark is We ought to do in troublous Times what Jacob did in his great Conflict betwixt Flesh and Spirit in him upon his heart-confounding consternation and deep perturbation at his present peril He retreats again to the Divine Promise looking up above himself above men and means unto the God of Bethel as to his Anchor of Hope So draws he forth his seventh and last Argument for the triumph of his Faith above his Fear saying v. 12. Hetib Atib gnimmak Thou saidst Lord in doing good I will do thee good or I will surely do thee good as is before note with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God Here when he found himself at a sad loss by too much poring downward at the creature he makes an holy and an happy Rebound and bounceth up again to the Creator who is truly call'd a faithful one 1 Pet. 4.19 He runs back to his City of Refuge yea runs not only to but into that Name of the Lord which is a strong Tower and there was he safe Prov. 18.10 yet not without hard tuggings strong strivings and wearisom wrestlings doth his Faith get the Victory from his Fear for he had said before Lord thou hast said Return and I will do thee good Now he comes again and take firmer faster and fuller hold of God in his wrestling work repeating the same Promise with some Enlargements benefaciendo benefaciam I will assuredly and abundantly do thee good doubling thee word of doing him good This is a much stronger and more cogent Argument or inforcing Reason than the former for here Jacob doth not simply raise up himself in a confidence of Gods Truth as before but this he doth now that he might oblige God by his Truth effectually to succour and relieve him as if he had argued thus Lord thou art a God that canst not deny thy self 2 Tim. 2.13 that canst not belie thy Word Tit. 1.2 Heb. 6.17 I again do provoke thee with thy own Promise and bind thee with thy own Bonds I omit what I said before suppose thou should suffer Esau to cut off me and all my Company what will become of thy Promise of multiplying my Seed like the Sand of the Sea therefore thy own Glory and the Honour of thy Veracity is all at stake and if we lose our Lives thou also wilt lose thy Glory Thus this holy Man as it were encroacheth upon the most holy God God had said and done much for him he must say and do yet more this Fruit of his Favour he must needs be intreated to add unto all his former Mercies and that not only for Jacob's sake now an object of pity but for Gods own sake and for the vindication of his own Glory Thus should we wrestle with God in this evil Day intreating the Lord not to grant the desires of the wicked nor to farther the wicked devices of our execrable Esau 's not only lest they exalt themselves Psal 140.8 and behave themselves strangely Deut. 32.27 but especially lest the Banks of Blasphemy should be broken down among the Egyptians who will soon hear of Israel's ruine and Blaspheme thee for it making some mad-merry Comedies out of our sad doleful Tragedies Exod. 32.12 and Numb 14.13 16. And lest the tremendous Name of God be derided among the cursed Canaanites Josh 7.9 As it was the chiefest care of Moses of Joshua and of Jacob here lest God should suffer in the Glory of his Power and Truth so it ought to be our most candid Ingenuity to study the promotion of Gods Glory more than our own Good and to desire far more that God may be glorified than our selves gratified drowning all self-respects in the advance of his Glory being well assured that the Honour of the Creator can never be any Dishonour to the Creature his gain cannot be Mans loss God offer'd Moses private preferment even of the highest nature in this lowest World I will make of thee a
and Fraud of Hell doing their utmost against the God of Heaven Yet the Wisdom of the New Serpent over-match'd the craftiness of the Old Serpent and the Lion of the Tribe of Judah Rev. 5.5 over-mastered the Roaring Lion that Devouring Devil 1 Pet. 5.8 So that it must be granted That Combate betwixt Christ and the Devil is greater than this betwixt Jacob and Christ so much as the Discoveries of the New Testament exceed those of the Old and so much as the prowess of Satan against our Saviour surpasseth that of Jacob here or of any mere mortal Man And yet in some other Respect This hath an Accent and Excellence beyond That Insomuch as here the creature through Divine Condescension prevail'd against the Creator but there the Devil notwithstanding he was stronger than Jacob could not conquer Christ but went away vanquished Christ will not so submit to a wicked Spirit as he doth to a Godly man who concerning the work of his hands may command him Isa 45.11 Here is a Raree-Show indeed Go along with me I beseech you both to see and hear this great wonder in some sense the greatest wonder that ever was in the World that God himself as will appear after should come down from his Throne in Heaven to wrestle a Fall with a man a poor Worm Isa 41.14 Psal 22.6 upon his Footstool on Earth But more particularly in the Second place what kind of Combat this was whether Corporal only or Spiritual only or both together is our next Enquiry 1. There be some who say that it was only Spiritual by way of Vision so Hierom and Gloss Interlinearis or in way of a Dream imaginary only So Thomas Rupertus and Rabbi-Levi who thinketh that Jacob's Thigh might be hurt by some other means as by the weariness of his tedious Travel or by his catching cold while he lay that cold Night upon the cold Ground rather than by any real wrestling and he further addeth that Jacob dreamed of that same hurt upon his Hip How improbable this is may be easily urged Assuredly Jacob had little either list or leisure for Sleeping much less for Dreaming while he was so struck even with a pannick fear of his bloody Brother It was therefore 2. A Real and Corporal Combat not visional or imaginary which appears by many Reasons As First Because 't is said Jacob rose up that Night and sent his Family before him after both which he is describ'd to be immediately engaged even that same Night he rose up in to wrestling work Gen. 32.22.24 which must be when he was waking for 't is not likely he would lye down to Sleep under his sad Circumstances of Affrightment as before while his Family by his order were marching forward The Second Reason is Jacob's Valour and Victory are both highly applauded even by God himself whereas had both these been Imaginary only and transacted in a Dream such Fancies are but a Laughter to Men both to themselves who are the Dreamers thereof and to others also unto whom they are related The Third Reason is The Luxation of his Loin or Lameness of his Leg was undoubtedly Real and Corporal who will complain of an imaginary Hurt founded only in the Fancy not sensibly found in the Body as Jacob did of his It could not be sure a bare Fancy that was the only Cause of Jacob's Claudication 'T is certainly a literal Truth really to be understood where 't is said that as he passed over Penuel he halted upon his Thigh Gen. 32.31 The Fourth Reason is As there is a Reality in Jacob's Valour Victory and Lameness so there is no less in the Change of his Name from Jacob to Israel 't was not done in a Dream or Vision or in Imagination only Accordingly must his wrestling be not Visional but Corporal Yet there is a Third Sense which seems not improbable to wit that Jacob's wrestling was both Corporal and Spiritual for he did certainly contend with Christ by the force of his Faith as well as by the strength of hit Body The Prophet Hosea gives a plain Testimony that Jacob won the Blessing here by weeping as well as by wrestling He wept and made supplication with his Soul as well as wrestled with his Body Hos 12.3 4. As he used his Corporal Arms to wit his Right and Left tugging and toiling hard with both so likewise he improved his Spiritual Armour to wit his Prayers and his Tears Verbum preces Lachrymae Miserae Arma sunt Ecclesiae His wrestling was with Weeping and his prevailing was by Praying for the Blessing The second Part or Particular in this Famous History is The two Combatants Here the Enquiry is who are They Answer 'T is plain the one of them is Jacob but there is much Dispute and many Opinions who should be the other of them to discuss this a little The first Opinion is that of Josephus who saith it was only a spectrum or Phantasm that wrestled with Jacob Contrà Had this been so then Jacob's Valour could never have been capable of such high Divine Commendation nor his Victory so signal and singular to overcome a thing of nothing that suddenly appeareth and as suddenly disappeareth neither requireth Valour in the Act nor is Honour'd with Victory in the End The word Hebr. for wrestle is Abak which signifies to raise a Dust this would not be with a Phantasm or he lamed by it The second Opinion is that of the Hebrew Rabbies who say It was Esau's Angel whom they name Sammael who contended with Jacob for the Blessing and whom he by Divine assistance proving the stronger would not let go unless this Angel would confirm the Blessing of his Father Isaac and likewise make a Promise that he should not be harmed by him Contrà But this favours of Jewish Fables concerning Angels would Esau's Angel as being better natur'd than Esau himself part thus with Esau's Blessing without Esau's consent they should prove his credentials and his instructions as well as his sole-guardian-ship from Esau otherwise Jacob was impos'd upon as one too credulous with an insignificant Promise Thus dato uno absurdo mille sequuntur grant one absurdity and a thousand will follow The third Opinion is That mention'd by Procopius of some that say it was the Devil in Esau's likeness not much differing is that of Jerom who saith upon Eph. 6.12 it was a Cacodaemon an Evil Angel Contrà But Jerome adds another even a good Angel that took Jacob 〈◊〉 part against the evil one none ought to make two Angels where the Scripture mentions but one besides what Blessing could Jacob expect either from the Devil or from an evil Angel It was the same Angel who wrestled with Jacob that Blessed him also which the Devil or an evil Angel would not have done The fourth Opinion is that of Pererius and the Papists who all generally do affirm it was a good created Angel and particularly Jacob's Guardian Angel This they endeavour
into vast Multitudes they spread further than Goshen and had Egyptian Families nigh and among them whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood Exod. 1.2.7.23 and that the Israelites departing borrowed of their Neighbours the Egyptians Jewels and Ear-rings c. v. 35 37. yet none save Joseph are said to live at the Court accounting with David that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts Psal 84.10 and with Moses esteeming it better to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season Hebr. 11.25 26. 6. It teacheth That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians so every Israelite indeed Joh. 1.47 is still abominable to the Gypsies of the world Solomon saith He that is upright in the way is Abomination to the wicked Prov. 29.27 where he shews there is no love lost betwixt them There be Antipathies in Nature as betwixt the Lion and the Cock the Dog and the Sheep c. but none like that of the old Enmity Gen. 3.15 'twixt the Godly and the Wicked yet thus differing The former hates Non virum sed vitium not the Person but the Sin of a wicked man as the Physician hates the Disease but loves the Patient but the latter hates both the Grace and the Gracious 1. Grace because it contradicts his Vice which he so dearly loveth 2. The Gracious because such have a Counter-motion to his and justles as it were against him with his contrary courses 1 Joh. 3.12 Secondly Having viewed Jacob's Prosperity come we now to his Adversity the Catastrophe and Epilogue of his Pilgrimage-Comedy God did with him as the Bridegroom is said to do Joh. 2.10 kept the best Wine for the last Jacob tells Pharaoh his Days had been full of evil Gen. 47.9 He had many Crosses attending him I have as the Hebrews do numbred Seven principal ones There were others less principal that pinch'd him As 1. His hard Service in Laban's House 2. The Suborning of Leah for Rachel 3. The Fornication of Judah with Thamar unlike Joseph for Chastity 4. The detaining of Simeon in Egypt's Prison 5. The Bereaving him of his dear Benjamin c. yet the Lord was with him bore him through all as Psal 34.19 and at last brought him to a wealthy place Psal 66.12 even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years Gen. 47.28 so long Jacob had nourish'd Joseph Gen. 37.2 and just so long Joseph nourish'd Jacob Bis pueri Senes Old Men are twice Children The sweetest days Jacob ever saw were these Seventeen His time in Egypt was the largest white of Mercy with the least black of Misery in the whole Table of this Holy Patriarch's Life God reserved his Best for Jacob's Last yet this did not last always for at last the Infirmity and Imbecillity of old Age which is call'd an evil Age Eccles 12.1 came upon him which made his second state a state of Adversity that usher'd in Death by a lingring Sickness yet before this he saw God's Promise began to be accomplished God had said I will make of thee a great Nation in Egypt Gen. 46.3 and he saw before his last Sickness that his Offspring grew and multiplied exceedingly Gen. 47.27 God dies not in any mans debt neither will he let Jacob die till he see some part of the Payment of his Promise God is never short but oft over hit Promise nor will he suffer his Church to suffer this Seventeen years in Egypt though the first five of them were years of sore Famine for Moses in a few words of this 27th Verse minds us How 1. The Church was commodiously seated in Goshen 2. Was Accommodated with peaceable Possessions either Farmed under Pharaoh for the Land sell to him by the Famine ver 21. or frankly rather as a Donative bestowed upon her by him 3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel 4. And was mightily and marvellously multiplied with a numerous Off-spring above ordinary Custom which Moses further mentions as a Divine Miracle Exod. 1.12 But that which was adverse to Jacob after his so long prosperous Estate is his fatal Sickness the Harbinger of his Death The time drew nigh that Israel must die Gen. 47.29 or Hebr. the days of Israel drew nigh to die that is wherein he must yield to the stroak of Death he lying many days under this last Sickness being Sick unto Death this Jacob understood by a natural Instinct or it was Revealed to him by a Prophetick Spirit hereupon by his Paternal Authority he exacts an Oath of his Son Joseph not to Bury him in Egypt but in Canaan ver 29 30. Here we have these following Remarks First While Jacob as a Father did impose an Oath upon Joseph his Son yet as he was a private Person and his Son a publick Magistrate he useth expressions of Homage intermingled with his Injunctions saying If now I have found Grace in thy sight and I pray thee deal kindly and truely with me or Hebr. Do with me Mercy and Truth wherein as he injoins Joseph as a Son so he reverenceth him as a Prince Thus as Joseph did not disdain to Honour Jacob as his Father according to the Fifth Command Honour thy Father and Mother c. though he was but a poor old Shepherd and that in the presence of such Egyptian Courtiers then of his Retinue to whom Shepherds were an abomination at their first meeting Gen. 46.29 So Jacob the Father deems it his Duty to give due honour to his Son Joseph who was Lord of the Land at their last parting As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance So the Civil and National Law did require this Homage that the Father a Subject paid to his Son a Prince in the latter and herein Joseph's Dream was accomplish'd here that the Sun and Moon shall do Obeisance to me Gen. 37.9 The second Remark is God is more gracious to Jacob than his own Sayings Sentiments or Expectations when he met his Son Joseph he said Now let me die c. Gen. 46.30 yet God was so good to him as to give him a longer Lease of his Life than he desired He that could have been content to have died at that instant of having seen his Jewel Joseph shall live by a Divine Grant much longer and that a Life of peace and plenty the best part of Jacob's Life as to the quality of it was then to come when he wish'd to be gone and die few and evil had been his former days as himself says to Pharaoh Gen. 47.9 but his days which follow'd that time were few and good even all those seventeen years wherein Joseph nourish'd him paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
quia non licuit non facit ille facit He purposed to go home but was detained by the Midianites amongst whom he was after slain Numb 31.8 Secondly That Balaam did indeed return home into Mesopotamia his own Contrey from whence became but assoon as he heard Tidings of the Plague which had broke in upon Israel by his Cursed Counsel He returned again to Midian to receive Money of the Midianite Princes so saith Charkuni on Numb 31.8 Thirdly That Balaam is here said to return to his Place signifying only how God disappointed all those three Plots and Practices both Balak and Balaam were sent away home with a flea as we say in their Ears and like Fools as they came Balaam returned re infectâ and could not Curse Israel but pour'd out most direful Denunciations of Woes and Curses against the Enemies of Israel However before his Departure he gave that Pestilent Counsel put into Practice in Numb 25. as is explained Numb 31.16 2 Pet. 2.15 Jude ver 11. Rev. 2.14 Numb 25. Herein is declared the last and worst Impediment of Israel in their way to Canaan wherein are two General Parts 1. The Objecting or Exposing of this Impediment by bordering Enemies in all its Circumstances 1. Where and when ver 1.2 By whom or what Persons to wit the Daughters of Moab and Midian ver 1 17. 3. By what Means namely calling them to their Sacrifices ver 2.4 In what Matter to wit they polluted Israel both with Corporal and Spiritual Fornication ver 1 2 3. And 5. By what Author that is by the crafty and cursed Counsel of Balaam Numb 24.14 and 25.17 and 31.16 where Moses speaks fully to it 2. There is the Removing of this Impediment two ways 1. By punishing the seduced Israelites both Princes and People from ver 4 to 17. described at large both in the General upon all the peccant Princes and in special upon Zimri who dared God to his Face when the Body of Israel was lamenting this Provocation ver 6. 2. By punishing the Authors of this Seducement namely the Midianites denounced only here ver 17. but Executed Numb 31. at large The First General Part which is call'd the laying a stumbling-block in Israel 's way Rev. 2.14 affordeth us many Remarks The First Remark is Now is Israel brought through the Wilderness to the forty second and last Station or Mansion in that dry and doleful Desart For 't is said they abode in Shittim ver 1. that is in the Plains of Moab call'd Abel-shittim Numb 33.48 49. The Hebrews using to omit the former part of their Compound Names as Hermon for Baal-Hermon Judg. 3.3 Tholad 1 Chron. 4.29 for El-Tholad Josh 19.4 and Nimrim Isa 15.6 for Beth-Nimrim Numb 32.36 So Shittim here being their last Stage wherein all that is Recorded from hence concerning Israel until Moses's Death and Joshua's removing them to Jordan where they passed over to Gilgal quite through the Book of Deuteronomy and Josh 2.1 and 3.1 was transacted in this last Station Hereupon God in after-times minded Israel to remember the things that befel them from Shittim unto Gilgal Mic. 6.5 Abel was added to Shittim because Israel sadly lamented their great Sin there as Abel signifies The Second Remark is When all the former Plots and Diabolical Practices of Balak and Balaam to withdraw God's Favour and Blessing from his People prevailed nothing then a new measure is taken by Balaam to put a stumbling-block before Israel to withdraw them from their Obedience to God that they falling into Sin might bring a Curse upon themselves which He could not do by all his Inchantments and thereby perish Thus when no Art or might will do the Devil hath other Tools in his Budget to do it c. The Third Remark is The Devil taught Balaam to lay this Temptation of exposing the comeliest and most beautiful Women of Moab and of Midian in an interview to Israel well-knowing that no one means hath more enriched Hell than fair Faces exposed to lustful Minds that have no Government of themselves in the fear of God Gen 20 11. and 39.9 c. And that this Temptation might prove the stronger and more prevalent in debauching the more People of Israel the Daughters of Midian were twisted with the Daughters of Moab ver 1. as appeareth from ver 6 17 18. and Numb 31.16 by this very means Solomon the Wise did fall 2 King 11.1 4. The Fourth Remark is When the Adversary cannot Conquer by force he will endeavour to Compound by amicable pretences c. Thus the former intended War of Moab against Israel proving ineffectual by a Divine Interposition 't is now here turned into a pretended Peace and a feigned Friendship Victory is oft gained by Fraud when it could not be obtained by Force and Craft can oft prevail when Cruelty cannot Feasting is here prepared instead of Fighting and the Daughters of Moab and Midian must be the Invitors of the Israelites unto this projected Feast where the Table became such a dismal Snare and such a direful Trap Psal 69.22 and where the Women of Moab and Midian proved Victorious Warriours over Israel's Men of War so that though it be but an Apocryphal Resolve that Wine and Women are stronger than Men yet is it too often found a Canonical Truth by smarting Experience The weaker Vessels prevail'd over the stronger more by their Fraud and Flattery than the stronger Vessels could do by their Force and Fortitude The Fith Remark is Those strange Women invited the Men of Israel by their Glib Tongues and fair Faces for Vatikrein Hebrew is of the Feminine Gender ver 2. to eat of their Meat which was sacrificed to Idols and so committed Idolatry with them They are the Sacrifices of their Dead Idols Psal 106.28 By the Dead is meant Idols unto which the Scriptures do oppose the living and true God Jer. 10.9 10. 1 Thess 1.9 and to partake of Idolothyts or Meat sacrificed to Idols is Idolatry 1 Cor. 10.18 19 20. which is a Sin that God in a special manner had forewarned Israel of Exod. 34.14 15 16. though the Woman be but the rib of the Man yet Satan oft climbs up by the Rib to the Heart and Head The Sixth Remark is Idolatry and Adultery are Twins and Sister-Sins the former is Fornication Spiritual as the latter is Corporal Fornication And this brought the Israelites to that for it may well be supposed that those tempting Tools the beautiful Bauds offer'd to prostitute the use of their Bodies upon this Condition if the Fornicators would worship their Idols with them Some say that in one and the same Act of Fornication they did worship their Idol Baal-peor Hebrew the God of opening namely opening their Nakedness which is the more probable if Baal were Priapus as Jerome Theophylact Masius Ribera Montanus and Andrichomius do suppose for it was the abominable and shameless service of Priapus assoon as the Sacrifices were ended promiscuously like brute
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
of God's Curse upon Hiel the Bethelite as to the Cause thereof ommitting altogether the Story of the Lady Denham The Congruity hath an apt coincidency with Hiel's Case seeing the Father of those two dead Sons aforesaid did over daringly undertake to Rebuild Jericho in his endeavouring to restore the Romish Religion into this Land of Reformation a Work under God's Curse that never prospered in the hands of any Man nor hath it done in his hands c. Moreover this also is very Remarkable that God's Curse was restrained to the Rebuilder only and not at all to the Inhabitants thereof after it was Rebuilt for it was allow'd as a fit Habitation even for good Men to lodge in and those most Holy Prophets Elijah and Elisha did not make any Exceptions for avoiding it 2 Kings 2.4.18 Christ himself did honour this City with his Presence and Miracles Mark 10.40 and Luke 18.35 and 19.1 Tho' it was not Rebuilt till Ahah's time 1 Kings 16.34 yet some private Houses were set up there in David's Day 2 Sam. 10.5 wherein he bid his Embassadors reside till their Beards were grown they must be private for a time because there they could not be seen without shame Oh that God's Curse may be confin'd to that King who would have built the Romish Religion amongst us and not be extended to the Kingdom also but that it may be honour'd with the presence of Christ and his Prophets as Jericho was c. CHAP. VII JOshua the seventh contains an Account of Achan's Sacrliedge described in three parts 1. How it was Committed vers 1. 2. How it was Detected vers 2. to 23. 3. How it was Punished vers 24.25 26. The first Part affords these Remarks The First Remark is That the Sin of one Man or of a few Men may be attributed to the whole Congregation The Children of Israel are said to have sinned when one Man only had done so ver 1. Reasons hereof be because 1. This does show how hateful to God sin is how hurtful to Men it is also 2. The Body Politick like the Body Natural doth Communicate one Member with another both in Joys and Griefs as the Head and Heart are Affected or Afflicted with the Weal or Woe of Hands Feet c. 3. All are here involved that all the Members of Church or State may learn not only to be solicitous each for himself but also one for another Levit. 19.17 every Man is bound to be his Brother's Keeper Gen. 4.9 wicked Cain will not be so for the advantage and weal of the whole Body 4. Because one sinner may destroy much good Eccles 9.18 as Achan did here till his Sin was punish'd and so put away by the People whom the Lord did justly correct for the neglect of their Duty Besides they were such a People as could not want grievous Sins of their own for which God now punish'd them or divers of them might sin by coveting with their Minds what Achan acted with his Hands or by concealing it and not mourning for it and endeavouring to purge themselves from this fault which probably was known to others c. The Second Remark is The Description of this Sinner 1. By his Name Achan here is call'd Achar which signisies to trouble 1 Chron. 2.7 because he was a troubler of Israel as Joshua call'd him vers 25. 2. By his Pedigree he was Nobly descended from the Tribe of Judah vers 1. yet became he a foul stain to his fair Ancestors whereby a good caution is given to all Parents for the most careful Education of their Children in God's fear that they may not prove a dishonour to them when they are Dead 3. By his Temper which the Tempter well knew to be Covetous he felt his Pulse so fitted him a Pennyworth suitable to his Temper Now this Covetous Temper was the worse in Achan because he had Oxen Asses Sheep and a Tent well furnished with goods ver 24. and therefore he had less need to covet Consecrated Goods The Third Remark is The Narrative of his Sin Namely his taking of the Accursed thing vers 1. there in General but ver 21. 't is confess'd by himself more distinctly in particular shewing the Progress and Gradation of it As 1. It began at his Eyes having made no Covenant with them as Job did with his Job 31.1 He first looked at liberty upon those glittering Objects the Wedge of Gold the Babylonish Garment c. Then 2. He lusted after them his Concupiscence did covet them when it was inflam'd by the Burning-Glass of his Eyes 3. That Covetousness call'd the Lust of the Eyes 1 Joh. 2.16 puts him upon actual taking them as his own which was a Sacrilegious Stealing from God against his express Command Josh 6.18 19. And 4. His hiding them in his Tent that he might convert them to his own private use The second Part How Achan's sin was discovered wherein those Remarks are As First The occasion of its Discovery which was Israel's warring against Ai without success as they had against Jericho but on the contrary with Slaughter and Flight ver 2 3 4 5. there was an over-ruling hand of God's Providence that Joshua should follow the direction of the Spyes sent to view Ai in sending only 3000 Men against so strong a City wherein there were far more Valiant Men to defend it than those were that came against it assuredly the ease of Israel's Army was more consulted than their safety herein At first sight it seemed greater policy to have sent the whole Army and not so small a Squadron but God's Holy Hand was in it and his Holy Will must be done and suffered God's Design was that this Forlorn Hope should be defeated and thereby Achan's Sin that was yet secret might be detected Oh Divine Chymistry God never suffers evil to be but he knows how to extract the greatest good out of the greatest evil God had withdrawn himself and his Spirit of Courage from those 3000 Men because of Achan's Sin that they being now dispirited very probably did not endure the first brunt of the Battel but fled away at their Enemies first Approach and Assault Seeing these Israelites that were slain are said to be smitten not in Fight but in Flight ver 5. this small discomfiture proved a great discouragement it caused a consternation among the People ver 5. and among the Grandees also ver 6. because they saw that God was displeased and for this time departed also Hereupon Joshua rent his Cloaths ver 7. in token that his heart was rent with grief and expostulates the case with God to vers 10. The Second Remark is The Author of the Discovery of Achan's Sin to wit God himself in answer to Joshua's Praying and Fasting God will be found of such as thus seek him in truth vers 10.11 God tells Joshua Israel had sinned therefore could they not stand in Batttl ver 12. then God prescribes 1. The means of finding
out the Sacrilegious Person ver 13 14. and 2. The punishment to be inflicted upon him ver 15. behold how God aggravates Achan's Sin by the several Circumstances of it ver 11. this Achan should have done and thus we should do Levit. 16.21 and so prevent the Lord 1 Cor. 11.31 behold God's mercy at one time that he was but six days in making the World yet took six days to destroy Jericho giving them that time wherein to Repent and lastly behold God's Justice at another time that he who would for the sake of Ten Righteous Men have spared five wicked Cities Gen. 18.32 yet will not be content here to drown in Oblivion this one Sin of Achan notwithstanding the many Righteous ones that made up the Church of God in Joshua's Day The Third Remark from the second Part is The manner how Aehan was found out as by an ordinary Process at Law to be the grand Sinner In this Judiciary proceeding observe First The Inquest enquiry is made after the sinner by casting Lots as by an Hue and Cry ver 16 17 18. Though the Lord had said I will be with you no more ver 12. yet when they had sanctified themselves both legally and spiritually for he will be Sanctified of all them that draw nigh to him Levit. 10.3 the Lord returns now and draweth nigh to them in this his Ordinance of casting Lots which is wholly at God's disposal Prov. 16.33 whereas the Lord could at the first have pointed out this sinner by Name yet was it his pleasure to proceed in this method that by this gradual proceeding he might convince Achan of his sin and bring him to a timely Repentance and Confession of it or at least leave him the more inexcusable Nor doth the Lord usually in the passages of his Providence act immediately by himself but useth Men and Means as Instruments to serve his Providence and to joyn Humane Endeavours for the effecting of his Divine Works as he doth here and Joshua here calling all the Tribes of Israel together for the finding out of one Man is a Type of our blessed Joshua or Jesus who at the last day will call all the Families of the Earth together out of them a small number shall be deducted that have heard of Christ out of them those that have professed Christ and out of them those that have professed him in sincerity having not only the form of Godliness but the power also 2 Tim. 3.5 which Christ calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little Flock Luke 12.32 a very small few doubtless As no Saint shall be lost by him Joh. 6.39 and 17.12 so no sinner can possibly lurch him who knoweth all things Joh. 21.17 c. every individual Sinner shall then be found out by his own Sin Numb 32.23 much more by the searcher of all hearts Act. 1.24 at the day of Judgment as Achan was fâ—â—â—d out here by Lot Secondly observe here The Examination of the sinner when the Inquest had found him out ver 19. wherein Joshua the Judge 1. Useth a candid Compellation to him calling him my Son to shew respect to his Person and that he was not giving judgment against him out of any Rage or Revenge But 2. his aim was only God's Glory and Israel's Peace And 3. says Hide not thy Fact from me thou canst not hide it as thou seest from an All seeing God who hath discover'd thee to be the sinner by his lot To confess sin is the way to find mercy Prov. 28.13 1 John 1.9 c. Thirdly observe here Achan's Confession 1. In its form which is either General ver 20. or special and particular ver 21. And 2. The Adjunct thereof the truth of what Achan confess'd was really confirmed ver 22 23. least any of his Friends should imagine his Confession was forced from him Hence Note the First is See how Satan had Gagg'd Achan and had hardned his heart by that deceitful sin of cursed Covetousness the poisonful property whereof is to change Mens Hearts into Earth and Mud and afterward to congeal and freeze them into an Icy Flint and Adamant for though the Lord in disposing of the Lots to discover the Sacrilege came nearer and nearer Achan at every step 1. The Lord by Lot took his Tribe of Judah 2. His Family of the Zarhites And 3. his Houshold of Zabdi before that Houshold were call'd forth Man by Man to take himself ver 16 17 18. Yet all this while Achan's Conscience awaketh not he Repenteth not he Confesseth not his fault Satan knoweth that the Sin-sick Soul hath no way to purge or exonerate it self but upwards Confession being its Spiritual Vomit He therefore holdeth the Lips close so long as he can that the Heart may have no vent to disburden it self The Second Note hence is No Person should dare to sin in hope of Secresie for no sin can be secret to an Omniscient God 2 Chron. 16.9 Psal 139. 2 3 4 c. to 14. Heb. 4.13 c. As the Guilt of Sin will haunt the most secret Sinner like a Bloud-hound at his Heels and the punishment thereof will pursue and overtake him Numb 32.23 So 't is God's great work to bring to light the most hidden things of Darkness 1 Cor. 4.5 our secret Sins are in the light of God's Countenance Psal 90.8 therefore did David defire to be purged from them Psal 19.12 Nothing is so secret but it shall be made manifest c. Luke 8.17 Some Mens sins are open beforehand going before to Judgment and others do follow after 1 Tim. 5.24 Whoso hideth his sin shall not prosper Prov. 28.13 Achan hides his Sin so long as he could with his stolen stuff in his Tent but at last all comes to light nor did he prosper because he put God to the proof of it as those Miscreants did Jer. 2.35 The Third Note is 'T is the Opinion of some Learned Authors that Achan Dyed a true Penitent and so escaped eternal Damnation because he seems to make a Sincere and Ingenuous Confession and loads his sin with all loathsome yet just Aggravations ver 19 20. wherein he judgeth himself to have sinned against the Glorious Attributes and express Commands of that God who had chosen him and all Israel to be the peculiar People of his Care and Love so was not to be judged unto Condemnation 1 Cor. 11.31 32. this is the judgment of the Jewish Rabbins that he both by his Confession and by his Death whereby he satisfied the Law obtained mercy from the Lord but the Scripture being silent in this point and joyns forsaking with Confessing for finding favour Prov. 28.13 He must stand or fall to his own Master Rom. 14.4 this may probably be said of him that he had an hope his Soul might live after his Body was dead for by what other hope could this Man be brought to confess such a Capital Crime as this for which he was sure to die If
Achan seems not this a cruelty to the Creature that Sheep Oxen and Asses c. which were not capable of sinning nor of punishment properly so called because they cannot sin which is the cause procuring it Answ 1. Though God's Judgments be often unsearchable and above the reach of Man's reason yet are they always Just and Righteous Gen. 18.25 Jer. 12.1 Psal 145.17 God's Judgments both upon the Persons and upon the things here must be Just No Iniquity is found in God Answ 2. Those Animate things thus doom'd to be burned were made for Man's use and such Creatures as Sheep and Oxen are daily killed for Man's Food and therefore it should not seem strange if they be killed for Man's Good and for the Instruction of his mind namely that Man may know that such is the detestable and contagious nature of sin as it involves innocent Creatures in its Plagues and Punishments The very Instruments of sin are accursed Answ 3. Hence none can doubt of the Doom concerâ—ing the Inanimate things that were burned such as the dig Spade c. which were Instruments Achan used in his Act of sinful hiding the Accursed Goods much less of the Justness in burning the stolen stuff as the Babylonish Garment c. Assuredly it is highly desireable as well as just that all the Babylonish Garments in the World were burned This undoubtedly the Lord will do the Whore of Babylon and all her Vestments will be burnt together To conclude Junius's Note is excellent here saying In the Persons God Condemn'd the Contagion of Conscience but in the things he Condemn'd the Instruments of Contagion Besides from these premises may we learn this Divine Lesson That if the very Goods which God gives us for our good both Animate and Inanimate be so liable to Punishments for our sins how much more are we to whom God hath given his Holy Laws and that excellent Gift of Reason to restrain us from transgressing that Law guilty of greater Provocations and so liable to more unexpressible and the severest Sufferings c. God hangs up some in Gibbets as it were for publick Example to others the destruction of others should be a terrour unto us that we may wash our Feet in the Blood of the Wicked Psal 52.6 worthily are they made Examples that will not take them Austin saith well some wicked God punishes here least his Providence but not all least his Patience and Promise of Judgment should be call'd into Question Those few God punishes here are for our Example and Admonition 1 Cor. 10.6.11 'T is a just presage and desert of our own Ruine not to be warned by the Ruine of others The Last Remark upon this Seventh Chapter ver 26. is The effect of all the aforesaid Impartial Administration of Justice upon Achan c. which was this the People of God are Reconciled to God when they had executed his Just Commands and when they had set up a Monument of Stone for a lasting Memorial of Man's Sin and of God's Judgment for that sin and that they all might be warned not to commit the like sin when their new erected Empire should be farther advanced into a prosperous Conquest of the Land of Canaan and that none might dare to retard it as Achan had done who by his foul fault and folly had already exposed Thirty and six Soldiers to the Slaughter ver 5. that were innocent of Achan's Sacriledge though for their own sins known to God they had justly deserved to die at that time and in that way After this Israel went on without any Obstruction in Conquering Canaan CHAP. VIII JOshua the 8th contains the taking of that strong Town of Ai by Israel now reconciled to God by their removing of Achan c. before which they had fled while the Accursed Persons and things remained amongst them unremoved This Chapter consists of two parts the first is Polemical or Military Matter the second is Sacred and Sacerdotal The first comprehends the means manner and other Circumstances of Israel's Victory over Ai from ver 1. to 29. the second is Israel's Thank-Offering upon the Altar c. for the Victory obtained from ver 30. to 35. The Remarks-upon the first part are 1st As Gods People have their times of discouragements in their way into Canaan so 't is the Divine condescension of the most gracious God to grant them praeponderating times of encouragement therein Here the Lord comes again after his withdrawment for Israel's sin and saith to Joshua fear not neither be dismayed ver 1. good cause Joshua had to fear because of their late defeat and because of the vicious inclinations of the People who would not be restrained from taking Spoils and because he was upon his Enemies ground c. therefore God comes to comfort him against all those fears saying 1. I have found a Ransom to expiate Israel's sin Job 33.24 they shall flee no more before their Enemies 2. They shall not be tempted to take forbidden stuff any more for the Spoil of Aii I freely give them tho' not of Jericho and 3. tho' Ai have the Men of Bethel with them as their Auxiliaries so make up about Twelve Thousand ver 17.25 yet fear them not c. All shall be delivered into thy hand thus God's Plaister was broad enough for Joshua's Sore and the falling out of Lovers was the renewing of Love The 2d Remark is Policy as well as Prowess and Valour is not only lawful and laudable but also at some time necessary in the General of an Army that is engaged in a Just and Righteous War Dolus an Virtus quis in Hoste requirit 't is as lawful to gain a Victory by Secret Stratagems and Ambushments as by open Fight and Force God himself the Author of Justice hath warranted it as by many Examples in Scripture so here by his express command lay thee an Ambush c. ver 2. God saith Wisdom is better than Weapons of War Eccles 9.18 Prov. 20.8 The Examples or Instances who found this to be a great truth were 1. Abraham in the first War that we read of in Scripture came upon the four Kings by Night with his handful of Servants only while they were Secure Sleepy and Drunken as Josephus saith and overcame them Gen. 14.14 15. 2. Ehud by a Stratagem slew Eglon and saved Israel Judg. 3. from 16. to 30. 3. Gideon by a Stratagem of Trumpets and Pitchers was Israel's Saviour Judg. 7.20 4 David found policy above prowess against Goliah 1 Sam. 17.40 c. With many more that might be named beside this here of Joshua whose Policy was double 1. in not only laying an Ambush of 5000 Men on the West-side of the City but also 2. in his counterfeiting a Flight with his other 25 thousand Men whereby all the Citizens were decoyed out of the City which made way for the Ambush to take it c. ver 12. 17. c. The 3d Remark is Joshua's Constancy
Tacit Objection ver 19. saying If ye have any Misgivings of Heart that the Land which ye first chose be Unclean by the want of the Tabernacle c. the visible Signs of God's Presence then leave it and come dwell among us tho' we have room little enough for our selves rather than sin better we be Distressed than God Dishonoured we will trust God in our Conquering more of the Canaanites for us to make more room both for you and us This was an eminent Act of Brotherly Love to dispence with their own Inconveniencies rather than admit of a mischief being desirous to give them all lawful content c. The Fourth Remark is The Defendant's Answer to the Plantiffs Objection from ver 21. to ver 30. This Defence made here is twofold First The Negative Part And Secondly The Positive The Negative is express'd ver 21 22 23. and the Positive is contain'd in ver 24. to ver 30. First In the Negative part the Defendant peremptorily denies the Charge that their Altar was not erected for any such ends as for Sacrifice or Oblations upon it or to any separation from the rest of our Brethren in the Service of the true God much less for serving any Idol c. And this absolute denial of the Charge comes strongly corroborated with a most Grave and Pathetical Obtestation wherein El Elohim Jehovah the Lord God of Gods twice over the Seacher of all Hearts is solemnly appealed unto for their sincerity in God's Service notwithstanding the foul Calumny very unjustly cast upon them They make their Appeal from Man's Court which was fallible unto God's Court that was Infallible saying If God see us guilty Let the Lord himself Require it and not save us from either the Sword of our Brethren or from the Sword of our Enemies let him deny us both Safety here and Salvation hereafter Secondly In the Positive part 't is strenuously Asserted That their design in building this Altar was to a quite contrary end than that their Brethren charged them with for their purpose therein was only to prevent Apostacy both in themselves and in their Posterities therefore was this Altar erected as an exact Resemblance of that Altar in God's Tabernacle that it might be a standing Monument and Witness of our holding Communion with you in God's Service both in the Tabernacle now and in the Temple hereafter and this Argument is Amplified with many Emphatical and most Pathetical Expressions from ver 24. to ver 30. all to make it undeniably evident to their false Accusers that they had an utter Detestation of the very thought of any such Notorious Abomination The last Remark upon this Chapter is The Amicable Composure of this Difference among Brethren First The Embassadors depart fully satisfied with their Apology ver 30 31 32. Secondly The Satisfactory Account they give at their return causeth Israel to cease all thoughts of Warring against their Brethren ver 33. which they did not in the case of the Obstinate Benjamites Judg. 20. 3. The Monument of the Alter in its right use and end is confirmed ver 34. for this happy Conclusion of the Treaty all Israel blesseth God ver 33. N. B. Thus Quarrels among Brethren oft arise from meer Mistakes as betwixt Cyril and Theodoret who Excommunicated one another for Heresie c. yet afterwards coming to a better understanding of each others Meaning and finding they both held the fame truth they were cordially reconciled We must justly wonder at the over hasty Jealousie of the Ten Tribes against their Brethren whose Faithfulness and Valour for God and his People they had so long experience of in the Seven Years War yet now to find fault when themselves were fowly faulty of a rash Censure having only Allegata's Matters alledged but no Probata's or things proved but alas how oft doth Inconsiderate Zeal transport even Religious Men to Uncharitable Censures Would to God all such differences upon mistakes in our day may be as happily ended as this was here then God is among us as ver 31. perceivingly but Dissenâ—ion drives God from us and will let in Dissolution among us If we avoid not all giving offence carelesly and all taking offence causelesly Oh that the Lord would take away that Morosity and Malignity of a Censorious Spirit from us and give to us more meekness of Wisdom Jam. 3.13 The Renbenites c. here were really to be commended not only for their care in building this Altar for the Spiritual good of their Posterity least they should forsake the sincere Service of the true God in their following Generations but also for their Meekness when thus foully calumniated They did not bristle and set up the Crest in a way of scornful Defiance but they calmly sought to give due satisfaction to their offended Brethren And the Ten Tribes were verily more Blame-worthy for misconstruing their Religious Meanings and Doings upon such slender grounds as a bare Report without any solid proof misrepresenting the Matter to them N. B. Yet herein were they truly Praise-worthy not only that they were so blessedly blown up with a Zeal for God's Glory in preparing War against Idolatry yea even in one half of the Tribe of Manasseh against the other half beyond Jordan when the purity of their Religion came in competition with Brotherly Affection like Levi in that Heroick Act of Divine Justice Exod. 32.26.29 would not spare their own Brethren Deut. 33.9 but also and more especially that the Ten Tribes first sent Phinchas so famous for his Heroick Fact against Zimri and Cozbi whereby God's Wrath was appeased Numb 25.8.11 Psal 106.30 to compromize the Controversie which he happily effected without any imbrewing their Hands in one another's Blood Sure I am we want such a Phinchas in our Day to put an Happy end to our Unhappy Differences CHAP. XXIII JOshua the Twenty Third containeth General Joshua's calling a Parliament most probably to Shiloh the usual place of such Solemn Assemblies where Joshua made his Oration to the Elders Heads Judges and Officers of Israel the Representatives both of Church and State ver 2. whose words being uttered at Shilo the place of God's Residence on the Ark of his Presence to this Grand Councel before the Lord might more likely have the greater influence on them The Remarks hereupon are First This great Act of Parliament that passed at this time is expressed in Joshua's Oration the Prologue whereof offers it self first to our prospect wherein he prepares them for what he had to propound to this Parliament both from a consideration of his own Old Age which should have the more Authority with them ver 1 2. and then of God's Faithfulness in performing his Promise saying The Lord hath done much already for you and he will still do more if ye keep Covenant with him and Rebel not against him ver 3 4 5. Thus this good Man's Grace like good Liquor ran fresh to the bottom though Old Age disenabled
declare his being a fairer mark for Ehud to hit and less able to resist the fatal blow This Message from Elohim proved Ehud's Ponyard it was not to be delivered by Word of Mouth but by an Act of the Hand He thrust his Dagger into Eglon 's Belly so stab'd him in the Guts which he had so Deliciously and Daintily for a long time pampered ver 21. for which Deed Ehud had undoubtedly an extraordinary Call from God ver 15. and so N. B. This Extraordinary Act of Ehud is not Recorded as an Example of ordinary Imitation 'T is not here propounded as a Pattern for common practice Therefore Ravilliac's killing King Henry the Fourth of France at the Jesuits Instigation and our own Burchet in Queen Elizabeth's Reign undertaking to stab a Nobleman whom he look'd upon as God's Enemy and such like Enthusiastick Attempts can have no just Vindication from the Example of Ehud who was extraordinarily raised up by the Lord to be Israel's Redeemer who in this Act was indeed a Type of Christ for as he alone slew Eglon so our Saviour alone destroyeth Satan He treads the Wine-press alone Isa 63.3 and beside him there is no Saviour Isa 43.11 and 45.5 and Christ is described to have a two edged Sword like this of Ehud's Revel 1.16 wherewith he will destroy that grand Eglon Antichrist c. Revel 19.15 Psal 149.6 The Fifth Remark is The Consequences of this King's Death which be Three First Ehud's Prudence in escaping his present peril He went through the Gallery or Guard-Chamber with such a composed Countenance and Carriage in his going out so that none of the Courtiers could harbour any suspicion of him ver 23. He lock'd the Door and probably took the Key along with him so great was his Courage from his good Conscience being fully assured that God who had given him this extraordinary Call to undertake this extraordinary Enterprize would by his Special Providence preserve him in it and protect him through it but behold in the next place how great a Truth that Adage proveth Quos Deus vult Destrui prius vult Decipi Dementari Whom God will have destroyed He will first have them deceived and notoriously Infatuated as were this King and all his Courtiers the Lord here helped Ehud so as that he out-witted them all Eglon himself falls by his own Sublime Infatuation in putting forth and packing out of his Parlour all his Yeomen of the Guard and all the Lords of his Council to be left alone and in his mistaking Transport at Ehud's Elohim c. as above and now all his Courtiers were likewise no less confounded N. B. The same God who had commanded Ehud to stab Eglon did likewise for the safety of his Servant in his Service Infatuate all his Courtiers filling their Minds with false Imaginations For First They had not the least Suspicion of Ehud's doing any evil Act when they saw him walk leisurely away with so serene and sedate an Aspect his Faith being above his Fear in that most eminent danger his Confidence in God that called him to this Execution of Justice carried him off in a constant Composure both of gesture and posture as if indeed unconcerned therefore Eglon's Attendants had no Jealousie concerning him for the Lord hid it from them Secondly Those Servants after Ehud had pass'd safely by them came to the Door of the Parlour and finding it fast locked they said Surely he covereth his Feet in his Summer Chamber ver 24. Here a Second Infatuation was upon them whether by covering his Feet they suppos'd he was only easing Nature may be much question'd though it be commonly so taken both here and in 1 Sam. 24.3 not only because a Summer-Room is properly design'd for a place of delight and not for any such offensive use but also because it was usual in those hot Countries to lay down in some cool place and take a Nap at Noon as both Ishbosheth 2 Sam. 4.5 and David did 2 Sam. 11.2 and when they did so in such cool places such as this Summer Parlour undoubtedly was they used to cover their Feet as Boaz is said to do Ruth 3.7 Hereupon I the rather judge that Eglon's Servants did suppose that their Lord was laid down to sleep partly because this sense best suiteth with Saul's case in the Cave 1 Sam. 24.3 for David might better cut off Saul's Lap when he was asleep than while he was only easing himself of his Excrements seeing Saul was insensible when David did it and partly because this was a more probable Reason of the Courtiers so long waiting at the Door which was their third Infatuation They must rather suppose that their Lord was laid down to sleep which would take up some considerable time than only that he was now emptying his pampered Panch which is a Work done in a little time so could not be any occasion of their waiting so long until they were ashamed ver 25. loath they were most probably to disturb him of his Repose as on the other hand they would not be found guilty of any unlawful Neglect towards their Liege Lord and King thus were they confounded among themselves none of them knew what to think or speak yet all this while God was at work in over-ruling their gross Mistake for while they were made to linger along time God convey'd his Servant Ehud safe home to Israel ver 26. The second Consequence of this Tyrant's Death was Israe's Deliverance from Moab's Tyranny the Circumstances whereof are here described ver 27 28 and 29. The First is Before those Courtiers could find another Key it being common in Princes Courts to have divers Keys for the same Door Politick as well as Pious Ehud made a safe Retreat 'T is a great Truth Piety without Policy is too simple to be safe and Policy without Piety is too subtle to be good Here was a blessed mixture of both in Ehud He escapes unto Seirath near to Mount-Ephraim and not far from Eglon's Summer-Parlour while his Servants loitered thus at the Door but at long last opened it and there found their Lord asleep indeed as they had expected but it proved his long sleep a sleep unto Death it was that he slept Psal 13.3 their Lord they saw was fallen down dead on the ground ver 25. No doubt but this frightful unexpected Spectacle did fright those Courtiers into a most dreadful Consternation Oh! In what confusion were they now plung'd into especially when they heard that Ehud was approaching to Assault them c. The Second Circumstance is No sooner was Ehud return'd safe to Seirath but he blew a Trumpet sounding an Alarm of War to those Warlike Men of Mount-Fphraim whom unquestionably he had prepared for a March by those Associates who bore the present to Eglon and whom he had sent back to make all ready himself having a particular Faith for success in his secret Service then comes Ehud Captain General marching in the
His no more c. was no more than that of Children no more till next time therefore David got him at last out of the Land when after the first Melting he had found him faithless In such a case Credulity is but folly V. 11 12 13. Contains Naomi's Disswasive to them for Tryal of their Truth and 't is question'd by some Whether Naomi did well in thus Disswading them seeing it had a tendency to drive them off from that Religion which was true and to fix them in that Worship which was Idolatrous as appears in v. 15. Orpah went back to her Devil-Gods to wit Baal-peor Chemosh Milchom c. but 't is answered No doubt but good Naomi did well in it to try the truth of their Affections Therefore V. 11. Why will ye go with me She would know what was their principal Motive Whether was it for her sake only or for expectation of Husbands from her She would have their Resolutions well grounded Hence Observ 1. New Proselytes and Converts should be full of Caution and Consideration they should be asking after their grounds why they leave the Idols of Sin to go along with Christ and Salvation Naomi might fear Afflictions might attend her in Canaan and this might become a stumbling-block to her Moabitess Daughters so as to make them renounce the good ways of the Lord which would have been a Scandal to the Weak a Scorn to the Wicked and a Cordolium to her self Such as will build the Tower of Godliness must count the cost Luke 14.28 lest they lose the things that they have wrought but that they may receive a full Reward 2 Ep. John v. 8. without a Non-putaram without any Fools Had-I-wist afterwards she doth not command them but Counsel them that it might be a free-will Offering in them to chuse or refuse as if she had said thus If ye will return with me into Judaea then must ye be devoted to the Worship of the True God but if this like ye not then return to Moab your own Countrey Twice over 't is repeated Turn again my Daughters Turn again my Daughters She would have their Resolves well grounded as all of new Converts ought to be they should with good Advice make War Prov. 21.18 and Luke 14.31 This Life is a Warfare and we have Twenty Thousand Enemies to fight against us Satan and his whole Myriads of Devils his Myrmidons of Lusts that War against our Souls 1 Pet. 2.11 and we have but little of strength to resist them We should follow the Lamb and his Gospel yea we should love the Gospel for the Gospels sake not because it is fringed with Ease and Honour God takes it kindly from young People that they will follow him through a Land that is not sown Jer. 2.1 2. that maketh Moses choice Hebr. 11.25 and the Spouse's Cant. 8.5 chusing Godliness though Afflicted and the Gospel though persecuted keeping the word of Patience Revel 3.10 God is tender of such Esa 63.9 to 15. Observ 2. 'T is very comely and commendable yea and sweetly Corresponding with this Scripture-pattern and President for Mothers-in-Law to carry to their Daughters-in-Law as if they were their own Natural Children Thus Naomi behaved her self to Ruth and Orpah even to the last if she did no more or not so much to the latter as to the former until the saw her comfortably cared for in the World in Ruth's Marriage to Rich Boaz 't was because Orpah deserted Naomi which Ruth did not and so withdrew her self from the Counsel and Kindness of her Mother by her returning unto Moab while both those Daughters stayed with their Mother she treats them kindly and does the best she can for them here she calls them her Daughters two times as if they had been Naturally Born of her you that are Mothers in Law or Step Mothers that is such as Step in to be instead of Natural Mothers you have need of Grace to supply the place of Nature which you cannot have that so you may adorn your place as Daughters of Sarah ought to do 1 Pet. 3.3 5 6 7. Observ 3. Candour and Kindness is a better way to prevail in Perswasion than Rigour Moroseness and Austerity Man naturally is a Noble Creature and will rather be drawn than driven Naomi like Naphthali gives goodly words Gen. 49.21 good words do ingratiate both with good and bad Men when especially they come not out of feigned Lips Psal 17.1 Deut. 33.23 No Noble Nature would be huffed and hector'd even unto that which is good It is good Policy therefore to preserve an Opinion of our Love in the Hearts of those whom we would perswade to any good and to treat them fairly as she here V. 12. Are there yet any Sons in my Womb that they may be your Husbands The Law required that the Brother dying without Issue his Widow should not Marry to a Stranger but his Brother should take her to Wife and should raise up Seed to his deceased Brother that the Inheritance might not be Alienated and a Name lost in Israel Deut. 25.5 6. each one was to keep to his Inheritance Numb 36.7 Levit. 25.23 Hence Observ 1. A minori ad majus from the lesser to the greater I argue Our Spiritual Inheritance ought not to be Alienated much more than their Temporal The Kingdom of Canaan was but a Type of the Kingdom of Heaven which is the Antitype If Naboth can say of the Type only God forbid I should Alienate my Inheritance when tempted to it by plausible pretences 1 Kings 21.3 which the Lord indeed had forbidden Levit. 25.23 Numb 36.7 Ezek. 46.18 how much more should we say so of the Antitype of the Gospel of its Ordinances and of the things of the Kingdom of God Religion is our Inheritance which we have received from our Fore-Fathers and we should say with Naboth the Lord forbid that we should Alienate it that we should forfeit it or fool it away and not transmit it to our Postâ—â—â—ty for so doing our own Children may Curse us their Parents in another World 'T is Religion that makes England the Lord's Land Hos 9.3 and Immanuel's Land Isa 8.8 Now assuredly if we do not live according to the Lord's Law we shall not be permitted to live in the Lord's Land Oh God forbid that our Land should cast us out or that our Sin should cast out the Gospel or that ever Christ's Land should become Antichrists I am too Old to have an Husband Observ 2. That Second Marriages are not Vnlawful This Grave and Godly Matron doth not say 'T is not lawful for me to take a second Husband my first Husband being Dead for the Scripture maketh the Woman free when the Husband is Dead and so likewise the Man Rom. 7.1 2 3 4. What then should hinder the second third or fourth Marriage Though undoubtedly Christian Moderation ought to be observed herein there must be a difference put 'twixt Lawfulness and Expediency 1
had seen a Beam of God's Omnipotency yet return'd to their Idolatry c. The Seventh Remark is The Arks sad dismission from Bethshemesh after its glad Reception there v. 19 20 21. The cause why was The Curiosity both of Princes Priests and People in peeping into the Ark of God which was not to be done upon pain of death Numb 4.20 N. B. And no doubt but their presumption of prying into the Ark might be grounded from a Jealousie that the Philistines had taken something out of it or put something into it while it lay Captive Seven Months in their Hands and this opportunity might make them over-desirous to view the Tables of the Law of Moses which they never had seen nor ever were like to see after the Ark came into the Holy of Holies where they might not approach beside they thought they might presume the more because the Ark had been polluted by the hands of the Philistines who for any thing they knew were not punished for so doing and now it was exposed to publick View therefore having this occasion they might make the bolder with it But Oh! How dear did these Men pay for their presumptuous prying and peeping Fifty Thousand and Seventy lost their Lives for so doing N. B. No such Severity God shew'd to the Philistines because they knew not his Law as his Israelites did or might do If Vzzah do but touch the Ark he dies for it 2 Sam. 6.7 1 Chron. 13.10 but Philistines may hand it into a Cart and not die If Ananias c. commit Sacrilege Peter punishes him with Death Acts 5.5 but so he did not to Simon Magus Acts 8.20 God expects more from his People than from Aliens N. B. 'T was a marvelous good Providence that the Lords of the Philistines were gone had they seen this severity it would have harden'd their Hearts more Some Object here and say First That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was then the Living had not been so many as to Bury the Dead Hereupon Josephus saith with other Rabbins that only Seventy were slain c. which though it seem but a small number yet might be call'd a great Slaughter either from the smalness of the place or from the quality of the Persons those being their principal Men nor could so many as Fifty Thousand c. all peep into the Ark. Answer 1. To find fault with the Testimony of the Scripture of Truth is of dangerous Consequence giving advantage to the Anti-Scripturists that do too Atheistically deny its Authority c. Answer 2. All those peepers were not only the Bethshemites but also from all other adjacent parts therefore the Text saith God smote of the People not of the Citizens of that City for without all question a great Concourse from all parts of that Countrey could not but run and be there to behold the lost Ark restored to make up so great a number Answer 3. So many might take time to peep successively but suppose all did not so yet were slain they might deserve Death for other sins known to God though unknown to Men who may account those Innocent whom the Lord reckons heinously guilty God's Judgments ought not to be censured by us for though they be sometimes secret yet are they always just Objection 2. This seems too much severity for so small a sin as this was Answer 1. The City of Bethshemesh which signifies the House of the Sun was now under such an Eclipse and darkness as peevishly to think that God was over-strict laying the blame all upon God and none upon their sins v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour David himself had something of this sin 2 Sam. 6.8 9. and the Gadarins much more Matth. 8.54 Answer 2. God always shews most severity in punishing his own People especially in matters that immediately concern'd his Worship and Men are not competent Judges because we understand not the unsearchable Reasons of his Judgments Who hath been God's Counsellor c Rom. 11.33 34. we ought not to search into God's Secrets which belong to him only Deut. 29.29 Hic oportet mirari non rimari we may better admire than express them and we ought not to reprehend what we cannot comprehend The Philosopher could say Nihil interesse pedes nò quisquam an Oculos in clienâ domo ponat 'T is as unmannerly a trick to pry into another Man's House with his Eyes as to press into it with his Feet How much more unlawful was this prying and peeping into the Secrets of God so expresly against God's Law Numb 4.15 18 19 20. Arcana Dei sunt Arca Dei The Secrets of God ought not to be searched into lest we smart for it as they did Eorum quae scire nec datur nec fas est docta est ignorantia saith Calvin As 't is a Learned Ignorance not to know what is unrevealed so 't is a sort of madness to pry into them N. B. The Bethshemites here take care to rid their hands of the Ark which they should have more reverently retained and therefore requests Kiriath Jearim a more Religious City to send for it v. 21. pretending it was too nigh the Philistines who might fetch it from them and the rather because it was in the way to Shilo c. but intending only their own safety 1 Sam. CHAP. VII CHapter the Seventh of the First of Samuel is a Relation of the Acts of Samuel under his double capacity both as he was a Prophet to Israel and as he was a Judge over them and these his Acts do relate both to a time of War and to a time of Peace Remarks upon the former are First The Introduction before the War the Ark was fetch'd up by the Men of Kiriath Jearim where it long abode v. 1 2. 'T is a wonder they durst fetch it at the Bethshemites request for fear of the like fate but this pious People well knew that the Calamity was not to be charged upon the Ark but upon their carelesness and Irreverent Curiosity which they resolved to avoid The perdition of their Neighbours was a Caution to them so they place it in the House of Abinadab in the Hill and consecrated Eleazar his Son to keep it from all kind of such prophane touches as had cost so dear N. B. This Abinadab was undoubtedly a good Man and Josephus the Jew calls him a Levite yet they Sanctified the Son for this Service because the younger and stronger for it and not the Father who probably was Superannuated or at least cumbred with the cares of a great Domestick Charge which might either divert him from or distract him in the Service of God Lavater saith that Ahitub the Priest then living at Shilo did Consecrate Eleazar not to be either Levite or Priest which he was not before for in Israel Men were not made such but
enabled to hear a Word of Comfort which was this that Cambyses had â—ay hindring God's Temple laid the Foundation of the Persians Empire's Ruine for God â—â—ll send the Prince of Greece Alexander the Great and others before him to overturn 〈◊〉 Empire c. ver 20. N.B. They spoil'd the Persians Plots against the Jews fiâ—â—â—â— them other Work than to hinder God's House Michael the Messiah Prince of his Church orders and over-rules the whole Vniverse for its good c. ver 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted Dan. XI and XII REmarks First Upon Dan. 11. 't is an History as well as a Prophecy Mark 1. The Angel Gabriel revealeth from Christ unto Daniel after his Prayer Dan 9. and his Fasting three Weeks Dan. 10. whereby he was prepared to receive this Prophecy the plain Naked Truth which should suddenly and certainly come to pass ver 2. where saith Grotius c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram and of the He-Goat Dan. 8. speaking only of such Kings of Persia as either hindred or help'd the Temple Mark 2. He foretels that the Persian Monarchy which had obstructed the building of God's Temple should be destroy'd by Alexander the Great after it was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heighth wherein it could bring into the Field even Millions of Men and cover the Seas with its Ships and thinking to drive down all before them ver 2 3. Mark 3. Then that Grecian Empire which swallow'd up the Persian when it seems in its Zenith and most Ruffling Grandeur expecting Embassadors at Babylon from all the World shall be broken like brittle ware and be divided into four of Alexander's Chieftains Cassander Antigonus Seleucus and Ptolomy ver 4. Mark 4. Then he foretels the Intestine Wars that should arise among those Successors of Alexander seven several times from ver 5 to ver 20. the last of which seven Wars was betwixt Ptolomy Philometer and Antiochus Epiphanes whom Gabriel calls a Vile Person ver 21. who should conquer Egypt ver 22 to 28. but be recall'd by Rumours ver 40 c. the Year before his Death his success ripen'd him for Ruine Mark 5. He foretels the sad State of the Jews all this Time who laying betwixt Egypt on the South and Syria on the North and so they were like Bread-corn betwixt two Mill-stones grinded to Powder during all those seven Wars aforesaid their marches to and fro being commonly through the Bowels of Judea but more especially by this Vile Antiochus not so much Epiphanes or Famous but Epimanes Infamous for his Madness against the Jews ver 28 30. to 39. and again ver 41 to 45. and 1 Maccab. Chap. 1.2.3.4.5 and 6. N.B. Though God's Church here went to wrack both by the North and by the South yet both North-wind and South shall blow good to it at last Cant. 4.16 God's Favour makes them Favonian or favourable Winds c. Remarks Secondly Upon Dan. 12. that brings in the Good and Comfort of the Church Mark 1. 'T is promis'd that Michael the strong Christ will protect his Church from the Persecutions of Antiochus that Type of Antichrist and deliver all his Elect Temporally or Eternally ver 1 2 3. Mark 2. Antiochus and so Antichrist's Time of Persecution is limitted more darkly ver 5 6. but more plainly upon Daniel's farther enquiry ver 8 to 12. The Man Christ Jesus ver 7. tells him the end shall not be till Time Times and half were over which he numbers fully in one thousand two hundred and ninety Days ver 11. before Antiochus's Death And then he adds forty five Days more ver 12. for some signal Mercy as that Victory Judas Maccabeus obtain'd about that time c. this Addition made the former to be one thousand three hundred and thirty five N.B. The number of the Beast Antichrist six hundred and sixty six if doubled make one thousand three hundred and thirty three and three Years and half make up one thousand three hundred and thirty five compleat Mark 3. Daniel is bid 1. To Seal up this Prophecy ver 4. the Secret of it was reserved to be made known in after Times And 2. He must be satisfied herewith and prepare for Death having a Promise both of Rest in his Grave and at his Resurrection out of it ver 9 13. here Daniel hath a kind Dismission from Troubles as Rev. 14.13 c. Esther CHAP. I. SOme General Remarks are requisite here before we come to the particular History As 1. Upon the Book 2. The Author And 3. The Time Remark the First In General concerning the Book it self whether it be Canonical is question'd by Athanasius and Nazianzen c. which they seem'd to doubt of because of the seven Apochryphal Fragments as so many Chapters were usually and abusively added and stitched to it I find indeed some Rabbins relate that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship they have a Custome among them to cast only this Book of Esther upon the Ground before they read it and the Reason they render for their so doing is because they find not the Name of God or Lord in this whole Book But this Reason is in Truth no Reason if it be seriously consider'd what a Contexture of most eminent Passages and Acts of God's immediate Providences for relieving his Calamitous Church is contained in this History even such and so perspicuous as can scarcely be parallel'd in the whole Book of God any where or at any Time and Age. N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture and reckoned among the Chetubin Hagiographa or Holy Writings by the Jewish Church notwithstanding the Name God or Lord be not named in it to which the Oracles of God were committed Rom. 3.2 that they might keep them carefully for and transmit them safely to Posterity and 't is more than probable yea it may be strongly presumed that the Jews were true to their Trust otherwise either our Lord Christ or his Holy Apostles who reproved their Rabbins for many other Corruptions c. would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture as a necessary Caution to the Christian Church N. B. 2. Rabbi Abraham the Spaniard relateth this Book of Esther is had in so much Reverence among the Jews that so oft as they do hear the mention of Haman's Name read in it they do even to this Day with their Fists and Hammers so beat upon the Boards and Benches as if they were beating upon Haman's Head it self to break out his Brains c. Remark the 2d in general concerning the Author of this Book N. B. 1. Sanctius saith out of Augustin and Isidore that Ezra was its Author But Bonartius answers
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
in the best p 370 392. Servants ought not to slander their Masters p. 390 407. But be faithful to them p. 540. Sin hath many degrees from bad to worse p. 369. It may lye long before reckon'd for p. 414. How it is from God p. 472 473. Sincerity is best known by Secresie p. 558. Sodomites suppress'd by Josiah p. 618. Solomon's Sapience in all his Structures both for Sacred and Civil Services p. 442 to 458. Souls have no Sexes in Point of Prophecy p. 616. Strive who can get the greatest Interest in Christ as they did in David p. 409. Sun standing and going backward p. 609. Horses of the Sun p. 619. Supper of the Lord is the best Feast that ever was p. 664. T. Temple the best of Buildings p. 444 445 c. Set contrary to Romish Churches p. 449. How it was a Type p. 450 to 452. It and the City were Burned p 628. And Built again p. 691. The many Sentiments upon Ezekiel's Temple c. Appendix p. 754. The Literal and Mystical Sence thereof p. 755. Reasons why 't is Mystical Ibid. Tempt Satan doth us to Sin that he may accuse us for Sin p. 402. Testament the Old Testament closeth up with a sweet Sentence p. 733 734. Thanksgiving Days for Deliverance ought to be observed p. 689 718 719. Topheth what it signifies p. 588. and p. 619. Truth not always known by the Major Vote p. 515. U. Valour is vain when God is against the valourous p. 566. Virgin forced may be vexed but not violated p. 377. Unbelief hinders good Men of God's Blessings as well as the bad p. 547. The three grand Doubts of it answered p. 569. W. War of Sennacherib against Hezekiah is related like a Comedy p. 601. Wealth lurches the Worldling as the Ass his Rider p. 401. And as Servants did Shimei p. 434. There is no Content in the Confluence of it p. 509. Weary Men sooner are for good than for Evil p. 473. Wicked Manasseh yet repented p. 612. Widows of Ministers ought to be cared for p. 553. Will the Determination of Man's Will by God's Decree is consistent c. p. 423. Wit of a Woman is quick at a pinch p. 641. Wives faults are fixed on their Husbands not hindring them p. 511. Must have Husbands Consent in matters of Moment p. 535. Wizards suppress'd by Josiah p. 621. Word of God which is certain must not be forsaken for uncertain Worâ—â— Vol. 3. p. 477. X. Y. Youth is full of Vanity p. 615. Z. Zeal of Elijah p. 500 c. Zephany when he Prophesi'd c. p. 624. FINIS THE FOURTH VOLUME Of the SACRED History and Mystery OF The New-Testament Logically Discust and Theologically Improved Beginning at The Birth of Christ and ending at the last of the Revelations Wherein is held forth the Life of Christ and the Lives of all the Apostles Tora oar Hebr. Prov. 6.23 Lex lux the Law is light If the Law of Moses be the Light of Men tho' it be Vailed how much more is the Gospel of the Messiah who was the true Light which lighteth every man that cometh into the World John 1.9 Seeing it is so clearly Revealed and so plainly Explained here The Preacher sought to find out words of delight even words of Truth Eccles 12.10 Philip said to the Eunuch Understandest thou what thou readest he answered how can I except some man guide me Acts 8.30 31. By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1696. To the truly Noble Lord Judge Rookesby My Lord ANtiquity of Pedigree may most truly be stiled the worthless Moss of Antient Times and is too often found to be only a Nobility by Parchment The Etymologist doth define Nobilis quasi prae aliis Virtute Notabilis intimating that the more Noble in Title a Man is the more Notable in Virtue he ought to be 'T is the saying of one of the Heathen Sages Nobilitas sola est atque Unica Virtus signifying that Titles of Honour should be the shadows of Virtue hereupon a morose Philosopher affirmed that Honours without Virtues are but the Mask of Vices A Noble Genealogy from Antient Times is but the matter of true Nobility 't is Virtue only that is the form and soul of it which doth animate and quicken it and without which it is no better than a dead carcass that soon putrifieth into stench and dwindles away into nothing when Honour is not found growing upon the back of Virtue and is not born up by it as by iâ—s supporting Pillar Hereupon it was once a most tart Sarcasm of one who rose to Honour by Virtue to one who ended his Honour by Vice Meum genus à me incipit Tuum verò in te desinit and the witty Poet singeth Quae nos non fecimus ipsi vix ea nostra voco The Platonick Definition of Nobility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English its sense is that the best Gentility is a virtuous exercise of generous Manners Upon this account the Men of Berea were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is better Gentlemen or more Noble than those of Thessalonica Acts 17.11 Assuredly that Nobility is the best and most truly Divine where God is the Top of the Kin and Religion the Root of it c. Now My Lord those happy Conjunctions I speak without vanity are most happily found in your Lordships both Parentage and Person in whom Honour and Holiness had their mutual and reciprocal Splendour For first I had the happiness to have a personal and particular knowledge of your Honourable Descent from a truly honourable and holy Father Coll. Rookesby who was pleased to dignifie me with a Call of being his Chaplain and whom I thereby became acquainted with c. to be a truly Noble and Religious Patriot of the late designed and so much desired Reformation c. as also from a godly Mother and Grandmother both which I very well knew to be grave Matrons and Mothers in Israel and cordial well-wishers in their capacities to the power of Godliness And secondly as to your own Person I have known your Lordship long to be an unfeigned Friend of our Lord the Bridegroom and of his Royal Bride the Church Tantus quisque est quantus ille est apud Deum All Honours are well measured by the nearest approach to the King of Kings who is the best Fountain of the truest Honour therefore the right valuation of every Man amongst Men must be according to the valuation which that Man hath with the great God This or that Man becomes not to be honourable because he commendeth himself or is commended by his fellow-creatures but 't is he whom the Lord commendeth 2 Cor. 10.18 The Custom among the Jews and Persians was to call their most honourable Courtiers Men of the King's presence Thus haughty Haman was so characteriz'd and after him Modest Mordecai had the same Character How much
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâ—ving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
beyond Jordan v. 40 c. to Bethabara where John first Baptized John 1.28 39. not so much for his own comfort for there he first heard from Heaven This is my beloved Son c. Mat. 3.16 17. as for the Peoples Conversion and Confirmation who there call'd to mind what John had some years before Preached of Jesus and then they believed John 10.41 42. N. B. Note well Which teacheth that though the Word of God seems for the present to be Preached in vain yet in due time tho long after it may fructifie c. when it is made Prolifical and Generative by the Spirit of God c. a long time after c. The 3d Remark concerns the Consequents or what followed this Feast which brings in Mat. 19.1 Mark 10.1 where Christ's passing beyond Jordan is mentioned in both places as it is in John 10. and 3. last verses and in Luke 13.22 where it is said after his stay some time at Bethabara as above He passed again through many Cities and Villages teaching c. N. B. Note well As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts that of the Tabernacles and that of the Dedication so Luke supplies their omissions as they do some of his at other times with some signal passages both before and after this feast First Luke supplies with some stories before this Feast As 1. With that of a Doctor of the Law asking Christ the greatest of Questions How shall I be saved c. Luke 10.25 to 38. occasion'd as may be supposed from his hearing those words Rejoice that your Names are writ in Heaven ver 20. This Letter-Lawyer knew nothing of the Spirit and would have gone to Heaven by his own good doings Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho and being wounded in his way by Thieves neither Priest nor Levite pitied him but a Samaritan whom the Jews abhorr'd John 4.9 and 8.43 had compassion and cured him Herein Christ doth not give a direct answer to his question saying Thou must be saved by Faith in me c. as Rom. 10.9 c. then would this Tempter have accused him for being contrary to Moses but appeals to and convinces this doating and doing Doctor 's Conscience by this Parabolical Discourse that all his doing the Deeds of the Law would not do seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour and therefore must take sanctuary in the Grace of the Gospel Rom. 8.3 3.20 7.7 5.18 Gal. 3.21 22 23 24. This Parable of the Man fallen among Thieves is Related in its Circumstances Luke 10. from ver 25. to ver 38. Wherein Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer comes to Tempt Christ ver 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses to prove him an Apostate he askt what he must do to be saved As the Jaylor did Acts 16.30 but not with so good a mind This is a question that ought to trouble all persons in the World this Captious Questionist however was no Sadducee for he here enquires after Eternal Life which the Sadducees denyed c. That young Man came running to Christ Mar. 10 17. to move this Question Oh how rarely do Men run upon this weighty Errand 't is said our Lord loved him for so doing Mar. 10.21 alas how few go so far as he did yet went he not far enough he had a good mind to Heaven he cheapens it but would not go up to the price of it he would have been saved by his own good Meanings and Doings as Mat. 19.20 c. whereas when we have done all we can we are but unprofitable Servants Luke 17. ver 10. Mark 2. Christ shapes his Answer ad Idem to the question not directly but by referring the questionists Conscience to the Law of God which only shewed him his Sin Rom. 3 10. and 7.7 Gal. 3.10 21 22 c. whereby he might be whipt home to Christ Gal. 3.24 or at least left inexcusable Rom. 1.20 Christ shews him that Salvavation is not impossible because the Law cannot give it but because Man by the weakness of flesh Rom. 8 3. cannot fulfill the Law ver 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller which did discover his Hypocrisie ver 29. Christ propounds this parable to this purpose of teaching those great Truths in the general 1. That the first Adam and in him all Mankind fell among Thieves c. by his Travelling the wrong way from the Tree of Life to the forbidden Fruit-Tree this was as going from Jerusalem to Jericho from the Holy City to a Cursed Town c. 2. In order to Help and Heal this wounded Man Christ propoundeth a Legal Priest which Represented the Moral Law to him This Law shews Man what he ought to do and with the same sight shews him likewise that he cannot keep the Law to fulfill it c. 3. This makes Man look out to the Legal Levite signifying the Ceremonial Law for some Sacrifice or Ceremony to make satisfaction for his falling short so far of fulfilling the Moral Law but when Man comes to see that the burning of a dead Beast is but a sorry satisfaction for the Sins of a living Man and the External washing of the Body can but signifie very little to the Internal purifying of a soyled Soul Hereby Man still finding no Relief or Cure from either the Moral or Ceremonial Law is turn'd over to that Law which is called Judicial and which passeth Judgment upon Man saying the Soul that Sinneth shall Dye Ezek. 18.4.20 30 And Cursed is every one that continues not in all things c. Gal. 3.10 c. but 4. when all these three Laws Moral Ceremonial and most of all the Judicial like Jobs three Friends do prove Physicians of no value Job 13.4 and miserable Comforters are they All Job 16.2 then is Man constrained to look forth for a better Helper and Healer even to that Jehovah Rophekah Hebr. that all healing Jehovah Exod. 15.26 Ps 103.3 even for that sweet Jesus who healed all sick Persons that came to him taking upon himself our Infirmities and bearing our Sicknesses Mat. 8.16 17 c. and who is called here the Compassionate Samaritan doing all the Offices of a Friendly as well as of a skilful Physitian for this wounded Man from ver 33. to 36. Christs Name was Jesus a Saviour for saving us from our Sins Mat. 1.21 and there is no other Name by which we can be saved Act. 4.12 It was not Moses or the Law but it was Jesus or Joshua that brought Israel into the Land of Promise c. Now more particularly in the whole Parable there is a prospect of two principal parts First Mans Malady and Secondly Mans
and Intention being resolved before hand to have Christ's Life yet will they proceed against him in a Judicial manner and in a Form of Justice under colour of Law pretending to Act. Impartially in this Process though intending nothing less for under this plausible pretence they Condemn the Innocent proceeding upon these three points 1. They Examine Christ 2. They produce Witnesses against him 3. They Adjure him to tell them who he was Of these in order 1. Whereas some Plaintiff should have stood up as the Accuser or Solicitor for Justice but none appearing the Judges themselves began to examine him of his Disciples and Doctrine thinking thereby that seeing they had no Just Crime to six upon him before they had apprehended him they might now pick out some seeming matter out of his Answer to their Interrogatories At the least to have proved him a False Prophet for contradicting Moses and the Prophets with his New Doctrine But he who was the Wisdom of God answers so Wisely as quite cut off all occasion of Advantage from his words for as to his Disciples he discovereth them not though he might have said one of them through your Means hath betraid me and fled but because he could say no more good of them he chuses rather to say nothing at all N. B. Note well would to God we could learn from him to deal thus with our Followers c. But as to his Doctrine he defends it by Appealing to his Common Auditors who heard him Preach publickly in the Temple and Synagogues John 18.19 20 21. N. B. Note well Thus Truth is bold and barefaced He mattered not if they asked his Adversaries while Heresie whereof they sought to accuse him hides it self and loaths the Light and hereby he kept the Bandogs off at staves end N. B. Note well This may teach us that though we should be ready to give an account of the hope that is in us 1 Pet. 3.15 Yet when called to it before catching and cavilling Adversaries we need say nothing of our Doctrine in particular but answer in general Terms as our Lord did here and as Paul did notably after Acts 23.6 Least we intangle our selves thereby and give any advantage to the Adversary for new Accusations out of our Answers c. 2. They Suborned false Witnesses against Christ Matth. 26.59 60 c. When he was thus Convented and Indited in this Spiritual Court with all Injustice Imaginable yet so shameful in it self is an unjust Process that these Monsters of Malice must pretend a Form of Justice and produce their Witnesses c. and though they were notoriously guilty of Injustice yet did they shun the seeming guilt thereof by Rejecting their Witnesses when they heard them disagree in their false Testimonies and like the Babel-Builders whose Language God confounded those must be laid aside and others are sought that were better Instructed Those Remarks arise here 1. They sought those Witnesses not as if these Judges of the Court had leisure to rise from off the Bench at that time to seek them but the Priests had so prepared their matters that something might be picked up out of the Mouth of their Witnesses which might do the Job for Condemning Jesus These mercenary Men would Swear what their Masters would impose upon them being meerly moved by the Favour and Authority of their Imposers 2. 'T is not mentioned in Scripture what those Knights of the Post Swore against this Innocent Lamb probably it was that he destroyed the Law had prophaned the Sabbath pardoned Sin forbid Fasting was an Enemy to the Tradition of the Elders c. 3. This corrupt Court Suborned their Witnesses as was done by them afterwards against the Protomartyr Stephen Acts 6.11 Not only hireing them to Swear but also putting words into their Mouths as well as Money into their pockets what they should say in their swearing work they taught their Tongues to speak lyes Jerem. 9.5 This they had learned from the old Manslayer the first Lyar and the Father of Lyes John 8.44 Though the Devil did but Equivocate to our first Parents yet is he called a downright Lyar there and no better than a Cozener 2 Cor. 11.3 4. Those Ecclesiasticks did lavish Gold out of their Baggs in hireing not one Witness only but many some at one time and some at another that by the Multitude of such kind of Cattel they might seem under a fairer gloss to find out the Truth with much pains and care of Inquiry 5. Yet whatever all those Suborn'd Wretches did Witness against Christ out of his Oracles and Miracles is called a false Testimony though they seemed to seek and say the Truth Their Tongues were so divided by the over-ruling Hand of God that one Swore black another white their Testimonies did trip up the Heels one of another Mar. 14.56 And they confuted themselves with their own Contradictions seeing that which is false may contradict that which is false on the other hand as well as that which is true However they none of them Swore home to the Point in the Judgment of the Court to make Christ guilty of any capital Crime insomuch that the Suborners were ashamed of their own Suborned Creatures and Christs Innocency appeared as bright as a Sum beam 6. When the Adversaries best projects do fail as they oft have done heretofore and will do so for the future they are forced to shift their Sails and take new Measures N. B. Note well Queen Elizabeth wrote in a Window at Woodstock while a Prisoner there much alledged against me nothing proved can be Had this been a Court of Justice indeed they would have punished those False Witnesses according to the Law of Moses Deut. 19.16 19 c. 7. When all their many false Witnesses were foundred and confounded with their own Mutual Contradictions so that the Sanhedrim could find no fault still to fix upon Innocent Jesus out of any of their false Testimonies at the last the Devil did help them at this dead lift they found out by their Divelish Agents two Witnesses that must drive the Nail to the Head by a specious Calumniating of Christ about destroying and repairing the Temple which they knew the People so much Adored as none were allowed to speak against it and for this supposed Crime Stephen was stoned afterward Acts 6.13 14. and 7.58 59. These two Witnesses the other many disagreeing Witnesses being all Rejected they hoped would better hang their matters together agreeing in one story and thereby seem to have some more Evidence of Truth Hereupon when the worst of Christs Adversaries could find no other fault in him then were they forced to make that a fault which indeed was none to wit His foretelling of his own death and Resurrection which in Truth was the Evidence of his Deity and the ground of our Comfort These two as well as all the other foregoing are all equally styled by the Spirit of God to be false
or for him 2. He knew himself among Fools so according to Solomons Sentence would not speak in their Ears for they would despise the Wisdom of his words Prov. 23.9 3. He saw that his Desperate Enemies about him were resolved to have his blood and therefore held it more glorious to choak their Malice with silence and to set them down by saying nothing But above all 4. Though he could have non-plus'd them as he did the Doctors at twelve years Old and oft after by his Answers yet now standing in our stead is content to be Condemned for our faults tho' faultless in himself this being the time not of Defence but of Silence and Suffering that Gods grace might be accomplished he as a Sheep before the Shearer opened not his Mouth Isa 53.7 To teach us Wisdom and Patience c. Psal 38.13 14. Not Answer all Accusations c. Now when Caiphas could have no Answer from Christ either to the false Witnesses or to himself he then Extorts one by Adjuring him and such an one as might seem plausible and effectual for Condemning him saying I Adjure thee by the living God c. Matth 26.63 Caiphas's catching question was Twofold 1. Art thou the Christ or the Messiah 2. Art thou the Son of God If thou be silent or tell not the truth then God by whom thou art Adjured will punish thee or however the Magistrate shall Condemn thee for thy contempt of Authority Thus this abominable Hypocrite dare pollute and prophane that Tremendous Name of God so called Deut. 28.58 Calling it in as the Author or at least the Abettor of his Notorious Plots and Practises yea one would think as this story is Related Mar. 14.61 That Caiphas was some Conscientious Person Asking art thou the Baruch Hu or the Blessed one or his Son using this Periphrasis as if he had been afraid once to Name God Yet presently after Adiures our Lord by the living God to tell him who he was whereas the Devil himself could have told him Mar. 1.24 3.11 an Answer to both his questions but he asked this not out of any desire to know the truth but to insnare him by his words for if he denyed it then had he been a Deceiver of the People that believed him to be so and if he made a free and bold Confession as he plainly did Mar. 14.62 of the Truth then they resolved to Condemn him as a Blasphemer as they presumptuously did ver 64. for making himself the Son of God at which this wicked wretch rent his Clothes which an High Priest ought not by the Law to have done upon any Reason Levit. 10.6 21.10 as if his very Heart had been rent with Grief at so sad an Hearing of such a Sacred Truth Though Christ told the Council he was now in his State of Abasement the Son of God was hid in the Carpenters Son whom they Arraign and would shortly Crucifie but they shall see him in a State of Advancement coming in the Clouds of Heaven as in a Chariot of State and then would he Judge those that were now his Judges Besides this he had given all Men the most undeniable Demonstrations of his Deity in his many Miracles the like whereof were never wrought by any mere Mortal Man c. John 9.32 c. This brings in the third part of Christs Sufferings from wicked Men to wit his Condemnation which was first done in this Ecclesiastical Court upon the Ingenuous Confession of our Lord before his Implacable Enemies when the glory of God was deeply concerned that he might leave them without all Excuses teaching us not to deny him before Men when Gods Glory lies at Stake c. And likewise to comfort us against our Sufferings for as Christ comforted himself now with his Future Glory so we if we suffer with him shall also Reign with him 2 Tim. 2.11 12. Matth. 19.28 The Sentence of Condemnation was first Denounced against Christ in the Spiritual Court by Caiphas who openly declared his good Confession so called 1 Tim. 6.13 to be Blasphemy and then demands the Concurrence of the whole Council who like a company of Servile Souls durst do no other but concur with Caiphas Unanimously crying He is Guilty of Death and under the pretence of that Law Levit. 24.16 He was Condemned by them all Matth. 26.65 66. and Mar. 14.64 N.B. Note well This may comfortably assure us that the Second Adam who was very God yet Cendemned for saying so hath freed us from that Crime of Blasphemy we stand guilty of for the first Adams affecting a Deity and to be as God Gen. 3.5 For though Christ was most free of Blasphemy and of all other sins yet because we in whose stead Christ now stood are guilty thereof and of all sorts of sin therefore was it the Determinate Counsel of God that our Surety should have this Sentence of Condemnation passed upon him for our sakes and this is done in a General Assembly of Graceless Hypocritical Priests pretending Marvelous zeal for the Glory of God while intending to Murther the Son of God who could well enough agree all in one to Condemn this Innocent Jesus Though the Innocency of his Life had been such that none of them could convince him of one sin Jehn 8.46 But when he was brought before this Court N. B. Note well the whole Sanhedrim were to seek for Witnesses the Witnesses for Crimes the Crimes for proofs and the proofs for Concord they were all and in all these at a loss and could find nothing for their Malicious purpose So that Caiphas was constrained to take a new uncouth and in all Courts of Judicature an unaccustomed way of Adjureing him to Answer who he was that he might intrap him in his own words which when Christ had confessed in an undeniable Truth knowing they were Resolved to have his Life Right or Wrong and Summoning his present Judges to appear at his own dreadful Tribunal at the Day of Judgment which would make them mourn Zech. 12.10 This great Truth which they called Blasphemy was the only Crime for Condemning him Though Caiphas Rent his Priestly Robes at this pretended Blasphemy N. B. Note well yet did it signifie the rending of the Priest-Hood from him which he forfeited by this unlawful Act as before like as the rending of the Vail of the Temple at Christs Death was a sign of the rending away the whole Jewish Worship from the Jewish Nation While Caiphas was thus personating the Tragedy of others he did but really act his own and his Accomplices Now after this unjust Condemnation of Innocent Jesus Let us a little behold how he was abused in the Spiteful Court before they delivered him up to the Secular Powers as the Lord commands in the Law N. B. Note well that the very Ashes and Cinders of the Burnt Sacrifices should be gathered up and laid in a clean place Levit. 4.12 6.11 Numb 19.9 So in the same
also as before and whom Christ knew would not believe his Word or Works c. N. B. 5. Cursed is that Peace which is made against Christ as that was betwixt Herod and Pilate about their Jurisdictions It was no Concord according to God but a Conspiracy against Him and His Christ 'T was rather a Faction for Mischief than a Friendship in Truth Vices that differ each from other can easily combine together against Vertue N. B. 6. Though Divine Justice hath Leaden Feet and comes slowly yet hath it Iron Hands and strikes fatally when it comes which it ever doth at last Tarditatem Suppâ—icij gravitate compensat Vengeance may sleep but never dies it always awakes at length as it did against Herod for setting Christ at nought for not long after Herod himself was set at nought being degraded of his Royalty driven from his Court Kingdom and Native Country as was proud Nebuchadnezzar Dan. 4.30 33. and Banish'd to Lyons in France where he died of Grief as is abovesaid thus his scoffing of Christ was Revenged by way of Retaliation The Third Politick Way and Means that Pilate Improved for Freeing Christ was His propounding the Release of Him or Barabbas to the choice of those Envious Ones according to the custom of that Court at the yearly Passover Feast to set one Malefactor at Liberty after Sentence was passed on Him Thus Pilate craftily joined Innocent Jesus with that worst of Criminals whose Name signifies His Father's Son or White Boy and whom probably his Father had undone by cockering Indulgence as Adonijah was 1 Kin. 1.6 who therefore became the worst of Miscreants in Insurrection and Murther c. a publick Robber John 18.40 A notable Thief and Murderer Acts 3.14 Mat. 27.16 a Ring-leader of Sedition Luke 23.19 Mar. 15.7 and Abominable to all Men as the greatest Pest of that place and people when Pilate saw that Herod had sent Christ back as one below his Wrath by his Baseness again to him though the Chief Priests pretended an Infallibity as the High Priest of Rome doth in this day in their Definitive Sentence against Christ as a Malefactor c. Yet Pilate hereupon makes a fine Starched Oration to them in Vindication of his Innocency telling them That he upon Examination could find no fault in this man which was a Sacred Truth and the right character of no Man save of him for all Men are Sinners no nor yet Herod for I sent you to him and lo nothing worthy of Death can he find in him Luke 23.13 14 15. Implying if ye will not believe me because I am a Pagan concerning the Innocency of Jesus ye will surely believe Herod who is a Man of your own Religion and who had he found him guilty of any capital crime would never have remitted him to me seeing Christ's principal conversation was in Galilee Herod's Jurisdiction who was well skill'd in the Jewish Law and knew better than himself an Heathen how far Jesus had transgressed their Law But when all this Rational as well as Rhetorical Discourse of Pilate made no Impression upon those Mad Priests so transported with Malice that More Reason and Religion was found in the Mouth of this poor Pagan than in all the Heads and Hearts of those many Church Men then seeing neither of his two former policies would prevail he passeth a complement upon the people about a custom at their Passover for Releasing a Prisoner by the Governour according to their voluntary choice this Pilate generously complies with and prudently proposeth their choice of one out of two matching Christ with Barabbas This crafty contrivance was grounded upon his hoping that the People who were to be gratify'd with this priviledge would never be so notoriously wicked as to prefer such a stigmatized Varlet most unworthy to live any longer in the World before faultless Jusus who had wrought so many mighty Miracles among them for which they had cried to him Hosanna in the Highest but a little while before Notwithstanding all this The Blind Guides and cursed Church-Governors persuaded the People and prevailed also that this Matchless Murderer one like themselves might be saved and Innocent Jesus destroyed N. B. Note well Upon which these few notes do arise First Concerning the People How dangerous it is to dally with Sin in its first approaches May but the subtle Serpent have admission for his Head Intorto capite sequetur corpus He can easily screw in his whole Body Nemo Repentè sit Turpissimus No man is Tempted by the Tempter to the greatest sins at the first A crafty Devil like the Carpenter in cleaving Wood uses lesser Wedges first whereby he makes way for greater and then drives on wider and wider till the Iron enter into the Soul as Psal 105.18 and cleave it asunder in Eternal Damnation These people of the Jews little thought when they cried Hosanna to Christ that they should prefer the worst of Mankind a Murderer before him Am I a Dog saith Hazael that I should ever be so Devilish 2 Kings 8.13 yet proved he no better c. Satan first prevailed with this people to Assist in Apprehending of Christ then carried he them gradually on in Accusing him and so on to a Thirsting after his Blood and to behold more Beauty in that Monster of Men Barabbas the Murderer than in him who was White and Ruddy the chiefest of Ten thousand Cant. 5.10 The Devil dip'd them oft over in his Dye-fat so oft till he made their Sins of a deep Scarlet dye The Second Note respecting the people also is Silly Man once and again will chuse Sin before a Saviour Pilate proposeth this choice twice to the people Mat. 27.17 21. because he sought the favour of two sorts to wit of the Priests as well as of the People the latter through the instigation of the former made choice of the Thief and Murderer which Pilate hoped they would blush to do for such is the hatred of Wicked Men against Christ that they would desire the Release of the Devil in Hell rather than of Holy Jesus Behold the Mad Fury and Frenzy of those Jews that they cried out all unanimously the second time not him but Barabbas John 18.40 as if they had said not him the Innocent but him whom we know to be the Nocent we must kill him who is the Prince of Life and who Raised from the Dead yet save him who hath kill'd the Living that he may live to kill many more Where is the man among Mankind that will not readily condemn this mad choice yet is it daily made while men prefer the Lusts of the flesh before the lives of their Souls and are more prompt in the slavery of Sin than in the Service of a Saviour a Lust shall be owned when the Lord shall be disowned They will honour and obey the former yet dishonour and disobey the latter N. B. Note well Our Casuists say that in every choice men make
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels â—iâ— them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâ—evity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ— beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
out of every Nation 1. Those led away captive by Salmanasser 1 Kings 17.6 and 18.11 these never returned into their own Countrey but occasionally as here and call'd Parthians Medes Elamites 2. By Nebuchadnezzar who are here call'd Mesopotamites And 3. By Ptolomy those were call'd Hellenists Beside these three were lesser Dispersions James 1.1 and almost in every City where the Apostles Preached among the Gentiles they found Jews there Now to many of these that were come to the Feast not only Peter but all the Eleven Preached For 1. 'T is said They stood up with him verse 14. 2. The Voice of a Stentor could not be heard by those Myriads out of which three thousand were Converts 3. These consult the other Apostles as well as Peter verse 37. 4. These continued not in Peter's only but 1. In the Apostle's Doctrine Preached 2. In their Fellowship for Communion and Conference 3. In Breaking Bread wherein Wine is synecdochically included And 4. In Prayers wherewith they besieged God who was saith a Father well pleased to have Heaven taken by force Matth. 11.12 Oh happy they that be so valiant and violent as to make a prey or a prize of the habitation of happy ones c. CHAP. III. The First Miracle HAving already declared the wonderful Constitution of the first Gospel-Church that ever was in the World in the next place follows the Discourse concerning the Fate and Fare which attended it wherein an intermixture of the Acts of some times all the Apostles and of sometimes some only as touching what they said what they did and what they suffered 't is summarily comprehended Note This Primitive Church being thus prodigiously planted Persecution presently was raised against it to root it up and ruine it Though God's Bridle had hitherto as before restrained the Devil's Instruments so that the very Pharisees and Chief Priests c. had seem'd to favour them as yet not daring to frown upon them But now the Grumbling of their Gizzards inwardly for fear of the loss of their Pharisaical Kingdom began to work up and break out outwardly Note Oh the depths of Divine wisdom in disposing of things thus that where-ever God hath a Church the Devil by God's unsearchable permission must have his Chappel and this cannot become a Chappel of Ease to the Devil's Chimney-Chaplains call'd Chemarim's Atrati or Black-Birds Zeph. 1.4 unless they find a free vent for their Spirit of Persecution which took its first Fire from Peter and John's healing of the Lame Beggar Acts 3.1 2 c. This was the first occasion of the first Persecution Hitherto all the Apostles had acted in conjunction with Peter 1. In their chusing Matthias by a Lot from the Lord to compleat their number of twelve Apostles 2. In their boldness of Preaching to the People when they had received the Holy Ghost 3. In providing for the Poor that received the Gospel for which the Jewish Synagogues out of which they had formerly been Relieved had now cast them out of their care whereof more afterwards As also 4. In their Joint Celebration of a Council and sending their Canons or Decrees to the several Churches c. But in this place here Peter and John only come into play by their going into the Temple at the Ninth Hour the hour of Prayer not to communicate with the Jews in their now Antiquated Worship but that they might have a larger Field for sowing their seed of the Gospel in which they could not miss of but meet with upon the Evening of this great Feast of Pentecost-day about three a Clock in the Afternoon which was the time of their Evening Sacrifice At their entring into the Gate not of the first Court of the Gentiles but of the second Court of the Jews they find the Lame man laid hoping for more Alms from his Countrey-men than from Strangers Note This same Cripple was born lame and was now forty years old therefore the harder to cure and when cured the more credible Witness against the Cavillers at his cure Acts 4.22 This man lay begging daily there and if he had begg'd in that place so many years it may well be wondered at that Christ himself had not cured him long ere this in his passing so frequently through this Porch seeing we do not find that our Lord ever refused any who came for cure To this it may be said that the Lord might reserve this Miracle for this very Time both for confirming the Truth of the Gospel and the Faith of the Apostles in Preaching it All Times and Seasons are in the Lord's hands who both justly forbears to send Salvation at one time and graciously vouchsafes it at another Note This now was the day of sending Salvation to the Cripple who asked Alms of these two Apostles God was better to him than his expectation and so he is to us daily giving us more than we can ask or think Eph. 3.20 Yea he presseth favours upon his Suitors as Naaman did upon Gehazi 2 Kings 5.23 Peter had no Gold to give him but he had Grace to wit a power from Christ wherewith to heal him which as he had freely received so he freely gave it to him when he first excited his expectation with Look on us that he might the more mind the means and the manner of his Cure and be the better prepared to give God the glory of it No sooner had Peter spoke In the Name of Jesus c. Rise up and walk but presently his Feet and his Ankle-bones received strength c. v. 4 5.6 7. Together with this word there went forth a power as Luke 5.17 then was fulfilled that Prophecy Isa 35.6 The Lame Man shall leap as an Hart The Lord raised up the Crooked Psal 146.8 as was this Cripple whose Inside and Soul was now healed as well as his Outside and Body for he went into the Temple with them not only to hang up his Crutches as it were there as Memorials of his Mercy but also to render Praises to the God of his Mercy He praised God not the Apostles Note Instruments must not rob the Author of his glory we may pay the Messenger but we must return Thanks principally to the sending Benefactor Yet this healed Cripple in an Extasie of Thankfulness to them held those his Healers till a great confluence of People came about them all astonished with the unexpected Miracle on this notoriously known Lame Beggar which when Peter saw he embraces this Golden Opportunity and Preacheth his second stinging Sermon to them whereby a great Increase was added again to the Church Not only this Cripple who had cause at last to bless God for his Lameness which brought him as divers Miseries do others to the knowledge of Christ and of Salvation through him a blind Eye hath help'd the healing of a blind Soul c. but also two thousand more believed as an addition to the three thousand Acts 2.41 at the least c. 'T
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
c. that none of the Dainties might drop out N.B. This Vessel or Domestick Utensil as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies together with the Sheet here mentioned in the Vision do bear a proportion with the use of both a Table and a Table cloth spread over it at Meal-time among us nor was Peter here mocked with God's Invitation of him to an Empty Table but behold the things contained in the thing containing it was a fully furnished Table top full of so many blessings till there was no room to receive more as Mal. 3.10 N.B. Behold the Furniture of this full Table whereon or wherein were all manner of four-footed Beasts and wild Beasts of the Earth and creeping things and Fowls of the Air. Verse 12. Here was all sorts of Flesh Fish and Fowl of wild Cattel and tame of wild Fowl and tame Here was Venison as well as Shamble-meat and the Hebrew word for creeping things comprehends Fishes also among the Hebrews In a word here was whatever heart could wish or need require Here was not only for necessity to satisfie Peter's hungry Appetite but here was for variety and redundancy of delight c. No small Gifts can come from the hand of the great God from whom all good and great things drop N.B. And that which was more all these sorts are offered to hungry Peter freely without any distinction of clean and unclean whereas the Levitical Law prohibited many sorts to the Jews Levit. 11. 2. What was represented to his Ear there was a Bath koll or Voice from God to Peter wherein is considerable First What words this Voice uttered and secondly How often The words spoken were 1. A Divine Commission to this Jew Peter for feeding freely upon what he saw without any exception whether clean or formerly unclean verse 13. Peter's Jewish Principles made him startle at such a new and so large a Commission looking upon this command as unlawful and impious verse 14. This Scruple is the more strange because Peter was now very hungry and hunger breaks as we say through Stone-walls and why not through the Partition-wall of the Levitical Law betwixt Jew and Gentile but it was Peter's present ignorance not knowing the Moral of this Divine Commission which was that he might now indifferently converse with Gentiles as well as Jews and Preach even to them the Word of Life Hereupon the Voice spake 2. A Divine Correction verse 15. What God hath cleansed that call not thou common or unclean Whereby Peter's mistake was rectified looking upon the clean Beasts to signifie the Jews and the unclean the Gentiles now must he know that God had cleansed Cornelius a Gentile from his Gentilism c. Secondly The Enquiry is how oft this was done namely the Dialogue betwixt God and Peter to satisfie his Jewish Doubt 'T is answered it was done thrice verse 16. and chap. 11.10 No fewer times than thrice must Peter's doubt be disputed that God might more abundantly manifest that great Mystery of the Calling of the Gentiles which had been so long hid in former Ages So much difficulty was found in fixing and confirming Peter's mind to a firm belief of this great Truth that the Gentiles should be converted and received into the bosom of the Church N.B. After this full confirmation of Peter's Faith by a threefold Repetition of this Doubt-resolving discourse this Visional Vessel was received up again into Heaven Which teacheth us 1. That a Soul fed and filled with Divine Dainties doth easily forget bodily hunger as Moses in his forty days fast being feasted in his Soul with God's company in the Mount For we read no more of Peter's sharp hunger after this delicate Dinner Such as taste of the Living Waters shall never thirst again John 4.14 He that is refreshed with the chiefest and choicest Banquet cannot hunger or have his lips to water after mean and homely provision 2. It teacheth That the Doctrine of the Conversion of the Gentiles came first from Heaven unto which again its proper tendency is to wit in bringing believing Gentiles into Glory 3. That the Church both of Believing Jews and Gentiles hath her original from Heaven and thither at the last she shall be taken up again in despite of the Devil Revel 21.2 c. The sixth and last Considerable in this Vision is the Events and Effects of it upon Peter verse 17.19 While Peter was recollecting himself out of his Rapture and seriously meditating upon what he had seen and heard behold the two honest Servants and the Devout Souldier which Cornelius had sent verse 7. knocked at the door of Peter's Lodging N.B. This was their modesty seldom seen in Souldiers who too usually break in without leave c. These modest men knew well that the Jews would not easily converse with them who were Gentiles so would not offend them in entring without their license verse 18 Then Peter for doing away all his Doubts had an extraordinary Revelation from God's Spirit saying Dispute no more but betake thy self to the Journey immediately with those men that seek thee behold I have sent them verse 20. Hereupon Peter being not yet fully satisfied makes the more exact Enquiry of the Messengers who gave a just not a flattering Character of their Master to him for preventing all prejudice in him Then he goes verse 21 22 23. N. B. Hence learn 1. Servants must give their Masters their due honour 2. Such as meditate on God's Word shall be farther instructed by the Spirit 3. When God's command is plain we must not dispute but dispatch c. CHAP. XI Of the Call and Conversion of the Gentiles THIS Chapter contains an Account how that great promise of persuading Japhet to dwell in the Tents of Shem Gen. 9.27 had the beginning of its Accomplishment That is the Gentiles who sprang from Japhet in all Europe a great part of Asia and probably in America also God would persuade to dwell in Shem's Tents wherein God dwelleth and so to be Reunited to his Brother Shem of whom the Jews sprang both in Affection and in Religion N.B. Though for a long time they were at an irrecoucilable distance from them but now must be made of the same Church with them in whose posterity the Church was first and longest settled in Old Testament Times during which Term the Jews accounted the Gentiles a Generation of wicked incorrigible desperate sinners so that the sinners of the Gentiles Gal. 2.15 were the worst sort of sinners and the Jews looked upon them as the most execrable persons in the World such as the Apostle describeth to be strangers from the Covenant hopeless godless c. Ephes 2.12 and therefore shall hop headless and be all according to the Jewish Opinion swept away by the Devil But now in the New Testament Times even these very Gentiles so despised by the Jews must be brought into the bosom of the Church by imbracing the Gospel and shall be persuaded
both for their safety hitherto and for present sustenance c. The eleventh Remark is How willing are men in distress to part with all things for preserving their lives which yet are but short and mingled with misery Job 14 1.2 These sea-faring men are found here three times lightening their ship of her lading as 1. Verse 18. The merchandize is cast over board there 2. Verse 19. All the ships furniture for either ornament or munition and defence c. is heaved over also to make her draw less water for fear of rocks and quick-sands And now 3. Ver. 38. goes over-board the very wheat they had provided for their daily bread being come to the same mind with the Philosopher in the like case who resolvedly cryed in the same Act better our goods perish for us than with us of heaving all over into the sea N.B. What a wonderful work of God was here upon the hearts of those poor Pagans thus to venture their lives merely upon the credit of Paul the prisoner's persuasions They parted with all they had to live upon only upon his word that they should want wheat no more in the ship The twelfth Remark is God's delivering power is most gloriously manifest in the most deplorable extremities as here 1. In their desperate running the ship a shore hoping to save their lives verse 39.40 Through many tribulations we must enter into the kingdom of God Acts 14.22 and 2. Tim. 3.12 Paul experienc'd what he taught for a truth here God preserves his people brings all safely off at last but it is by storms and tempests and it may be we must suffer shipwrack of all in this world first and then be delivered as here Oh! let this God be our God for ever and ever Psal 48.14 God teaches the mariner his Art as well as the husband man his Isa 28.26 and all men theirs 2. In running a ground where two seas met that broke the ship Ver. 41. Our last encounter at death will be sharpest as theirs was here at shore 3. In counselling to take away his life for whose sake theirs were saved verse 4.2 This is the common lot of Christ's ministers who look not for their rewards below Luke 14.14 4. In putting it into the centurion's heart to defeat that barbarity and to save him for whose sake himself was saved verse 43. 5 In Gods performing his promise to a Tittle they all were saved even the souldiers that make it a play to kill men 2. Sam. 2.14 Verse 44. Thus God's goodness overcomes man's badness reserving them for afterward if not led by it to repentance Oh! that men would praise God Psal 107.15 for his goodness none can deliver after this manner Daniel 3.29 per Angusta ad Augusta God brings through misery to felicity CHAP. XXVIII Paul at Malta and Rome THIS Chapter Resolves it self into two general Heads first Paul's abode at Malta And secondly his passing on to Rome In the first is Represented the Transactions of Paul in the Island Malta which are three-fold 1. His Entertainment there both by the Inhabitants in general both at his coming among them verse 2. and at his departing from them verse 10. who shewed him and his ship-wrack'd Companions no small kindness And by Publius in special the Governour of the Island verse 7. 2. His Eminent Danger of being stung to death by a Viper out of the Sticks laid on the fire to warm and dry them verse 3. Which venemous beast he shook from off his hand without harm into the fire verse 5. as the Danger made the people defective in their undervaluing the Apostle verse 4. So his deliverance from the danger transported them to become as much excessive in their over-valuing Paul verse 6. Then 3. The miraculous Cures Paul wrought there both upon the Governour 's Father verse 8. and upon many of the sick people v. 9 c. The 2d general Head contains in it 1st The Terminus a quo or place from whence Paul went with the means of his departure verse 11. 2dly The places by which he went namely Syracuse verse 12. and Puteolum verse 13. 3dly The Terminus ad quem or place whither he went namely to Rome verse 14. N.B. Where we have recorded 1st His Entertainment there which was courteous both from the Roman Brethren who kindly met him upon the Road to Rome verse 15. and from the Roman Captain to whom he was committed in whose eyes Paul found favour so that he was a prisoner and no prisoner having much liberty verse 16. Tho' he was a prisoner long verse 30. Then 2dly His Action there 1. In Special with the Jews to the chief of whom He Apologetically Declares his case verse 17 18 19 20. They resent his Apology well yet request his larger Relation concerning that reproached Christianity ver 21 22. This was done at the time and place appointed by the Chief of them to a greater Auditory of Jews verse 23. but with various effects verse 24 29. some believing and others not This gave occasion to the Apostle to rebuke them sharply for their affected ignorance and to threaten them with utter rejection verse 25 26 27 28. into whose stead saith he God would call in the Gentiles Then 2. In general preaching to all Comers in his own hired house without disturbance for two whole years even in Rome-Heathen verse 30.31 Now follow the Remarks from these afore-said in order The first Remark is What God doth truly fore-tell shall Assuredly be fulfilled God had foretold by Paul that they should after shipwrack be cast upon a certain Island Acts 27. v. 22.26 which was now fulfilled Acts 28.1 being before by Paul given as a sign unto the Ship men to evidence the truth of all he had told them that when it came to pass they might be the more induced to believe the rest of his Religious discourse to them N.B. And this effect it probably had upon them that finding Paul's fore-tellings fulfilled when cast upon the Island they saved him who foretold of that truth from being killed by the Soldiers Acts 27 42. and the fulfilling hereof was a wonderful work of God for it was the Seamens choice to fall in here seeing 1. The Ships eye in that hideous storm could not face the wind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but they were forced to let her drive and run a drift to the leeward whether the wind would drive her Acts 27.15 And 2. 'T is said expresly that when they were driven on ground the Seamen knew not what land it was verse 39. nor where they were probably wanting those Sea charts common now in Navigation but God knew it and thus ordered it for both winds and Seas obey him to fulsil what Paul had fore-told The second Remark is The humanity of those Heathens to those who had suffered Shipwrack may rise up in Judgment and condemn the inhumanity of many called Christians toward such under the same sad
forfeited favour c. to appeal unto Caesar they could not release him concluding that what all Israel hoped for was the cause of his chain v. 18 19 20. Thus he presents the truth to them well knowing if they had a prejudice against his person they could never relish his Doctrine no more will men our Ministry c. N.B. This fair and full Apology of Paul not only stop'd the Mouths of those chief Jews from censuring him but also opened their mouths both to let him know that the High-Priest did not prosecute his persecution at Rome out of his Reach and desponding to prevail where a fair Tryal was like to be had and likewise the Jews do request him that a day might be appointed wherein not only themselves but also all the other Jews of the inferior Rank might hear him preach both for their own and all the others satisfaction seeing Christianity which he professed was every where spoke against verse 21 22. and Acts 24.5.14 The fourteenth Remark is The Gospel like the Seed in the Parable Mat. 13.19 20 c. meeteth with various soils so it did here verse 23 24. The Meeting-place wherein Paul preached was his own private house verse 16 30. and his publick exercise lasted from morning to evening wherein he expounded the Scriptures and undeniably proved out of Moses and the Prophets that Christ whom the Jews had Crucified was the true Messiah and that they were not to look for another but that the Kingdom of the Messiah which God had promised and all the prophets had predicted was now come and already begun all these his assertions he demonstrated by such Irrefragable and Cogent yea by such unanswerable and pregnant arguments so that he prevailed and persuaded several of them to Believe tho' others Believed not N.B. Thus the word of God softens some and hardens others it is therein like Moses who slew the Aegyptian but saved the Israelite alive as it is the savour of Death to some and the savour of Life to others The same Ark of God which blessed Obed Edom became a Curse to the Uncircumcised Philistines The same Sun which softens Wax doth harden Clay And thus Paul who laboured more abundantly than any Apostle 1 Cor. 15.10 found that true by smarting experience which he Recordeth All men have not Faith 2 Thess 3.2 and that the word preached doth not profit unless it be mixed with faith in them that hear it Heb. 4.2 Paul had frequent Tryal of this great truth Acts 14.4 and 17.34 and 19.9 c. Those contrary effects of God's word upon Paul's Auditory made his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound discords verse 25. A Metaphor from musical Instruments that hold no harmony by being out of tune so these hearers jarred the believers gain-sayed the unbelievers verse 29. Defending Paul and his Gospel But the unbelievers were hardened in their obstinacy and the rather became Paul's Adversaries The 15 Remark is Obstinate Auditors ought to be rebuked sharply which is Paul's own phrase Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly a Metaphor from Chirurgeons who must not be Milch-hearted but with a Lion's heart yet with a Ladie 's hand and an Eagle's eye must pare away the dead flesh né pars Sincera trahatur least the sound part be corrupted by it Thus Paul doth here like the good Samaritan Pours in Wine to search the wound as well as oil to supple it When he saw here how the Jews Jarred He spake one word more in this his Farewel Sermon verse 25. but it was a terrible stinging word such as would stick in their Consciences as the Invenom'd Arrows of the Almighty to all eternity This Cutting and Killing word he quotes from Isa 6.9 which the Authority of the Holy Ghost declared to be most certain in its accomplished Judgment 2 Pet. 1.21 Saying verse 26 27. here Go to this people c. Importing that as their Fathers did hear and see the many prophecies concerning the Messiah and concerning their miseries for rejecting him but would not understand nor believe them So these their Childern inherited their Fathers sins and so should also be heirs of their punishments N.B. It was but the righteous Judgment of God to give them up to an heavy ear to a blind eye and to a hoofy hardness of heart because they were wilfully ignorant 2 Pet. 3.5 wittingly and willingly winking with their eyes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies shutting as it were their windows least the light should come in to disturb them in their Liberty of Sinning Therefore God gave them up to strong delusions and to believe lyes for their own destruction 2 Thess 2. v. 11 12. And because they had in effect said unto God depart from us for we desire not the knowledge of thy ways Job 21.14 Deus non deserit nisi Deserentem saith Austin The Jews had forsaken God first and then God did forsake them in withdrawing his gratuitous assistance from them Therefore saith Paul verse 28. God hath taken the word of Salvation from you and hath sent it to the Gentiles who will imbraceingly receive what the Jews have so refractorily rejected Thus the word that is intended to rouze up the Conscience to a due consideration of the error or evil reproved ought to be duly warmed and must tend to make the Physick work kindly towards their being truly and througly reclaimed but those stuborn Jews had sore backs and therefore kicked at this warm word as if it had been scalding hot and being impatient of this wholesome Reproof and offended at the light of truth with their sore eyes They departed v. 29. and turned to be Paul's Enemies as Gal. 4 16. The last Remark upon the last Chapter of the Acts is That Rome-Heathen was less cruel and more Courteous to the preachers of the Gospel than Rome-Antichristian hath been This appeareth from the two last verses Acts 28.30 31. Paul dwelt two whole years in his own hired house and received all that came in unto him Preaching the Kingdom of God c. with all confidence no man forbidding him From whence we may Note That First The things concerning the Kingdom of God and Jesus Christ may lawfully be preached in private houses This was the practice of the Apostles in those pure primitive times as the Divine Record frequently relateth Secondly Paul did not confine himself to preach to such a certain Select number only but set the doors of his hired house open to entertain all that would come wherein he imitated the holy example of his Lord and Master who professeth this to be his practice him that cometh unto me I will in no wise cast out John 6.37 Paul here stood not upon Number no nor upon Nation or Quality he was God-like herein being no respecter of persons but whoever had hearts to hear he preached Salvation to them upon the Gospel-condition of Faith and Holiness c. Thirdly Nor would he
Bowels and so he Died even in a Damnable state Exit Tyrannus N. B. Note well First Josephus and the Rabbins make Saul a Martyr in Dying thus Valourously by his own Hands to avoid disgrace c. But surely he Dyed the Devil's Martyr not God's whose express command is Thou shalt not kill Secondly Saul had spared Agag contrary to God's command and now from a Righteous Judgement of God he will not spare himself but is Felo de se a Self-murderer destroying God's Image in himself Thirdly He Dyed in his Sin Joh. 8.21 and in the worst sort of sin the sin of Witchcraft whereof he was guilty in Consulting with a Witch c. A Man had better Die in a Ditch or in a Dungeon than Die in Sin Unrepented of or Unpardoned Fourthly Not one hint have we of his Repentance but 't is said the Lord slew him for his Sins 1 Chron. 10.14 The Second part of this Chapter is what happened after Saul's Death The Remarks hereupon are First If Saul's Armour-Bearer were Doeg following his Master 's Evil Example of Self-Murther when he saw his Master Dead whom he would not over-live because of his over-love as Brethren in Iniquity Hereby God justly Revenged upon him the Blood of the Lord's Priests which he had slain in his being his own Executioner The Second Remark is Saul's Death and his Army Routed put the Parts Adjacent to the Valley of Jezreel the place of this Defeat into such a Consternation that they fled from their Cities and the Philistines came and dwelt in them v. 7. Thus the Philistines prudently pursued their Victory and had not God raised up David at this time to put a stop to their Proceedings in all likelihood Israel had lost Canaan hereby The Third Remark is The Philistines Triumph over Slain Saul ver 8 9 10. All Saul's care was for his Body that it might not be Abused ver 4. but no care he took for his Soul and his Body was abused nevertheless They cut off his Head as David had done to Goliah and devoted it to Dagon for this Victory His Armour they Dedicated to Ashtaroth another Idol And they Hung up his Carcase as on a Gibbet in Bethshan for scorn The Fourth Remark is The Men of Jabesh-Gilead hearing of it and remembring the old kindness Saul had done them Chap. 11.11 Marched all Night as he had done for their Deliverance Though they were far Remote beyond Jordan yet they Zealously Marched thither and took down the Bodies of Saul and his Sons now Putrified by Hanging so long in the Sun and Wind by stealth carried them away Burnt their Flesh and Buried their Bones under an Oak in Jabesh for a Monument thereof v. 11 12. and then Lamented the Publick Calamity with Fasting and Prayer for Seven Days which was the very Term of Truce Nahash had given them in chap. 11.3 So long here v. 13. they seek God's Love of Israel The Second Book of SAMUEL Which in the general Prospect of it is an History of the Kingdom of David holding forth his whole Life as First His Inauguration to the Throne of Israel 1. By one Tribe only Chap. 1 2 3 4. and 2. By all the Tribes Chap. the 5th Secondly His Royal Actions in his Regal Government as first those that were laudable Chapters 6 7 8 9 10. and secondly those that were culpable Chapters 11. 12. Thirdly His Checker'd State of Life partly in Adversity both as to his private Capacity by his two bad Sons 1. Amnon Chap. 13. and 2. Absalon Chap. 14. and as to his Publick Condition First by Sedition which was 1. Domestick moved by Absalon Chapters 15 16 17 18 19. and 2. Extrinsick by Sheba Chap. 20. Secondly by Famine Chap. 21. and Thirdly by Plague Chap. 24. and partly in Prosperity which David Celebrates Chapters 22 23. After this Recapitulation of the whole Book in General Now the particular prospect of each Chapter is to be considered 2 Sam. CHAP. I. WHICH declares the state of Israel after this their direful defeat by the Philistines the Tidings whereof David received with deep deploration yea the Death of Saul tho' he was his Capital Enemy yet he profoundly bewail'd it Remarks hereupon are First The Messenger of those sad Tidings is described by sundry Circumstances As 1. When he came to David it was three days after David had return'd from the slaughter of the Amalekites v. 1. And 2. Whither he came to wit unto Ziklag for it was not so burnt but David and his Men might refresh themselves in it after so long an harrase until God provided them better Quarters 3. Who he was an Amalekite v. 8. the Son of a Stranger v. 13. 4. In what posture he came pretending sorrow for the loss of God's People with his Cloaths rent and earth upon his head and falling down at David's feet to humour and honour the Rising-Sun v. 2. and 5. He is described by his Age he was a young Man v. 5 13. The Second Remark is This Amalekite's Narrative of the effect of the Fight of the Philistines against Israel wherein he gives David a distinct Account upon David's diligent Enquiry v. 4 5 6 7 8 9 10. wherein Observe First He declares to David the flight of Israel the slaughter of the Army and the death of Saul and Jonathan v. 4. Secondly To confirm his Story of Saul's death which mostly concerned David he confesseth himself to be the Author thereof by a Casualty of coming to the place where he was v. 6. and Thirdly To qualifie his Crime he saith Saul call'd me v. 7. chose me v. 8. and requested me to be his Executioner v. 9. He adds Fourthly a comparing Saul's desperate Case saying as Josephus and others do relate Saul said to me I am sorely wounded by the Arrows of the Archers and by my own Weapon I have faln upon yet am I not likely to die of those wounds nor would I be willing to live with them until the Philistines overtake me and put me to some shameful and more painful death and seeing my Coat of Mail will not suffer my Lance to pierce deep enough to dispatch me do thou lean upon me with the whole weight of thy body that the Weapon may pass through me and outright kill me to quit me of my dolorous pain Fifthly Hereupon saith he when I saw he could not live both for anguish of Mind and pain of Body I thought it an Act of Charity to do for him what he desired of me to dispatch him out of his misery and to dye by my hands rather than by his cruel Conquerors then took I the Crown from off his head and the Bracelet that was upon his arm and have brought them to my Lord v. 10. The Third Remark is a Scrutiny touching the veracity of this Amalekite's long Harangue Tho' I find some Learned Men Patronizing this Amalekite and purging him from lying to David saying his Story was a Real
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