undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. ãâã ãâã ãâã ãâã ãâã because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
and a 1000 more for Temporal Spiritual and Eternal Blessings both privative for removing Evil and positive for receiving Good whether the good things of the Throne or of the Footstool They are all the Branches of this blessed Tree of Life they do all happily Centre as so many circumferences or parallel lines in this gracious Covenant it being nothing else but a Confluence and Collection or compound of all the Promises as the Sea is of all the Rivers the Firmament of all the Stars they do all meet together in them as the Beams do in the Sun or Lines in the Center Thus it may be said also that the Covenant is not a single strong hold or Tower but even a whole City of refuge into which the Righteous run and are safe Prov. 18.10 yea when the proud Waves of Temptation and Bâisterous Billows of Tribulation have beat upon them here have they cast the Anchor of their Hope succesfully and rode out the Storm safely for Rocks and Mountains may depart but this Covenant cannot fail Isa 54.10 11. Thus the Nature of the Covenant may be most seen in the Promises what is said of Godliness 1 Tim. 4.8 that it hath the Promises of the Life that now is and of that which is to come may more abundantly be said of the Covenant from whence Godliness cometh it being the Grand Charter the Magna Charta of a Christians Hope for both Worlds both for Safety here and for Salvation hereafter The Covenant is indeed a Promise but every individual Promise is not the Covenant they are not convertible Terms neither is it yet a bare Promise but 't is also confirmed by an Oath Heb. 6.17 not because God the Covenant maker is unfaithful and needing such a Sacred Bond but because Man is incredulous and will not believe God upon his bare word There be two things that make any matter more credible 1st The Quality of the Person 2dly The manner of the Speech The 1st 'T is the God of Truth who cannot Lie that speaks in the Covenant I will be a God to them and they shall be to me a people Heb. 8.10 c. Here the Quality of the Person speaking is enough to beget Belief if the word of a King be look'd upon so Sacred a matter as to be held as inviolable as the Laws of Medes and Persians how much more the Word of the most High God King of Kings and Lord of Lords Revel 19.16 a God of Truth Deut. 32.4 who cannot Lie Tit. 1.2 as Gods Children are Children that will not Lie Isa 63.8 nay 't is impossible for God to Lie Heb. 6.18 for that would not imply potency but impotency and infirmity which cannot consist with Omnipotency and so would if so Ungod God himself as his Love moved him to make the Promise so his Truth binds him to perform it The 2dly Is the manner of the Speech if the Word seriously spoken be also confirmed with an Oath which sometimes helpeth Truth in necessity and cleareth Mens Innocency betwixt Man and Man Exod. 22.11 this maketh a Promise more credible 'T is a vulgar saying An Honest Mans word is as good as a Bond how much more is the word of the most True God whose word is sufficient of it self to render it credible Yet God tendering Mans Infirmity though his word cannot be made more true than it is in it self because it may be made more credible in respect of us therefore hath he bound it with an Oath yea and set to his Seal too how then should we rest assured concerning the Truth and Faithfulness of the Covenant God hath not barely spoke it but he hath solemnly Swore it both which are two Immutable things Heb. 6.17 18. yea and Sealed it to us also with a double Seal 1. With the Broad Seal of his Sacraments 2. With the Privy Seal of his Spirit The Sacraments are Gods Visible Oaths as it were to us he taketh the Body and Blood of his Son into his hand and solemnly sweareth to bestow upon us all the purchases of Christs passion they are Gods Broad Seal and his Spirit is the Privy Seal whereby after our believing we are assured of Gods Love Eph. 1.13 after Faith of Adherence comes in the Faith of Evidence Recumbency on Christ brings Assurance from him and Assurance is Gods Seal as Faith is our Seal He that believeth sets to his Seal that God is true John 3.33 We yield first our Assent and Consent of Faith leaning upon the Lord Christ and laying the whole stress of our Salvation upon him hereby the Contract is made and then God puts his Seal to the Contract God honours our Sealing to his Truth by his Sealing with his Spirit which is not only Gods Seal but also his Earnest not a Pawn which must be return'd again but an Earnest which is part of payment and assures or binds the Bargain Should not therefore the joy of the Lord be our strength Neh. 8.10 And the Covenant conveys to us most strong Consolation far better than the Comforts of Philosophy which Plato calleth ãâã ãâã ãâã ãâã ãâã Toys and Trifles and Socrates did find them no better when he came to Die Yea and Cicero when he applyed his Philosophical Cordials as Anodynes and Antidotes to some Disconsolate pangs that were upon him cryed out upon this Experiment of their being ineffectual Nescio quo modo Imbecillior Mediana quà m Morbus I know not what is the matter that my Disease or Malady is too hard for my Medicine or Remedy But the Consolations of Gods Covenant are strong in themselves and therefore should not be small to us Job 15.11 We should cast our Anchor of Hope which is a sure and stedfast Anchor always upward and fasten it not in the depths of the Sea but in the height of Heaven whereof it gets firm hold and sure possession Heb. 6.19 Inferences hence are 1. 'T is the Blood of this Covenant that must raise up Mankind out of the Pit into which they are faln by the first Sin Zech. 9.11 All Mankind to wit both Jews and Gentiles are faln into a Pit wherein there is no Water of Comfort for them in themselves and herein they are detained as so many Prisoners in the Prison of this waterless or comfortless Pit As first The Jews who for contempt of Christ and his Gospel John 1.11 Acts 13.46 with chap. 3.14 and 7.51 have rejection for rejection they are trodden under foot as Prisoners in the Pit Isa 51.23 who were once the highest of Nations Deut. 4.7 8. and 26.19 and 33.29 and whose Land was the glory of all Lands Ezek. 20.6 now wrath is come upon them to the utmost 1 Thes 2.16 let all places and people beware of rejecting Christ and his Gospel Heb. 2.3 and 10.29 c. and John 15.22 Mat. 11.21 22 23 24. This Sin makes Grace it self to become our Enemy 1 Sam. 2.25 Mercy Triumphs over Justice Jam. 2.13 before Grace be
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but KoÌrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
ashamed to call Israel his Brethren Hebr. 2.11 but saith to them as that Joseph did I am Joseph your Brother Gen. 45.4 though Israel was now found of them in Dothan indeed namely in a State of most desperate Defection from God and under a most Deplorable Desertion of God for now God had forsaken them and had given them up into the hands of most Cruel and Tyrannical Oppressors Therefore is it said God sold them into their Enemies hands Judg. 2.14 Renouncing all his own right in them and delivers them up as the Seller doth the thing sold into the Buyers hands This Phrase is oft used Judg. 4.2.9 Psal 44.12 13. Isai 50.1 and Judg. 3.8 Now Christ comes to be their Redeemer The First Remark upon this Second Chapter is The person who is the Visiter of Israel in their forlorn Estate and comes as an Honourable Embassadour from God to his People c. Hereof I find various Opinions As First The Rabbins will have it to be Phinehas that came up from Gilgal to Bochim ver 1. but this is exploded as ridiculous because Phinehas had not his Habitation in Gilgal but in Gibeath-Phinehas the Name of a City bearing his Name in Mount-Ephraim given him not by Lot but by an extraordinary Gift to the High-Priest near unto Shilo that he might be at hand to officiate as need required Josh 24.33 But more Ridiculous is the Second Opinion of some who say this must be some Infernal Spirit because his posture is expresly said to be a coming up ver 1. whereas the Coelestial Angels are always said to come down to Men But 't is said here he came up from Gilgal not from Hell or Ascended out of the Earth as 1 Sam. 28.3 The Third Opinion is better and more allowable that this was some Created Angel who took upon him Humane Shape and thereby had motion of a Man from Gilgal to Bochim ascribed to him But the Fourth Opinion is the best of all that it was our Blessed Messiah as above mentioned who is call'd the Angel of the Covenant Mal. 3.1 and who first appeared to Joshua at Gilgal as the Captain of the Lords Host Josh 5.13 14. and whose presence had protected them and prospered their Armys in the Conquest of Canaan all the time that Joshua's head Quarters were at Gilgal and until the Tabernacle was removed to Shilo Josh 18.1 N. B. Therefore is he here said to come up from Gilgal to remind them First Of God's Mercies to them in their preservation from their Enemies and their prosperous Proceedings against them from Gilgal And Secondly Of their Duties to God whereunto they had so solemnly obliged themselves both in their Circumcision and in their Renewing the Covenant with God at Gilgal yet after all these unexpressible Obligations they had notoriously degenerated and were departed from God's Law into Apostacy and Idolatry Moreover Let it be considered in the next place that he speaks not here like a Created Angel much less like some Mortal Man in the Name of the Lord as the Prophets use to do but in the person of the Lord himself appropriating the wonderful Works of the Lord as done by him the present Speaker namely their Deliverance from Egypt their Conduct through the Wilderness into Canaan who is expresly called Christ 1 Cor. 10.4.9 and of his keeping Covenant with them ver 1. This could not be the Speech of a Created Angel for Moses refused such a Conduct Exod. 32.2.3.15 much less of any meer Mortal Man And Lastly Let it be considered that Israel Sacrificed at Bochim upon Apparition of this Angel unto the Lord ver 5. as was done by Gideon Judg. 6.19 and by Manoah Judg. 13.16 17. when the Messiah appear'd to them now it was not lawful to offer up any Burnt-Offering save upon that one Altar in the Tabernacle unless upon extraordinary occasions such as these were wherein God gave them a special Dispensation The Second Remark is The Messiah's Errand to Admonish Israel and the effect of his Admonitions upon the Minds of Israel First The Admonisher Recognizeth to their remembrance the Miracles of Mercy God had wrought for them heretofore ver 1 2. chargeth them with breaking Covenant and therein with gross Ingratitude whereupon he threatens them that he would no more drive out those Cursed Nations remaining still amongst them through their sinful sparing them contrary to God's Charge Thus the Lord made their Choice to become their Judgment saying ye have saved those that will destroy you ver 3. Then follows the gracious effect of the Messiah's most powerful Admonition He is that Prince whom God exalteth to give Repentance unto Israel Act. 5.31 as he doth here where they manifest the truth of their Repentance now given them 1. By Weeping ver 4. And 2. By Sacrificing ver 5. Thus were they wrought upon by the Word preached the Preacher whereof was the essential Ward John 1.1 who spake unto this People as he spake after to the Prophet even with a strong hand Isa 8.11 this was that which melted their Hearts into Tears and tenderness First They lift up their Voice and wept ver 4. That is they prayed and wept they wept and prayed for they being now convinced of their sins and fearing that those Threatnings of grievous Calamities from the growing power of the Canaanites would come upon them and having a just apprehension of an Approaching Misery their sense of Israel's sin and their fear of God's Wrath do effectually excite them both to confess their Sins to Implore God's Mercy and to deplore the sad Defections that were found among them Alas Preachers may now weep in secret because so few of their Hearers do weep in publick Under the Droppings of the Sanctuary many âit that never drop a Tear for their sins too many are like Witches who some say cannot weep yet a little allowance must be lent to dry Constitutions N. B. In the Besieged City when the Besieging Enemy can stop the Wells and stay the Water-courses of it he hath great hope soon to win it so hath Satan the like hope to gain Remorseless Souls that are never let bloud in the Heart Vein as those were at Peter's Sermon Acts 2.37 and those at Christs here who had fill'd God's Bag with their Sins and now will fill his Bottle with their Tears Job 14.17 and Psal 56.8 Secondly They offer'd Sacrifice unto the Lord there also ver 5. not thinking it enough to pray and weep and to call the place where they wept Bochim that is the place of Weepers but they Sacrifice there too for the Expiation of their Sins whereby they testified that they mourn'd not despairingly but still had a firm Faith in Christ's Merits represented by that Sacrifice and that though Christ had told them 't is true I have been with the Tribe of Judah c. under Caleb's Conduct and made them Victorious yet now even Judah did tolerate the Canaanites also therefore I will be
Conference with them the Searchers were sent to rob Micah's House of those Mawmets After this they entice away his Priest all this was grievously resented by Micah who pursues them but to no purpose being over powered he returns home Re Infectd from ver 11. to ver 27. Then follows the Accidents hereof The Danites subdues secure Laish Burns it Rebuilds it and sets up those stolen Idols and Idolatry which establish'd a Schism of a long continuance ver 28. to 31. The Remarks upon these Heads and first upon the Causes are First The Time when these things happened must be not long after the Death of Joshua though here Related after the Death of Samson which was about Two Hundred Years after they were come into Canaan it cannot be judged at all probable that such a potent Tribe as the Danites were could be to seek for an Inheritance as they did here ver 1. after so long a time Their Lot had falen to them before this time Josh 19.40 but not the actual possession of the whole thereof for the Amorites had straitned them ver 47. and Judg. 1.34 this causeth them now to undertake an Inlargement in order hereunto they send out Searchers before the Six Hundred Men of War ver 16. who in their way take up their Lodging in some Neighbouring place to Micah's House in Mount-Ephraim and so near to his Idol-Chappel that these Five Men could over-hear this Priest saying his Idolatrous Service they knew his Voice by the manner of his Pronunciation which was differing and distinguishable in several Tribes Judg. 12.6 Mark 14.70 or from former Acquaintance with this roving Leap-Land Levite They step to him after his Service and asked him what he did there so far from the Tabernacle where the Levite's Work properly lay the same Questions may be asked Non-Residents c. He Answers Micah hath made me his Priest and I officiate with an Ephod Images and Teraphim which last being made like unto a Man wherewith Michal cheated those that Saul sent to search for David putting it into the Bed in David's room to resemble him 1 Sam. 19.13 They used them as Oracles to Divine by them Ezek. 21.21 Hos 3.4 Hereupon those Searchers intreat him to Divine by this Teraphim about their Success ver 2 3 4 5. The Second Remark is This Priest's Answer to their Request of asking Counsel he saith to them Go in Peace before the Lord is your way c. ver 6. This Answer he either fictitiously hammered out of his own Brain the better to gratifie their itching Humour that they might satisfie him with a greater Reward or did indeed by inquiring of his Idol receive this Advice from the Devil who transforms himself into an Angel of Light and in God's Name gave them such Answers as sometimes were true and came to pass this is done by Divine Permission God suffering it both for the proof of his People and for the patefaction and pudefaction of Hypocrites Deut. 13.1 2.3 Thus Jannes and Jambres did turn Water into Blood at least seem'd to do so as well as Moses Exod. 7.22 c. Nor may this Mark be omitted namely the Ambiguity of this Priest's Answer as the Devil's Oracles usually were for those words Before the Lord is your way bear a doubtful sense and may be variously interpreted N. B. For Nochach Jehovah Derekekem may be rendered Obviat Jehovah viae vestrae the Word is doubtful and may be taken either in a good or in an evil sense God might as well obviate them and blast their Enterprize with his Curse as direct and promote it with his Blessing Thus Ambiguous saith Masius were all the Devils Oracles as that was unto Ahab The Lord shall deliver it into the hands of the King 1 Kings 22.12 Yea but that Lying Spirit doth not tell into which Kings Hands whether the King of Israel or the King of Syria And Civil History aboundeth with such like Dubious Sentences from the Devil's Oracle at Delphos as Craesus Halyn penetrans Magnam disperdet opum vim May be meant either well or ill to Craesus that is he shall by Invading that Countrey destroy a vast Treasure but the Devil tells him not whether that shall be his own or his Enemies Treasure And. Aio te Aeacida Romanos vincere posse This Ambiguous Oracle of Apollo to Pyrrhus did delude him for he took it in this sense That the King of the Epires might overcome the Romans and thereupon waged War against them but he found the contrary sense more true to wit That the Romans might overcome him as indeed they did and at last Slew him The like to these was Ibis Redibis nunquam per bella peribis Which by the misplacing of one Comma converts it into a quite contrary sence As thus Thou shalt go thou shalt Return never shalt thou Perish in Battle by removing the Comma before never only behind it and then the Sense is Thou shalt go thou shalt return never thou shalt Die in Battle Thus the wary Devil will be ãâã ãâã ãâã ãâã ãâã equivocating in his Oracles that however Matters prove well or ill he may still save his Credit And so he saith here God seeth what ye are going about which might be meant for evil as well as for good though those Danites met with good Success and not any evil Disappointment yet was this no sure Evidence that they had pleased God in consulting with the Devil for they being tainted with Idolatry had not retained the truth in the Love of it therefore God sent them those strong Delusions to believe a Lye c. 2 Thess 2.10 11 12. And hereupon A Lapide saith Videntur non minûs leves fuisse quà m levita ille Those Danites were as Wise as this Wandring Levite who hearing of a Teraphim must needs have an Oracle and will believe it though it do ãâã ãâã ãâã ãâã ãâã as was said of the Oracle at Delphos that it declared only what favoured King Philip soothing them up in their way And though God permitted a Lying Devil to speak truth here in their successful Undertakings yet that old Character of him holds true Et si Satan semel videatùr verax millies est mendax semper fallax Although the Devil seem once to speak truth yet is he found a Lyar a thousand times for it and always he is fallacious The Third Remark is The Danites robbing Micah of his Mawmets and of his Priest also wherein he had so blessed himself in his blind Devotion Judg. 17.13 the prosperity he promised to himself there proved no better than an Unbearable Robbery to him here from ver 7. unto 26. a brief account whereof is this Those five Searchers being thus flush'd with this flattering Oracle trudge away to Laish call'd Leshhem Josh 19.47 where we have the same Story by way of Anticipation there they find a secure People having no Officer to head them and so far from the Zidonians that
Rev. 2.10 The Triumph of the Wicked is short Job 20.5 Those Ruffians come here and cry Who hath commanded you to build this House ver 3. the old Opposers Rehum and Shimshai are not named here saith Sanctius because they were either Dead or removed from their Offices by this new Emperor Artaxerxes Darius But the Devil never starves his Work for want of Instruments no more than God doth Tatnai and Shetherboznai must be the Devil's Drudges here to Question their Authority about building God's House who never interrogated them in building their own House and because they had a Mind to do them all the mischief they could they take the Names of the Builders ver 4 9 10. as Informers lately did of Meeters c. Remark the Third The Enemies endeavours of Interruption became fruitless frustrate and ineffectual ver 5. for such a special Eye of God's Providence was upon the Builders that their Foes could not cause them to cease and they had Zerubbabel and Jehoshuah to encourage them yea and Haggai and Zechariah who helped them saith Junius both by Word and Deed The Work then must needs go forward in despight of their Enemies Threats seeing The Words of the Wise are as Goads Eccles 12.11 pricking Men forward to Duty but more especially when themselves as some say set their own Sides and Shoulders to God's Work N.B. What Man could hang back from being a fellow-labourer with their Chief Prince their High-Priest and with the two Prophets of the Lord all personally helping them as is said ver 2. and above all this the Eye of their God was upon them not only the Eye of God's General Providence but also that of God's special Grace and Favour Psalm 34.15 which was such an Eye as both over-awed the Hearts and over-powered the Hands of their Adversaries so that they neither did nor durst hinder them by force of Arms which they might have done if they had not been over ruled Moreover Menochius well observes that those Governours were not so corrupted by the Samaritans as the former were in Chap. 4. these seem not to doubt of God's favour to the Jews so dare not War against them and though they to gratifie the Samaritans write to Darius yet so as not to harm the Jews but only request to know the King's Pleasure therein c. The Second Impediment was by Letters to King Darius writ and sent by Tatnai and Shetherboznai and their Accomplices ver 6 7. Remark the First their Letter gave a candid Account as to Matter of Fact ver 8. and gives a true and fair Narrative of the Jews Answers to their most material Objections ver 9. to ver 16. wherein is related impartially the Jews Apology As 1. That Solomon had built that Temple above five hundred Years ago and Dedicated it to the great God whereby they acknowledg'd their own Idols to be false Gods and but petty Deities at the best calling and counting Jehovah as the Jews did the God of Gods c. Deut. 10.17 2. The Letter relateth really the Jews ingenuous Confession how their Sins had separated the Lord from them c. Isa 59.2 and had provoked him to sell them into Nebuchadnezzar's Hands c. 2 Kings 24.2 and 25.8 3. It gives a fair account also of the Grand Decree of Cyrus for rebuilding that Temple which Nebuchadnezzar had burnt as Ezra 1.1 2. 4. The Letter as fairly relateth that it was not yet finished not at all mentioning how it had been hindred by a Royal Decree from Darius's Predecessor Chap. 4.23 hereupon saith Menochius surely this Letter was writ in favour of the Jews for Darius must more easily grant that a building never intermitted should be carry'd on than that a building prohibited by his Predecessors which the Letter omits should be reassumed c. Remark the Second Though it cannot be denied but that those who wrote to Darius here use softer and smoother Expressions concerning the Jews than those who before wrote to Artaxerxes Chap. 4.12 13 c. yet may it not be imagined that they were any whit better Minded toward them for these following Reasons First Those Enemies of the Jews saith Dr. Lightfoot pretended much obsequiousness and officiousness to the King using silken Insinuations as well as many fine sugar'd Sentences before in the close of their Letter ver 17. as If it please the King and we will observe the King's Pleasure c. yet their Malice was such as intended to hinder the Temple c. Secondly The Prophet Zechary who prophesy'd in the eight and eleventh Month of the second Year of Darius as Haggai did in the sixth seventh and ninth of the same seeth a Vision of four Horns that sought to scatter Judah c. Zech. 1.1 19. now these four Horns were Rehum and Shimshai that wrote the first Letter Chap. 4. and Tatnai and Shetherboznai who wrote this second Letter so that the Vision makes the two latter as equally pushing Horns as the two former N.B. God never suffers any Maladies to befal the Church but he provides Remedies in due time to redress them Though these four Iron Horns aforesaid were permitted by the Lord to push his People almost in pieces and to toss them up in the Air as furious Beasts do with their Horns what they meet in their way c. yet God raises up so many Carpenters Fabros ferrarios non lignarios Smiths with Iron Instruments to batter and break those Horns who were Zerubbabel Jehoshuah Ezra and Nehemiah so soon as the Horns had push'd God's People home to the Lord then no Man lifts up his head Zech. 1.20 21. The Third Reason may be this Tho' Tatnai and Shetherboznai do punctually set down the very words of the Jews Answer and Apology c. yet all this might be done upon no good Design N.B. They did no more than what Doeg did out of malice to David tho' what he said to Saul concerning Ahimelech c. was for the most part Truth 1 Sam. 22.9 c. yet these few words saith Kimchi were full of Poison and that pick-thank Parasite or busie-headed Informer as the name Doeg signifies is branded by David for a Lyar Psal 52.3 speaking all-devouring words ver 4. quot Verba tot Tonitrua as many words so many Thunderbolts against the Lord's Priests hence Doeg is doomed to Hell by David say the Rabbins Psal 120.4 See more of this in its proper place Even so those Sycophants here might speak much of Truth to the King Darius but for Devilish Designs as certainly supposing that no such Decree of Cyrus could be found in the King's Chronicles as the Jews had suggested to them but if they were found false fomentors of such Stories then these Men might get greater Advantage against them for such Fictions Notwithstanding all these Artifices of Tatnai and Shetherboznai who are better adjudged Adversaries than Favourers or Friends of the Jews the good hand of God over-ruled all for
thou Lord wilt not do so our Neighbour Nations will say we serve a bad Master c. Oh do not part with thy Purchase from Egypt and from Babylon so easily c. Mark 6. The Conclusion of his Prayer ver 11. He ends as he began ver 5. pleading the lowest degree of Grace was at least found in them namely They at least desired to fear God's Name therefore begs that God may not cast them off saith Wolphius as having nothing but an empty Title of God's People and that his Petition to the King might be made prosperous whom he calls this Man so much below God who had his Heart in his Hand Prov. 21.1 and he turn'd it c. Nehemiah CHAP. II. THIS Chapter gives an Account First How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem c. And Secondly How he improved that Royal leave against Opposition Remarks upon the First Part. As First See the sure Course this good Man took for Success He applies himself first to God by Prayer and afterwards He Addresses to the King with his Petition The Prayer of Faith founded upon the Covenant Grace as his was cannot easily miscarry 'T is granted it was long even above three Months from Chisleu Neh. 1. to Nisan Chap. 2.1 betwixt his Petition to God and this Petition to the King Reasons are rendred 1. His Turn to wait upon the King came not till the Month of March 2. He could not march so tedious a Journey in the deep of Winter 3. The King might be under some Indisposition or such Attendants were about him as were known Adversaries to the Jews so that Nehemiah could find no fit season for his Petition presenting until now that his Design might not be disappointed Or 4. And that chiefly he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair both by himself and some of his Brethren in Prayer and Fasting Remark the Second The fit opportunity that he found was at a Feast ver 2 6. where the Queen was present whom A Lapide reckons with many more Learned Men to be Queen Esther and Menochius makes Mordecai also to be a Guest at this Feast which if so must needs give Nehemiah a fair opportunity to Petition freely but his heavy Heart discover'd by a sad Countenance had like to have spoil'd all in his handing Wine to the King ver 2. N.B. For King's generally are made Merry by Musicianers and Jesters and more especially the Persian Kings for no Mourner might be seen in Ahasuerus's Court Esth 4.4 but this good Man had been Macerating his Body and Afflicting his Soul for some Months as above hence it was that he could not have any blithe Aspect which the King being a Prudent Man and a Loving Master soon observed N. B. Masius makes an odd Construction upon the King's Question Why is thy Countenance sad c The King was Jealous he had put some Poison into his Wine and that the Malice of his Mind was discovered by the sadness of his Countenance Vulius est index Animi the Face is an Indication of the Heart And that which increased the King's Jealousie was that Nehemiah saith Menochius refused from his sadness to Tast to that Wine he handed to the King though the Office of the King's Taster requir'd him to do so This Suspicion of Treason in the King made Nehemiah fore afraid saith Wolphius but necessity of obeying saith Tirinus overcame his fear Remark the Third Nehemiah's Answer to the King's Question concerning the Cause of his sad Countenance ver 3. after he had recover'd his Courage both from former Grief and present Fear He saith says Sanctius It is so far from me to have any Treasonable Design against thy Life that I pray for its length in the Land of the Living Let the King live for ever or very long therefore thou need not suspect my sadness which in Truth hath another Cause namely the common Calamity of the City of his Fathers Sepulchres laying waste at this Time Grotius well observeth he speaks not one Word of the Temple of Religion or Worship wisely considering that he spake to a Pagan King and before such Courtiers who like Gallio Acts 18.17 Cared for none of those things but of his Fathers Sepulchres which all Nations accounted Sacred and Honourable and no less than a piece of Sacrilege to Annoy or Demolish them and which would not be avoided so long as the Gates thereof lay waste Remark the Fourth The King became willing to redress the true Cause of his Cup-bearer's great Grief assoon as he understood it ver 4. saying For what dost thou make Request This put Nehemiah to Prayer again after his much Praying in Chap. 1. not now by turning aside into some secret Place but by darting up saith Grotius an Ejaculatory Desire which was express'd before God by himself Grant me Mercy Lord in the sight of this Man Chap. 1.11 N.B. Thus ought we to begin our Petitions to Kings with Prayers to God And thus with hearty Ejaculations we may Pray always continually and without ceasing Eph. 6.18 Col. 4.2 1 Thess 5.17 If we do but thus dart up our Desires from a sincere Heart and enflamed Affections at all times in all places and upon all occasions when we are alone or in Company or in working any lawful Work Thus Moses cryed to God yet spake nothing Exod. 14.15 so Hannah was not heard and yet she prayed 1 Sam. 1.13 and thus Nehemiah here that God would direct his own Tongue and incline the King's Heart saith Menochius Such sudden Prayers heartily and frequently used argue an Heavenly Heart and an Holy Familiarity of Men with God and a Conversation in Heaven Phil. 3.20 Remark the Fifth Nehemiah then Petitions the King after he had thus prayed to God ver 5. Wherein Mark 1. Though he was an high Favourite at Court above many Nobles not betrusted with the King's Life as he was yet pleads he not his own Merit but only the King's Mercy saying If it please thee c. Mark 3. Nor doth he Petition for any higher Office at Court as many ambitious Courtiers so great a Favourite of the King as he was would have done under his Circumstances c. Mark 3. But only send me as thy Commissioner into Judah not absolutely saying to rebuild the City saith Sanctius but only the City of his Fathers Sepulchres which repeated Expression saith Menochius denoteth that the Care of Antient Sepulchres was a commendable Custom highly accounted off among the Persians Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom pleading his former Favours as a Pledge of Future and further c. Remark the Sixth The King grants his Request ver 6. which was God's Answer to Nehemiah's Prayer Chap. 1.11 and here ver 4. Love is Liberal and Charity is no
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 ãâã ãâã ãâã ãâã ãâã 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 gâving 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
applied to Cornelius's case N.B. Which sheweth the mistake of those that so Tye up Grace and Salvation to the receiving of the Sacrament of Baptism as if none could fear God or be accepted of him and saved by him unless they be baptized The fourth Remark is True Peace with God is only purchased and procured and according to be Preached only by and through Jesus Christ v. 36. N.B. So. 1. Christ himself Preached in his own person for all quarters of the World Matth. 8.11 12. that he would draw all men unto him without distinction of Jew or Gentile Poor or Rich c. John 12.32 2. This Peace is Preached to be had by Christ or only through him by the very Angels themselves Luke 2.14 And 3. By all the Apostles and Ministers of the Gospel Ephes 2.13 14. Acts 4.12 And 't is all one whether they be Jews or Greeks bond or free male or female they are all one in him Gal. 3. v. 28. who is all and in all Col. 3.11 Insomuch as all other Peace not founded upon the Rock Christ is not pax sed stupor not a right but a false Peace no better than stupefaction The fifth Remark is The Lord of All was Anointed by his Father as the Jewish Kings Priests and Prophets usually were to all those three Offices hence was he called Messiah in the Old Testament and Christ in the New both which names do signifies Anointed Acts 10. v. 36 38. N.B. Hence may we comfortably conclude that seeing Christ is the Lord of the Church and Lord of the World as he is Lord of all he will not suffer his Church to be wronged by the World nor will he be hindered by Devils or wicked men though never so many never so mighty from carrying on his own cause and concerns of his own glory but will gather his Elect both Jews and Gentiles out of all the quarters of the World Rom. 3.30 and 10.12 c. He will be King of Kings and Lord of Lords Rev. 19.16 The sixth Remark is This mighty Mediator who had God with him in the fulness of the Godhead Col. 2.9 induing his Manhood with all might and mercy never exerted his might but in Miracles of Mercy He went about doing good but never any hurt for God was with him verse 38. He could as easily destroy those that would not believe on him as he did save those that willingly believed though often provoked thereunto Nay so far was our Lord from ruining any that when his Apostles asked his leave but to permit them by fire from Heaven to destroy the sawcy Samaritans yet would he not Luke 9.54 Though afterward he impowered Peter to strike Ananias and Sophira with death and also Paul to strike Elymas the Sorcerer with Blindness Acts 5. and 13 chapter N.B. Yet all the Miracles Christ himself wrought were Miracles of Mercy not of Judgments Healing all but harming or hurting none yea the worst sort of evils even such as were oppressed with the Devil Acts 10.38 to shew that he came as a Saviour and not as a Destroyer which is the Devil 's double name both in Hebrew and Greek Rev. 9.11 and that his Errand was to destroy the works of that destroying Devil Heb. 2.14 and 1 John 3.8 and to cast him out of the Souls of Men who were spiritually possessed by him O happy calamity that carries Man to seek a Saviour The seventh Remark is Oh how costly to Christ it was to save us from the Curse of the Law and from the damning power of Sin and Hell He therefore died a cursed Death was slain by the Jews and hanged on a Tree Acts 10. verse 39. Gal. 3.13 Deut. 21.23 that the blessing of Abraham hitherto mostly confined to the fleshly seed of that Patriarch the Jews might now come upon the Gentiles also Gal. 3.8 14. N.B. Therefore the Jews for being Kill-Christs might the less murmure at their Rejection and at the Gentile's Reception at this time who had not so rejected Christ as the Jews had done The eighth Remark is The Resurrection of Christ is the Fort-Royal of the Christian Religion's comfort c. Hereupon the Apostle Peter here Acts 10. v. 40. had no sooner mentioned Christ's Death but immediately he Preach'd his Resurrection also lest those Gentile-Auditors should have stumbled at his Cross and be discouraged to believe in a Dead Christ for that he was Raised from the Dead was a most unquestionable Truth though the Gentiles faith he might hear some rude Rumours hereof by a confused Report and common fame in the general Acts 10. v. 37. The word I say you know yet now let me tell you more particularly that this Truth hath been by all manner of ways proved for Christ hath been both seen and heard yea and felt too 1 John 1.1 after his Resurrection and we are and drank with him verse 41. whereby he was declared to be the Son of God Rom. 1.4 and by consequence a Conquerour of both Death and Hell for us c. And hereupon the Apostle Paul also puts a rather of comfort upon this Doctrine of Christ's Resurrection Rom. 8.34 c. The ninth Remark is God's Truth is never starved for want of Witnesses As the Apostles were Eye and Ear-witnesses of all that was done both by Christ and against him Acts c. 10. v. 39. before and at his Death as likewife after his Resurrection to whom he appeared alive and to above five hundred of the Brethren at once 1 Cor. 15.6 those Apostles were therefore commanded to Preach Christ not only alive but that he would Judge the quick and dead Acts 10. v. 41 42. So the Prophets all testified the same Truth which was included in that first Prophecy of the Seed of the Woman Gen. 3. v. 15. and so downward from that time Jer. 31.34 Mich. 7.18 Luke 24.27 Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices testified this Truth The tenth Remark is God giveth Testimony to the Word of his Grace where it is sincerely and ardently Preached and Heard Acts 14.3 Here the Holy Ghost accompanied the sincere Preaching and attentive ardent Hearing the Word and these Gentile Auditors being such had the visible signs of Fiery Tongues such as the Apostles had Acts 2.3 falling on them while Peter was speaking Acts 10.44 By which Miracle God declared that the price of Man's Redemption by Christ was paid for and belonged to the Gentiles as well as to the Jews and that the Spirit with the graces of Illumination Regeneration and the gift of Tongues c. thus coming down upon these Gentile-Converts before Baptism did plainly shew N. B. That the Righteousness of God is not attained by any external Ordinance without the internal operation of his Spirit which here came on Cornelius c. being neither circumcised nor baptized Acts 10.35 The eleventh Remark is They who have the Grace signified by Baptism ought to have the Seal of that Grace in being
while God is our Friend and if God be for us 't is no matter who is against us Rom 8.31 N.B. 3. Peter's case was sad and as safe a Prisoner in all probability as all Humane Wisdom and Power could well make him seeing Peter was not only in a strong Prison not easily broken but also his Right hand was chained to one Souldier's Left and his Left hand to another Souldiers Right so that he could not run away out of Prison but he must hale two Souldiers after him at his heels c. These Circumstances of such a sure manner of securing this Prisoner did declare Herod's bloody Intentions against poor Peter who was now both Helpless and Hopeless in himself and it shews also the Almighty Power of God who was not unconcerned for his suffering Servant but now bestirs himself to effect his deliverance notwithstanding all those wily and wicked ways to keep him in safe custody N.B. Oh happy Prisoners who have God with them in Prison as he was with Joseph c. and acting for them as for Peter here These are Prisoners of Hope indeed as Zech. 9.12 Hence followeth the fourth Remark The more dangers and difficulties God's Servants are dowsed in and perplexed by the most pestilent persecuting powers the more God's Wisdom and Power yea and the Truth it self which Persecutors labour to suppress are eminently illustrated by their deliverance This is most conspicuous in the case of Christ Crucified The cursed Jews were doubtless very jealous that the words which Christ spake while he was alive that he would Rise again the third day had more truth in them than they were willing to believe besides their pretended fear that his Disciples would steal him away by night and say he was Risen Though this was improbable enough that a few timerous Disciples should be so daring as to affront the settled Government in so insolent a manner Hereupon they petition Pilate to command that the Sepulchre be made sure Matth. 27.64 Pilate commands not Strangers who might do it carelesly but themselves the Cavillers to do it verse 65. They make all as sure as possibly they could devise to prevent Christ's Resurrection verse 66. Now all these wicked wiles and contradicting endeavours did not only yield the greater lustre to the miraculous Power of a dead and buried Redeemer which he exerted both in Removing the great Grave-stone and breaking through the strong Guard when he Raised himself from the Dead but also hereby instead of preventing Christ's Resurrection those excessive endeavours to stifle the truth of his Resurrection did more exceedingly confirm both the truth and belief of it throughout the World N.B. And accordingly it was in this case of Peter all those Devilish Devices which Herod used to secure Peter in Prison served only the more to set off the glory of God's Power in delivering the Prisoner in despite of all his Chains and Guards Thus God catcheth the wickedly wise so skilful to destroy Ezek. 21.31 in the way of their own craftiness Job 5.12 13. 1 Cor. 3.19 turning their wicked wit into folly No Device against any whom God will save can avail The fifth Remark floweth from hence which is this 'T is the experience of all Ages that the Wonder-working God works most wonderful Deliverances for his greatly distressed Servants As in Peter's case here no man could better than Peter declare that The Lord knoweth how to deliver the righteous as he doth and Records it 2 Pet. 2.9 for he was wonderfully delivered here out of Herod's hands by a wonder-working God Therefore might experimentally say The Lord knoweth c. that is his infinite Wisdom is never at a loss but knows all the ways of deliverance he hath ways of his own and commonly goeth a way by himself such as we little think of for God's thoughts are not as ours Isa 55.8 9. Helping them that are forsaken of their hopes And as the Lord knows what way he will take so hath he a willing heart and a good will to do it In this sense the word know is used Eccles 4.10 and Amos 3.10 If we take a prospect of Peter's Inlargement or Deliverance in the several circumstances of it 't is exceeding wonderful N.B. As 1. The Time of God's working Peter's Inlargement was the night-time yea the very night before his designed day of Execution it was a night to be remembred like that wherein God delivered his Israel out of Egypt for both were brought to the utmost extremity Though this night was dark in it self yet had Peter a Light shining in the Prison which no doubt was dark enough in the day verse 7. Light is pleasant in any place much more in Prison which could not but be a sweet counter-comfort to Peter in a dark Prison Though 't is not told us from whence this Light came yet must it turn Peter's Prison into a Palace if rightly improved oh happy Prisoners who hath Light shining out of Darkness Psal 112.4 c. N.B. 2. The Means whereby it was wrought by an Angel whose Office is to minister unto Heirs of Salvation Heb. 1.14 Most willingly officiating for their good according to God's will Gabriel came flying to Daniel with great swiftness even unto a weariness Dan. 9.21 standing in the presence of God Luke 1.19 as ready prest to run his Errands and thinks not he can make too much haste therein so desirous is he to bring speedy comfort to a distressed Soul God and his Angels can find out his hidden ones Psal 83.3 in what corner of the Countrey soever they be nay if they be in a dark Dungeon as Peter here the Angel of the Lord came upon him as he did upon the Shepherds Luke 2.9 thinking no such thing but minding their business at unawares while he was fast asleep and probably in a glorious appearance as in Luke 2.9 So this Light might come from the glorious and bright Body which this Angel had assumed However it was a Light only to Peter to whom alone he was sent but Darkness to his Keepers as the Pillar of Fire inlightened only the Israelites this made them both the more marvelous and miraculous N.B. 3. The Manner how what this Angel both said and did in order to it He joggs Peter on the side to awake him out of sleep which shews the merciful providence of our God over us when sleep hath locked up all our senses and we fear no danger even then the Lord is our Keeper and provideth for our safety as for Peter here would to God the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbring c. The Angel bids Peter Arise quickly gird thy self c. verse 7 8. God will have him to use those means even then when he was about to work Miracles for him How much more it is a tempting of God to neglect means where we cannot expect Miracles Oh
it as a preacher up of New Devils This was the only grand Crime for which those Heathens apprehended Paul and haled him away to their highest Court that sat upon Mars's Hill so called because the Temple of Mars stood upon it verse 18 19 20. Where their most learned men kept their chiefest Court to Judge of all Religious Affairs and where they had condemned Diagoras Protagoras and Socrates himself for contemning their Gods and now Paul was to be Judged here for the same crime c. N.B. But behold how Divine providence doth branch it self out into two Eminent Acts for over-ruling the Humane Attempts of Paul's opposers to name only that Notion of Grotius that they led away Paul to this Court in Areopagus not roughly or rudely but with a gentle hand which he gathers from the Greek word ãâã ãâã ãâã ãâã ãâã this may well be wondred at seeing they had been so severe before against some of their own Philosophers above named But more especially 1st In this that Paul wanted a publick place to preach in they brought him to this highest Court as a Criminal and Malefactor and there he had a fair opportunity of doing God a great deal of good Service in preaching the Gospel to a vast Confluence of people yea and to the most learned of their Gentile-Philosophers Thus it pleaseth the most wise God to over-shoot Satan in his own how and yet higher still 2ly Tho' Paul was charged with the self same fault for which their own much admired Socrates lost his life namely not only an undervaluing of their Idols but also an introducing of New Deities yet that Paul should be both so tenderly treated in this cruel Court behold the Judges saying so softly to their preaching prisoner may we know what this new Doctrine whereof thou speakest is for thou bringest certain strange things to our ears we would know therefore what these things mean verse 19.20 Oh what soft words are here from the Lord-Judges of the highest Court to a contemptible prisoner standing before the Bench at the Bar. Here is no hectoring railing reviling language but rather a candid courting him to gratifie their curiosity by informing them in the meaning of this novelty they were inquisitive so much after Nor was this all tho' it was much and much more than he met with either at Philippi Thessalonica or Berea c. But also that Paul after he had preached a very stinging Sermon against the Idolatry of those his Judges should yet come off from that cruel Court not only with the safety of his person but also with such success upon his Auditors yea upon one of those Eminent Judges in the Court who was Converted as Dionysius and certain others both men and women of the vulgar and of the honourable sort as Damaris verse 32 33 34. the Conversion of whom might have a mighty Influence upon many others Insomuch that Paul himself seemeth to dismiss the Assembly as is usual after the Sermon be done by his Apostolical Authority However the Court or Senate was so far from offering any injury to him that they suffered him to depart in peace from the Bar and withal desired to hear more of the matter in his Divine Discourse The fifth Remark is God can make use of the Vanity of foolish men to bring about his own glorious ends These Athenians were generally tainted with Idleness and Levity spending their time in nothing else but either in hearing or in telling news verse 21. This concords with that Charracter which Demonsthenes gives of his own Country-men Saying we Athenians to speak the truth sitting here doing nothing but triffling away our time and only listning what News are abroad As this inquisitive and Talkative humour which two are always Coupled together did not only Discover a Mis-govern'd mind relating to persons but also a disordered Government Relating to their Common-wealth tho' it was a famous Port-Town City and University So this very Vanity of their National Itch after Novelty the great and most wise God made use of to make them more willing in hearkning to Paul's Sermon because their ears were tickled with hearing News and New Doctrines which they never heard of before from him Yea so inquisitive they were of a Deity that rather than miss among all their other Gods of the Right God they errected an Altar to the Vnknown God verse 23. N.B. History holds out the Original of it to be in Plague-time when the Athenians had weary'd themselves with their Vain Invocations upon all their other Gods for its removal Epaminondas wiser than the rest advised them to errect an Altar to that God whoever he was that had power over the Plague and because they knew him not therefore this inscription was made This uncertainty attends Idolatry as it did the Mariners Jonah 1.5 to call every man on his God and least they should all mistake the true God they awaken Jonah to call upon his God However tho' Paul wanted a Pulpit yet makes he use of his Altar for his Text and as God made use of their Itch for news so of this Text and Sermon on it to do much good c. The sixth Remark is That all Preachers of the Gospel ought to adapt and accommodate their Preaching to the Capacity and Condition of their various Auditories Whether their work be either Concio ad clerum according to the common Notion or it be Concio ad populum a Sermon to the Clergy or to the Laity to learned or unlearned Auditors Thus this Apostle here having to deal with Philosophers doth shew them most learnedly yet most Divinely the true and right use of Natural Philsophy whereof those blind Heathen-Sages who thought themselves the wisest men in the world were altogether Ignorant He tells them they ought to improve their knowledge of Natural things that by it they might beget an high admiration of the God of Nature in their minds which is the proper end of all Philosophical knowledge and without which excellent improvment all their Philosophy becomes vain Col. 2.8 Rom. 1.21 22. and that Eminent gift of God which rightly used is a great help to the knowledge of Divinity doth degenerate into mere Sophistry Idle Speculations and Aery-Nothings especially when men presume to measure Heavenly Mysteries by the measure of their Natural Reason N.B. Hence Tertullian not unfitly affirmeth that Philosophers were the prime patriarchs of the Hereticks and the School-men for their corrupting the Scripture with Philosophy and turning all into Questions are as aptly called an evil Generation of Dunghil Divines Hence the Apostle preacheth the Unknown God to them in their own Philosophical way to convince the Epicures and Stoicks that if they did seek as they ought they might palpably and plainly find the wisdom power and goodness of the Great Creator manifested in the Creatures as Rom. 1.20 ut solem in aquis sic Deum in operibus contemplamur This Maker of the world
likely none of the best it being in a blind Heathen Family yet Paul boggles not to preach to those at their call not knowing what persons or in what hour God might call This depends upon the Lord in Duty c. The eight Remark is A word in season how good is it Prov. 15.23 c. Paul here applys a Plaister suitable to the sore Those persons he preached to were defective in their Morals therefore he discourseth of the Evil of Unrighteousness and Incontinency for which the day of Judgment will call to an account This put the patient to pain made him tremble Paul's faithfulness met with no reproach or trouble as John Baptist did from Herod for the like behold the force of Conscience which like Samson's wife conceals not the Riddle 't were well if great persons had such faithful preachers This might stop them in their Career of sin and make this evil World much better The ninth Remark is Slight qualms of Conscience never last long Faelix puts Paul off as over-sharp till another Season which never came that we read off v. 25. Delay of Duty is dangerous his vices revive 1. His Avarice in expecting a bribe contrary to the Law both of God and man raised by a common purse as he hoped for such a Ring-Leader's Liberty 2. His Adulation as his Original was base and sordid so were his Actings to flatter the Jews that they might not follow him with complaints about his oppression he leaves Paul bound when turned out of Office verse 26 27. yet was sent bound himself by his successor Festus to Nero's Court Thus Faelix which signifieth Happy became Infelix unhappy as carnal Polititians do that mind pleasing of men more than displeasing of God CHAP. XXV Paul tryed before Festus THIS Chapter is resolved into Sundry Branches under one General Head namely Paul's second Tryal before Portius Festus as his first was before Faelix in the foregoing Chapter This Tryal was first transacted before Festus alone and then it was translated and devolved to King Agrippa The transactions before Festus alone consist of Antecedents Concomitants and Consequents 1st The Antecedents concern 1. Paul's Accusers wherein is Related their importunity and impudence in giving to Paul this new trouble so soon as this new Governour was come into place verse 1. Then their Cruelty and implacable hatred against the prisoner ver 2. And lastly their Craftiness in laying snares to take away Paul's life verse 3. The 2. Concerns Paul's Judge wherein we have an account both of his equity in denying their Petition v. 4. yet granting them Liberty to implead Paul at Cesarea ver 5. and of his expedition in returning speedily from Jerusalem to dispatch this Tryal there verse 6. 2ly The Concomitants which are two 1. The Jews accusation of Paul v. 7. And 2. Paul's Apology and Answer to it for himself ver 8. 3ly The Consequents are likewise two 1. The sentence of the Judge v. 9. And 2. The Exception Paul entred against the Court and Judge propounding his reasons verse 10 11. for his appealing unto Caesar to which the Governour and Council consented verse 12. Now follow the causes why Paul's Tryal was translated to King Agrippa which are two 1. The Remote cause or occasion was the King's coming to visit Festus and to congrtulate his new Government ver 13. and who also was desirous to see and hear Paul verse 22. But 2. The more immediate cause was Festus's discourse to Agrippa first private in his own palace herein he states the case with its Circumstances v. 14 15 16 to 22. and then publick in the Common Hall from v. 23. to 27. asking his advice how to manage the appeal c. preparatorys to the Third Tryal The great truths to be Remarked from the whole Chapter thus resolved follow in course The Remarks are these The first Remark is The providence of God works all things for the good of those that love God Rom. 8.28 Paul spake that word from his own experimental knowledge For 1. It wrought well for Paul that Judea was not not sui juris that is invested with a power of life and death within it self then Paul had undoubtedly gone to the Pot before this time but it was a providence under the Roman power for Paul's relief And 2. 'T was no less a good providence to Paul that the old Governour Faelix was Cashiered out of his Office who had so wrongfully detained him a prisoner for two years only because Paul would not or rather could not bribe him tho' his preaching so powerfully had made him tremble before But as that qualm soon Evaporated so did his honour for at Festus's coming to the Government he was packed away to Rome a bound prisoner as he had kept Paul bound so long to answer before the Emperor Nero for his barbarous misdemeanours laid to his charge by the Jews in his Government A right reward for him who to please the Jews left Paul bound Acts 24.27 to pacify them that they might not pursue him with their complaints for his exactions and cruelties this man-pleaser cared not to please the great God nor to profit good men A new Governour therefore could not but be more easy to Paul c. verse 28. Acts 24. The second Remark is Oh! how restless is the rage and enmity which the persecutors of the truth have against the professors and preachers of it as here verse 2 3. The High Priest to make good Paul's calling him a whited wall and the chief of the Jews who should have protected the truth all turn informers to persecute the truth giving private intelligence as the word ãâã ãâã ãâã ãâã ãâã here signifieth to this New Governour and buzzing salfe reports into his ears against Paul Oh! what Priests and Rulers were these and how are they hurryed headlong by a Diabolical Spirit to request with utmost impudence such a favour of Festus as they call'd it namely to send away Paul up to Jerusalem when themselves had hired bloody Russians to murder him in the way an act to be abhorred of all humaned kind as notoriously contrary both to the Law of Nature and of all Nations Gentiles as well as Jews Thus were even the chiefest of those Jews given up of God even to a reprobate sense a very little before their final destruction And thus Dangerous it is for men in Authority to Corrupt Justice and not only to Degenerate from the Truth but also to become persecutors of it The third Remark is How easy it is with the most wise God to baffle and blast the most cunning contrivances of the Devil and his Instruments against his Church and Children as he did here the Plot of the priests against Paul whom they designed to Assassinate in his Journey to Jerusalem No saith Festus ver 4. he shall be kept at Cesarea c. N.B. It is more than probable that Faelix had informed this Festus of the Jews's Malice against
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created ãâã ãâã ãâã ãâã ãâã Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi ââie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word ãâã ãâã ãâã ãâã ãâã to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
by the Eye but by the Ear. This truth God taught Moses when he pray'd Lord I beseech thee shew me thy glory Exod. 33.18 God corrects him for this calling him from the Organ and object of the Eye to the Organ and object of the Ear saying I will not demonstrate the glory of my goodness to thy Eye but I will proclaim it to thy Ear v. 19. Exod. 34.6 all which condemns the Popish Doctrine that seeing of Pictures those Lay-mens books as they call them are good means to make men Religious which the Romish Church make a matter of Duty and hearing of Sermons which is Gods Ordinance only a matter of conveniency for it pleased God to ordain the hearing of the Word not the seeing of Pictures as the means of grace to build up his Church in the way of Faith and Holiness to Heaven 4. God hath placed in the Ear a double Natural Excellency 1. Discretion 2. Delectation or delight 1. There is a discretion or judgment seated in this Organ Doth not the Ear try words Job 12.11 The Ear judgeth distinctly of the variety of Sounds and of the truth or falshood of Sentences examining every word of the Sentences Hence the Criticks observe that Osnaijm the Hebrew Dual Number for Ears doth also signifie a pair of Ballances for as the Head or beam-head of the Ballance standeth between the two scales and determineth the weight of what is laid therein so the Head of Man hath one Ear hanging on one side and another on the other and the mind judgeth of the worth of words by the Ears as the Ballance doth by the Scales and therefore the two Greek Names for the Ear and the Mind ãâã ãâã ãâã ãâã ãâã have a symbolical sound All which together with the Admiration or Interrogation in that Text Job 12.11 which is the strongest asseveration doth intimate that a Judicious Christian taketh not up Truth upon Trust but he tryeth all things by the ballance of the Sanctuary and holdeth then fast that which is good but abstaineth from that which appeareth to be evil 1 Thess 5.21 22. 1 Cor. 2.15 Phil. 1.9 Hebr. 5.14 not carried away as he is led 1 Cor. 12.2 not blown about with every wind of Doctrine Eph. 4.14 not pulled away with the error of the wicked 2 Pet. 3.17 nor taken prisoner by seducers 2 Tim. 3.6 and so made prize of by them Col. 2.8 for want of either skill or will to try Truth from Error 2. God hath placed Delight as well as Discretion in this most excellent Organ therefore Solomon calls the Ears the Daughters of Musick-passively understood Eccles 12.4 The Instruments of Hearing both External and Internal which receive the Musick as well as if actively taken the Instruments of Speaking that in vocal Song do make the Musick both which fail'd in old Barzillai 2 Sam. 19.35 and therefore he thought himself an unfit Companion for Musical David as some sounds as the sharpening of the saw c. are very harsh and ungrateful so other sounds whether by blast or by beating on Instruments or by a tuneable voice are both refreshing and ravishing to the sense of Hearing 5. There is not any Member that the Devil envies more than the Ear because God hath ordained that Organ to be an open door to life and Salvation as before and therefore that envious one endeavours to shut it up as appears in the case of the man possessed with a deaf Devil Mark 9.25 where Christ rebuketh Satan calling him thou deaf and dumb Spirit because he had made the young man so and thereby had most malitiously marr'd the workmanship of God the Devil had possessed his Ear to hinder him from hearing the Word of life Naturalists say that the Dragon hath the greatest spite against the Elephants Ear because he knows that to be the only part which he cannot defend therefore doth he bite it off and from thence sucks out his Blood So the Red Dragon the Devil endeavours to bung up the Organ of Hearing that Faith Life and Salvation may not come that way When this deaf Devil doth possess mans Ear then it is that God speaks once and twice and man perceives it not Job 33.14 Intus existens prohibet alienuni the Devil within makes man not only averse but adverse as well as unable to attend the word of God without and therefore 't is said v. 16. God openeth the Ears of men 6. This ushers in the sixth Excellency of the Ear there is no Member that God expresseth in Scripture so much of his care of and so much of his pains about as about this as 1. God planted the Ear Psal 94.9 and therefore the Fsalmist argues he that is the Author of the Senses shall he be senseless 2. When the Devil hath made it an heavy Ear Isa 6.10 59.1 and dull Matth. 13.15 then God awakens it Isa 50.4 3. When the Serpent hath not only stopp'd up his own âears Psal 58.4 but also the Ear of Man to make him deaf to the charmings of the word of God then God opens it Job 33.16 36.10.15 Isa 50.5 and Christ saith to all that belong to him Epphatha be thou opened or let all lets be removed let all coverings be uncovered Mark 7.34 Revelat aurââm he takes off the veil that is upon the Ear for so the Hebrew Reading is Jigeleh Ozen he will reveal or uncover the Ear of all outward obstacles to make Man hear the better 4. When Satan hath bolted and blocked up this door of the Soul with Ignorance Vnbelief Passion and Prejudice so that as 't is said of some Creatures Man also hath got Fel in Aure Gall in the Ear then God bores it Oznaim Karitha mine Ears hast thou bored Psal 40.6 or digged open When he saith Epphatha together with that word there goeth a power as Luk. 4.32 which breaketh open the door and maketh the Bore so big that the Word of God may enter and find room Joh. 8.37 yea God calls up the Ears of the Soul to the Ears of the Body that one sound may pierce both then the deaf do hear and the blind do see Isa 42.18 5. When the Devil hath drawn the foreskin of security sensuality and wilful obstinacy upon the Ear so as to make it an uncircumcised Ear Jerem. 6.10 Act. 7.51 then God comes to Circumcise the Ear and with it the Heart Rom. 2.29 Jer. 4.4 this makes an Israelite indeed Joh. 1.47 When the foreskin of the flesh or old Adam is cut and put off by the Spirit of Christ both ad intelligentiam ad obedientiam to understand and obey the word and will of God Thirdly The Tongue is an Honourable Member of the Body therefore is it call'd Mans Honour Gen. 49.6 Jacobs Tongue never gave consent to his Sons villany and Mans Glory Psal 16.9 30.12 37.9 which is explained Act. 2.26 The Tongue is Mans glory above all other Dumb Creatures and surely such a
his fat and Cain was a wicked one 1 Joh. 3.12 And said he would not give God his fat but his lean his Service was superficial only feigned service his heart was not in his work as afterwards So it was rejected but Abel serv'd God with the best of his flock and with the best of his heart too so found Acceptance with the Lord. Hence may be inferred 1. None must rest in External acts of Worship a man may be a worshiper of God with outward worship yet be a wicked man as Cain was 2. The families of good men may have in them bad worshippers Adam had his wicked Cain Noah his cursed Cham Abraham his scoffing Ishmael and Isaac his profane Esau yea our blessed redeemer had the Devil Judas in their families This Apology Augustin made to qualifie a foul fault committed in his Family saying Nescio quo evadam c. I know not how to shift it off I pray instruct c. in my family yet must I not expect my house better than those holy Patriarks or my Lord and Master himself The third Inference is That there will he close Hypocrites in the Church of God as well as in our houses some that say they are Jews but are not the Angel of the Church doth find them Lyars Rev. 2.9 Some mens sins go before hand to Judgment and some mens sins follow after 1 Tim. 5.24 'T is not improbable but that Cain might live long in a form of worshipping God in his Fathers house before he was discovered at this sacrifice to be an Hypocrite 'T was long ere Judas was discover'd for an Hypocrite in Christ the second Adams Family So it might be with Cain in that of the first Adam tares will be among the Wheat But 3. Moses records this History to declare the Disagreements and Contentions that do arise about Religion in the World We find here that Abels religion was approved but Cains was disapproved this breeds such a difference and occasions such a Quarrel aâ could not be carry'd off without Blood This Difference of Religion did break out into Murder Hence may he Inferred 1. That Quarrels about religion are the greatest Quarrels in the World according to Luthers saying Odia religiosorum sunt acerbissima the Dissentions about Religion are the most irreconcileable dissentions and according to Christs saying There shall be five in one house divided three against two and two against three he came not to send Peace but rather division Luk. 12.51 52 53. Not as if the Gospel of Peace did of it self kindle any fires v. 49. But this falls out by the Strength of mans corruption and becomes thereby an accidental thing as the Sun melts Wax but hardens Clay It draws forth the fragrancies of many sweet Flowers yet doth it make the Dunghil to Stink abominably Oh how did the Aegyptians abhor the Israelites for their worshipping of God in a differing manner from their Worship Exod. 8.26 And how did Jezabel swear Elijahs Death for his opposing her worship of Baal 1 Kin. 19.1 2. Oh what Bloody Persecutions were there in the primitive times of the Gospel not only from the Heathen worshippers against Christians but also from the Arrians against the Orthodox in the time of Athanasius whose life they uncessantly sought by many forged falshoods Oh what animosities arose betwixt the Mother and the Son to wit Constantinus Copronymus and his Mother Irene about worshipping of Images insomuch that the Son depos'd the Mother and the Mother bereaved the Son both of his Eyes and of his Empire she put out her Sons Eyes and cast him into Prison where he died for grief So lost his Life as well as sight and Crown The 2. Inference is This affordeth us the clear and true Character of the True Religion from the false Outrage and Cruelty is the Black Brand wherewith Gods Word Stigmatizeth the false and formal Religion and here it begins shewing how Cain did most maliciously oppose Abel but Abel offered no affront at all to Cain for the Badge and Cognizance of true Religion is Meekness and Love Where the Power as well as the Form of Godliness is it teacheth to bless them that curse us and to pray for them that persecute us Luk. 6.28 Rom. 12.17 Whereas blind and Superstitious Zealots know no bounds in their rage against those that differ from them and oppose their superstitious fooleries Not to insist upon the ten primitive persecutions which arose from heathens men of an Heterogeneous and Different Profession but to instance only in two 1. The Followers of Arrius 2. The Followers of Antichrist both being beyond the Heathen as believing in the true God Yet 1. Such was the rage of the Arrians those Heterodox Christians against the Orthodox that they persecuted them to Death and devised many Hellish Stratagems to take away the Life of that Blessed Champion of the Truth Athanasius while he only oppos'd their Lying Doctrine in denying the Godhead of Christ 2. The Antichristians or Church of Rome have even outvy'd and out-done the Arrians in Barbarous and Bloody Butcheries as Ecclesiastical History does abundantly Testifie And Christs words hold true of them concerning their Descent and Parentage that they are the Children of them that kill'd the Prophets of a Viperous Generation Mat. 23.31 Yea their cursed cruelties against Righteous Abel's v. 35. do plainly proclaim to the World that they are Descended from Bloody Cain who was a Worshipper of God as well as good Abel yet was he a Worrier of his Godly Brother whose Devilish Spirit in them hath been Murdering their Innocent Brethren in all Places and Ages since the Rise and Reign of Antichrist and will be so doing until his Ruine That Whore of Rome is drunk with the Blood of Saints as I shew at large in my Antidote against Popery in that Title of the Romish Religion is a Bloody Religion To add no more here save only an Instance in those Scarlet Days of Queen Mary in our Land whose Reign did swim in a Sea of Blood How did her Popish Prelates even glut themselves in the Gore of poor Protestants and not only warming their blind Zeal with Burning the Bodies of the Living but Tyrannizing also over the Bones of the Dead as of Bucer and others which they took out of their Graves and Burnt them as if every Bone had been an Heretick into Ashes Whereas on the other hand Religion in Truth and Sincerity hath always been full of Mercy and when the true Church hath been in Misery by the malice of her Persecutors she hath not rose up in Rebellion against them but always accounted preces lachrymas her Prayers and Tears to be her best Weapons never falling upon her Adversaries with Fire and Faggot as they do upon her Thus we see three grand Reasons why Moses Records this History yet further Moses minds us herein of two great Truths 1. That every Man should have his particular Calling Cain himself was
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other ãâã ãâã ãâã ãâã ãâã or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was ãâã ãâã ãâã ãâã ãâã Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be ãâã ãâã ãâã ãâã ãâã as well as ãâã ãâã ãâã ãâã ãâã Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
while all living or wherein to Bury them when any of them Died until it came to his Dear Sarah's case oh then why should any of the Children of Abraham be discouraged that they have no more than a Burying-place upon Earth when Father Abraham the Heir of the World had no more a great Worldling who laid Houses to Houses and Land to Land by multiplyed Purchases was gravely rebuked by a good man who measured out his Grave before him and told him those few Inches of Earth he must be reduced to at the last we should with Father Abraham mind our Mortality most and other things less The first Doom God Denounced was Thou-shalt surely Die and the first Doubt the Devil suggested was Thoushalt not surely Die there yet remains something of the Spawn of that old Serpent in us to forget our Mortality and to hope yet to live a little longer and so to doubt of that whereof there is the greatest certainty putting the evil day of Death far from us whereas we should neither be fond of Life not fearful of Death but learn to Die daily making Death familiar to us at Bed and Board 'T is very observable how our first Parents cloth'd themselves with Fig-Leaves but God misliking that gave them Garments of Skins a memorial of Mortality hence some say that Christ Cursed the Fig-Tree which bore only Leaves to cover Mans Sin but commended John Baptist who did wear Skins to mind him that he was a poor Mortal The 3. Inference remarkable is If to this of Abrahams purchasing a Burying-place we compare the Jews purchasing with the Price of Christs Blood that Potters Field to Bury Strangers in Mat. 27.7 This will Teach two things 1. That the Jews began to be Dispriviledg'd and Disinherited of their own Land by Crucifying the Emmanuel and Lord of the Land Isa 8.8 Hos 9.3 for hereby Strangers or Gentiles got Footing in it and Possession of it as the Evangelist saith purchas'd by Christs Blood 2. If we be Strangers as we are Gentiles to the Jews Sin in Crucifying the Lord of Life then 't is not so much a Burying-place but a Living and Reigning-place is also purchas'd for us by the Price of Christs Blood not only a Burying-place for our Bodies as a safe Receptacle and Dormitory until the Resurrection upon Earth the Panegyrick or Congregation-House as before the Lord keepeth all the Bones of his Saints Psal 34.20 but also a Reigning-place for our Souls in Heaven to wit those Glorious Thrones Promised to such as follow Christ in the Regeneration Mat. 19.28 and those Mansions of Glory which Christ both Purchaseth and Prepareth Joh. 14.2 3. not only for the Soul until the Resurrection but also for the Body after even for ever Thus far of Abrahams Divine Call in all its parts when whence whither and why now followeth his Obedience of Faith to Gods Call 't is expresly said he obeyed and went out not knowing whither Heb. 11.8 as if he had follow'd God blindfold putting his hand into Gods hand and resigning up himself to his God and his Will to Gods Will well knowing with whom he went though he knew not whither be went So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham we must all walk in his stops or we shall never Lodge in his Bosom as before All his Children must write after his Copy of Obedience which in its transcendency hath a threefold excellency It was an Obedience so transcendent as to be 1. Without Hesitation 2. Without Reservation 3. Without Limitation Of these in order 1. It was Obedience without Hesitation he used no disputation in the case he falls not upon arguing with God in any Carnal reasonings against his Call and Command saying I cannot apprehend any urgent occasion why I should forsake my own Native Countrey and may not I justly suspect it no better than a piece of sublime folly to go I know not whither and to leave a certainty for an uncertainty Is not one Bird in the Hand as saith the Proverb better than two in the Bush He doth not alledge Lord first satisfie my Scruples and convince my Judgment that 't is my Duty and then will I follow and obey thee No he doth not dispute but dispatch he doth not say as those Recusants in the Gospel said Suffer we first to go and bury my Father Mat. 8.21 Or I have bought a piece of Ground and I must needs go to prove it c. Luke 14.18 19 20. Neither did Abraham dare to do as better Men than those aforesaid even as Moses Exod. 3 1â and 4.10 11 12 13. or as Jeremy Jer. 1.6 who both do bring in their carnal Reasonings strongly to confute God and his Call No such thing is Recorded of Abraham had he with Theudas thought himself some body Acts 5.36 He would have rais'd some chatting Discourse or Dialogue with God but he plainly becomes a No body before him lyes down at his Foot Isa 41.2 and by the strength of his Faith dashes down all the scummy Bubbles of carnal Reasonings which unbelief would have Boiled up He falls down before the Majesty of that Great Divine Truth Who art thou Oh Man that darest reply against God or word it with him Rom. 9.20 21. If a private Subject may not say to his Prince What dost thou Eccles 8.4 Much less may poor Man say so to the Great God that King of Kings and Lord of Lords 1 Tim. 6.15 Balaam took it ill that his Ass should reply upon her Master Numb 22.29 But we must be content to be dumb Asses as the Apostles phrase is 2. Pet. 2.16 and speechless Fools in respect of our Lord and Master Jesus Christ 1 Cor. 4.10 'T is not a good Angel but the evil one that opens our Mouths to make replies upon such a Soveraign Master our Lord is wiser for us than we can be for our selves our fleshly wisdom is enmity against God Rom. 8.7 That is the forbidden Fruit which must be vomited up by Repentance it being Earthly Sensual and Devilish Jam. 3.15 It is remarkable how God spoke in the silly Ass but 't was the Devil that spoke in the subtile Serpent and how Christ rode upon an Ass into Jerusalem but Satan convey'd himself by a Serpent into Paradise we must all die to our own wisdom and live in Gods as Aaron's Rod swallow'd up those of the Magicians Exod. 7.12 so ought Gods Wisdom to swallow up ours A poor nothing bewilder'd Creature is most suitable and acceptable to an All-sufficient Christ who is Wisdom in the Abstract we must resign our All to him who is our All in All Col. 3.11 without Hesitation 2. As Abraham's Obedience was without Hesitation or any contrary Disputes against Gods Call so it was without Reservation he resigns up himself to the command of God not by halves but wholly without any Ifs or And 's as we say The Popish Lying Doctrine of
Road to Egypt Jer. 41.17 18. when they brought this request to Jeremy only in a pretence of piety and to put a greater Reputation on their fore-stalling Resolution might they have but Gods Approbation which seeing they could not obtain they will drive on their design at a venture tide Life tide Death fall Back and fall Edge come good or come evil Though they had promis'd under a Solemn Oath that which they never intended to perform ver 5. Oh hateful Hypocrisie ver 20. therefore they going into Egypt as into according to their thoughts the VVorlds warm Sun-shine they went out of Gods protection and put themselves into his punishing Hands and the Sword they feared and sled from did there overtake them ver 16 17. The Great God hath long Hands and the wicked cannot run out of the reach of his Rod Thus the Old Testament Worshippers limited God to a place confining him to their Temple whereas in the New Testament times such limitations were done away John 4.20 21. and Prayer may be made not only in the House of Prayer but any where every where 1 Tim. 2.8 any corner if but of a Chimney may now make a good Oratory yea the secret places under the Stairs Cant. 2.14 the voice is sweet there also The third particular is the Means wherein we often limit God as well as in respect of time and place Thus Israel must not have God to speak to them though it was a wonderful condescention and unparallell'd honour it must be Moses lest they die Exod. 20.19 compar'd with Job 33.6 7. And what great matters it was said would one from the Dead do Luke 16.30 Though Lazarus was such yet little regarded John 12.10 Thus Israel did so limit their Deliverance to the presence of the Ark that their Idolizing of it betray'd it into the Philistines Hands 1 Sam. 4.3 11 21. And thus when the Brazen Serpent a Blessed Means of Healing before was become an Idol to Israel Numb 21.8 2 Kings 18.4 it became Nehushtan or a common piece of Brass having no Vertue of Cure in it God makes us defie what we have Deified Zeph. 2.11 The fourth particular is the Manner wherein we oft prescribe to God Thus those cursed Carnalists cryed We will have Plenty with Purity and the World with Worship or we will have none of it Jer. 44 17 18. Thus Peace and Plenty is the Popish Plea as well as Antiquity and their strongest Pillars for upholding their rotten Religion and their Idolizing the Virgin Mary whom they call the Queen of Heaven as those did and equalling her Milk unto Christs Blood for Soul vertue The Wise Man saith Say not thou what is the cause that the former days were better than these for thou dost not enquire wisely concerning this Eccles 7.10 as if thou wert wiser than God to govern the World Alas the Times are the worse because we are no better we must not take non causa pro causa In promptu causa est the Reason is soon render'd wickedness is the true cause and not much Preaching or strict Worship as the World saith 't is hard Hearts that make hard Times Nay even Professors themselves will not own God unless he appear to them in their own manner whereas God sheweth himself in divers manners Heb. 1.1 Hence have we many famous Remarks As 1. That though blind Obedience as to Man is abominable yet as to God 't is highly commendable such as this of Abraham's was 2. Though this Obedience of Abraham was a blind Obedience as to his own Will yet was it not so as to Gods Will for Gods Will was the Rule of Abraham's Obedience 3. Though Abraham knew not whither he went Heb. 11.8 yet he knew well with whom he went even one with whom he was sure he could not possibly miscarry It David could say to Abiathar VVith me shalt thou be in safety 1 Sam. 22.23 How much more may Abraham's God say so to him Hereupon Abraham put God to it as a proof of the Truth of his Promise 4. Abraham knew not yet sollow'd not knowing whither but we know from the sure VVord of Prophecy whither our way leadeth to wit to Heaven 't is a shame for us not to follow Abraham's following God Blindfold brought him to the Earthly Canaan but our following God with our Eyes opened will bring us to the Heavenly Countrey 5. Such as never yet experienc'd Gods Call saying Get thee out of thy Countrey c. and the answer of a good Conscience 1 Pet. 3.21 their Hearts Ecchoing again to Gods Call Psal 27.8 in their Effectual Calling are yet in Ur of the Chaldees in the Countrey of Babel or Confusion They are yet in the Shadow of Death and Region of Darkness Mat. 4.16 Under the power of Belial and Servitors of Hell Alas the Devil is both their Master and their Father 6. Such as continue in an uncall'd condition yield up themselves to Satan VVorld and sinful Self as Abraham did yield up himself to his God They live in the very Suburbs of Hell under a cursed blind Obedience and are condemn'd already John 3.18 having the wrath of God abiding on them ver 36. consuming the Stubble Hence also have we these Excellent Inferences As 1. Mans Heart hath many Suitors there was never such contending about the Body of Moses Jude ver 9. as there is about the Soul of Man We should not ask so much who wooes our Hearts for there be many wooers thereof the Flesh the VVorld the Devil und God but who wins them Ask not so much whither goest thou as with whom goest thou If thou goest with Satan thou goest to Hell if thou goest with God thou goest to Heaven this latter question is resolved by answering the former If we know with whom we must know whither we go 2. Gods Call speaking to us with a strong Hand Isa 8.11 must fetch us oft from our false Rests as it did Abraham from Ur and Haran Rest without a change is suspicious Rest Till God say effectually Get thee out of thy Countrey c. we are setl'd upon our Lees Jer. 48.11 12. Till we can Experience an Heart-changing and a Life-changing Work we cannot be as Moses drawn out of the VVater Exod. 2.10 nor right Children of Abraham call'd from Chaldea to Canaan 3. If we be truely such then Children must resemble their Father in resigning up themselves to God as Abraham did and that upon these Motives 1. We are foolish and unskilful to order our own ways for either our Temporal Spiritual or Eternal good So long as Christ openeth not our Eye the Blind leads the Blind a Blind Understanding leads Blind Affections no vvonder if we fall into the Ditch God therefore must be our Guide even unto Death Psal 48.14 2. We have lost our strength as vvell as our skill by the Fall and are unable to cast our selves into the Pool of Bethesda when the Angel moves the Waters
before the Friend of God because God made his Mind known to him even in secrets most familiarly as a Man doth to his Friend Thus we see how God made and renew'd this Covenant of Grace with three publick Persons all as Mr. Baxter saith Representers of Mankind 1. With Adam to whom when God judged him for his Sin at the same time promis'd a Saviour and through this Saviour promised made a new Law of Grace with Man Gen. 3.15 which short Text God probably did explain to Adam more plainly than is express'd in those few words as appeareth by his instructing his Sons to Sacrifice wherein was shadow'd out the Blessed Saviour hence all Mankind are more mercifully dealt with than according to the rigour of that violated Law which Adam had Sufficient though not effectual Grace to keep yet did not to be shut up as Devils under Despair but have many Means and Mercies to bring them to the God of Mercy which Cain and his Off-spring mis-improved as did the Degenerate World also so all save eight Persons perished in the Dâluge The second publick Person was Noah with his House being saved to be the second Root and Representative of Mankind God renews this Covenant with some additionals to them Though the first Renewal was forfeited in the Flood Gods Covenant of Peace to Man is then re-inforced yet was it rejected by Cham whose Person and Posterity was therefore Cursed and after by Nimrod that Arch-Rebel and Master-Builder of Babel's Tower who thereby brought the Curse of the confusion of Tongues by which means the knowledge of God was much lost in the loss of the Holy Tongue and most Men fell to Idolatry and Sensuality The Third publick Person who escaped those two great Evils aforesaid was Abraham call'd the Father of the Faithful with whom God most familiarly renewed again this Covenant as with his familiar Friend more fairly and fully than with Adam or Noah adding a special Promise to him that his Seed should be an Holy Nation a Peculiar People and that of him the Messiah should Spring for confirming his Hope in both these Promises God gave him Circumeâââon as the Seal of the Covenant Gen. 17.2 where we find that the fifth time of Gods consuming this Covenant with Abraham intimating thereby that it is the prora puppis the First Second and Third yea the main point and Strong-hold or Fort-Royal of Mans Salvation and therefore we should be well Studied in the knowledge of it and have a wellgââââd dââssurance of âur interest in it This Covenant is call'd the Oath which God Sware unto Abraham Luk. 1.73 ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã an Hedge which a Man may not break down lest a Serpent bite him Eccles 10.8 and we may easily Imagine that God will not break the Hedge of his own making This is the Magna Charta or Grand Charter that the Faith of Abraham in all his Ten Tryals and of all the Children of Abraham hold their Hope and Confidence on And that renewing of the Covenant with Abraham was accommodated to his then present condition of having no Children therefore was it given to him in Terms of multiplying his Natural Seed which should receive Circumcision as the Seal of the Covenant and of the Righteousness of Faith Rom. 4.11 from whom Christ came The fourth Period of Renewing the Covenant of Grace was with Moses another Eminent publick Person and by him with all Israel after their coming out of Egypt where as it had before a clearer Manifestation to Abraham for Christ was promis'd to be his Seed Born of the Woman Mary descended from Abraham than to Adam and Noah so now it had a larger extent even to the whole Nation of Jacob or Israel the Seed of Abraham Gods Friend Hereby the Israelitish Nation became a peculiar people nearer to God than any other Nation as the Priests and Levites were by a special Separation made nearer to God than the common people which yet were accounted an Holy Priesthood also in comparison of the Gentile World wherein God had some scatterings of Holy Ones even in Abraham's day notwithstanding the Covenants Renewal personally with him such as Holy Shem alive at that time with Holy Melchizedeck and Holy Job with his Friends afterwards yea and 't is improbable that all the Children of Keturah of Ishmael and of Esau did forsake the Lord being all Circumcised and so in some sort as Mr. Baxter saith were Covenanters with God however this is certain that Israel's Embodying into a new Common-wealth with a Theocratical Government in a peculiar manner receiving a new Body of Divine Laws as well as their Deliverance out of the Egyptian Bondage were all done by vertue of Gods Covenant with Abraham unto Jacob or Israel Thus the Prophet saith God will perform or Hebr. give his Mercy to Abraham and his Truth to Jacob Mic. 7.20 'T is there call'd Mercy to Abrabam for Gods Mercy moved him to make the Covenant originally as to the clearest discovery hereof with Abraham and his Truth bound him to perform it to Jacob coming in at second Hand under Abraham's Covenant whereof Divine Mercy was the Foundation as to promising and Divine Truth was the obligation as to performing according to that in 2 Sam. 7.18 21. According to thine own Heart and for thy words or Covenants sake hast thou done all these things shewing when God hath voluntarily made himself a Debtor by promise to his people he will come off fairly with them in performance and not be worse but rather better than his word Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Israel wherein he was a Type of Christ the Head and Prince of the Covenant Gal. 3.16 to Abraham and to his Seed Christ not Christus in Individuo or Christ Personal only for Christ in that sense had not a Right unto the Promimises from Abraham but rather Abraham from Christ so it must be meant Christus in aggregato or Christ Mystical also that is the Church or Faithful whose Father is Abraham he is the Root and they are the Branches Rom. 11.16 It may indeed be taken for both Christ Personal and Mystical 1 Cor 12.12 Seeing Christ is the Seed in whom all the Nations of the Earth are blessed Gen. 22.18 with whom the Covenant was made primarily and principally yet accounts not himself a whole Christ and compleat without he have his Members who are therefore call'd his fulness Eph. 1.23 Inference hence Having viewed the Plat-form of this Covenant of Promise how it hath been carried on the same in all Ages from Adam to Noah from Noah to Abraham and so to Israel and so shall be to the end of the World How should we fall-down upon our Faces as Abraham did Gen. 17.3 admiring the abundant Goodness of God in vouchsafing to enter into Covenant with him he was astonish'd at this condescention as David was
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâânecent Adam being now altogether unable to perform it save only in the hand of a Medâââtor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in ãâã For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
to the Woman and her Seed for conveying Life and Salvation still it must be convey'd by a Covenant Way Sixthly There can be no Inconvenience in admitting Children into the New Covenant fellowship Named but the same Inconveniencies may be as well supposed to reach those under the Old there being the same reason in both Covenants The third Inference is If the nature of the Old and New Covenant be one and the same for substance differing only as the Old and New Moon in different Appearances then it follows hence that the Old Testament is not out of date but is of use to us under the New That it was not a Temporary Testament or a Bond and Covenant cancell'd by the coming of Christ as to the substantial Truth contained in it may be thus demonstrated The first Argument David calls Gods Word Ner a Lantern and Or a Light Psal 119. v. 105. The former is for use in the night and the latter is more profitable and comfortable in the day intimating hereby that as God created two great Luminaries Gen. 1.14 15. the lesser to wit the Moon to guide the night and the greater to wit the Sun to guide the day so hath he made the Old Testament as the Moon or as Davids Lantern and Candle to direct mans feet aright in the night-time of the Worlds Ignorance and of the Churches Nonage but he hath given the New Testament as the Sun or Davids Day-light to order our steps in a right path during the Day and Sun-shine of the Gospel What the Sun and Moon are for service to the World that the Old and New Testament are for usefulness to the Church The Old Testament is Novum Involutum the New Veiled the New is Vetus Revelatum the Old Revealed and as the Moon borrows light from the Sun so the dark passages in the Old Testament receive light from the New The second Argument The Church is said to have two Breasts as Twins wherewith to feed her Children Cant. 4.5 with sincere Milk 1 Pet. 2.2 This can bear no better sense than to signifie the two Testaments which like Breasts and Twins have an harmonious correspondency each with other and those Breasts of Consolation so called Isa 66.11 are both fair and full yea strutting out and even akeing to be drawn that the Churches Children may suck and be satisfied growing up and increasing with the increase of God to a full stature in Christ Col. 2.19 Eph. 4.13 Those two Breasts are also suitable and equally matched as Twins so are the two Testaments in sundry respects for as the Old Testament hath four sorts of Books to wit Legal Historical Sapiential and Prophetical so hath the New in a due proportion as Evangelical answerable to the Legal The Acts of the Apostles to the Historical The Epistles to the Sapiential or Dogmatical for in them Paul principally presseth Faith Peter Hope and John Charity and lastly the Revelation c. to the Prophetical so that there is a wonderful Conformity of the one Testament to the other not only in the Sameness of Sense but also in this Quadriformity of parts also This seems mystically to be signified in Ezekiel's Vision of the Wheel with four faces and his VVheel within a Wheel implying the Old Testament in the New and the New Testament in the Old and these two Breasts for Christs Babes are near each other and as like as near and so is the Milk in them alike pure alike sweet and nourishing They are but bad Nurses who would reduce the Babes of Christ to one Breast seeing the like sincere Milk is found in both these Breasts what the one Testament teacheth the other teacheth also they being like the two Cherubims in the Temple which had their faces looking toward the Ark and were beaten out of one piece of Gold Exod. 37.7 So doth both the Testaments look towards Christ the Ark containing all one and the same Doctrine for substance to wit leading us to the Faith and Obedience of Christ Alma Mater Ecclesia must have two Breasts the Church as well as the VVorld which hath two Breasts or rather Botches Profit and Pleasure The third Argument Whatever Divine Promise or Precept so far as it contains a Moral Equity of universal concern is found in the Old Testament the same hath a Divine Authority therein to us under the New Hence Promises made to any Old Testament Believer where no Reason in special is expressed why it should not be peculiar to him may be appropriated also by a New Testament Believer and he must act Faith upon it as made to him Thus the Promise made personally to Joshuah Josh 1.5 I will not fail thee nor forsake thee which is five times renewed in Scripture is universally propounded to the Faith of every New Testament Believer Heb. 13.5 which we all may press and press again till we have expressed all the the sweetness out of it never leaving to suck as the Child at its Mothers Breast so long as a drop will come yea keeps sucking still till fresh Milk flows into those Breasts of Consolation Isa 66.11 We should labour to see our own names writ upon every Promise to secure it for us Hence also Precepts as well as Promises do concern us under the New Testament as much aâ those to whom they were personally propounded Thus Hosea saith God found Jacob in Bethel Gen. 28.18 and especially 35.9 4 15. there he spake with us Hos 12.4 who were then in his loins and promised in him to take the Lord for our God and we are to hold our selves no less concerned therein than Jacob was The like expression is found in Psal 66.6 at the Drying up of the Red Sea and Jordan There did we saith David in the Churches name rejoyce in him What we could this be but the we our selves who were then in the loins of our Fore-fathers so had some share in their Joy And thus also Psal 102. what God spake to the Afflicted that he would regard the Crys of the Destitute and not despise their prayer v. 16 17. the same he spake to us for 't is said v. 18. This shall be written for the Generations to come to wit that the poor Shrub had sped so well in prayer and whatever else God said in that Psalm or indeed in any other Book of holy Scripture Rom. 15.4 Hence the Fourth Argument is from Rom. 15.4 Whatsoever was written before our times was written for our Learning in this time This Paul saith upon occasion of his alledging a tâxâ out oâ the Old Testament Psal 69.9 which that Evangelical Doctor did not look upon ãâã Bond cancel'd and out of date nor disdain them as some do now but whereas he might have proved his point as well by other sayings in the New Testament and those also as pertinent as learned Pareus observeth upon that place yet he purposely quoteth an Old Testament proof and thereby presseth the point of Duty
Holy Robes or Stoles were received from Ancestors and kept in sweet Chests by the Mother of the Family which were of such an Odoriferous smell that Isaac is said to smell the sweet smell of it upon Jacob's back Gen. 27.27 So will God say of us if thus Cloathed Thus far as Jacob's Fact carried a correspondency not only with the Commands of his godly Mother but also with a most Congruous Harmony of this Holy Antitype aforesaid All Divines both Ancient and Modern do justifie him therein but to vindicate Jacob from the Sin of lying once and again hic Labor hoc opus est here lies the grand doubt and scruple About this point I find three various Opinions among the Learned 1. Some say that Jacob neither lyed nor sinned in what he said 2. Others affirm that though he lyed yet therein they deny time he sinned 3. But there be others who conclude that he both Lyed and Sinned As to the First Opinion which cleareth Jacob of lying and sinning They say that his Speech to Isaac if expounded in the best sense is no Lye but an Irony whereof the Scripture hath many which is a witty way of speaking words that in a strict acceptation sounds not true yet importeth some great truth when taken by the right handle as Gen. 3.22 God saith Man is become as one of us which Words are but Gods Holy Derision of Mans vain affectation of a Deity at the Devils suggestion ver 5. whereas the Beasts of the Field might in a strict sense more truly say that Man was then become as one of them Psal 49.12.20 Such Sarcasms Elijah used 1 King 18.27 and Solomon Eccles 11.9 c. Thus Jacob's Speech importeth that he was the Person to whom the Blessing which Isaac was to pronounce belongeth for Esau had resign'd it to him by the sale of his Birthright which purchase gave Jacob a civil right to the Blessing Thus Austin excuseth Jacob's Speech saying though it was not true in the History it was true in the Mystery though Jacob was not Esau saith Theodoret litterally yet he was Mystically and Figuratively as he had bought his Birthright so rightly appeared in Esau's place some excuse Jacob's calling himself Esau because that Name signifies made or perfect intimating that he was now in the way of making himself and of being made perfect having already got the Birthright and now in a fair way for the Blessing and he might the better call himself so as he was preferred to a Priority by the Oracle of God whose Purpose and Decree did Predestinate him to be the Blessed One Therefore 't was a litteral Truth to call himself the First Born and a Mystical Truth to call himself Esau not unlike to Christ's calling John Baptist Elias Matth. 11.14 Abraham calls Sarah his Sister Gen. 12.19 and 20.5 Paul calls us Gentiles the Circumcision Phil. 3.3 Rom. 2.28 and counted the Seed of the Promise Rom. 9.8 Gal. 4.28 Some say further that Jacob's Speech ought not to be condemned seeing God approved it by giving him the Blessing and continuing the same to his posterity and seeing also Isaac when convinced how God had over-ruled his want of Eyes to a right end with astonishment concludeth I have Blessed him and he shall be Blessed whereas had he look'd upon Jacob as a wicked liar and wretched deceiver he would not have been so resolute in his Answer to Esau for confirming the Blessing on Jacob but rather have revok'd and revers'd it from him all doubtful and ambiguous Speeches require fair and candid Interpretations The Second Opinion which granteth Jacob lyed yet denyeth that Jacob Sinned in his lying for though his saying I am Esau thy first Born may admit of some excuse yet his saying I have done as thou badest me and come eat of my Venison can no way be qualified from the quality of a Lye seeing it was not he but Esau whom Isaac bade to go a Hunting neither was it Venison but Shamble Meat or Kid-flesh which he hide Isaac eat as Venison this the Jesuit Pererius himself cannot justifie though he doth the former yet those Apologists for Jacob say though he lied he sinned not for say they his lye was not a pernicious but an officious lye that is 't was not Hurtful to his neighbour but only helpful to himself which they say is no Sin But it follows not that whatever is said or done whereby our selves or others may be benefited becomes immediately lawful and honest for this Rule of falshood were it a rule of right would warrant all Thefts for satisfying hunger and for supplying want yea all manner of lyes for saving Life Estate or Credit whereas a lye wherein false things are spoken for true though it be a never so officious Lie and useful to our selves if another be deceived by it while it ceases not to be a lye it cannot cease to be a sin for every lye what ever other tendency it may have for good is a wicked sin condemn'd in the ninth Commandment Which leads to the last or the Third Opinion which affirms that Jacob both lyed and sinned in lying That he lyed is already granted it follows then that he sinned this is made manifest by the light of Nature as well as by the Law of Scripture That Secretary of Nature Aristotle could say that a lye is in it self an evil and a wicked thing Arist Ethic. lib. 4. cap. 7. The Hebrews call it Aven a great impiety a grand iniquity and the Scripture reckons it among Monstrous Sins Rev. 21.8 yea and condemns it to Hell whether it be the Pernicious Officious or the Jocose or merry lye indeed every lye is pernicious either to our selves or to others or to both 1. Because 't is plainly Destructive to the order of Nature in Humane Society 2. 'T is flatly forbidden by God in both Testaments 3. No lye is of the Truth 1 Joh. 2.21 but of the Devil Joh. 8.44 who began his Kingdom and still upholds it by lyes This last opinion hath in it no absurdity why may not Jacob be said to be a Liar as all men are Rom. 3.4 c. Peter is reproved for dissembling Gal. 2.11 12. and Holy men in Scripture often for greater faults their Righteousness while here is imperfect Jacobs Faith was mixt with Frailty yet had he not the habit or way of lying Psal 119.29 Isa 63.8 c. That Jacob failed herein notwithstanding his Faith is the concurrent Judgment of Modern Divines save the Jesuites who would excuse him from Lying by that of the Angel Raphael to Tobit inquiring of his Pedigree answered I am Ananias of Azarias the great Tobit 5.12 which impertinent answer that the Angel should descend of Tobit's Brethren and be of Kin to Tobit hath with other reasons impaired the Authority of that Book which brings in an Angel Lying an evil which the good Angels use not in Canonical Scripture and what is this but to justifie one Lie
with a witness doth deserve no better dealing than what Shalman or Shalmanezer King of Assyria did to Betharbel which signifies the House of the ensnaring Idol as Baal or Bel was to Israel murdering not only the Men but also the Women and Children Hos 10.14 15. and 13.16 Yet know for your comfort Gods care against this Inhumanity and more than barbarous yea beastly and bloody Butchery therefore God gave out his command against killing the Dam together with her young ones Deut. 22.6 7. And again Thou shalt not kill the Ewe and the Lamb both in one day Levit. 22.28 How much is God concerned against all shews of Cruelty shewed to those contemptible creatures and such addings of afflictions to the afflicted Zech. 1.15 Doth God take care for these inferiour Birds and Beasts 1 Cor. 9.9 yea he doth so without doubt Jon. 4.11 He heareth the very Ravens that cry to him only by implication Psal 147.9 How much more doth God take care of his own Church and chosen both Men Women and Children And though the Lord sometimes give those men of blood or Blood-hounds a Commission to worry his Flock in some places yet this excuseth not the Barbarities and bloody Butcheries of his Executioners for so soon as their Masters Skullion-work in brightning his Vessels of Mercy is done then shall they themselves be surely and suitably plagu'd and punished Psal 137.8 9. Rev. 16.6 and many other places There be two remarkable Points here to be farther for our Instruction and Comfort observed The first is Though Jacob through the infirmity of the Flesh and the carnal Reasonings of his own corrupt heart did strangely affright himself with strong apprehensions of his Brothers bloody Designs against him and God out of his unsearchable Wisdom suffered him for a while to be an ãâã ãâã ãâã ãâã ãâã a Self-torturer and Tormentor with his own slavish Fears yet all that time and interim Jacobs good God was both thinking and acting far otherwise and quite contrary for him bowing and bending Esau's heart to clemency towards him that he might not act one Hostile Action either against him or any of his which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected Thus also God deals oft with his People he lets them sometimes meditate Terrour to themselves Isa 33.18 and to fear those things that are not to be feared on purpose that he may exercise them And that his own VVisdom Power and Goodness might more splendidly shine forth in the Event which to correct our Errour and Terrour oft falls out far better than our own fond Fears Oh how oft doth our gracious God out-bid our own timorous Thoughts is far better to us than both our Fears and our Deserts and the sundry things we have feared do not befal us Will we but read over the Book of our own Experiences we shall find this no less than a Sacred Truth The second Remark is We ought to do in troublous Times what Jacob did in his great Conflict betwixt Flesh and Spirit in him upon his heart-confounding consternation and deep perturbation at his present peril He retreats again to the Divine Promise looking up above himself above men and means unto the God of Bethel as to his Anchor of Hope So draws he forth his seventh and last Argument for the triumph of his Faith above his Fear saying v. 12. Hetib Atib gnimmak Thou saidst Lord in doing good I will do thee good or I will surely do thee good as is before note with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God Here when he found himself at a sad loss by too much poring downward at the creature he makes an holy and an happy Rebound and bounceth up again to the Creator who is truly call'd a faithful one 1 Pet. 4.19 He runs back to his City of Refuge yea runs not only to but into that Name of the Lord which is a strong Tower and there was he safe Prov. 18.10 yet not without hard tuggings strong strivings and wearisom wrestlings doth his Faith get the Victory from his Fear for he had said before Lord thou hast said Return and I will do thee good Now he comes again and take firmer faster and fuller hold of God in his wrestling work repeating the same Promise with some Enlargements benefaciendo benefaciam I will assuredly and abundantly do thee good doubling thee word of doing him good This is a much stronger and more cogent Argument or inforcing Reason than the former for here Jacob doth not simply raise up himself in a confidence of Gods Truth as before but this he doth now that he might oblige God by his Truth effectually to succour and relieve him as if he had argued thus Lord thou art a God that canst not deny thy self 2 Tim. 2.13 that canst not belie thy Word Tit. 1.2 Heb. 6.17 I again do provoke thee with thy own Promise and bind thee with thy own Bonds I omit what I said before suppose thou should suffer Esau to cut off me and all my Company what will become of thy Promise of multiplying my Seed like the Sand of the Sea therefore thy own Glory and the Honour of thy Veracity is all at stake and if we lose our Lives thou also wilt lose thy Glory Thus this holy Man as it were encroacheth upon the most holy God God had said and done much for him he must say and do yet more this Fruit of his Favour he must needs be intreated to add unto all his former Mercies and that not only for Jacob's sake now an object of pity but for Gods own sake and for the vindication of his own Glory Thus should we wrestle with God in this evil Day intreating the Lord not to grant the desires of the wicked nor to farther the wicked devices of our execrable Esau 's not only lest they exalt themselves Psal 140.8 and behave themselves strangely Deut. 32.27 but especially lest the Banks of Blasphemy should be broken down among the Egyptians who will soon hear of Israel's ruine and Blaspheme thee for it making some mad-merry Comedies out of our sad doleful Tragedies Exod. 32.12 and Numb 14.13 16. And lest the tremendous Name of God be derided among the cursed Canaanites Josh 7.9 As it was the chiefest care of Moses of Joshua and of Jacob here lest God should suffer in the Glory of his Power and Truth so it ought to be our most candid Ingenuity to study the promotion of Gods Glory more than our own Good and to desire far more that God may be glorified than our selves gratified drowning all self-respects in the advance of his Glory being well assured that the Honour of the Creator can never be any Dishonour to the Creature his gain cannot be Mans loss God offer'd Moses private preferment even of the highest nature in this lowest World I will make of thee a
greater Nation and mightier than they Numb 14.12 But Moses prudently refuseth this mighty though private and personal preferment because he plainly saw God would be a great loser in his Glory by that Bargain had stiff-necked Israel been destroyed to make way for it 'T is an excellent Note of an Eminent Divine As God was highly displeas'd with Balaam for going though he bade him go so assuredly the Lord would not have taken it so kindly of Moses if he had taken him at the offer he made him in a time of holy Heat against his unholy People And 't is worthy of our serious observation how grievously Jacob was gravell'd his Faith was enough faulty even in this his last and best Argument wherein he bringeth forth his strongest Reason his Shed-Anchor to hold fast his floating Ship his wavering Soul he fills his Mouth with it and rouzes up himself to take better hold of God in his wrestling with him yet here was his failure in thinking that God's Glory would be quite lost if he and his two Bands had been destroy'd by Esau whereas he should have thought with himself that though they all had been slain yet God remaineth true Let God be true though every Man be a lyar Rom. 3.4 Thus Jacob's Grandfather Abraham had better thoughts in a case of as great despondency as to himself and his Wife Gen. 17.17 not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised when they were in their own thoughts after the manner of Nature writ down Childless having spent all their youth in the Conjugal Yoke without any Children yet now receiving God's Promise of an offspring even in both their old Age He stagger'd not at it as Jacob doth here but against Hope believed in Hope ãâã ãâã ãâã ãâã ãâã he never thought upon hit own Dead Body he cared not for that at all but gave Glory to God acknowledging him of Almighty Power to overcome all natural Difficulties and to perform whatever he had promised though never so contrary to the course of Nature and ãâã ãâã ãâã ãâã ãâã he was being carried on with full Sail as the word signifies fully perswaded so goes gallantly on in the way of believing and laughed from an Admiration of God's Favour not from any distrust of his Power as his Wife Sarah after did Gen. 18.12 His Hope therefore is said to bear him up against Hope that is his Hope-Spiritual placed in God All-sufficient over-powered his Hope-Natural which herein was at a loss as being unable to argue above apparent Causes in Nature's Course but his other and better Hope did Dictate to him better things Rom. 4.18 19 20 21. that God was able out of very Sâones to raise up Children unto Abraham Matth. 3.9 as well and better as to bring forth Adam and a whole world of Creatures out of Nothing Such a Plerophory or full perswasion was not indeed in Jacob nor in the best of us Oâr highest and holiest Expostulations with God though of never so good intentions favour somewhat of Creature-Frailty and weakness of Faith some Gravel goes along with our purest Water as 't was with Jacob here who yet gave a brisk Testimony of a brave Faith in his Appealing to the Promise when run off from all other Refuges in this Time of Temptation Oh that we could cast Anchor there also in the like case Heb. 6.17 18 19. then would God deliver us from our Esau's as he did Jacob from his Lastly This may comfort us That God hath a look of love upon his Servants as upon Jacob here both in their goings out and in their comings in he marketh all their paths Psal 56.8 whether they be at home with their Father or abroad among Strangers they are ever under God's Eye and overshadowed with his wing Psal 57.1 God was with him at Bethel and Syria c. Now come I to Jacob's fourth Wrestling First With Laban already conquered Secondly With Esau but a Conquering for his Conquest over him comes not in compleated until his two last were accomplished Thirdly With God spiritually in the Duty of Prayer as before And Fourthly With Christ corporally as one man wrestles with another putting forth their utmost Strength and Skill to give the Foil and the Fall each to other So does the Son of God the second Person in the Holy Trinity as is made most manifest afterwards and this Holy Patriarch Jacob make a Tryal of Skill and strive with their strength one against another which of the two should win the Prize This fourth Wrestling or Duel 'twixt these two holdeth forth most stupendous and astonishing History so wonderful as it plainly transcendeth worldly Capacities and seems altogether Incredible to Humane Reason For 1. What can be more marvellous than this that God should take upon him the form of a Man and representing an Antagonist or Adversary should wrestle a Fall with Man yea with an Holy Man yet higher and with such an Holy Man to whom he had promis'd his protection in all places whither he went Gen. 28.15 his dealing well with him Gen. 32.9 and his assuredly doing him good v. 12. Oh wonderful was this to defend Jacob to deal well with him and surely to do him good for God to Come forth as an Enemy to him to fight him in a Duel and so put him upon defending himself as well as he could to fence off the Almighty blows or Thrusts of such a Divine Dueller and to secure his standing against those omnipotent Heavings and Listings of such a Divine Wrestler whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth Psal 76.12 yea can heave lift off and remove the massiest Mountain in the World out of its place Turning it upside down Job 9.5 6. and 28.9 Judg. 5.5 Psal 68.8 Nahum 1.5 Hab. 3.6.10 Psal 114. 7. overturning them by prodigious Earthquakes How easily then even with a wet finger as we say could God by his Omnipotency have overturned Jacob who was nothing so mighty in Bulk as a Mountain nor so strongly founded at the Root And 2. What can be more incredible than this that the Immortal God should be overcome by a mortal Man that the borrowing Power should be too hard for the lending Power that the Creature should be too strong for the Creatour and that this worm Jacob so call'd Isa 41.14 should be able to out-wrestle his own Maker yea the Grand-Maker of the great World yet all these both Admirable and Incredible things are most true and sacred Truths truly Recorded in the Scripture of Truth Dan. 10.21 And by Faith we understand not only the great Truth of the Creation in all its particular Circumstances how all things were made out of Nothing Heb. 11.3 but also that this stupendious Story is true in all its parts aforesaid This must be believed by an historical Faith as all other Truths revealed in the Word are 'T is the Nature
of Argument would not do He flings from her by force being stronger than she as it was a violent Temptation so it was as violently and valiantly withstood and vanquished Dalilah wearied Samson by pressing upon him with her Impudent Importunity from Day to Day Judg. 16.16 but so could not this wanton wise weary this chast Joseph though she importun'd him Jom Jom Day by Day Though the Iron as the Hebrew reading Barzil Boah naphsho signifies entred into his Soul Psal 105.18 yet Sin could not enter into his Conscience because it was fraught with God's fear this was his Antidote and Preservative against that luscious Poison He had set God at his right hand with David Psal 16.8 therefore was he not moved by the importunate Impudency of his wanton and wicked Mistriss who gave him no Rest nor Respite but did continually sollicit him to this Sin without any Intermission yet as Sin abounded in the Tempter so Grace abounded much more in the Tempted as Rom. 5.20 Satan in this Tempting Woman knock'd often at his Door but there was none within to Answer or Open The Devil oft struck Fire but it did always fall upon wet Tinder neither will Satan be said with a little nor sit down sufficiently satisfied by a small or light repulse There must be a Peremptory Denial given him in our resistings of him and that again and again Jam. 4.7 and 1 Pet. 5.9 as our Saviour did Matth. 4.5 7 9 10. and though this Denial be done often yet the Devil departs only for a Season Luk. 4.13 He is call'd Beelzebub the Master-Fly quia muscarum adinstar quo magis abiguntur eo magis premunt because he hath the Impudency of Flies which the more they are driven off the more do press on he soon returns to that bait from whence he is beaten He will be egging us again and again to the same Sin as he did Joseph here whom at last as he thought he had caught in a Trap Gen. 39.10 11 12 where we have an Account of that wanton Womans unparallel'd Impudency who when she saw her daily Sollicitations disappointed would not still acquiesce because her Heart was set on fire of Hell but watch'd all opportunities to work him to this wickedness which though Joseph most prudently and piously declined all occasions of Evil by his not being with her at any time out of choice according to 1 Tim. 5.14 1 Thess 5.22 Exod. 23.7 Prov. 5.8 and 1 Cor. 6.18 She had Happily or rather unhappily happening at last to her and that as Josephus saith according to her own cunning and crafty Contrivance being thus A Festival Day falling out then that call'd Potiphar and his Family abroad to Solemnize the Feast his Wife feign'd hor self Sick as Amnon did after upon the like Design 2 Sam. 13.3 5. so begg'd her Excuse to stay at Home with some few of the Family whereof Joseph was one Who doing his business belonging to his Office of High-Steward in Private looking up his Bills of Account saith the Chaldee this Privacy gave that wanton woman a fit opportunity to tempt him neither thinking nor fearing evil but faithfully minding his Master's Concerns Hereupon she Assaults him with her hands first saying again with her foul Mouth that filthy bewitching Song Come lye with me then he refusing she holds him by his Garment endeavouring to hale him to her Bed by force The Sixth Circumstance to be consider'd is her violent Detention of him or holding him with her hands and haling him to that wicked work which brought him to the use of his second means of a violent and valiant breaking from her Thus mingling undoubtedly some Threatnings with her Allurements unless he would yield to gratifie her Lustful Desires that she would accuse him to his Master for his essaying to Ravish her such Tricks do Adulteresses design for their own Vindication and for the Innocent's circumvention Behold here the sublimest Subtlety Outrage and Impudency of a Woman in her bringing wo to this Man Joseph who seem'd now to be caught in such a Snare by this wanton Womans wily wit and wicked will that he must be at a loss which way soever he turned 1st As to the Woman his Mistriss no mean Person but the Lady of the House that did thus sollicit him to Amorous Embracements pressing upon him with Arguments that he might esteem it a part of his Felicity to be Beloved and Courted by such a Lady That she his Mistriss should have such an intimate Affection for him but her Servant who therefore ought to be obsequious to her as she was his Madam or rather Mad-Dame in the Family accounting it his Honour to have but such her Humility as to give him the offer of such sweet pleasure that he had done better if he had not contradicted her first Motion but if then he had some mistrust of his Mistriss's Reality suspecting she did it only to put a Trick upon him and only to try him by this he might know her loves to him were lasting that she had feign'd her self Sick preferring his private Society before a publick Triumph where the Ladies of the Court used to grace the Solemnity that he was now in her hands he and she alone in the House private enough for present Pleasure that if he still preferr'd his own obstinate Humour before that and before her Favour and Preferment she would assuredly accuse him to Potiphar with whom though his words might have more Truth yet her words would have more Force Thus we see in all this what an unruly thing is lawless Lust which breaks through the Bonds both of Conscience and of Modesty transporting this Woman who by her Sex should have been shamefac'd and by her Place as Mistriss and Governess of the House Grave and Exemplary into a most horrid Impudency and Outrage in offering to commit a Rape upon a Man upon her Man or Servant even upon the Young-man Joseph whom she now held fast with her hands and would not let him go without he would be perverted to perpetrate her purposed as well as proposed Project of carnal Copulation with him yea such a furor Uterinus or immoderate appetite of Venery had so fired up her inordinate Affections that as Josephus relateth she besought him with Tears to gratifie her Desires 2dly As to the Young-man Joseph about the Age of 27 wherein Lust most rageth he seem'd to be plung'd into such a Labyrinth now as admitted of no possibility to extricate himself He might well cry out then as his Brother Reuben had done about him Gen. 37.30 En quid Agam Oh what shall I do c. 1. Shall I yield to my Mistriss's lawless Lust whereby I may satisfie my own also No This is to become an impious impure ungrateful and perfidious Adulterer 2. Shall I fly from her No that I cannot do neither for I am held fast by her hands upon my Garment 3. Shall I leave my Garment in her
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is ãâã ãâã ãâã ãâã ãâã much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Joâ 2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking âhe Law was so terrible to the People that they had need of a Mediator wherein Moses âypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâiles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
God had not as yet made a particular Law against Blasphemy now upon this particular occasion a general Law is here superadded for punishing Blasphemers in all succeeding Ages Levit. 24.15 16. And God ordained also That the Witnesses who heard him blaspheme should lay their hands upon his head when he was to be stoned 1. To confirm their Testimony and the Truth of it that they did not by Slander take away his Innocency nor by Murder his Life 2. That his Blood might be upon his own head and that they were not guilty of his sin If so 3. It was a kind of Imprecation that they might suffer the same severity So Deut. 17.7 12. and 19.20 c. shews 4. This Sacrifice of Justice expiates Wrath from the Survivers Our Blasphemies the stumbling-block to Jews and Turks cry loud for Vengeance on Nominal Christians c. Now come we to Israel's remove from Mount Sinai their 12th Station where they had stayed long namely a whole year abating ten or thirteen days as appeareth by comparing Exod. 19.1 2. where it is said They came to 1 Sinai on the third day of the third month of the first year with Numb 10. 11 12. where 't is said They Removed from thence the twentieth day of the second month which we now call April in the second year Which famous Remove affordeth these as famous Remarks The first is Israel is now blest with four famous Privileges at this first Removal from thence to confirm their Faith in their Travel through that terrible Wilderness beside the New Tabernacle they had got among them and the New Passover that was celebrated by them As 1. They had the Word of God to warrant their Remove and Couduct to Canaan The Lord spake thus to them here Ye have dwelt long enough about this Mountain take your Journey to the Mount of the Amoâites c. Lo I have given you the Land c. go in and possess it c. Deut 1.6 7 8. 2. They had the lifting up of the glorious Cloud which had rested in that place almost a whole year from off the Tabernacle Numb 10 11. which was a visible sign that they must now be gone from that long Station then the Cloud moving call'd for their motion and was a better Guide to them than any Mathematical Chart or Compass can be to Mariners at Sea in this wayless Wilderness Numb 9. 15 18.3 They had now the soundings of the new Silver Trumpets with which the Priests were to blow an Alarm for the Removal of the Camp c. Numb 10.1 3 8. call'd a Statute for ever the outward Rite continuing till Christ's coming and the mystical signification which still abideth for ever namely the sounding of the two Silver Trumpets of the Law and Gospel in the mouths of God's Ministers who must lift up their Voices as Trumpets Isa 58. 1. and Joel 2.15 16. Ezek. 33.3 1 Cor. 14.8 Rev. 4.1 to put their People upon Motions and Marchings toward the heavenly Canaan This likewise was a sign Audible as the other Visible 4. They had Moses sanctifying their Removal at the removing of the Ark to seek out a Resting-place c. by solemn Prayer saying Rise up Lord and let thine Enemies be scattered c. Numb 10.33 34 35.36 which words David useth Psal 68.1 c. where he prophesieth of Christ's Resurrection and Ascension whereby all those Mysteries were fulfilled The second Remark is The posture of Israel's Marching from Sinai all in comely Order which was summarily in this prospect When God took up the Cloud Moses prayed and the Priests sounded the first Alarm out of the Silver Trumpets at which Judah who was the first Standard having a Lion for his Badge of Honour with Issachar and Zabulun all numerous Numb 2.9 c. and they march foremost whom the Levites of Gershom and Merari follow with six Wagons bearing the boards and coverings of the Tabernacle Numb 10.14 15 16 17. At the second Alarm Reuben bearing a Man in his Ensign Simeon and Gad with their Army of 151 thousand 450 fighting Men rose up and followed the foregoing Waggons and after them went the Kohathites in the midst of the Twelve Tribes bearing on their shoulders the Ark Candlestick Table Altar c. At the third Alarm 's sounding rose up Ephraim who bare a Bullock in his Banner with Manasseh and Benjamin having an Army of an hundred thousand and eight thousand and an hundred Men of War following the Sanctuary or Tabernacle that went before them unto which the Psalmist alludeth Psal 80.3 Numb 10.18 to 22. and 22 to 25. Thus the Sanctuary had the midst safest and most honourable place for Religion is the heart of a Nation and is both Ornamentum Munimentum to it The greatest Camp went foremost and the next in greatness came hindmost namely the Standard of Dan who had an Eagle in his Ensign with Asher and Naphthali those rose up at the fourth Alarm with a hundred fifty seven thousand six hundred fighting Men call'd the Gathering Host Josh 6 9. because they not guarding the Tabernacle had committed to their Charge the care of gathering together the lame faint and feeble and to look that nothing was lost or left behind to which David seems to allude Psal 27.10 As here was a strong Guard before so there was behind to secure the Sanctuary from Enemies both ways Numb 10.25 26 27 28. yet God was their best Guard as well as Guide both leading the Van or Front and bringing up the Rere Isa 52.12 and 58.8 Psal 68.8 9 10. where God's goings are described The third Remark is When Israel left Sinai then Jethro was for leaving Israel in this place the Story of him related Exod. 18. ought to be placed here as is said before For 1. Jethro offered Sacrifices to God ver 12. whereas the Law for them was not given till they came to Sinai Nor 2. Were the Statutes given till then which Moses sate to make known to them Exod. 18.13 16.3 His chusing of Judges by Jethro's Advice was not till their departing from Sinai Deut. 1.7 8 9. Numb 11.16 17 c. Moses courted his Father-in-law to go along with them For the Lord hath spoke good concerning Israel Numb 10.29 knowing God's Promises to be good sure-hold Jethro at first was unwilling ver 30. but either he yielded after to stay to be Eyes to Israel ver 31. or at least he returned again to Moses in the Wilderness because there is mention of the Posterity of this Hobab among the Israelites in Canaan Judg. 1.16 and 4.11 Sam. 15.6 or they came after c. The fourth Remark is Mount Sinai was not a place fit for Israel to abide in and to build there a Temple for God No it must only be a movable Tabernacle for it was a place of Bondage by reason of the Law there given Gal. 4.24 25. The Law is a Yoke of Bondage as Jerom calls it and they who look
Israel with his multiplied Altars and Sacrifices shewing that though Man stand not to his Promises upon four Reasons 1. Because He oft fallaciously promiseth 2. And as oft repents of his Promise 3. Because something falls out at unawares which either disenables the Promiser to perform or the Person to whom the Promise is made doth disoblige his Friend and renders Himself incapable of the performance And 4. It may be the thing promised is beyond the abilities of the Promiser All which Cases and Causes can have no coincidency with the Lord. The Fifth Remark is the determined Benediction of God is no way reversible by Man this Balaam doth acknowledge ver 20. for the Gifts of God are without Repentance Rom. 11.29 The Strength of Israel will not lie He is not a Man that he should repent 1 Sam. 15.25 Though the Scripture sometime speaketh seemingly of God's Repenting as Gen. 6.6 Amos 7.3 6. Jer. 18.8 yet are these Expressions only according to our capacity as they are ãâã ãâã ãâã ãâã ãâã dicta so they are ãâã ãâã ãâã ãâã ãâã Intellecta spoken after the manner of Men but taken by our understandings as it beseemeth the Majesty and Honour of God When Repentance is attributed to God it noteth only the Alteration of his Actions but no alteration or change of his Purpose or Decree which is immutable 't is Mutatio Rei non Dei effectus non affectus facti non Consilii 'T is not a change of his Will but of his Work Repentance with Man is the changing of his Will but Repentance with God is only the willing of a change There is no shadow of any change in God Jam. 1.17 So that in those Words Hinneh Barék likachti c. ecce benediâere accepi c. Balaam preacheth the unchangeableness of God's Love to his People and that neither Principalities nor Powers nor Magical Inchantments can separate them form God's Blessing in Christ Rom. 8.38 The Sixth Remark from ver 21. is Balaam in this second attempt cannot curse but blesseth Iârael the second Time and that with the blessedness of Justification in the free and full Pardon of all their Sins Concurring here with David who pronounceth them blessed whose Iniquities are forgiven and whose Sins are covered c. Psal 32.1 2. as likewise with the Apostle Paul after David Rom. 4.7 Holding forth Believers Justification in the sight of God by the same Expressions of the Psalmist For not to behold or see Sin in sinful Men is according to Scripture-phrase God's hiding his Face from our Sine Psal 51.9 blotting out our Iniquities and remembring them no more Isa 43.25 and Heb. 8.12 and when God pardons his People then their Iniquities though sought for shall not be found Jer. 50.20 The contrary to this God is said to do unto Unbelievers Their Iniquities are remembred and not blotted out their Sins are before tho Face of the Lord continually Psal 109.14 15. so Psal 90.8 and therefore God is angry with them every day Psal 7.11 The Seventh Remark is the strange Inferences which the Antinomians draw from this Text ver 21. That God saw no kind of Sin in Jacob no manner of Transgression in Israel and from hence conclude that God feeth no Sin in his Elect no manner of Iniquity in his justified ones that the very being of their Sins is abolished out of sight that God is never displeased with his People no not when they fall into Adultery or the like heinous Sins and that though they fall thus foully yet God cannot be angry with them no not with a fatherly displeasure c. All which is most assuredly a wringing Blood and not Milk out of this sacred Scripture the tendency whereof must unavoidably corrupt sound Doctrine and deprave solid Piety in good manners of humane Conversation That this cannot be the genuine and proper sense of this Text may thus be made apparent First Out of this very History and the Truth of God's Word for how can it be safely said that God saw no manner of Sin in Israel when as He so oft complains of their Sins and both threaten'd and punish'd them for their Transgressions Exod. 32.9 Deut. 9.13 27 28. Psal 78.60 61. Secondly Balaam himself did not take his own Words in any such Sense for then it had been a vain Project of his Diabolical Counsel to set the fairest Faces of the Daughters of Midian c. before the Eyes of the Israelites whereby to entice them first to Adultery and then to Idolatry which had been ridiculous if Balaam had apprehended that God neither could nor would behold any Iniquity in Israel whereby to provoke him unto Anger Thirdly Nor need we be so solicitous about the sense of those Words which were uttered by Balaam who was a wicked Man and loved the wages of wickedness and thereupon endeavoured by his Enchantments to curse Israel whom the Lord had blessed save only that they are generally believed to be the Words not so much of Balaam upon which account they might be passed over in silence without scruple for it matters not what such a mad Man belcheth out as of the Holy Spirit who over-ruled the Tongue of this mad Prophet and made him speak the Wisdom of God in a Mystery and which can never contradict it self in other places of divinely inspired Scriptures every where scattered to shew how the Sin of the Saints are of the blackest Hue and of greatest Provocation to God's pute Eyes as they are the Sins against the greatest Light and Love c. therefore this Text ought not to be turned as it is by Novelists to palliate the Mystery of Iniquity Fourthly Nor doth Balaam here speak of the better fort of Israel only who were justified by Faith and by their walking with God in an Holy Conversaion and therefore they might be reputed Righteous but he meaneth the whole Body of the People because they were now the Object both of Balaam's sight and of Balak's spight whom He desired to be cursed and with many of whom God was not well-pleased 1 Cor. 10.5 c. yea and who are frequently charged with many heinous Iniquities Act. 7.42 Psal 106.37 Exod. 32.32 and 33.3 c. All which Provocations God cannot in any sound sense be said not to see for it God should be Ignorant of any thing He could not be Omniscient as he is Heb. 4.13 Joh. 20.17 c. and so by consequence could not be God Fifthly There is indeed this Interpretation of the Words which hath a Truth in Thesi or in the thing it self namely that God looking upon his Elect through Christ seeth no more Sin in them than is inherent in their Saviour for they are made the Righteousness of God through Christ by Imputation as Christ was made unrighteous by Imputation of their Sins upon him 2 Cor. 5.21 yet this is impertinent to this Text which speaketh of the whole Body of Israel good and bad c. Sixthly But
Then one and thirty Kings of Canaan till he had subdued the whoâe Land c. chap. 11 and 12. The second sort of his Actions were Sacred or Religious As 1. His Celebration of the two Sacraments Circumcision and the Passover chap. 5. 2. His Fasting and Prayer to pacifie God's Anger for the Sin of Achan chap. 7. 3. His building an Altar and publishing the Law chap. 8. 4. His conscientious keeping the Covenant tho' fraudulently gained with the Gibeonites c. chap. 9. 10. 5. His Erecting the Tabernacle at Shiloh chap. 18. 6. His Renewing the Covenant between God and Israel c. Josh 24.14 15. The third sort of his Actions were Civil as 1. His Dividing Canaan now conquered chap. 13 14 15 16 17 18 19 c. 2. His Dismissing the two Tribes and half chap. 22. 3. His holding a Parliament at Shechem chap. 23. The third and last Topick is the last End of Joshua wherein his Death is described by Antecedents Concomitants and Consequents Josh 24. Now follow the particular Remarks upon all those three General Topicks or Heads of Argument namely Joshua's Office Actions and End First As to his Office The first Remark is Joshua in his Office was a clear Type of our Gospel Jesus who was his Antitype Here this grand Enquiry comes in to be answered How far there is a Parity or Congruity and a Disparity betwixt the Type and the Antitype First Of their Parity As First Where Moses ended there Joshua began So where the Law of Moses falls short it being too weak to bring to Canaan Rom. 8.3 there the Gospel of our Jesus supplieth effectually Heb. 7.25 Secondly Both their Names do signifie Saviours Matth. 1.21 and Joshua the Type hath the Name of Jesus the Antitype twice in the New Testament Act. 7.45 and Heb. 4.8 Thirdly As Joshua was the Son of Nun Josh 1.1 which signifies Eternity so our Jesus was the Son of the truly Eternal Father is called the Eternal King 1 Tim. 1.17 and who by his Blood hath purchased an Eternal Inheritance and Redemption for us preparing us for it by his Eternal Spirit Heb. 9.12 14. Fourthly As Joshua was the Servant or Minister of Moses Exod. 24.13 32.17 So our Joshua or Jesus was after a sort a Servant of Moses when he came in the Form of a Servant into the World Phil. 2.7 to fulfil all Righteousness Matth. 3.15 and not to destroy but to fulfil the Law Matth. 5.17 by finishing the work God gave him to do in the World John 17.4 Fifthly As Joshua was the Captain General who conquered the cursed Canaanites subdued Canaan and gave the Land in possession unto the Tribes of Israel Deut. 31.7 So our Jesus is the Captain of our Salvation Heb. 2.10 conquers all our Spiritual as well as Temporal Enemies for us going before us into the Heavenly Canaan as Joshua did before Israel c. there to prepare Mansions of Glory for each one of us John 14.2 Sixthly As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window Josh 2.18 6.25 So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood signified by the Scarlet Cord for pardon of sin But more of this Type and others in their proper places Seventhly As the Cloudy Pillar which had been Israel's Conduct all along through the Wilderness under Moses did quite vanish under Joshua who instead of the Cloud that had conducted Israel through the Red Sea had the Ark of the Covenant which represented the Angel of the Covenant Christ Jesus to conduct Him and all Israel through Jordan Josh 3.3 So tho' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God yet this Cloud departedâ through the Light of the Gospel under our Joshua or dear Jesus Heb. 10.1 Col. 2.17 The Cloud was indeed Israel's Guide in Moses's time for God was then seen Vailed in Moses but the Ark must be their Guide in Joshua's Time for God was then heard speaking from his Mercy-Seat the Covering of the Ark wherein were the Tables of the Testimony Our blessed Jesus leads us not now so much by the Eye as by the Ear for Faith now cometh by Hearing Rom. 10.17 Our first Parents gave then a listning Ear too much to the Father of Lyes We ought now to lend a listning Ear much more to the God of Truth and not neglect so great Salvation Heb. 2.3 Eighthly As Manna ceased under Joshua when Israel were come into Canaan Josh 5.12 So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan Rev. 21.23 Both the Cloud and Manna were for Passage not for Rest As Manna ceased when the Corn of Canaan was before Israel to make ordinary food thereon So do Miracles which were extraordinary cease when and where there is good store of ordinary and appointed Means the Ordinances of Christ before us Hereupon Augustin saith well He that now calleth for a Miracle is a Miracle himself The Divine Doctrine of Truth which we now Embrace and Believe is one and the same with that which was first delivered by our Lord himself and then by them that heard him who confirmed it by many extraordinary Miracles Heb. 2.3 So that now we are not to try Truth by Miracles but Miracles by Truth because there be many Lying Wonders 2 Thes 2.9 Satan is God's Ape can work miranda not miracula Ninthly As it was not Moses's work to Circumcise Israel for that Sacrament was intermitted during their forty Years wandring in the Wilderness the Lord dispencing with that Ordinance because of their frequent and sudden Removals therefore this work was reserved for Joshua to be done in Canaan Josh 5.3 So the Law cannot bring us to Canaan cannot sanctifie us nor circumcise our hearts Rom. 8.3 No this is work reserved for our dear Jesus by the Grace of the Gospel Heb. 7.19 Our Lord is the End of the Law to every Believer Rom. 10.4 Tenthly As Joshua led Israel through Jordan's Waters at a time when they did overflow all their Banks Josh 3.15 so our Jesus leads his Redeemed through many and great Floods of Affliction Psal 34.19 Yea through the Valley of the shadow of Death it self Psal 23.4 and brings them as safe to the heavenly Canaan as Joshua did Israel to the earthly Canaan Eleventhly As Joshua accepted of the Gibeonites who humbled themselves to him and earnestly imitated to be entertained into Peace with him and Protection under him so our Jesus accepts of all penitent sinners who seek Grace in time of Grace Twelfthly As Joshua made his Captains put their Feet upon the Necks of the Conquered Kings of the Cursed Canaanites Josh 10.24 not vainly or proudly to insult over them as that Pope did over the Emperor Frederick at Venice blasphemously belching out those words Thou shalt tread upon
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 ââth 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
or Queen to her Husband God will surely Plow his own ground whatever become of the wast he may send both those Famines on us and on others Yet after all he will Visit with Bread V. 7. Wherefore she went forth out of the place c. Hence Obser 1. A State of Vanity a Place of Idolatry ought to be gone out of and not rested in Naomi goes out of Moab an Idolatrous Place and People and all Saints are called upon to go out of Babylon a Land of Graven Images Jer. 50 8 38. Isa 52.11 2 Cor. 6.17 18. Rev. 18.4 we should tremble to persist and to live in any Place or State we are afraid to dye in to dye in Sin or in a state of Vanity is worse than to dye in a Ditch or in a Dungeon the latter doth but only endanger the Body in the Life natural but the former endangers both the Soul and Body as to the Life Eternal If this be the place wherein you are then with good Naomi hasten out of it Obser 2. And her two Daughters-in-Law with her is this 'T is very comely and commendable for Mothers and Daughters especially Daughters-in Law to hold a good correspondency together as they did here 't is a very blessed sight to see relations walking hand in hand together all going the right way to wit from Moab to Canaan The very remembrance of David and his Family walking in Troops to the House of God was a sweet comfort to him Psal 42.4 but 't is sad when one goes one way and another another way especially if the way lead to Moab and not to Canaan 't is sad when those of a Man's House are his Enemies Mat. 10.36 And a Man's Foes shall be they of his own houshold 't was a sad time that the Prophet speaks of Micah 7.6 When the Son dishonours the Father Mennabel Hebrew Be-Nabals or Be-knaves him for of Nabal comes Nebulo a Knave this is a Monstrous wickedness Mal. 1.6 and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so 2 Tim. 3.3 4. which foretells such Sons shall be in the dregs of time the last and worst of days The Daughter riseth up against her own Mother The Daughter in Law against the Mother in Law This happen'd in the Marian days as the Book of Martyrs doth mention some there were so Graceless at that time as to witness against their own Parents and were a means of their martyrdom Those two Daughters of Moab will rise up in Judgment against all such for they were kind to Naomi And they went on the way Hence Obser 3. 'T is the duty of every Soul to make some passage and progress Heaven-ward as they did towards Cannan 't was Naomi's home and Heaven is our Home our Country our Fathers House and Vbi pater ibt omnia a Platonist Plotinus could say and the Penitent Prodigal said better In my Fathers House is Bread enough I will arise and go to my Father c. Luk 15.17 18. though as Naomi we meet with hardship in the way yet Heaven will make amends for all better fare at Home Obser 4. Some sets out sair for Heaven yet goes not far enough to obtain it Orpah set out as fair for Canaan and was as forward as Ruth at first yet fell she short of it by not persisting 'T is the Evening that Crowns the day a fair day should never be praised until night Exitus acta probat The end commends the action The end is better than the beginning Eccles 7.8 He that continueth to the end the same shall be saved Mat. 24.13 God loves not lookers back but Thunders against them Heb. 10.26 27 38 39. Remember Lot 's Wife Luk. 17.32 She set out from Sodom with as much seeming Resolution as the rest did yet either out of Curiosity or Covetousness she did but turn her self back and she was turned into a Pillar of Salt Gen. 19.26 to season us and to preserve us from the putrefaction of Apostacy Orpah went out of Moab seemingly resolved V. 8. Naomi said to her two Daughters c. Obser 1. The Woman that feareth the Lord openeth her Mouth with Wisdom Prov. 31.26 her mouth is not always open but duely shut and discreetly opened her tongue did not hang so loose as the Tongue of a Bell which upon the least touch will be tolling no Wisdom opens her Mouth and a tincture of Piety and Charity was upon her Tongue The Jesuits forbid Women to speak of God and his Ways yet do they notoriously nourish their Wantonness Surely the good Women in both Testaments never heard of the Jesuits Doctrine of Devils so called 1 Tim. 4.1 nor bad this good Naomi see what savoury speech proceedeth from her âo return each to her Mothers house Hence Obser 2. Temptation tries the truth of Affection 'T is true Naomi might say seriously to them Iâe Redite Go Return out of her love towards them as she was loth to lead them into an afflicted condition by their living with Her who was now left in most pinching Poverty It grieved her more for their sakes than her own that the hand of the Lord was gone out against her as she says v. 13. she had both Age and Experience that had acquainted her with Afflictions and so could better bear them than they that were young and therefore she thought it best to bear her Affliction by her self alone and not to Involve them into the same also this might be her tender Affection to them but it seems rather a trial of the truth of their Affections to her for hereby the soundness of Ruth's love but the rottenness of Orpah's was discovered v. 14. Orpah thought now she might leave her Mother with Credit because now she might do it with consent Temptation trys what Metal we are of When Satan's Temptations meet with and draws out our own Corruption then and there is our danger The Lord deal kindly with you Hence Obser 3. Parents ought to Pray and to Pray heartily for their Children This she did for them thinking this Motherly Benediction was the most effectual Valediction having neither Gold nor Silver to give them All have Prayer that have Hearts for their Children Oh that Ishmael may live and let Reuben live c. Gen. 17.18 Deut. 33.6 Isa 29.22 23. As ye have dealt with the Dead and with me Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion Sons of Israel while they lived and gave them an honourable Burial when they died yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time therefore she thus Prays for them Hence Obser 4. 'T is God's usual method of Providence to render like for like either of good or evil This Naomi believed and therefore she thus prayed The Lord be kind to you as ye have been to me and to my Sons your Husbands
and Death to them Return thou after thy Sister Hence Observ 3. That Love to the Ways and Worship of God is a sincere Love which doth urdergo Tryals and Temptations yet bears up against all This was the second shock that Ruth hath to grapple withal to wit her Mothers Perswasions as the first was her Sisters Example Naomi Counsels her to be gone and Orpah shows her the way of going and no doubt sollicited her sufficiently for her Society in her Defection yet Godly Ruth weathers out the point and rides out the Storm against Wind and Tide of both the Sisters Pattern and the Mothers Precept which to do her right was not any command upon her Daughter to forsake God and turn to Idols this cannot rationally be imagin'd that so Religious a Matron should cordially Counsel much less command her dear Daughter in whom she could not but observe some Pantings of Soul after the Service of the true God to embrace Idolatry yea here is a plain evidence in the Text to the contrary 't is very remarkable that her very seeming Perswasion doth indeed comprehend in it a very cogent Diswasion inasmuch as she makes Orpah's Actings in her departure to be rather odious and abominable than matter of choice or desirable this is intimated in her words Thy Sister is gone to her Idolatrous People to Worship among them their false Gods It must therefore be taken for granted That all this she did and said as aforesaid was to try the truth of her Love not only to her self but also to the true Religion not unlike that of Joshua to the Elders Chuse you this Day whom you will serve Josh 24.15 That Godly General could not by these words leave it to Israel's free choice whether they would serve God or Idols but it was to make proof of their professed Subjection to the Command of God whether it were Voluntary or otherwise and this would further oblige them to constancy in their Covenant So Naomi did here that Ruth might not say hereafter she was beguiled into her Mothers Religion by her Mothers over-ruling Perswasion therefore she gives her free choice and leaves her to her Liberty to do according to the Perswasions of God and the Inclinations of her own Soul V. 16. Intreat me not to leave thee Ruth being left to her choice was unchangeably resolved in her Choice and will not be shaken off from the Fellowship of this Godly though poor Desolate and Disconsolate Widow Hence Observ 1. We should be unchangeably resolved to chuse Affliction with the People of God rather than to enjor the Pleasures of Sin for a season This was Moses's Choice Hebr. 11.25 and it should be ours It was Ruth's choice here we ought with Ruth to chuse a suffering Condition with the Daughter of Sion than with Orpah to turn our backs of God and with the Daughter of Moab to take the pleasure of sin which lasts but for a Season Al tiph gegnibi Nè Irruas in me Hostiliter do not oppose me in a Hostile manner so fix'd Ruth was to make Naomi 's People her People and Naomi 's God her God that neither fair words nor foul Actions could unsettle her herein she gave demonstration of a true Convert Hence Observ 2. 'T is the blessed Character of a true Convert to have hearty Love for God and his People to desire Communion with both and to withdraw from the Company of God's Enemies So doth Ruth here preferring the Company of a Religious Mother before that of an Idolatrous Sister Her Companions shall be such as fear the Lord Psal 119.63 and so resolute was she in this that tide Life tide Death come good or come evil she will hold the conclusion and the Heavens shall sooner fall than she Renounce her Religion Thy People shall be my People and thy God my God Hence Observ 3. That Amity and Vnity which is made up by Principles of Religion and by the power of Godliness is the firmest Amity and Vnity in the World There is indeed an Amity or Friendship both practicable and profitable not only amongst the Men of the World one with another whereby the Kingdoms of the World are preserved in Peace and Power as to their several distinct Stations and Constitutions but also betwixt the Saints of the most High and the Men of the World as betwixt Abrabam and the Children of Heth Gen. 23.3 5 6 7. and as before this betwixt him and King Abimelech Gen. 21.22 23. Yea and after both these betwixt Isaac and Abimelech Gen. 26.26 27 28. As likewise betwixt Jacob and Loban and many others yet all such Amity is more from Fear than from Love Those Allies aforesaid made Alliances with those Patriarchs aforesaid being pricked in their very Natural Consciences which could not but stoop to that slamp of God's Image that they saw shining in them when they saw in them that which was more than ordinary they are afraid of the Name of God called upon by them their Hearts did ake and quake in them and hence did they seek unto them for Amity and Alliance that thereby they might make the better provision for their own Persons and Posterity N. B. How much doth this condemn the practice of that wicked Generation which speaks not Peace to God's People though God himself doth so to them Psal 85.8 9. which is their comfort though they be a People that would gladly live quiet in the Land Psal 35.20 that study to be quiet and to do their own business 1 Thess 4.11 Affecting rather Quietness from the World than over-much Acquaintance with it This made David cry not only Oh but Woe Psal 55.6 and 120.5 7. Yet the most true and cordial Amity is no where to be found but among the People of God one with another there is the Vnity of the Spirit in the Bond of Peace Eph. 4.3 that is the blessed Cement which keeps all together in Love Orpah may have favour and friendship for Naomi but alas it dwindles away when the Unity of the Spirit in the sincere Convert Ruth even glues her fast to her Mother No Bond like the Bond of Religion and therefore 't is call'd Religion à Religando from its binding and binding again 't is a firm and Indissolvable Bond I have sometimes wondred at that Oneness of Heart among the People of God even upon short knowledge one of another as if they had been acquainted Twenty Years one with another 'T is said Noscitur è Socio a Person is known by his Companion c. V. 17. Where thou diest I will die c. Before she had said in other terms where thou livest I will live whether Travelling abroad or resting at home she would not leave her Whither thou goest I will go and where thou lodgest I will lodge Now she saith I will not only Live with thee whether at home or abroad but I will Die with thee also Hence Observ 1. Such and so powerful is the
carnal Cardinal in France I would not lose my part in Paris for my part in Paradise for indeed no such wretch could have any part at all in Gods Paradise no such dirty Dog shall ever tread upon that Golden Pavement Revel 21.21 and 22.15 Observ 4. Carnal Worldings will be wiser than the most wise God This Worldly Muck-worm Reasons and Resolves here as if the Father of all the Families both in Heaven and on Earth Eph. 3.15 would have undone his Family by a displeasing precept he makes himself wiser than God who sets the solitary in families Psal 68.6 and preserveth them in that state by his providence which can never be contradictory to his precept nor his precept to his providence Yet thus he Argues Should I Marry Ruth Alas she is a poor Widdow and brings no Addition to my Estate and then the Old Woman Naomi must be maintained too which will be a double charge yea further she being Young may fill my House with Children so weaken my Inheritance when divided into many Streams or if she brought him but one Child he would want an Heir to bear his own Name but Mahlons that was deceased it must bear and so he should beget a Child upon another Mans-bed and therefore he thought to obey God who blesseth those that obey him would blast his Patrimony and thus with his carnal Reasonings and for Worldly Respects he dispenseth with his Disobedience to the express Law of God Deut. 25. ver 5 6 7. Whereas 't is our duty to see always better things in Gods will than in our own and to believe Wisdom where we cannot behold Love V. 7. Now this was the manner in former time concerning Redeeming Here the Rites of Redemption or Alienation of Lands are Related bearing some Resemblance with those prescribed in Moses's time Deut. 25. yet with difference Hence Observ 1. Old Custom is of great Authority with all People Custom is not only a Second Nature but 't is also a prime Law to many as Tully said those Customs I received by Tradition from my Ancestors Nullius unquam me Movebit Autoritas no Authority shall ever remove me Mos which signifies custom is called Magnus Trium literarum Tyrannus a mighty Tyrant of Three Letters that mightily prevails every where as amongst those Barbarians that have a custom of throwing stones one at another once in the year and this custom they cannot be persuaded to lay down because they received it by Tradition from their Ancestors But Jeremy tells us The Customs of the People are vain Jer. 10.3 old customs without a consonancy to the Truth and Word of God Joh. 17.17 are but mouldy errors So then the Jus Consuetudinarium cryed up by the Romanists ought to be Abandoned in as much as it Agrees not with the Truth To make custom the chief Magistrate or Law of our Life is to make our selves no better than dead Images that are moved and carried on upon the Wheels of custom Observ 2. Succession of time is very apt to alter primitive Institutions Here some alterations were crept in since the appointment of Moses in Deut. 25. for there the Widdow refused by the next Kinsman complained to the Elders of the injury offered her but here Ruth makes no such complaint There The Woman pull'd off his Shoe but Here The Man pulls off his own Shoe himself and gives it to his Neighbour the Goel or Redeemer There she Spits in his Face to disgrace him But here no such matter is done save only his delivering the Shoe to Boaz whereby he renounced his own Right so much as to tread upon that Land without sufferance and resigned all up to the Redeemer Thus Alterations from the first Institution and Innovations are very apt to creep in upon us in Matters of Religion Our Lord saith non crat sic ab Initio it was not so from the beginning Mat. 19.8 This was a Testimony in Israel That is it was entred upon Record that the Redeemer should ever hold his Right to the thing redeemed They made sure Bargains for the Earth Hence Observ 3. If Earth much more Heaven should be assared Oh what sure work was made about Anathoth's Field Jer. 32. See v. 9. more of this V. 8. So he drew off his Shooe This was for confirming the Bargain according to the custom of the Countrey in giving Possession by Turf and Twig or by Sod and Straw laying them upon the Deed or Evidence c. Hence Observ 1. To put off the Shoes of our Defilements is a Blessed Evidence of an Holy Resignation of our selves to God Thus Moses was commanded to put off his Shoes Exod. 3.5 And thus was Joshuah also Josh 5.15 not so much because they stood upon Holy Ground as that both of them must design themselves to an Holy God Oh that we could do so inasmuch as that Ceremony of Spitting in the Face of this Refusing Kinsman was either omitted or remitted yet the Bargain was firm in Israel From hence arises Observ 2. Religion may be firm and right Religion without some Ceremonies As this Bargain was a right and firm Bargain without that Ceremony for either it was become Obsolete and out of use or Ruth referr'd the whole concern to Boaz. Oh it were an happy thing if the Worship of God were now accounted a right and firm Worship of God without being so cloathed and clogged with so many Ceremonies over and above the nakedness and simplicity of the Gospel N. B. 'T is pity they should be called but indifferent to Salvation yet be accounted so necessary to preferment Those indifferent things must not now either be omitted or remitted though they have been for some time out of use but are imposed as necessary things though not mentioned amongst such Acts 15.28 whereby they lose the very Nature of Indifferency V. 9. Ye are Witnesses this Day 'T was Boaz's care to make his new Purchase with good assurance Caveat Emptor the Buyer must take heed that all be right fast and firm Thus Abraham did in his purchase Gen. 23.16 Those were fit Witnesses because they were Eye-Witnesses of the Bargain and Ear-Witnesses also Hereby he provided for his own security and for the quietness and peace of his Posterity also who otherwise might have been dispossessed of it 'T was therefore an act of great prudence and shall not we be as prudent for Heaven that purchased Inheritance so call'd Eph. 1.14 as Abraham was of his Purchase if we be the Sons and Daughters of Abraham Thus Jeremy as before made sure work by Evidences both Subscribed or Signed and Sealed and Delivered before Witness yea and two Copies for preventing Quarrels and after-Claims Jerem. 32.9 10 11 12. Men love to be upon sure Grounds in things that are Temporal Oh that they were as wise in things that are Spiritual and Eternal V. 10. Moreover Ruth the Moabitess have I purchased c. And 't was a good Purchase even the best
Royal Assent N. B. Some indeed do say that Saul did not believe what David had said of himself touching his Conquests over the Bear and Lion but look'd upon these Stories as the vain glorious Vaunts of Young Men who commonly make proud Proclamations of their own Heroick Exploints seeing he had heard no Testimony from others about the truth of them therefore reckoned he them as no better than bare Romances of a Rodomantado Yonkster However such were the sad circumstances of Saul and his Army at this juncture that as he had not time now to send a Messenger to Bethlehem for enquiring the truth of these things which the Enemy pressed so hard upon him so he saw that his whole Army had made an absolute Refusal of Accepting the Champion's Challenge save only this young David who was no Member thereof yet proffer'd his Service upon a pious Profession of his Trust in God grounded upon sensible experience he dismisseth him to the Duel and together with his Dismission gave him not only his Commission but also his Supplication saying Go and the Lord be with thee N. B. Which was the best Prayer that an Hypocrite could make and such as might be cordial so far as it concerned the weal of his own Crown and Kingdom Saul might heartily pray for David's prosperous Enterprize that the Lord in whom he so much professed to place his Confidence might go along with him to assist him in the Conquest of so cursed a Caitiff The second Auxiliary Saul furnishes David with was not only his Prayers but his Arms and Armour also Saul Armed David with his Armour Ver. 38. which David put on for Saul's pleasure but put off again for his own pleasure v. 39. saying I cannot go with these for I have not proved them and therefore was he soon weary of them for for tho' Saul had made him his Armour-bearer chap. 16.21 yet this was but for a short season and he had only the bare Title of that Office and Honour For we never read that David was clad in Armour at that time or was in any Battel with Saul at any other time hereupon he saith here I have not been accustomed to there having so much led a Rureal and a Pastoral Life and well might David say I cannot go with these if it were Saul's own Armour which he used to wear in War for there could be no proportion betwixt that which was fitted for Saul's bulky Body who overtop'd all the People chap. 10.23 and that which must fit David's Body of a smaller size and stature c. The third Auxiliary in the failure of the second was David takes to the Duel his own Shepherd's Staff his Sling and his five smooth Stones in his Scrip ver 40. from whence we draw these Notes N. B. 1. The First is The wonderful Providence of God that Saul's Armour should not sit Davids Body but were more like to hinder him than to help him in the Duel therefore must all those Martial Accoutrements be laid wholly aside and those contemptible Tools only made use of that God alone might have the whole glory of this Victory wherein David was to be a Type of Christ who subdued his Enemies not by Carnal but by Spiritual Weapons Zech. 4.6 2 Cor. 10.4 N. B. 2. The Second Note is David disdained not to wage War against such a Walking Armory and so Armed an Antagonist as Goliah was with such worthless Weapons as these being assured by Gods Spirit that he should win the Victory with them well-kowinâ he went furnished with the Whole Armour of God Eph. â 14 to 19. He had a Good Cause a Good Call and a Good Conscience this was Armour of Proof to David for a Good Courage also N. B. 3. The Third Note is No doubt but David was an Artist in improving his Sling for the Philistines having forbid the Israelites the use of any Iron-Weapons during their Dominion over them Chap. 13.19 20. So that they were forced in fights to use Slings wherein some of them arrived to great Dexterity even with their Left Hands Judg. 20.16 And it need not be questioned but David under the Teachings of Gods Spirit which rested upon him ever after he was Anointed must needs make him the more dexterous in slinging stones Insomuch that he gives God the Glory of teaching His Hands to War and his Fingers to Fight Psal 18.34 and 144.1 N. B. 4. The Fouth Note is David chuses Five Stones that were smooth for his Sling that they might slip the better out of his Sling by their smoothness and so many as five that if the first failed of its effect he might use another All those five he put into his Shepherds-purse or Bagge having his Shepherds-crook in one Hand and his Sling in the other and so he draws night to the Champion of the Philistines not like a Souldier but like a Shepherd v. 40. That the Glory of the Victory might not be ascribed to any Humane Valour but altogether unto Divine Vertue And a Conquest over such an Accomplished Warriour by such contemptible means as it would be most honourable to Israels God so it must be most disgraceful and discouraging to the Philistines The Fourth Remark upon the Concomitants of this Conflict is The Contest it self in the manner of its management on both sides which is Twofold First There is their Contest in a Conference which was a Logomachia or a War with Words not Swords No sooner did those two Duelists draw nigh within the seeing and hearing each of other at some due distance but presently the proud Philistine disdains the very sight of so mean a Man as David v. 41 42. When Goliah saw that his own Terrible and Disdainful Frowns did not firghten David to flee from him then begins he to Bawle at him saying Am I a Dog that thou comest to me with a Staff meaning his Shepherds Staff which he walked towards him with in his Hand was good for nothing but for driving Dogs out of Doors N. B. If Josephus may be believed David told him most stoutly and sternly that he was not so good as a Dog However he could not look upon him as any better than a Beast And indeed he gave himself a right Name for he was no other than a Dog for Impudence Uncleanness and Infidelity Whether David call'd him a Barking Dog for Defying the Armies of the Living God we find it not recorded however something might probably be said by David in answer to his Question Am I a Dog which made Goliah so mad that he most bitterly cursed David saying Dagon Destroy thee v. 43. which is Tantamount in Profane Discourse The Devil take thee Such was his Dogger Discourse N. B. And had David deemed him better than a Dog he had never come forth to him with a Staff and a Stone Nor was David discouraged at his execrable Oaths but took Goliah's Curse as a pledge for his own Victory For Gods
reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâdly interest âseeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the âhilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câmmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
been not long before this detained before the Lord under pretence of great piety Chap. 21.7 with this very High-Priest Ahimelech yet now impeacheth him of no less Crime than High Treason wretchedly wresting all that he saw and heard done or said at that time relating to David to the most mischievous misconstructions and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence namely how he was circumvented by David's plausible pretences so could not be an Accessary to any such supposed Conspiracy with David against Saul N. B. Note well Upon this Occasion David composeth his fifty second Psalm as appears by the Title wherein Doeg is rightly reputed a Lyar and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue for though he told some truth to Saul here yet not for any love to truth or justice but for Devilish Ends both for incensing Saul and for disgracing both David and the Priests of the Lord. The Fourth Remark is The Massacre of the Lords Priests by Doog both Informer and Executioner at the Command of Saul that bloody Tyrant ver 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy as First Upon the Evidence given by this cursed Informer Doeg Saul sends out his Summons and serves a Citation by his Apparitors upon Ahimelech and all that wore a Linnen Ephod to appear personally before him at Gibeah N. B. Here Saul stay'd and stood in a Tyrannical posture with a Spear in his hand ver 6. being always under a guilty affrightment of receiving harm from others and always in a ready posture of doing mischief to others N. B. Saul citeth those Priests of the Lord under a pretence of Justice tho' his intent was to be both their Accuser and their Judge and resolv'd before hand they should all dye whatever good defence they could make for themselves and for the saving of their own lives ver 11. The second Circumstance is Ahimelech and the rest appear at Saul's Summons each man in person then Saul impeaches them of High Treason in Conspiring with David against their Leige Lord and Sovereign which Charge or Accusation he could only prove by presumption and probability ver 12 13. Saying In so much as you have contributed your best Assistance to that Grand Rebel David you are Abettors of his Rebellion and therefore you shall dye and Saul was in such a rage here that speaking to Ahimelech in the name of the rest he disdain'd to call him by his own name but the best Title he can afford him was thou Son of Ahitub in a way of contumely because he was resolv'd to condemn him right or wrong though his Arraignment was false for what he did was done in the integrity of his heart The Third Circumstance is Ahimelech's Apology and Answer to the Indictment ver 14 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency saying First As to David he declareth what David had formerly been both really in himself and relatively in the common estimation both of King and People insomuch that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court by making him the King's Son-in-Law c. As to present differences that had lately happened between Saul and David he did not take upon him to determine N. B. Some here do say that Ahimelech did not speak words of wisdom in so highly commending David to Saul's face whom he saw so hotly incensed against him at this time whatever he had been formerly But others do better affirm that this Holy High Priest wholly laid aside all Worldly Policy not acting like the Politicians of our times who to curry favour with an Angry Tyrant would acknowledge their mistake and would have promised they will know David better for time to come c. This good Man abhor'd such subtle and sinful shifts but in the honesty of his heart and in all godly simplicity will give David his due rather than debauch his own Conscience he will justifie the righteous tho' he tacitly tax Saul of Tyranny therein and so run himself into desperate danger of his life thereby N. B. In this Apology Secondly Ahimelech speaks as to himself having done with David saying This is not the first time that I have enquired of God for David had it been so there had been some ground of jealousie for my being a Conspirator knowing that David was now fallen under the King's displeasure tho' it hath oft been so before yet have they been as oft again reconcil'd but seeing it hath been my constant custom thus to enquire of God for him in former times when he hath been sent forth upon the King's service therefore this thing ought not to be imputed to me for a fault which is and hath often been but the duty of my Priesthood much less for a treacherous Conspiracy against my Soveraign which my Soul abhorreth and whereof I am altogether ignorant less or more N. B. Though he might know something of Saul's displeasure against David at some times yet this he might ascribe to the violence of Saul's frantick Disease as Jonathan had done Chap. 20.2 and not to himself seeing when his passion was over he had been reconciled to David and gave him security by Oath but he knew nothing of any Treasonable Design c. The Fourth Circumstance is Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech and his whole Family of Priests ver 16. Here Saul plaid the part of a bloody Tyrant N. B. This was the worst Act that ever Saul did saith Theodoret and a great cause of his destruction saith Josephus like an unjust Judge he desperately shuts his ears to the High Priests just defence and damnably passeth this bloody doom of death upon him and not upon him only but upon all his Fathers House also and all this upon the single and malicious Testimony of a false and flattering Sycophant whereas the Law of God requireth that none should dye under two or three Credible Witnesses Deut. 17.6 c. Nor doth he take any time to deliberate for discovering any other Testimonies as Reasons why those Innocents ought not to die but without delay in a furious rage he denounced this illegal and rash doom and as furiously proceeds he from this cruel Sentence to a present bloody Execution N. B. It may well be wondred at why Ahimelech did not Apologize at lest now in so desperate a pinch and tell Saul that David had deceived him and drew him on to all he did for him by all those Lyes which he had told him this Allegation might seem most effectual for the High Priests excuse but not a word of this for 't is probable this good man was unwilling by excusing himself of a seeming fault to accuse David of a fault that was both foul and real
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâposed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
Evil Advice to a Good End Whereas the least Evil ought not to be done no not for procuring the greatest good Rom. 3.4 8. Simple Truth he thought not sufficient without Sinful Shifts Mark 3. Though Abiathar was Chief yet David sets Zadok before him as the more confiding Man he bids Hushai consult with them two how matters go and they will send me word by their two Sons ver 35 36. So Hushai David's real Friend departs ver 37. a dissembled Friend of Absolom's only whose Counsels he designed to defeat c. 2 Samuel CHAP. XVI THIS Chapter is a Narrative 1. Of David's Deeds in his flight And 2. Of Absolom's entrance into the Royal City The Remarks upon the First Part are First The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant ver 1 2 3 4. Wherein Mark 1. No sooner was David departed from the top of the Mount of Olives where he worshipped God but Ziba Mephibosheth's Man met him one that was so Sagacious and of such a crafty fore-sight that he could fore see David's Restitution notwithstanding his present disturbance because of his most eminent Piety yea and Absolom's Down-fall for his most notorious Impiety therefore he subtily brings a Rich present unto David in distress that he might lay a fair foundation of his own future fortune if David be restored Mark 2. David marvels at this Man's First Present and asks him if it were his Master Mephibosheth's doings to be so tender of his Wives and Children that all walked on foot as well as David did to send a couple of Asses for them to Ride upon This sordid Sycophant makes David believe that not only the Asses but also the Two Hundred Loaves of Bread the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods whereas probably being Steward he had furnished himself out of Mephibosheth's means designing to wrest the Land from his Master by a false Accusation for his own private advantage Mark 2. Upon David's asking where he was he answers with a shameless and senseless slander That Mephibosheth expected the return of the Kingdom to him as to the Top branch of Saul's House because Israel would be wearyed with VVars under the House of David thus divided against it self Son against Father c. This was a plausible pretence too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousie and Defection from David who above all expected Mephibosheth's presence Mark 4. David thus deluded with bribes and calumnies condemns Mephibosheth unheard and against his Oath to his dear Jonathan c. and gives all to this fawning slanderer who could bring two Asses to David but in truth would not saddle one Ass for his Lame Master Mephibosheth to go along with David as it afteward appeared Chap. 19.26 The Second Remark upon the First Part is David's providential check for passing this unrighteous sentence expresly against the Law of God upon the testimony of one witness only Deut. 17.6 and that when byassed and blinded with bribes Exod 23.8 and that also of a Sycophant Servant against an Innocent Master which Tacitus and Lawyers of Antient times call Petty-Treason ver 5 6 7 8. VVherein Mark 1. The Rod wherewith God chastized David for this his Injustice was Shimei who was but a Servant also so God wrote David's Sin upon his Punishment to humble him still more and to make him know that the best of Men are but Men at the best Peter Martyr notes well here that as David had unjustly enriched one Servant so God Afflicts him by another Servant And he addeth that Ziba in all probability would have been as ready to Murther his Master Ezek. 22.9 had David Doomed him to Death for his Treason and then Mephibosheth's whole Land had been his c. Mark 2. This other Servant Shimei was of God's sending as David himself acknowledgeth ver 10 11. to correct him for too much favouring Mephibosheth's Servant of the Devil 's sending to make David break his Oath with Jonathan This Shimei was an impudent fellow saith Grotius Qui Cynicos maledicentiâ facilè vicisset No Crabbed and Sowre Philosopher was comparably so Dogged as he One of Saul's House and therefore the more envious to David whom he would Kill with his Tongue Mark 3. Shimei throws Stones as well as Curses at David passing along to Bahurim of Benjamin not far from Jerusalem and so Adds Affliction to Affliction he spake Stones and cast stones as if he would have stoned David for his being an Adulterer and his Wife Bathsheba too for an Adulteress also according to Deut. 22.22 Ezek. 23.45 46 47. though all the Men of War did Guard them which shews him a Man mad with malice Mark 4. Nor did Shimei thus desperately vent his outragious malice and madness in casting Curses as well as Stones at David only though this Mad Man ventured his own Life thereby Yet he adds also such railing reproaches against David whom he called a Bloody Man and a Man of Belial c. ver 7 8. as if this Dead Dog had learnt to Bark out such Rhetorick from the Devil himself This Disciple of the Devil shot his Venomed Arrows at Rovers and missed the mark in charging David with the Blood of the House of Saul which was notoriously false for David had spared to spill Saul's blood twice when few other Men would have done it as Saul himself confessed 1 Sam. 24.19 and as to the Death of Ishbosheth and Abner it was well known that David had no hand in either of them Yet those shafts shot at random by Shimei God guided them to the wounding of David for Vriah's Blood from which Crimson-Guilt he so earnestly deprecates Psal 51.14 Beside David was rightly punished by Shimei's railing for his hearkening over-readily to Ziba's flattering How justly was David spoiled of his Honours and Regal Respect c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods c. The Third Remark is The manner how David endured with prodigious patience this reviling reproacher ver 9 to 14. Wherein Mark 1. Abishai offered his service to revenge David's reproached Royalty Shimei a Dead Dog did indeed deserve to have his Head cut off that he might be dead indeed and bark no more Abishai's cause was good because this villain had spoke evil against a Ruler the Lord 's Anointed Exod. 22.28 but his Zeal saith Peter Martyr was bad like that in Luk. 9.54 a preposterous Zeal 'T is probable Joab prompted his Brother Abishai to say so ver 9. Mark 2. David therefore rebukes them both for medling too much with his matters which appertained not to them ver 10. saying your Advice is now unseasonable Though your Fingers even itch to take off this Fellow's Head yet must not I indulge my Heart in personal revenge nor disoblige Shimei's Tribe of Benjamin at thiâ juncture of a
first Theorem N. B. That this Temple was the Idea or Model of every Church or Temple and altogether of every Splendid Palace throughout the World for tho' this Temple was designed for Sacrifices c. and therefore had many places in it appointed for such ends yet it cannot be denyed that the highest pitch of Architectonick Art had its compleat accomplishment in the building of it for these Reasons First Because it was built by the Wisest Man that ever was in the World Secondly Because God himself was the Principal Director this I add to Alsted's Reasons for doubtless the Lord did so much to Solomon for his building this Temple as he had done to Moses for his building the Tabernacle unto whom God gave the pattern of it in the Mount Exod. 25.9 40. and 26.1 c. Nothing was left for Humane invention but every thing was ordained by Divine Institution N. B. Which excludeth all Popish Pomp and Devised Worship the frothy Exuberancy of wanton brains Moses made all things according to the pattern the Lord shewed him in the Mount Heb. 8.5 Now if God thus condescended to be the Master-Builder of a flitting Tabernacle of lesser importance how much more did he so do for this standing Temple which was a Fabrick of the profoundest importance that ever any House was of in the World And tho' we do not find that God gave to Solomon immediately any such pattern of the Temple as he had done to Moses of the Tabernacle yet do we read how David gave to Solomon in writing the pattern which he had received by inspiration from the Lord 1 Chron. 28.11 12 19. David did not build this Temple himself but he pray'd for Direction God gave him the Platforms sent it him either by an Angel or some Prophet this was immediately handed by David to his Son so Solomon had the same help as Moses had Exod. 25.40 Another Reason Alsted gives of the superexcellency of Solomon's Temple is Thirdly because it was ordained for the most Eminent End Namely to Typify as he saith the Kingdom of Christ Unto which I add The most excellent End of this most excellent Structure was twofold as it was to be a Type of Christ's Personal Body Joh 2.19 c. and of Christ's Mystical Body likewise namely his Church as after N. B. Many more Testimonies of Learned Authors might be added who all unanimously concurr in this Opinion that Solomon's Temple must needs be the most Magnificent Fabrick that ever was in the World So say Calvisius Helvicus Cluverus Paraeus and many more which I have consulted the Quotations of which I am constrained to omit for avoiding prolixity The Reasons they give for this Assertion are briefly these N. B. First 'T is demonstrated by David's prodigious Preparations for building it David saith It must be exceeding Magnifical 1 Chron. 22.5 A very great Work 1 Chron. 29.1 2. A Work not for Man but for God and therefore saith he I have prepared with all my Might and what these mighty Preparations were the Scripture tells us which Sir Walter Rawleigh reckons thus David left for his Son's building the Temple one hundred thousand Talents of Gold and a thousand thousand Talents of Silver which he saith amounteth to three thousand three hundred thirty three Cart loads of Silâââ allowing six thousand Sterling for every Cart Load besides twenty three Millions and a thousand Pound of our Money The same Author in his History of the World Part 2. Chap. 17. Computes it to be seven hundred and fifty Millions of Pounds after the old Rate which now is much raised N. B. And he casts it up to so vast a Summ saying it was more than any King in the World is worth yet David in Modesty comes off with this Expression now behold in my Poverty have I done all this 1 Chron. 22.14 As if he had said Lord what is all this to Thee who are the glorious Creatour and the true Proprietary of the whole World What are they I say but parva pauca few and mean matters from a poor mortal man c. which if thou Lord wilt but accept of I shall account my self infinitely obliged to thy Majesty And to all these prodigious preparations mentioned here 1 Chron. 29.2 3 c. he bids his Son Solomon add not out of his Poverty but out of his Abundance of Wealth that the Lord would bless him with which did so abundantly flow in upon him that his Yearly Revenues and Tributes saith Sir Walter Rawleigh made up Six hundred sixty six Talents of Gold besides his Customs of Spices and his Rich Returns from the East-Indies So that as Vilalpendus saith he exceeded in Wealth both Romans Chaldeans Persians c. So that he might well add to David's Cabinet-cash The Second Demonstration of the Temple's Magnificency above all other stately buildings is drawn by a necessary Consequence upon this Hypothesis or Supposition If David's Poverty afforded so many Millions of Treasure c. Towards only the preparation of this Temple even under the discouragement of a personal prohibition from building it himself How much more might Solomon's Superabundant Riches contribute many Myriads of Millions towards the performance of the work who had the encouragement of a Divine command to do it and had puteum Inexhaustum an immense fund of treasure that could not be drained drye both by Vertue of a Divine promise and by the favour of Divine providence giving him an Universal Peace both at home and abroad in so much that He had no Wars at all wherein either to expend or exhaust his unconceivable Incoms But the whole thereof must be entirely disburst so far as was requisite upon this sumptuous structure Now the Antecedent of this Hypothetical proposition is undeniably true for the Scripture of Truth so called Dan. 10.21 attests it the Word of God doth warrant all the parts of it Therefore the Consequent must undoubtedly be true also To wit That never any such famous Fabrick or stately Structure was ever Erected by any Mortal either before or after it The Third Demonstration is From the many Myriads of hands which Solomon employed in carrying on this wonderful Work Sir Walter Rawleigh reckons them thus He imployed Thirty Thousand Carpenters for Cutting and Squaring of Cedars c. Ten Thousand every Month by course He imployed also Eighty Thousand Masons for dressing of Stone and Seventy Thousand Labourers for carrying Burthens beside Three Thousand and Three Hundred Work-Masters and that excellent Historian Knight addeth how Solomon gave Hiram Twenty Thousand Measures of Wheat and Twenty Measures of pure Oyl 1 King 5.11 Year by Year so long as he was in his Building work about which Letters passed betwixt these two Kings that are Related by Eusebius as also betwixt Solomon and Pharaoh c. Learned Dr. Lightfoot ranks them thus Solomon sets an Hundred Fifty Three Thousand Six Hundred Proselytes to frame Materials for the Temple Seventy
and tired themselves in vain Elijah Jeers and Ridicules both their Persons Actions and Idols taunting them with saying Baal was so busie in pursuing his Foes that he had no leisure of attending his Friends c. N. B. Which teacheth that all Jesting is not unlawful faith Peter Martyr save that only which intrencheth upon Piety and good Manners saying that ãâã ãâã ãâã ãâã ãâã which Paul condemns Eph. 5.4 is taken for ãâã ãâã ãâã ãâã ãâã Salt Jests and Scurrility not for an inoffensive Vrbanity or a pleasant facetiousness of Speech Mark 7. When Baal's Priests end and can do nothing with all their ridiculous Endeavours all the day long then Elijah begins at the time of the Evening Sacrifice ver 30 to ver 40. who no doubt did all by divine Direction He 1. calls the People to come away from those falle Prophets that had so long seduced them unto him the true Prophet of God 2. He repairs the Altar of the Lord which Baal's Worshippers had demolished with twelve Stones representing the Twelve Tribes thereby renewing the Covenant betwixt God and Israel now when Ten Tribes were Apostatized ver 30 31 32. 3. He orders twelve Barrels of Water supposed to be fetch'd from the Sea near Carmel when the drought had dried up all their Land-Brooks to be poured upon the Wood and Altar to avoid all suspicion of any Collusion in hiding Fire any where under such a vast quantity of Water which ran upon the Altar and filled the Trench too that the reality of the Miracle might be made the more manifest by a greater fervency of such a Fire as to lick up all ver 33 34. 4. Then betakes he to Prayer for fire c. 36 37 38. wherein though the Prophets of Baal had cried loud yet this Prophet of God cried louder saying Hear me O Lord hear me well knowing that God and not Baal was the true Prayer-hearing God N. B. The Baalites Prayers had been long and tedious to a deaf dumb and dunghil Deity but Elijah's Prayer was short and pithy charging God with the care of his Covenant of his Truth and of his Glory N. B. Nor did his twelve Stones for repairing the Altar and his twelve Barrels of Water wherewith he filled the Altar and Trenches any less rebuke the Ten Tribes for falling off from the Two in the Worship of God N. B. This is beyond doubt that his strong Crys of Faith did reach the Throne of Grace and soon discover to Israel that Elijah's God was unlike Baal neither talking nor travelling nor pursuing nor sleeping not a God of such a narrow Uunderstanding as unable to mind two things at once But as he is the Creator so the Governor of all things both in Heaven and Earth and hath the command both of Fire and of Water at all times and as an Evidence hereof at this time he first sends fire to consume Elijah's Sacrifice and not only to lick up the twelve Barrels of Water that filled the Trenches by that flash of fire but after gives abundance of Water in a plentiful Rain also to remove the Judgment of Drought and Famine insomuch that when Israel saw the first Sign that God had answer'd by Fire to the Prophet's Prayers they cry out as fully The Lord and not Baal is God the Lord is God and he can give us Water as well as Fire if our Sins hinder not N. B. They might say Oh well is it with us that this fearful flash of fire hath not consumed our own flesh for our Idolatries as it hath done the flesh of the burnt Offering and licked up our Blood as it hath all the Water in the Trench and so they might acknowledge God's Mercy as they did his Power twice over ver 39. Remark the Sixth is the Execution of Justice upon Baal's Prophets and the return of Rain after a long Drought of Three Years and six Months from ver 40 to 46. wherein Mark 1. Elijah strikes while the Iron is hot he takes hold of this Opportunity while the Peoples Hearts were warm with the fresh Conviction of this wonderful Miracle and bids them take those juggling Priests and let not one of them escape v. 40. and kill them at Kishon that their Blood might help to fill that River which their Idolatry had emptied by the Drought N. B. All this Elijah might lawfully do at God's direction and according to God's Law Deut. 13.5 and 18.20 for which like Justice Jehu is afterwards commended 2 Kings 10.28 and probably he had the consent of the King who found them Impostors and was assured of Rain when this Work was done c. indeed Luke 9.55 Our sweet Saviour rebukes that over-hot Spirit which would call Fire from Heaven to consume such as slighted him this he said was not suitable to the Gospel of Peace but Elijah was a Restorer of the Law c. Mark 2. After this Execution of Justice Elijah foretels Mercy was now coming ver 41. saying to Ahab Haste thou from Kishon up to thy Tent on Carmel and refresh thy self there after thy long fasting day The chief cause of the Drought being now removed God will send Rain therefore go eat thy Bread with joy and drink thy Wine with a chearful heart c. Eccles 9.7 For Col. Haânon c. Hebr. I hear a Wind whistling in the Heavens and presaging abundance of Rain He heard this noise with the Ears of his Faith saith Osiander when none else did hear it Mark 3. Ahab now satisfied with news of Rain goes up to his Repast and Elijah goes up to his Prayer ver 42. minding more God's Glory in that great day's Work than his own Refreshment Josephus saith He prayed sitting but 't is otherwise expressed here He put his face between his knees the very posture saith Peter Martyr wherein the Babe layeth in the Womb with his Head between his Knees N.B. This was a Gesture of his deep Humility as unworthy to lift up his Eyes to God of his remembrance with thankfulness how he was brought to light from a miserable beginning at his Birth and now was about to be as it were born again after his three Years and half absconding in the Womb of Providence The Prophet prays for Rain in this posture which strained all the strings of his Head Heart and whole Body well knowing though God had promised Rain yet would he have his Prayer to fetch it and therefore no wonder if the Apostle say He prayed earnestly James 5.17 18. And though 't is not told us what he prayed yet this is Recorded his Prayer was so earnest that he opened Heaven by that Key Mark 4. The Prophet unwilling to break off his Prayer sends his Servant which Vatablus saith was the Widow of Sarepta's Son to watch the first rise of a vaporous Cloud out of the Sea ver 43. Elijah had pray'd saith Sanctius that the Fire might descend immediately for a speedy freeing of his own Faith and for
his Vineyard 2. 'T is probable he was privy to the Project of managing the Matter 3. He punish'd not the Actors of it 4. He approved of the Tragedy in his taking Possession 5. Peter Martyr adds Wives faults are fixed upon Husbands not hindring them Thus God chastized Adam for the fault of Eve first in the Sin God said to Abraham why did Sarah laugh Gen. 18.13 N.B. It may easily be supposed what a Mar-mirth Elijah was to Ahab when he met him here in the midst of his golden Dreams And how was his Coxcomb cut and how did his Crest fall at the upleasing prospect of so unwelcome a Guest No doubt but the King's Countenance was wofully cast down when he said Hast thou found me O my Enemy ver 20. but why an Enemy They two parted Friends as Lord and Lacquey at their last Meeting Chap. 18.46 Indeed Ahab was Elijah's Enemy and hated him as he did Micaiah Chap. 22.8 but Elijah only was his Enemy because he told Him the Truth Gal. 4.16 and his Words would have done him good had he walk'd uprightly Mic. 2.7 8. Augustin saith He was an Enemy to none but to such as were worse Enemies to themselves N.B. A guilty Conscience is like the troubled Sea foaming forth Mire and Dirt Isa 57.20 21. Elijah Answers the Hand of God hath found thee out in thy very Act of Sin and seeing thou hast wilfully and wholly made thy self a bondslave to Baal to Jezebel and to Beelzebub himself selling thy self totally to be acted by their Power and setting thy wickedness not only in the sight but also in despight of an All-seeing God as thou hast made a match with murther and all manner of Iniquity so shalt thou be sure to rue thy Bargain and have thy Belly full of it The backslider shall be filled with the evil of his own ways Prov. 14.14 Elijah threatens Ahab in the Name of the Lord ver 21 22 23 24 25 26. That God will retaliate bleeding for bleeding and not only himself but all his seventy Sons shall bleed for it 2 Kings 10.6 yea not only they but also their wicked Mother Jezebel shall be made Dogs Meat and because he would not take Example from Jeroboam and Baasha he shall be made an Example to Successors as he was a none-such in Sinning so he shall be a none-such in Suffering N.B. Oh Happy Naboth that had now chang'd his Vineyard on Earth into a Kingdom in Heaven but oh miserable Ahab the Murtherer is far more miserable than Naboth the Martyr all those direful Judgments were yet to come upon him and his for sending Naboth to Heaven The second Part of Ahab's Correction is Humane ver 27 28 29. Wherein Remark the First Ahab corrects himself for his Sin and though a bad Man yet reviles he not God's Prophet but fears his Predictions would prove as true as those about the Rain and Fire c. had done and therefore is moved to put himself into the manner of a Mourner the loss of his own Life not troubling him so much as the utter Extirpation of his proud Dame and Posterity Remark the Second Though all this Humiliation of Ahab was only External Superficial and Temporary arising more from the Terrour of God's Judgments than from any true Love to God or hatred of his Sin without a Resolution for Reformation yet God soon saw it was so far pleased with it as to send Words of Comfort to him for it Elijah who had even now denounced those heavy Tidings must immediately hasten with a Lenitive Message N.B. That God will recompence his Temporary Repentance with a Temporary Deliverance The Judgment threatned in the particular Signatures of God's Vengeance are suspended from him and prorogu'd to his Sons who were of his Blood John 1.13 Acts 17.26 Surely if the Leaves of Repentance be so Medicinal much more the Fruit if the Shadow of it be thus Soveraign what is the Substance in Sincere Souls Remark the Third Grief is not ever a sign of Grace Ahab rent not his Heart with his Garment nor reform'd he his Life He restor'd not the stoln Vineyard nor reproved much less removed his wicked Wife c. but he returns to his former Vomit hating and threatning the Lord's Prophets Chap. 22.8 consulting with the Prophets of Baal ver 6. of the next Chapter therefore Ahab shall Bleed by the Shafts of the Syrians as Naboth had done by the Stones of the Jezreelites 1 Kings CHAP. XXII THIS Chapter contains the latter end of the Life of Ahab King of Israel in Conjunction with some Part of the Life of Jehoshaphat King of Judah The whole History here is reducible to these three Heads First Antecedents Secondly Concomitants And Thirdly Consequents Remarks upon the First Head the Antecedents which are First The Deliberation about waging War against the Syrians so far as it was Political betwixt the two Kings and their State-Counsellours ver 1 2 3 4. Wherein Mark 1. The time of it after three Years Peace by the Legue betwixt Ahab and Benhadad Chap. 20.34 made in the nineteenth Year of Ahab's Reign for he dyed in this Expedition in the twenty second Year of his Reign ver 37. and Chap. 16.29 N.B. Leagues among Princes last no longer than for their own Recruits and Advantage Now the War begins that must make an end of Ahab Mark 2. Jehosaphat that good King was now come down to visit this bad King Ahab having made affinity with him that the two-Sister Kingdoms might cease their long Clashings hitherto this is call'd his coming down though Samaria stood upon an Hill as well as Jerusalem yet was it a Condescension for a true Worshipper of Jehovah to go down to such an Idolater as Ahab was probably saith Peter Martyr He was moved to it by hearing of Ahab's Humiliation c. Mark 3. Ramoth-Gilead saith Ahab to his Council belongs to us by Divine Donation Josh 20 8. and is one of our Cities of Refuge Josh 21.38 Benhadad hath not restored it according to Covenant Chap. 20.34 we may warrantably War and Challenge our own from so persidious a Pagan Jehosaphat joins in this just War saith Dr. Lightfoot he was equally concerned in the Recovery of Ramoth-Gilead as it was a City of Refuge for Judah as well as for Israel Remark the Second is That Deliberation about the War as it was Ecclesiastical with the Prophets ver 5 6 to ver 23. Mark 1. Good Jehosaphat must have advice from God as well as from Men ver 5. had he done so about his Son's Marriage Ahab's wicked Daughter Athaliah saith Dr. Hall had never call'd him Father However Jehosaphat makes this godly Motion here mistaking Ahab for a true Convert because he was so lately humbled so thought he might lawfully join with him in so just a War but desires first to enquire of God that day without delay before any farther Preparation Ahab cheats him with Baal's Prophets as if he had said tho
Kingdom to him No sooner was Jehosaphat who had awed him while he lived now Dead but he shew'd himself in his black and bloody Colours and being a gross Idolater became so bloody minded that to strengthen himself from Corrivalship in his Kingdom he murther'd all his own Brethren N.B. The Rabbins tell us that he slew them because they did Patrizare follow their Father's steps and walk'd in the good ways of Godly Jehosaphat and would not by any means conform to his cursed Idolatries He was so bad a Son as a good Father could well have c. Remark the Third He had a wicked Woman to his Wife Athaliah the Daughter of Ahab 2 Chron. 21 6. who drew him to follow her Father 's wicked ways 2 Kings 8.18 she degenerated not from that Beldame her Mother Jezebel who stirr'd up her Husband Ahab to work wickedness 1 Kings 21.25 so this Daughter of Jezebel or Sister to Ahab as some say however a second Jezebel did the like to her Husband Jehoram ãâã ãâã ãâã ãâã ãâã like Bird like Egg. Good Jebosaphat saith Peter Martyr was much mistaken in his measures when he match'd his eldest Son and Heir Apparent of his Kingdom with such an Idolatrous Branch and Brat No doubt but Jehosaphat did it upon a Reason of State and out of a seeming Godly Policy that this Marriage might be a means to unite the two divided Kingdoms under one Head and in the true Religion but matters happened quite contrary and this unequal Marriage is noted here and elsewhere as the cause both of the notorious wickedness of his Posterity and of the grievous Calamities that befel them thereupon N.B. Oh the sad Effects of violating Divine Laws for the sake of Humane Reasons After these three Preliminary Remarks come we now to a more particular Description of this degenerate Son of a good Father Remark the First This Jehoram the Son of Jehosaphat laid a bloody Foundation of his Kingdom in the slaughter of his own Brethren and of many of the Nobles of Judah because saith Tirinus his Brethren opposed him in his departing from his good Father's Religion and establishing Idolatry and the Nobles took part with them in this good Opposition and he feared saith Osiander that these honest Noble-men would revenge the murder of his Brethren Hence Sir Walter Rawleigh well observes that this Jehoram was the first that is mentioned to have set up Irreligion by force This desperate Tyrant thought it a greater Happiness to be feared than to be loved he cuts off those he feared by whom he might have been dreadful to others 2 Chron. 21.4 This Foundation laid Romulus of the Roman Kingdom in the Blood of his Brother Rhemus and many more in Ancient History and this is the modern Turkish manner also N.B. A Wicked Wife that Jezebel of Jerusalem Athaliah drew Jehoram to all this Villany Remark the Second See how surely his heinous bloody and inhumane Sin found him out Numb 32.23 for first a terrible and stinging Letter of Elijah's writing came to his hand 2 Chron. 21.11 12 13 14 15. when he saw or foresaw the Spirit of Jezebel working so bloodily in the Butchery of his Brethren and Nobles wherein Elijah lets Jehorâââ know that he sinned wilfully after he had received the Knowledge of the Truth from âis good Father Jehosaphat and now there remained no more Sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour both his Person and Family Heb. 10.26 27. N.B. There be various Opinions about this Letter of Elijah to Jehoram upon which abstruse Point I am requested to inlarge c. The First is The Romish Doctors Caussinus and this Jesuit Caussinus makes Elijah the first Monk among Mankind who founded the order of the Carmelites and such as do Papizare symbolizing with the Romish Church do affirm that this Letter Elijah sent out of Paradise by the hand of an Angel seven or nine Years after his Translation and Assumption thither Ita sanctis mortuis res vivorum sunt curae Thus the Saints departed take care of the affairs of those that live in this lower World saith Genebrard a Popish Divine of Paris a good Hebrician but a petulant Writer this is asserted to authorize that Romish Doctrine of Saints and Angels Invocation Our Bishop Andrews gives this Character of this Genebrard that he served to verifie much Learning and Railing may be Accidents in one Subject And great Grotius himself doth thus far gratifie this Popish Point saying that this Letter to be written by Elijah after his Rapture is no more to be admired than the Divine Dream of Judas Maccabens wherein he saw Onias the High-Priest and Jeremias the Prophet Praying for the People after they both were Dead 2 Maccab. 15.12 13 14. but Sir Walter Rawleigh saith better that these Conceits grounded only upon the Jewish Rabbins Traditions are Tales somewhat like the Fable devised by Erasmus of our Lady's the Mother of our Lora's Letters or of the Verse that was sent from Heaven by St. Giles 'T is as ridiculous to say that Elijah appear'd with this Letter to some good Man the Messenger hereof as indeed he did to the three Disciples at Christ's Transfiguration Matth. 17.3 4 5. long after his Translation The Second Opinion is That of Maluenda and Mariana who deny that this was Elijah the Thisbite but another Prophet of the same Name or that Elisha was call'd here Elijah because he came in the Spirit of Elijah resting upon him Thus John Baptist is call'd Elias for the same Reason Luke 1.17 Matth. 17.12 13. with this Opinion of those two learned Jesuits both Junius and Piscator seem to concur saying that it was Elisha's Letter yet bearing the Name of Elijah's in whose Spirit and Power it was written that the writing might have the more Authority and weight with it The Third Opinion is That of Dr. Lightfoot who in his Chronical Order of this History placeth this Passage in Elijah's Life-time before his Translation saying 't is ridiculous to hold as the Jews do that Elijah sent this Letter out of Heaven after he was rapt up thither but this Jehoram slew his Brethren and the Princes of Judah presently after his Father had left him in the Throne and was gone away for Moah His Father Jehosaphat being now out of the Land he riseth up against his Brethren and Nobles and slew them resolving to keep the Kingdom Elijah being yet alive heareth of this writes this stinging Letter to him The Fourth and most received Opinion is That Elijah before his Rapture did foresee by his Prophetick Spirit what a wicked King this Johoram would prove so impious as not to endure a living Prophet to declare the Truth to him upon Earth therefore Elijah while alive writes this Prophecy and left it saith Dr. Mayer with Elisha as he did that concerning Hazael's and Jehu's coming to their Kingdoms as they walked and talked 2
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original ãâã ãâã ãâã ãâã ãâã there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth ãâã ãâã ãâã ãâã ãâã 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theââ might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâdah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
greater Honour it is to be a Man of God's presence to be one of God's Neighbours as the Hebrew phrase is Lev. 10.3 the Lord is Neighbour to all them that fear him Psal 34.18 God complains of his evil Neighbours that do dishonour him Jer. 12.14 when he had made them as Gods in high places Exod. 22.28 but God promiseth that they which honour him he will honour them but they which despise him shall be lightly esteemed 1 Sam. 2. v. 30. My Lord because your Lordship is one that honours God therefore hath he honoured you and hath lifted up your Head as another Joseph above your Brethren The Judge of all the Earth as God is called Gen. 18. v. 25. and Psal 94.2 hath advanced you to that Honourable Station of a Judge which is the resemblance of his own Infinite Grandeur and Glory As one of the Twelve Famous Patriarchs of Israel was called Dan which signifieth a Judge in Hebrew because he was to Judge the People Gen. 49.16 So your Lordship is raised up at this Day to Judge the Mount of Esaus c. Obad. v. 21. even a company of Incarnate Devils who lately conspired to Assassinate the Sacred Person of our Righteous Soveraign c. the Lord whom you do sincerely serve with the best of your Service hath exalted you to shine among the Stars of the first Magnitude in our English Horizon and to serve your own Generation as David did Acts 13. v. 36. by the will of God in your Generation-work yea and that in such a Day wherein Hell and its Imps have been clubbing their most Sublimated Wits to destroy both our King and our Kingdom yea and to cut off the Locks of our Land wherein our strength doth lie as was done to Samson by Delilah and to steal away our Palladium from us as Ulysses did from Troy namely our Religion which is not only an Ornament but also a Muniment and Safe-guard to us Your Honour 's honourable work now is to bring those Pests to condign Punishment The Moralist saith He that will be truly generous and noble must serve Philosophy how much more to serve Theology and the Call of the Gospel wherein the Creature doth most eminently serve his great Creator Deo servire est Regnare saith the Father And David did account it his greater Honour to be the Servant of the Lord than to be the King of Israel Psal 18. title My Lord I cannot but admire that notwithstanding your providential Lameness which like a dark foil in a well-drawn Picture serveth to set off its Beauty the Lord still enableth you to Ride your Circuit and what he calls you to he qualifies you for it even for that Noble work of Judging the World The Apostle saith Know ye not that the Saints shall judge the World of sinful men yea and the fallen Angels also 1 Cor. 6.2 3. You are not like to those Nobles of the Tekoites who would not put their Necks to the Lord's work Nehem. 3.5 but rather like those Nobles of Israel who digged Wells with their Staves of Honour for the common good Numb 21.18 That the Lord may still be with you as he was with those Judges Judg. 2.18 that you may still walk in the way of that wise Counsel which good Jehosaphat gave to his Judges 2 Chron. 19.6 7. and so be still more signally and singularly significant in your high Station is the cordial prayer of Your sincere Well-wisher in both this World and in that to come Christopher Ness To the truly Elect Lady Madam Rookesby c. Madam THough there be too many Ladies in our Day for which the Land mourneth that are called Ladies of Honour but alas they have been Ladies of Pleasure as well as of Honour But I can call you with confidence not only a Lady of Honour but of Holiness also I know that the holy Education wherewith the Lord did bless you under your very Religious Parents both of them belonging to famous Mr. Bowles his Church at York hath left a Divine Tincture abiding upon your spirit unto this day and I hope it will accompany you into a better World Rev. 14.13 Whereas other Ladies do spend most precious time in beholding their Faces by Reflection and do therein as it were even nail the Eyes of their Heads upon the surface of their Looking-Glases yet all this while they hereby overlook the most important Concerns of their most pretious and immortal Souls quite forgetting what Solomon saith Favour is deceitful and Beauty is vain but the Woman that feareth the Lord she shall be praised Prov. 31.30 But I presume your Ladyship hath learnt better Lessons in Christ's School Eph. 4.20 namely to improve all opportunities in viewing the state of your Soul as the Looking-glass of the Law of Liberty doth represent it to you James 1.25 and nailing as it were the Eyes of your Mind to the substance of the Word of God which you do prefer above all the most costly Chrystal Mirrours in the World as it doth exceed and excel them in many unparallel'd excellenceis As 1st In its Clearness no Dooking-glass that is but of Man's making can be compâred to this Mirrour of the Word which is of God's own making 2dly In its Truth making no false Representations of evil for good or of foul for fair as some Artificial Glasses will do 3dly In its Largeness for God's Word sheweth to those that seriously inspect it what they are within as well as without and what they are behind as well as before which the best Glass of Man's making cannot perform 4thly In its Duration one foul fall may break the finest Looking-glass but this of God's Word doth last for ever and not one tittle of it can fail John 10.35 Matth. 5.18 Yea it will serve at laft to break those who endeavour to break the Commands of it by a wilful neglect or a scornful contempt John 12.48 5thly In its singular Efficacy this Divine Glass can smooth those wrinkles wash away those spots and amend those faults which it discovereth when the Spirit doth take Chariot in the Word John 17.17 Luke 5.17 6 thly In its manifold Variety of Images it presents and represents for an holy imitation by all Ladies in all after-Ages yea and all those Images or Objects are to be seen at large and all at once which is both impracticable and impossible in common Looking-glasses by a sincere inspection into it Those holy Images for imitation are threefold The first is of holy Persons the second is of holy Actions and the third is of holy Qualifications all relating to the Female Sex First of the first The Holy Persons or Religious Ladies that the Looking-glass of God's Word doth represent to open view are many both in the Old and in the New Testament all for holy Patterns and Imitation 1st In the Old Testament As 1. Sarah leads the Van like a Royal Lady and is presented as a most eminent Example to
Ministers of Christ that Torment their Evil Consciences calling Christ the Holy One of God Luke 434. N.B. Notewell While the Pope with needs be called the Most Holy he lifts up himself above Christ and Antichrist herein becomes worse than the Devil Though the Devil thus confessed Christ yet Christ muzzled him and dispossess'd him through his Soveraignty over him he is but under a Reprieve c. The Second Remarkable Miracle Christ wrought there at his own City as Capernaum is call'd Mat. 9 1. where he not only Hired and House but also wore the stole or long Gown of a Citizen was the Healing of Peter's Wives Mother of a Fever Mat. 8. â4 15. Mark 1.29 30 31. and Luke 4.38 39. Christ came from the Synagogue-Service to Dine at Peter's House c. which affords these following Marks 1. Christ's Practice approves of a Sabbath-Day Dinner N.B. Notwell This distinguishes a day of Thanksgiving as every Lords Day ought to be for our Redemption from a day of Humiliation 2. That Peter had a Wife and all the Apostles saith Ambrose had Wives save only John and Paul but if John were the Bridegroom in the Marriage Feast at Cana as is abovesaid then had he his Bride also and Paul likewise had a Power to lead about a Sister Wife as well as the other Apostles 1 Cor. 9.5 Yet those Pope-Holy Hypocrites the pretended Successors of Peter deny the lawfulness of Ministers Marriages as a Defilement though it be one with them to have many Harlots These Popelings are condemned and cursed by their own Cannon-Law Distinct 29 31. Acts and Monuments Fol. 1008. by Paphnutius that famous Primitive Confessor in the Nicene Council By Ignatius Scholar to the Evangelist John who pronounceth all such as call Marriage a Defilement to be possess'd with that old Dragon the Devil Epist ad Philadelph But above all by the Apostle who saith Marriage is Honourable to all and the undefiled Bed is True Chastity Heb. 13.4 3. This good Women Peter's Wife's Mother was sick of a Fever call'd by the Greeks ãâã ãâã ãâã ãâã ãâã or Burning from the heat that is in it And the Germans call in the Shaking as we do from the Cold in that Distemper N.B. Note well They whom Christ Loves may be sick John 11.3 his Love and our Sickness are not Inconsistent 4. Christ heal'd her with a touch of his Hand Hippocrates and Galen with all their Citò Tutò Jacunde c. could never find such an easie and speedy cure here a word and a touch only do the Deed in an instant without long Diet-Drinks and many tedious Evacuation 5. Christ can turn us to destruction and then say return Psal 90.3 and when we are Dead to our selves and others He can speak Life to us and keep us from going down into the Pit Psal 30.3 6. This Handmaid of the Lord thus signally healed arose and ministred to Christ whereby not only the Truth of the Miracle was evinced but also the Truth of her Thankfulness was evidenced which likewise is a demonstration of an honest and good heart thus to pay the Redemption of her Life of God Exod 21.30 c. The Third Remark is There also He healed all manner of Diseases and Dispossessed Devils with his word Mat 8.16 Not suffering those Evil Spirit to speak because they knew him Mark 1.34 Luke 4.41 This was done at evening Hence Note 1. Christ's diligence in doing his Father's work In the morning he Sowed his Seed and in the evening he with held not his Hand Eccles 11.6 He was a President for Preaching twice a Day in the Forenoon and Afternoon Mat. 13.1 The same Day after convincing the Pharisees He Preached again to his Disciples 2. Christ suffer'd not Devils to speak of him He had better Witnesses than they and what Call or Warrant had they to Preach The Gospel 3. To an Almighty Physician no Disease can be Incurable Christ heal'd all manner and none went away without healing Exod. 15.26 Psal 103.3 4. Capernaum was a place lifted up to Heaven with means to Grace and with Miracles of Mercy 'T was a City highly blest with Christ's frequent presence Dwelling there Mat. 4.13 Taught there John 6.59 and oft returned Thither from his uttering Oracles and working Miracles in other Cities Mat. 8.5 17.24 Mark 1.21 2.1 Luke 7.1 9.33 John 2.12 6.24 yet is it doomed by the Judge of the World to be cast down to Hell Mat. 11.23 Luke 10.15 He saith that Sodom shall suffer less than Capernaum for its Infidelity in setting so light by his Grace though it even kneeled down to them wooing acceptance as 2 Cor. 5.20 was in some respect a worse Sin than Sodomy and hath a heavier doom abiding it though they that suffer least in Hell suffer more than they can either Abide or Avoid The Destruction of those Cities should be for Instruction to our Cities which have been likewise lifted up to Heaven by Means and Mercies know we not that a misimprovement of them c. will provoke God to thrust us down to Hell with Violence and with a vengeance Alterius Perditio tua fit cantio Take Example or God will make thee an Example Herodotus the Heathen could say of the Destruction of Troy That National and Notorious Sins bring down National and Notorious Plagues from a Sin-Revenging God As to Christ's Pilgrimage it was prodigious for some reckon the Travels of Christ from his Infancy to his Ascension and compute them to be 3093 Miles beside general Visits and Journey hither and thither which If all were Recorded the World would not contain them John 21.25 and 20.30 c. CHAP. IX HAving thus far observed the Order of Place in those three most observable Perambulations of Christ over all Galilee Preaching in every Synagogue the Towns thorough Mark 1.39 Mat. 4 23. and Luke 4.44 though his Fellow Citizens of Capernaum would have stay'd him that he should not depart from them ver 42. would to God we could do so in this City Let us now look a little more narrowly into the Order of Time in the Life of Christ which Mark and Luke especially Matthew do not observe but is more strictly observed by the Evangelist John who measures out Christ's Publick Life by four Jewish yearly Passovers The first Passover John Records is John 2.12 13. saying that when Christ went down to Capernaum from Nazareth with his Mother Brethren and some few Disciples to dwell there the Jews Passover was at hand when this came the first half year of Christs Minister from his Baptism was expired thence-forward hath Christ but three years more to live which this Evangelist reckoneth by three more yearly Passovers to wit John 5.1 and John 6.4 John 18.28 In this first half year Christ had passed thorough his forty Days Temptation had gathered some few Disciples and had Perambulated Galilee unto which time those wonderful works of Christ in
Temporal Redemption and blessed is he that is not offended in this but submits to God's Wisdom in it John Baptist had intimated as much to them he must increase I must decrease the Moon gives way to the Sun c. Though in order of Time John Baptists beheading was about eighteen Months after his casting into Prison so many wonderful Works of Christ were wrought before it yet that we may take the whole story of the Baptist together we will begin Christs second Passover with the Beheading of Him The First Remark herein is Because the Holy Baptist had touched Herod's White Sin which indeed was Black Wickedness he must be cast into Prison without either Bail or Mainprize tange Montes fumigabunt this great Mountain the King being thus touched upon his Adulterous Right Eye begins to smoak and breaks out into a flame of Rage against the Baptist thinking it irrational for a Subject to stand still while his own Eye is pickt out much less for a King to have that Affront from a Subject and not only confines him but lays Fetters upon him as an High Malefactor and a stirrer up of Sedition there he lay bound for a year and an half for telling the Truth The Second Remark is All this eighteen Months Herodias hung over him as the words ãâã ãâã ãâã ãâã ãâã Mark 6.19 signifie with her most Malicious Mind which could not be glutted with Gaoling and Fettering him but she must have a draught of the Baptist's Blood and though she insatiably thirsted for it yet could she not come to her purpose for so long a time which must needs be a Torment to her notwithstanding all her Power and Policy for the Baptist remained still as a living Witness against her Wickedness Thus is the Rage of Man restrained that will not turn to the praise of God Psal 76.10 God over-rules the Malice of Men and Tyrants cannot take us off when they but when God pleaseth The Third Remark is It may easily be imagined how restless Herodias was to wrack her Revengeful Rage upon the Baptist all this long time for she could not have her Amorous Hugs with her Herod without some seeming checks notwithstanding all her wily and wickedly-witty-wit of a Woman yet could she not contrive a conveniency nor find a fit opportunity for beheading the Baptist all this while until the Design was laid to do it upon Herod's Birth-day Feast This is call'd the coming of a Convenient Day Mark 6.21 Neither the Wit of a wicked Woman nor the Wisdom of a wicked Man can prevail against God Prov. 21.30 The Fourth Remark is This Birth-day then when other Methods miscarried was the Day appointed by Herod and his Harlot for acting this Bloody Tragedy Res tota ex composito gesta est saith Paraeus on the place the whole matter was thus plotted A great Feast must be made the Nobles invited the Damsel must Dance the King Swear hereupon the Baptist must be beheaded and the Queen or rather Quean hereby gratified Oh horrible impudence against God himself and both crafty and cruel Conspiracy against an Innocent Minister only for touching this Great Man upon the Sore All this was done without any Law Right or Reason the Prisoner all that time was never admitted to come unto a fair Trial or Hearing Christ on Earth and God in Heaven do permit this Arbitrary Proceeding as unconcerned 'T is strange a God of such Power should be a God of such patience But what man can counsel God whose way is in the Deep and his Wisdom unsearchable better is God's Will always than mans The Fifth Remark is Nor must we say that God was not concerned all this while as he knew nothing of the Baptists hard usage according to George Marsh the Martyrs phrase for before the Baptist's beheading God was concern'd so far as to lay a Restraint upon Herod from killing John till eighteen Months were expired God put a double Iron-Cord of fear upon the Tyrant's Heart First He feared John Mark 6.20 whose Innocency shone in that Old Fornicators Face and his very Countenance could not but give him Reverence Secondly He feared the People Mat. 14.5 who hated him already for his many Crimes and Cruelties lest the Multitude should move a Mutiny at the Murder of so Innocent a Person and so Honourable a Prophet as Mat. 21.46 though he would impose on their belief that the Baptist bore all those Severities justly for his practizing Treasonably against the King The Sixth Remark is And God concern'd himself also after the Baptist's beheading as he had done before it for Herod fearing Man in this double fear of John and the People more than he feared God Hereupon God struck him after this Murder with Horror Terror and Torment Luke 9.7 He stuck fast in the Mud as the word ãâã ãâã ãâã ãâã ãâã signifies and could find no way out of his perplexity but God made him soon after find a way out of his Kingdom the half whereof he had promis'd to his Dancing Damosel for his notorious Hypocrifie while he seems to expiate his Pretended Perjury with his Intended Murder c. Though Divine Vengeance seem'd to sleep all this time yet did it awake with a witness for it never dieth falling foul upon all these Principal Conspirators as Historians inform us For as to Herod Josephus saith that Aretas King of Arabia being offended with him for putting away his Daughter and taking Herodias to Wife in her room came upon him with an Army and cut off his Forces which loss saith he all men interpreted as a Just Vengeance upon him for his Unjust usage of the Baptist. This was not all but within a while after his Brother Agrippa accused him of Treason before the Senate at Rome for which he was banish'd by the Emperour Augustus to Lions in France and his cursed Curtizan with him where the Deadly Dart of his own blood guiltiness stuck so fast in the sides of his wounded Conscience that it brought him first to Despair and then to Destruction in laying Violent Hands upon himself There also his Paramour Herodias another Jezebel in insulting over her Husband and stirring him up to work wickedness did miserably perish both of them who had been Partners in Heinous Murdering became Partners in Heavy Suffering they both lived Vndefired and died Vnlamented c. Nor did the Dancing Damosel who trip'd upon the Toe to take off John's Head escape the Vengeance better as Nicephorus reports for she passing over a frozen Lake the Ice broke she slips in and the Ice closing again above her Shoulders Chops off her Head Thus Vengeance wrote her sin upon her punishment in legible Characters for her getting the Baptist's Head chopt off N. B. 1. Great Mens sins ought to be Reproved the Baptist did when none else durst Herods 2. Wicked Men will hate their Reprovers 3. Godly Reprovers may suffer by a Hangman c. yet God amends all with Heaven
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiââ a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitââh Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâârews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
ver 34 the Answer is made though no Man can tame this Head-strong Adversary the Devil yet God our Father can bridle him and make a Banquet of him c. So Job acknowledgeth I know O God that thou canst do every thing Job 42 ver 2. As he is said to break the Head of Leviathan in pieces and gave him to be Meat to his Children Inhabiting the Wilderness Ps 74.14 And 't is said also God will spread his net over that whale of the Sea c. Ezek. 32.2 3. And God will punish Leviathan that crooked Serpent with a great and strong Sword c. Isa 27.1 And will wound that Dragon Isa 51.9 God can put an Hook in his Nose c. Isa 37.29 And our God of Peace hath promised to Tread Satan under our feet shortly Rom. 16.20 Yea the time draws nigh wherein our Lord will lay hold on the Dragon that Old Serpent the Devil and Satan and bind him for many years Revel 20.1 2. Thus our Jesus Comforts us as Joshua did Israel saying your Enemies are Bread for you to eat up fear them not c. Numb 14.9 If we be but repenting and returning ones as this Son here was c. Satan is but a fatting all this time even 6000. years for the time of his full Torment c. Matth. 8.29 But though this first sense of our worst Foe may consist with the Analogy of Truth yet the second sense of our best friend is more solid Orthodox and of more universal Reception namely that 't is not Satan but our Saviour is the fatted Calf here alluding to that Law take a young Heifer Exod. 29.1 The Hebrew word gnegel signifies a young one of the first year as the other Hebrew word par used in that Law of Sacrificing signifies a youngling of the second year as the Rabbins do relate yea and the word Luke 15.23 ãâã ãâã ãâã ãâã ãâã Translated Kill here doth properly signifie Sacrifice thus the Calf Heifer and young Bullock are all one in Sacrifice as our Lord Christ is often called the Lamb of God so here he is the fatted Calf c. Herein consider these several parts as 1. The Calf Killed 2. The Butchers that killed the Calf 3. The Banquet prepared 4. The Cooks that dressed the Banquet 5. The Guests to be feasted and 6. The Master of the Feast the Father of the Family c. First Of the Calf that the Feast was made up on 't was the best of the Kind ãâã ãâã ãâã ãâã ãâã Vitulum saginatum the fatted Calf Christ may be said to be fatted many ways both as to God and as to Man First As to God 1. He was fatted with qualifications from God 't is said God prepared a Body for him fitted for his Redemption-work Hebr. 10.5 And God anointed him with the Oyl of grace above his fellows Ps 45.7 God gave not the Spirit by Measure to him John 3.34 There was Modus sine Mâdo Measure without and beyond Measure c. 2. He was fatted with satisfactions for God God saw the Travel of his Soul and was satisfied Isa 53.11 Therefore when the Father saw the Son engage his Heart to Approach to him as Jer. 30.21 He saith to his Son Ask of me and I will give thee c. Ps 2.8 And He heard him always John 11.42 Secondly As to Man 1. He was fatted with precious Gifts which he receiveth Ps 68.18 Eph. 4.8 To bestow upon his called and chosen yea the Rebellious having no need of them for himself c. Accounting it more Honourable that he give than only to receive Acts 20.35 Of his fulness we all receive and grace upon grace John 1.16 for it pleased the Father that in him should all fulness dwell Col. 1.19 A fullness without any emptiness to follow it for it is the fullness of a Fountain and not the fulness of a Vessel that may be drawn dry take a drop from the Ocean and there is so much the less in it But here it is as Ignis Ignita fire and things fired If you light a Thousand Torches at the fire yet such is that fulness in the fire that it is not at all diminished thereby Christ is a Magazine not only of plenty but of bounty not only of Abundance but of Redundance also Let us all therefore go forth unto him with our empty Vessels Hebr. 13.13 and he will fill them John 4.10 2. It may be said Christ was fatted as he was filled with Reproaches by wicked Reprobates calling him a Samaritan and a Devil John 8.48 He was Despised and Rejected of Men c. Isa 53 3. He had his Back-burden of Revilings c. yet this sort of fatting and filling saith Augustin made indeed our Lord lean yea so lean as one might tell all his Bones Ps 22.17 Insomuch that the Pharisees looked upon him about fifty years old John 8.57 When he was not yet Thirty three they reckoned him much Elder for his Leanness than indeed he was Secondly The Butchers or Sacrificers of this fatted Calf were the Jews and Romans 'T is true the Lord said as this Father said here Kill the fatted Calf for it was his Decreed purpose before time and his Determined Counsel in time that Christ should be Crucified Acts 2.23 and 4.27 28. and 13.27 28. Isa 10.6 7. For God knows how to gather Grapes from those Thorns and figs from those Thistles though Man cannot Matth. 7.16 Though the Jews by wicked Hands killed Christ Acts 3.14 15. with 2.23 Yet God wrought the Redemption of the World for his own glory thereby Gods Decree did not excuse these Butchers fowl Fact It was Nefas an hainous Act to bind a Roman Acts 22.25 29. How much more hainous it was to bind to beat and to kill the Son of God yet those Butchers were but our Workmen 't was our sins that set them on work We have all pierced him Gentiles as well as Jews Zech. 12.10 Let us Mourn for so doing and not Crucifie him afresh Hebr. 6.6 Nor Tread him under foot Hebr. 10.29 How many account it a shame to be called Butchers of any base Creatures Oh! How ought we to abhor our Butchering with peace the Prince of Peace and the Lord of Life c. Thirdly The Banquet was a Feast made up of this fatted Calf the sinest of Meat among the Greeks as above 't was a Feast of fat things c. Isa 25.6 Fat was forbidden under the Law Levit. 3. ver 16 17. The Lean part of the flesh only was then the Peoples Portion So that if God did not put his fat part to their lean part they had but lean Commons to feed upon but blessed be God for better and fatter food for us under the Gospel here is the fatted Calf to feed upon a Feast of fat things as before yea far exceeding that Royal Feast which Ahasuerus made for his 127. Nobles c. which lasted an Hundred and fourscore Days Esth. 1.
and could have given honourable Wages Yet now will dare to betray thy Innocent Master Therefore Christ will no longer indulge his debauched Hypocrisie who had a face to ask such a question of Him whom he could not but know that he knew All things Our Lord would bear with this Incorrigible and Incurable wretch no longer he might happily hope that his kind Master through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before would conceal him still but now he pulls off his Vizard washes off his Varnish and makes him to appear in his own colours according to Chrysostom's phrase a Covetous Caitiff an Impudent Dog and a Breathing Devil All this is implied in Christ's Answer to his Question Thou hast said it that is It is so as thou sayest Thou hast told the Truth Thou art the Man I mean For thus the same sentence Thou hast said Mat. 26.64 is Interpreted by Mark who writes a Compendium of Matthew in plain terms I am Mark 14.62 The like phrase is used Luke 22.70 in a way of granting and assenting not leaving it doubtful Besides our Lord knew that both Judas and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter whereof they by their counterfeiting Questions dissembled themselves Ignorant Therefore his answer was apposite and adapted to the Question Thou hast said it Thy own words have the Answer much more thy Conscience After all these Passages Christ Eats the Passover according to the Mosaical Rites and when that was finished He ordained the Lords Supper wherein he took the Bread to be his Body hence forward in the same sense that the Paschal Lamb had been his Body hitherto and the Cup to be the New Testament in his Blood now under the Gospel as the Blood of Bullocks had been the Old Testament of his Blood Exod. 24.8 Heb. 9.20 22. and after the Administring of the Cup He tells them again that was the last which he must drink for the Hand of him that betrayed him was at the Table so that as Luke who makes the Story full shews that Judas was at the Table all the time both of the Passover and of the Sacrament This indeed is a controversial point among the Learned N. B. Note well Suppose it true There is just cause of Wonder that such a wretched Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion both in the Law and in the Gospel-Sacrament However this is probable enough that after his Master had so openly detected him he sneaked away to do the Devils Work for the Devils Wages that he had received from the High-Priest c. upon his compact with them Now he goes to them to prepare their Cut-throats assuring them he could deliver his Master that very night to them without any Tumult from the People in a private place which he knew well John 18.2 his Master resorting oft thither Luke 22.39 but before Christ himself rose from his last Supper there started up a contest among the Eleven remaining Disciples about priority probably occasion'd by their Question about the Traitor Luke 22. ver 24 to 39. an unseasonable and a very unreasonable Quarrel and so much the more in them because immediately after the Sacrament and before his Passion which he had told them was at hand Nor was this the first time wherein they had thus faulted and had been reproved for it Hereupon Christ closely rebukes them again not only by proposing before them his own example but also by telling them 1. That in striving for Precedency they turned his Disciples into Gentiles who stand upon their Birth and Priviledges Luke 22.25 Mat. 20.25 2. That they need not plead for priority seeing He would equally honour them in his Kingdom c. Luke 22.29 30. And 3. That this was not a time of seeking Preferment one before another but a time of sifting in the Devil's Sieve to make Chaff of them and all that they could do now was little enough to secure themselves c. Luke 22.31,32 Therefore had they other business in hand than to look after and be Ambitious of Precedency When Christ had conjur'd down and calm'd this Devil of Ambition he sat still in the Guest-chamber and preach'd to his eleven Disciples that Heavenly Sermon contained in John 15 and 16. chapters concluding with that most Seraphick prayer for them John 17. per totum and when Christ had ended both his Sermon and Prayer Having first sung an Hymn being the latter part of the great Hallelujah in Psal 115 116 117 118. He went forth of the House and City and passed over the Town Ditch Kidron to the Mount of Olives and so to Gethsemane at the foot of that Hill into the Garden where he prayed again and had his Agony for which end He went thither not to hide himself from his Adversaries but to wait for their coming thither as soon as he had prepared himself by Prayer for his Death He here Pray'd himself into an Agony as we ought to do Col. 4.12 Rom. 15.30 where the same word is used wherein he began his passion before his Apprehension not only to expiate that first Sin which was committed by the first Man N. B. Note well in the Garden of Eden or Paradise but also to sanctifie to us our Garden Reposes and Recreations Now was the hour of the Power of Darkness Luke 22.53 All the Devils in Hell as it were being let loose upon Him as never was nor will be upon any Man on Earth Now it being about Midnight The Disciples slept while he prayed whom he had no sooner awaked the third time but in comes Judas with his Assassinates at his heels to apprehend him At their first Assault he lets out a little Beam of his Deity wherewith he knocks down five hundred men John 18.6 whom he met in the face ver 4. Then gave He up himself as a free-will offering to God c. Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles N.B. Note well Though the World wondered at him for his Miracles Luke 24.19 c. yet despised him for his Sufferings Isa 53.2 which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles Luke 24.21 notwithstanding though Christ's Miracles were more Admirable yet his Sufferings were more profitable for we are saved by his Sufferings Isa 53.5 1 Pet. 2.24 by his Agony in the Garden by his Bleeding on the Cross by his Dying for us not by his Walking upon the Waters nor by his casting out of Devils nor by his cleansing of Lepers c. which Miracles were chiefly profitable to the People of that Age wherein he lived but his Sufferings are profitable to all succeeding Ages to the end of the World and are
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
Witnesses also N. B. Note well for so are all such as do not only feign against another something he never spake but also that wrest the words spoken to a differing or contrary Sense Psal 56.5 Thus those two are Detected likewise of a double falshood 1. They being examined probably apart according to the custom of Courts their Testimonies as related by the two Evangelists did notoriously disagree for in Matth. 26.61 The one saith this Fellow said I am able to destroy this Temple and to Build it in three days but the other in Mar. 14.58 saith We heard him say I will Destroy this Temple made with Hands and within three Days I will Build another made without Hands These two Testimonies did grosly differ each from other the one was a posse that he could or can do it the other a velle that he will or would do it The former relates to Christs power the latter to his Will or Act Whereas no Man is Judged guilty in any Court for having a power to do an Evil without some over Act in doing something tending towards it then 2. Both their Testimonies Deposed do most Sordidly deprave both the words and the sense of Christs saying For 1. Their Depositions ran thus I can or I will Destroy whereas Christ said neither of these words For he said ye Jews destroy c. John 2.19.21 So that they both basely belyed him who was Truth it self John 14.6 2. They Deposed that he spake this The Temple of God or this Temple made with Hands both which were false for he said Destroy this Temple pointing at not the Temple of Solomon Repaired by Herod but the Temple of his own Body wherein the Godhead dwelt bodily Col. 2.9 And whereof both the Tabernacle and Temple wherein God dwelt were but Types and Figures The third Lye in the words I will Build another made without Hands this Christ said not but I will Raise it up to wit from the Dead Thus ill minded Men do Mutando vel Mutilando by chopping or changing frequently deprave and wrest to a wrong meaning the most Innocent passages and practices of those that are good for though Christ spake some such words yet were they as we see of a quite differing Tenure and Meaning N. B. Note well such false Witnesses against Christ are the Romanists who Interpret his words This is my Body literally as if the Sacramental Bread became by their Consecrating or rather conjuring words the Real Body of Christ that was born of the Virgin Mary whereas our Lord meaneth it Spiritually as a sign of his Body c Thus also the Arrians are false witnesses against Christ in their wresting his words My Father is greater than I to a wrong sense of Inequality c. Whereas he spake there in Respect of his Humane Nature Alas there be many more false witnesses in the World that do Violence to the Law Zeph. 3.4 Straining Gods word to their own Sense and squeezing out blood and is not Milk c. who all dread not at all that Divine Threatning The false Witness shall not pass unpunished Prov. 19.9 And tho' those here carryed the matter most craftily yet Gods Spirit Saw their Subornations and set this black Brand upon them of being false witnesses like the other Yea they stand Stigmatized upon Record to their Everlasting shame for their want of Concord as well as Truth Mar. 14.57 59. besides how improbable it was that Christ speaking of his living and breathing Temple not of that made of Stone should say I will Destroy it as if it had been lawful for him to lay violent hands upon himself nor could his Speech of Raising up his own Body noteing his Resurrection be properly construed of Rearing or Building again the Temple of Stone But suppose this sense in his saying this could not amount to any Capital Crime worthy of Death but only a Vain Empty and harmless Ostentation at the worst for what harm had he done to their Temple had he pulled it down and built it up again far better than before in three days time c. Moreover what if Christ had said as and all that they say he did Could not he as easily have Reared the Temple as Raised the Dead Restored the Blind Lame Deaf and Dumb c. which their own Eyes had beheld him do only with his word how then could they Rationally accuse him of Lyes and Impossibilities seeing he might do this as well as the other by a Miracle this was a less work than his making the World John 1.3 Col. 1.10 Heb. 1.2 3. But the truth is he never said so his sense and saying to them was do your worst against me destroy my Body yet will I Raise it up the third Day which words those false witnessesmis-report and basely Represent as above c. The Third point of Christs Inditement in the Spiritual Court is their adjureing him to tell them who he was Hitherto the false witnesses now comes in Caiphas the Judge of the Court to play his part against Christ He seeing our Saviour silent at those rotten Reproaches upon him by the Suborn'd Witnesses all unworthy of any Answer this Inraged the High Priest and his Rage Rouzeth him up out of his Throne Transporteth him to put off the person of a Judge and standeth out as a new Accuser Now Demonstrating the Madness of his Mind because no fault could yet be found in or fixed on the Prisoner at the Bar by the Mad Motion of his Body He falls foul upon Christ for his silence as if it gave consent to all alledged against him as if the Allegations were unanswerable and that the Conscience of Christ the Accused was so convinced by the undeniable Testimonies of those Witnesses the Accusers that he had nothing to say for himself Matth. 26.62 Thus this Diabolical Hypocrite Insults over this Innocent Lamb of God not at all urging him to Answer for Asserting his Innocency but this he doth that Christ might be seen to betray his own Crime by his silence c. Notwithstanding all Cajaphas's Aggravations of Christ's Inditement and his Vehement urgency for an Answer still he held his peace ver 63. Both to the Witnesses false Testimony and to Caiphas's Furious Importunity As to the 1. Christ could have Answered this Speech was Metaphorical meaning not the Temple of Herod but of his own Body c. but Tenue Mendacium pellucet saith Seneca some lyes are so thin they may be seen through others are so gross they need no Refutation which is done by their bare Relation and to Palpable Slanders which plainly appears to have no consistency in themselves silence is the most effectual Confutation As to the 2. Christ is silent to Caiphas as well as to the Witnesses 1. Because he knew his Argument was not before a Just Judge but before an Implacable Hypocrite who had Suborned Witnesses against him and who would admit of not Apology or Answer from
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
Chief Priests and who indeed were the chief Agents in Crucifying Christ All the other Mockers were but their under Tools and Instruments For as they had set on their Servants whom they had made like their Masters to mock Christ and to make a laughing stock of him as soon as they had condemned him in their Ecclesiastick Court Mat. 26.67 68. so now they Influenced and Animated all those other Mockers by their malicious and monstrous Example therefore as it is not any mistake or missing the Mark to say as is said before that those Chief Priests began the Round in drinking this Poisonous Cup of Mockery so in giving a more particular Account of those Mockers capacities it may not be judged Irrational to begin with those Chief Priests N. B. Note well First The place of the first rank of Mockers those first-rate Ships Satan launched out into this Christ-mocking Sea was high and honourable had they not been Usurpers of Moses's Chair and such as came in not at the Door but at the Window like Thieves and Robbers John 10.1 8 therefore because they were such they preferred a Thief and a Robber before Christ Mat. 27.21 and here become Ring-leaders to such in this Damning Work Whereas had those Priests come to their Holy Anointing in due order their Lips would have preserved knowledge c. Mal. 2.7 to have Instructed those their Inferiours into the Way of Salvation Therefore were they the worse because they should have been better and the worse for this that they had so little to do as to Attend so long at an Execution unbecoming enough to their pretended Holy Garments this they would never have done had they not been sick of an ãâã ãâã ãâã ãâã ãâã a rejoicing in Evil which is peculiarly the Devil's Disease assuredly their Satanical Sarcasms cast at Christ was but a very bad preparation to that solemn Day 's Sacrifice c. It may be those Chief Priests were of the same Resolve with a Popish Prelate that our Martyrologists mention who was resolved not to go to his Dinner till he had seen the full Execution of a poor Martyr'd Minister Those Monsters of Men it seems would neither serve God in their Passover-Feast nor themselves in their Corporal Feastings until Christ had breathed out his last by their contrivances N. B. Note well Secondly As to the place or capacity of all the other sort of Christ-Mockers it may easily be supposed that they were Men of the lowest form and figure such as were those Persecutors of Paul A company of Rude fellows of the baser sort Acts 17.5 such were those poor Passengers that were Travelling Footmen passing along the Road and such were the Souldiers poor pityful Mercenary Men who might be hired to do any Jobb by the Chief Priests yea what was the Mocking Thief but a Rascal condemned in their own Courts and no better were those Cringers that bowed the Knee to him crying Hail King of the Jews the like and of the same brann was that Stander by who gave Christ Vinegar in the midst of his Horrour to Extort some Answer to the Vile Reproaches of all those Villains but could not because Christ's Patience was Inexpugnable All these Dogs-Heads as 2 Sam. 3.8 or Cur-dogs do with one consent Bark at the Sun of Righteousness Mal. 4.2 Just as the common house-dogs do at the Moon of the Firmament which still holds on her course in her splendid lustre looking upon her looking down to take notice of their Bawlings to be Infinitely below her Grandeur Nor could it consist with Christ's High and Holy capacity to Answer the Snarlings of those Curs who were set on by the Priests as if they had been their Bandogs to worry the Lamb of God 'T is the common custom of every Cur to fall furiously upon any Dog that is a Worrying and half Worried by other Dogs how much more upon a Lamb where Antipathy and Appetite to suck the Blood and Eat the Flesh Eggs them forward Now there is the stronger Presumption that the Priests did Animate those Railing Curs if it be well considered what was the Matter of those Mockers Mockings which is the Second Head here to be gloss'd upon next after the Description of the Mockers what their Mockings were Mark The First cruel Mocking these Mockers laboured to Wound Christ's Mind with as an Addition to his wounded body was borrow'd from the Ecclesiastick Court of the Chief Priests to wit Thou that destroys the Temple and raises it up in three days c. Mat. 27.40 Mark 15.29 which words were the very Deposition of the Two false Witnesses before Cajaphas against Christ Mat. 26.61 Mark 14.58 If this were a False Witness then as both those Evangelists do brand it assuredly it was a worse wounding word now and not only farther off from the Truth than they were before but were at this time cutting and killing words the Reproaches of those Rascals were as a Sword in his Bones Psal 43.10 and their Tongues cut like a sharp Razor Psal 52.2 So that those Railers may be reekon'd among the Kill-Christs also Our Lord had been oft mocked by his Adversaries before who had dealt despitefully with him in other injuries as before while he was in condemning These were more bearable but now while he hangs on the Cross in Crucifying and was in unexpressible horrour as one forsaken of God assaulted by Devils and most cruelly tormented by wicked hands to be now mocked by those black and blasphemous Mouths as those brute Beasts were void of all Humanity which commonly dictates pity to those in Misery so no sorrow was ever like his sorrow Lam. 1.12 which is spoke to those that passed by to move them unto compassion at the Desolation of Jerusalem But the passers by here had no Bowels to yern over a dying Jesus whose sufferings Infinitely exceeded those sufferings of Job which yet were the greatest of any Mortal Man we read of and came nearest of any to those of Christ but still the sufferings of Job fall far short of the sufferings of Jesus Now if Job was so sorely grieved that he was had in derision by the baser sort such as he would have disdained to set them with the very Dogs of his Flock Job 30.1 2 c. how much more might it have-moved Jesus to be scorn'd and scoffed at by those scoundrels when John Baptist himself accounted himself unworthy to loose the very latchets of Jesus's Shoes Mat. 3.11 Mark 1.7 Mark here 'T is the very Topstone of Trouble to taunt the troubled The cruel mockings our Lord met with here are marked as the last upshot of Malice from Christ's Enemies who shewed more compassion to those vile Malefactors the two Thieves whom they mocked not than they did to this Prince of Glory Mark The Second of those cruel Mockings was The next words of those Mockers to Christ on the Cross are Save thy self our blessed Redeemer met with such sour
10 18. He gave up the Ghost thus commended into his Fathers Hands by Prayer and this Golden Sentence that drop'd from the dying Mouth of our Dear Redeemer in his last Breath is Recorded only by the Evangelist Luke which still farther Demonstrates how necessary it is to have an Harmony of all the four Evangelists without which we cannot have a full History of our Lords Passion and Death seeing what Circumstance thereof is omitted by any one Evangelist the same is all along seasonably supplyed by another Now when Christ had wrought and was working of seven Wonders upon the Cross wherein all Creatures could co suffer with their Creator a Crucified Christ for the Sun was Eclipsed the Heavens were Darkened the Earth Quaked the Rocks Rent asunder the Graves opened and the Vail of the Temple did dwindle away yet all this time of all other Creatures only Miserable Man would not Co-suffer with Christ though for Man only it was that Christ suffered And when Christ was speaking the last words he had to speak before his Death this Sentence was the last of the last And this last is also borrowed out of the Book of the Psalms as his my God my God c. before said was to shew the Congruity betwixt the Literal and the Mystical David the former being the Father and the Figure of the latter as the other Eli Eli c. was drawn out of Davids Quiver Psal 22.1 So is this last word out of Psal 31.5 where David in great distress commits his Spirit to God and here Christ commends his Spirit to God This Denotes how our Lord loved to Dig in Davids Delf and to Dive into his depth in deriving those sayings from the Psalmist to shew the fullfilling of the Scripture and the Symbolizing of the Type with the Antitype though with some small difference in this last for 1. David Literal was but the Adopted Son of God but David Mystical here was the Natural Son of God 2. David Resigns up his Spirit to his Redeemer that is to Christ our only Redeemer the Lord God of Truth that alone Redeemeth us But Christ here Resigneth up his Spirit to his Natural Father 3. David uses the word Commit but here Christ useth the word Commend which difference of the Verbs may admit of this Criticism things of small value may be committed to the Trust of a Keeper and commonly are so though they cannot be highly commended for any Intrinsick worth in them being only of common commodity and usefullness as ordinary Vessels of Wood Stone Glass or Clay Such an one was David as compared with Christ David saith of himself what profit is there in my Blood in the very Psalm before this Psal 3ââ but Oh the unspeakable profit that is in the Blood of Christ the Blood of God Acts 20.28 Not the Blood of a meer Mortal Man but of that God-Man the Lord Jesus Therefore it is called the most pretious Blood 1 Pet. 1.19 and in the Blood as in a Vehicle is the Life of the Body Gen. 9.4 Levit. 17.11 Now as Christ's Body was of the Finest and most Refined Temper of Mankind being purposely fitted by the Father for uniting with the Divine Nature Psal 40.6 7. Hebr. 10.5 So his Soul that Particle of Divine Breath that Animated such a prepared Body must needs be the most precious Soul in the World And if the Soul of Man in general be of more worth than the whole World as Christ himself who best knew the worth of a Soul because he only paid down the full price of a Soul plainly declareth Matth. 16.26 Then assuredly the Soul of this our Redeemer which he was to powr out as an offering for sin Isa 53. to and which was to pay the price of Redemption for all the Souls of the Election all Ages of the World must needs be of a most prodigious value and a most Inestimable Jewel This is that precious Gemm which our Dying Jesus here commends to his Father which Teacheth also that his Soul did not Descend into Hell the place of the Damned for he immediately commends it into his Fathers Hands c. had he gone down to Hell Luke must mention it but not one word of this Acts 1.1 yet of all else c. and to Teach us what we ought to do in a dying Hour 'T is a standing Duty Incumbent upon all that fear God to commit their Spirits to Gods Keeping all the Days of their Lives as David did Psal 31.5 and to commit their Souls to God as to a Faithful Creator in all ways of well-doing as Peter Requireth 1 Pet. 4.19 Those that can thus commit their Souls to God while living may most comfortably commend that most precious Jewel the Soul to God âhen dying as Christ did here CHAP. XXXIV Seven Signs of Christs Triumph THE Sixth Grand Remark is the seven Signs of Christ's Glorious Triumph over even his most Ignominous Death at that Juncture of Time when his State of Humiliation was at its lowest Ebb in its last Accomplishment As Christ's seven last words had a kind of coincidency with his seven last Wonders in some particular Branches So likewise those seven Signs of Christ's Triumph over Death while yet he did Hang upon the Cross have an Happy Coincidency with both his last words and his last Wonders and therefore little more than a bare Narrative of them need be added here save only a Discourse in brief upon the first and the last of those Seven which have not been at all touched upon before These seven Signs are these 1. The Title upon the Cross of Christ Jesus of Nazareth the King of the Jews Mark the Over-ruling Hand of Almighty God That this very Title of Christ's Crime should stand unalterably in these very Terms when the Chief Priests c. did use their utmost Indeavours for the Alteration of this Inscription John 19.19 20 21 22. Though those Priests could prevail with Pilate to pass the Sentence of Condemnation upon Jesus contrary to the conduct of his own Conscience yet can they not with all their Rhetorick c. perswade him to alter this Inscription But stands stiffer in this without any yielding than he had done in Condemning Christ for popular Applause But he who pleased the People in that will not please the Priests in this saying what I have Written I have Written it was as unalterable a Superscription as if it had been the Law of the Meeds and Persians a Decree not to be changed Dan. 6.8 whereas indeed it was the unchangeable Decree of Heaven that it should stand thus for the Great God by whom all Men Live Move and have their Being Acts 17.28 Thus guided Pilate's the proconsuls Hand and Governed his Heart both to write this Title and to Ratifie this writing against the Priests Minds And Pilate wrote this Title to the Hebrew Greek and Latin that all People out of every Nation flocking to Jerusalem at this Paschal
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ and Modern is that Pyâhagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiââ passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ where she spent Thirty years in weeping for her former sins However 't is great question among
the Kill-Christs Yet 2dly They had but a weak Faith which was now shrew'dly shaken saying We trusted he had been our Deliverer c. Luke 24.21 But alas now we cannot tell now what to think or say concerning him We thought while he was Alive and appeared mighty in Deed and Word that the Church would be delivered by him but now that he is Dead and Buried our Hope and Comfort is Buried with him Thus they stumbled at the Cross c. as many of weak Faith daily do being but Swallow-Friends appearing in Summer only they also were startled at the time of his lying in the Tomb This say they is the third day a Day upon which their Jewish Rabbies had many eminent Remarks from these Texts Gen. 22.4 42.18 Exod. 19.16 Hos 6.2 Jon. 2.17 c. yet nothing of good that they yet knew of was come to them out of that great Critical Day but it might justly be retorted upon them what once one Spurinna replied to Caesar Venit Dies non Abijt that Lucky day is indeed come and as yet it hath not brought thee Victory but stay a while till that Day be gone 't is not still expired much may happen yet before the Night cometh Thus were these two Men too quick with Christ whereas indeed Christ was too quick for them being now Risen and Present when they thought him now in his Grave and whereas also they that believe ought not to make such hast Isa 28.16 not more hast than good speed Their hast here was such as because that Third Day had as they imagined still disappointed them made their hope hang the Wing extreamly and though they had heard rumour of Christ's rising that Morning by some tattling too credulous Women yet because they had not themselves seen him with their own Eyes as yet therefore they not only stumble at the Cross and startle at the Time c. but also they stagger at the Truth insomuch as they were ready to cast away their confidence Too many ãâã Thomas's there be that will not trust Christ any further nor any longer than they can see with their Eye sight and feel with their Pinger ends What is this but to bind our Faith which is the Evidence of things not seen c. Heb. 11. â to the fallacy of our sense and feeling Whereas it is the nature of Faith to believe God upon his bare word and that against sense in things invisible and against Reason in things incredible Sense corrects âââgination or Phansy Reason corrects Sense but Faith corrects both Fansy and Sense and Reason also The Fifth Branch of this Mutual Discourse is Christ's Tenderness towards the âeâble Faith of these two Trave ãâã in corroborating their âainting Confidence ãâ¦ã doth by two Mediums or Means 1. By reproving them for their slowness of heart to believe the Scriptures Luke 24. v. 25. Wherever Christ in his Spirââ is preseth with us in an Ordinance He will be convincing us of some in John 16.8 and make us cry out with me Lepers 2 Rings 7.9 We do not well to tarry here some ãâã will befall us c. If Christ Rebuke us not for tarrying and loitering in customary Acts of any known sin 't is a shrewd sign Christ hath nor yet Thrust himself into our company as He did here into theirs Particularly He reproves them âââply for their slowness to believe the Scriptures Such is the corruption oâ our Natures that we are more quick to believe any âabuâons Romance or false Report than the Gospel of Truth This we learnt from our first Parents at the Fall who believed the lying Devil before the God of Truth There is indeed an over hasty believing which is call'd Levity of heart Ecclâs 19. and no better than a precipitant presumption not the Faith of God's Elect Titus 1.1 which is attended with Repentance and Humiliation There is a Golden-Mean betwixt being over preposterous and over âââdy herein Christ's second Means was Then 2dly By instructing them into a right way of believing ãâã the necessity of his own Death from the Testimony of all the Prophets which he expounded to them opening their understandings in them as well as the Holy Scriptures to them before he entred into his glory ' This is the grand Statute of Heaven concerning Christians also that they must first bear the Cross and then wear the Crown Acts 14.22 2 Tim. 3.12 He founded their Faith on the Holy Scriptures Father than upon his Personal Appearance to their Eyes or his Conference to their Ears He might have presently made himself known to them and plainly told them I am the very Jesus who was dead but am alive again as he told John Rev. 1.8 but he drew them on by little and little and led them leizurely through all the Scripture Prophecies concerning himself till they drew nigh to the Town that they went unto This teacheth us that our Faith when founded upon the Holy Scriptures is more surely founded than by a Voice to the Ear or by an Apparition to the Eye for these may be slandered or suspected to be Impostures but this cannot be so hence 't is called the more sure Word of Prophecy 1 Pet. 2.19 20. The Authority of the Scriptures is greater than of an Angel's Voice Gal. 1.8 and equal to an Audible and Immediate Voice of God himself yea of plainer perspicuity and certainty to us for beside their being Inspired they are also both written and sealed The Sixth Branch is Christ's discovering himself to them Wherein we have these special Remarks 1. When they were got nigh to the Town Christ makes as if he would be gone verse 28. not that he had any purpose to depart from them but to prove them how they prized him and accounted of his company Therefore this ought not to be misimproved to palliate any kind of sinful dissimulation If Solomon might make as tho' he would do an Act that in its own nature was unlawful to stay an Innocent Child 1 Kings 3.24 sure I am our Saviour might do this which was but indifferent in it self whether to go or stay without being charged with the sin of Dissembling so we c. 2. When Christ makes to be gone the two Disciples would not let him go but one as it were gets hold on one Arm and the other on the other there they hang till they constrain him to continue with them verse 29. Yea all this they did though they had been sharply Rebuked by him and as yet knew him to be not other than a meer Stranger yet are they not still weary of such a sowââ Fellow Traverser's Company as we should have been and glad to shake off such sawcy Stranger Would to God we may not now be weary of the company of Christ and his Gospel in this day of sharp Rebukes for our former misimprovement of the Meons of Grace he is threatning to be gone to take away his Gospel and to remove
Evangelist who describes here his miraculous entrance whereas this is only a cunning conveyance 2. Others are of opinion that the Phrase the door being shut John 20 19. Imports only the Evening-tide because that is the common time every where of shutting doors c. But this is to put a Tautology upon the Gospel seeing the Evening tide is expressed before this clause The 3d Opinion which is mostly received saith that he entered miraculously yet the Sentiments of the learned about the modification of this miracle are various also for 1. Some say that the doors a creature gave way to Christ the Creator as above But here Men come with natural Reason wherewith they raise a deal of Dust and Doubts Objecting How could this be a true body that came in while the doors were shut one solid body cannot pass through another body that remains solid this would be a penetration of Diameters or dimensions which rule of Philosophy rendring it impossible is repugnant to the reality and solidity of Christ's body if it so passed Answ The 1st I know the Romanists do affirm that Christ passed through the dours here for the better proving their Doctrine of Transubstantation saying as He passed through the doors so he can make his Body to pass into the Bread but suppose Christ made his Body pass through the door yet retained he the same figure proportion and dimension that He had before which the Papists as is above said cannot show us in their Waters or âread Therefore there is a vast difference herein Answ The 2d They of the Reformed Religion do more rationally say which brings is the 2d Sentiment about iâ modification that Christ by his Almighty power did so alter the very substance of the doors So that his spiritual body so called 1 Cor. 15.44 might pass âorow He who so Thickened the Waters as to make them able to beâr his Body and to walk upon them in his state of humiliation could much more thin the Solââââ of those Doors so as to make them penetrable to himself in his state of exaltation 't was more easy for him to make the Wood so thin as to pass through it in his âecond state that to make the Water so thick as to walk upon it in his first state But the 3d Sentâment is that it was not passing through the Wood as the Fire passeth with the heat through the Iron and the Sun with the beams through the Glass Windows c. Both Bodies remaining intire and found but that the doors did really open and shut again unperceived by the Apostles through a Divine miraculoââ power seâing to more is intimated in Scripture against this opinion than against the other and this is the more probable because we have the like instance in an inferior's caââ to wit that of Peter and the Apostles the Prison Doors were opened the Prisoners were brought forth and the Gates were safely shut again though the keâpârs were present and stood before the Doors yet did not perceive either the opening and shutâing of the Gates or the escape of their Prisoners Acts 5.28 to 24. So Peter's ease alone Acts 12.4 6 to 12. Answ The 3d If we knâw the manner how Christ came into the Room by natural reason then would it be no miracle which all acknowledg it to be yea a double miracle both that he came in when the Doors were shut and that he came in so suddenly so unexpectedly and so insensibly to all So that where reason ends and can render no rational account there 's the Room for saith to begin N.B. The Antients say of this double miracle that it was like that of Christs walking upon the Sea and coming to the Disciples whom they supposed to be a Spirit Matth. 14.25 26. And Cyril in particular saith no man need to doubt in what manner our Lord's Body passed in when the Doors were shut when he understandâ that this is written not of a meer mortal Man such as we only are but of thâ Omnipotent Son of God yea Augustine adds Where the deity is no bodily thing can hinder entrance see more of this point before in Christ's rising out of his Grave where a great stone my upon him As his entrance and invisible approach were both wonderful so were both his posture and situation which put the Disciples into a dreadful affright supposing he had been a Spirit Luke 24.37 which with ver 36. brings us unto The 4th Remark to wit his Actions and speeches to them herein Note 1. That his posture was a Standing and not a Sitting Posture that he might the better demonstrate how he was both alive and in health having no need of a Seat to rest on 2. He situates himself in the midst of that Assembly not only as a pastour in the midst of his people but also to convince them that he was no Spectrum or Spirit which are wont to creep into corners as they imagined him to be and that not one of the good but of the evil Spirits no better than a Devil 3. He Salutes them with Peace be unto you more like God than a Devill whose Visage is Dreadful and his Message War and Confusion but not Peace N.B. Who can but wonder that Christ should bring Peace from the Grave and proclaim it also to a company of forlorn Renegadoes that had most Sordidely deserted him and his service Yet even these very Persons must have peace propounded to them who were worthy of War only and Destruction and this he proclaimed twice for their greater comfort John 20.19 21 Oh happy they though Backsliders to whom Christ speaks peace They shall have Pacem Omnimodam all kind of Peace with their Creator with all Creatures and with their own Consciences 4. To confute their fancies and fears he shewed them his hands feet and Side marked with marks of his wounds on the Cross c. That he was no Spirit Luke 24.39 c. N. B. Here a doubt ariseth how his glorified Body could retain any wounds after his Resurrection For Paul saith that our Bodies shall be raised in glory without any blemish or deformity at all Answ Christ had not yet put on his full glory Those Skars he purposely retained to convince his Disciples that he was the wâry Body which was Crucified and these were Trophee-marks of his Victors and Triumph N.B. Indeed there is a differing method in the two Evangelist's Luke's and John's Relation of this Fifth Appearance for Luke proposes the Question whether Christ were Truly risen from the Dead shewing how the Disciples doubted of it from two contrary passions Fear and Joy Luke Ch. 24 3â and 41. Says they were afraid it was too good too Joyful news to be true Then he shews how Christ did demonstrate the Truth thereof both by Signs and by Testimonies His signs were two fold By Words in reproving their Idle Fears verse 38. In declaring that it was he he himself ver 39 And
will go forth against his Rebbels conquer them fetch them in and set his Feet of fine Brass Rev. 1.15 upon the necks of them as Joshua did upon the necks of the Conquered Kings both his and his Servant's feet Josh 10.24 Peter had also put hard upon this People to save themselves from this untoward Generation verse 40. charging them as Paul did Timothy 2 Tim. 2.14 in God's Name by his Authority whom he call'd in as a Witness against them if they refused and urging that no less than the Salvation of their Souls depended upon their abandoning the company of wicked persons in their prophane practices aââl how few do forsake the society of sinners when the whole World is said to wallow in wickedness 1 John 5.19 They were principally call'd from the company and communion of the Scribes and Pharisees who were the sworn Sword-men of Satan and most professed Enemies to Christ and his Kingdom This rouzing stinging Sermon took deep impression upon them made them cry out Oh! what shall we do not what shall we say or what shall we profess for Real Conversion goes farther than a Verbal Profession not in speech and word only but in heart and deed also They must needs know if any hope of pardon were for such sinners as they c. Thus this warm word of Peter's first Sermon had an abiding work upon those good Hearers hearts and fixed them in the Apostle's Fellowship c. so that it was with them as it was with the Philippians who no sooner had received the Gospel but they were in Fellowship to a day and stedfastly continued in it Paul thanks God for their Fellowship in the Gospel from the first day until now Phil. 1.3 5. They continued stedfastly in the Communion of the Gospel and persevered in all Christian-Exercises from the first time of their receiving the Grace of Christ Note The Communion of Saints was not only an Article of their Belief but it was also a principal point of their practice therefore did the Apostle make request for them with joy verse 4. implying that such as persevere not in Fellowship do grieve the spirits of their faithful Ministers and as much as in them lies do quench the Spirit in their Pastors which cannot be done but to the prodigious detriment and disadvantage of the Apostates themselves who like Spiritual Vagabonds with Cain turn their backs from the presence of the Lord in his Ordinances Note Communion of Saints must needs be a very great priviledge upon Earth seeing it is like to be one of our greatest priviledges in Heaven Godly Society is the Symbolum sign or badge the distinguishing character of Saints from Sinners and their sinful Societies Psal 119.63 Nor is there in the whole World any such Fellowship Union und Communion as among the Saints Cant. 6.9 No such oneness or intireness any where Other Societies are but as the Clay in the Toes of Nebuchadnezzar's Image they may cleave together but cannot incorporate one into another As the Curtains of the Tabernacle were coupled together by Loops so the Saints by Love And as the Stones of the Temple were so closely cemented together that they seemed to be all but one Stone so ought it to be in the Church of Christ No good man can be content to go to Heaven alone c. Thus those new Converts did continue in the Apostle's Communion with all stedfastness and without any deviation or declinings c. which was a clear demonstration of the truth and reality of their Conversion that they were not as too many Temporary Professors or Stony-ground Hearers Mat. 13.20 21. who for the present are affected with what they hear and with a flashing Joy receive the Word but for want of the depth of Earth Mark 4.5 and of the Root of the matter Job 19.28 they soon spue up their Profession their stomachs are so squeezy as to be offended at opposition because they cannot divide Christ and his Cross let Christ keep his Heaven to himself for all them If it cannot be had upon any other terms But those here had Principles to maintain them they were enlightened not by flash of Lightening but by the Sun-beam so continued stedfast notwithstanding all the following Persecutions They through Grace weathered out the point and Rode out the Storms that arose after excepting Ananias c. Note Thus far of the Friends of this New Church now concerning its Enemies we have this account that God put such an Awe and Fear upon them that they durst not attempt to make the least opposition as yet against them None were found among the very Pharisees so fool-hardy as to molest or hinder their publick Exercises This new and miraculous estate and power of the Church the wonderful increase of it with three thousand Souls verse 41. and the Miracles which they saw or at least heard of verse 6. struck them with such a panick fear that they were plainly confounded verse 7. For this Restraint the Apostles praised God and for having so much favour among the People verse 47. Note After those special Effects follow those that were general to wit their community of goods both for the Body and for the Soul 1. As for the Body They had all things in common verse 44 45. not so as to destroy Property for then the Eight Commandment had been Repeal'd Christ came not to destroy the Law c. This was only a peculiar practice for that place and for that time wherein Charity and Hospitality much abounded by the abundance of the Spirit then Resting upon them After this Ananias's possession was call'd his own and so was the Money he received for the Sale of it Acts 5.4 So Mary had her own house Acts 12.12 and Lydia also Acts 15.15 2. As for the Soul they had not only Temporal things common but also Spiritual the same holy Exercises Ordinances in community verse 46. The Apostles Preaching in Solomon's Porch to a vast confluence of such as came to the Morning Sacrifice and Service so he spreading the Net of the Gospel where there were the greatest concourse of Fish hereby three thousand were caught the effect of Christ's prayer for them Luke 23.34 and they frequently enjoyed Breaking of Bread that sacred Rite Christ used Matth. 26.26 put for the Eucharist in conjunction with Preaching and Prayer Lastly The Doxology concludes in their praising God for this great Grace from himself on them and for the favour he gave them in the Eyes of those yet without as also for his adding daily to the Church the Elect coming into it this they impute not to Man's Ministry nor to Peter's powerful Preaching nor to the miraculous Tongues but to the Blessing and Power of God as 1 Cor. 3.7 8. and Isa 55.10 11. Note In a word the Rumour of this 120 speaking all Languages v. 5. made the multitude come tumultuously to them v. 6. All the dispersed Jews as well as Home-dwellers
Multitude resorting to Worship in the Temple at the Feast 2. For what cause because they Preached the Resurrection by Jesus verse 2. This grieved them as Moab was at God's Israel's Numb 22.3 4. and made them sick of the Devil 's fretting Disease No wonder that the Sadduces were vexed at this Doctrine for they denied the Resurrection c. but also the Priests c. were angry not only because these two illiterate persons took upon them to Preach to the People in the Temple without their License and Ordination not understanding the Apostle's extraordinary Call and therefore look'd upon it as their duty to suppress them but also because these Intruders into the Preaching Office as they judged them did both assert the Resurrection of Christ which they had given a great sum of Money to the Souldiers for stifling the report of Matth. 28.12 13. and their own Resurrection also through Jesus suppose they should be slain by the same hands which had slain their Lord and Master This did joyntly so anger them to such a degree that they plainly did eat up their own hearts in their fretting Leprosy of Envy because they could not come to tear out the hearts of these two holy Apostles being restrained by an almighty invisible hand for this time 3. How far God suffer'd those Persecutors to proceed verse 3. as to Degree and to Durance They laid hands upon them even those very wicked hands so call'd Acts 2. v. 23. which was yet besmeared with the precious Blood of the Lamb of God Their strongest Argument as of all wicked Persecutors must be Club-law and Violence Argumentum Baculinum is better with them than Aristotelicum Now the Apostles began to experience the truth of their Lord's words Luke 21.12 They shall lay hands on you c. They put them in hold not cast them into the Jayl or into the Dungeon but delivered them into the Sergeant's hand for their forth-coming the next day it being now Evening verse 3. The Lord Tempteth not his Servants above what they were able 1 Cor. 10.13 They were yet but young Pupils in Christ's School they must not have Trials beyond their strength at the first but gradually learn to bear the Cross Tender Plants are nourished by soft Rains whereas a Violent and Dashing Shower would destroy them before they be grown into the stability of a strong Tree God knows our frame and remembers we are but Dust instar fictilium poor Potter's Vessels easily broken as all such brittle matter is Psal 103.14 Therefore God suffer'd not Persecution to break in upon this New planted Church with over-much Violence at the first These two Apostles were not immediately Jayled but only Bailed promising Appearance on the Morrow c. Beside the Sun of Righteousness their Lord Christ was but newly departed from them therefore was it not suddenly As the Pitch Darkness of the Night of Persecution with them God's design is gracious when he chastizeth his Church and Children 't is not to crush them with the Cross but to correct them for their profit as a Father doth his Children Heb. 12.14 4. What was the Event of this offer'd Violence verse 4. God over-ruled it for this his Church's Advantage and wonderful Increase by a New Addition of five thousand Souls more to it Note This Number seemeth the more probable to be a New Accession distinct from the Three Thousand aforementioned Acts 2.41 because to call but Two Thousand now added by the name and number of Five Thousand is a manner of numbering very unusual to the Tenure of the Sacred Scriptures However suppose it to be only the Increase of that lesser number yet was it a most goodly and wonderful Draught of Fish by those two Fishers of Men at the second casting out the Net of the Gospel This was a New Confirmation of that Old Adage Sanguis Martyrum est Semen Ecclesiae The Blood of the Martyrs is the Seed of his Church The more that the Church is molested the more she is multiplied as she was in Egyps Exod. 1. v. 11. Though these two Apostles were now in hold yet behold the Evidence of Divine Power this Church flourished the more by these frownings of Men upon her and was protected from all the Outrages that the Devil could stir up against her What Pliny saith of the Lilly that it groweth up and is increased by its own Juice which floweth from it and droppeth down upon its Root Sure I am this holdeth most true of the Church This leads to the second Branch in the view of the first Church 2ly Let us take a prospect of the Prosperity of it the White of the Mercy which gave light and lustre to her Black of Misery This contained the marvelous Deliverance of the Two Apostles from their present disturbance and confinement which consisteth of Antecedents Concomitants and Consequents thereof 1. The Antecedents have the Apostle's Tryal wherein is their Accusation and their Apology with the Issue of both 1. They are Accused by the Priests c. who damned both their Doctrine and their Miracle Acts 4.7 They do not only question their Power saying Who made them Illiterate Fellows Doctors or Teachers being uncalled and unsent by their Sanhedrim but also whether they had not cured the Lame Beggar by a power derived from the Devil and not from God by vertue of the Black Art and not by the Gift of Christ's Spirit Tho' the Miracle it self gave convincing light sufficient to demonstrate that it was Heaven-born yet were they willingly and wilfully ignorant hereof and inquire thus that they might find matter out of the Apostle's own mouths for which they might punish them 2. The Answer of Peter to this Accusation verse 8 9. put them to a non-plus saying Ye Rulers c. we have done a good deed c. The end of your Office is to be a Terrour to Evil-doers and to praise them that do well c. Rom. 13.3 4. as your selves cannot but acknowledge and therefore ought to incourage and protect us We are no Necromancers of the Devil but the Apostles of Christ who hath inabled us to work this Miracle and in whose name all Salvation for Soul and Boây is wrought though ye who should be Builders have rejected this Principal Stone more precious not only than Baal the God of Ekron in whom Idolaters but also than Moses in whom ye trust This boldness of Peter in daring now to Preach Christ so confidently to the whole Council who had been before frighted into a denial of him by a silly Wench did so confound them together with that ocular Demonstration of the Lame Man who used to lie down now standing upright beside the Apostles that they had nothing to say and were at as great a loss what to do though they thought power enough was in their hands to have the Victory verse 10 11 12 13 14 15 16. Though they scrupled not to be unjust in condemning the Apostles
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
baptized Peter's Question was without Question Can any man forbid Water c Acts 10.47 He argueth from the thing signified to the sign and his Question in effect is a vehement Assertion and a most cogent Argument as it is improved by him afterwards Acts 11.17 importing that such as God hath granted Inward Baptism unto no Man no Minister must deny the Outward N. B. As he that hath a right to and a propriety in an Inheritance cannot without manifest injury and injustice be denied the Writings and Seals thereunto appertaining Because these Gentiles had the Grace signified and promised in Baptism and so had got the Inward part therefore to deny them the Outward part could not but be a very injurious Act Hereupon they were baptized in the Name of the Lord Acts 10.48 which was not a differing practice from Christ's precept In the name of the Father Son and Holy Ghost Matth. 28.19 for under that title the Lord is meant not only Christ the Anointed but also the Father who Anointed him and the Spirit by whom he was Anointed So the same phrase Acts 2.38 and 19.2 5. Rom. 6.3 and Gal. 3.27 is understood N. B. Thus also the Sacrament of Baptism seals up Adoption in Infants born of believing Parents and pronounced holy 1 Cor. 7.14 having thereby the Inward Grace they have a right to the Outward Sign as it doth Seal up Faith in those of Riper years c. The twelfth Remark is The Call and Conversion of the Gentiles became a dreadful stumbling-block to the Jews yea to the Believers as well as Unbelievers We read how They of the Circumcision who believed were astonished c. Acts 10.45 Those were the six Brethren who accompanied Peter from Joppa to Caesarea Acts 11.12 N. B. Peter acted prudently in taking so many men of the Jews with him to bear a full Testimony by so many mouths concerning the Grace of God given to the Gentiles foreseeing what an offence it would prove to the Jews But these six Companions of Peter were only amazed at this and well they might beholding the Holy Ghost bestowed upon the Gentiles this first time in the like manner as it was at its bestowing upon the Jewish Nation Acts 2.4 namely by immediate Infusion Whereas at all other times where any mention is made of giving the Gifts of the Spirit we find a mention also of Imposition of Hands used in order to obtain that extraordinary grace this made those six men astonished not yet understanding the mystery of the Call of the Gentiles but thinking that Christ and his Grace had only been promised to the Jews But the very Apostles and Brethren in Judaea only hearing of these things but not seeing them were down-right offended at Peter when he returned the second time to Jerusalem and plainly quarrelled with him for going to the Gentiles and eating with them Acts 11.1 2 3 c. Now comes in that great Point to be disputed Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision This is justified by two Topicks The first is the Argument pressed in Peter's Apology to those who took him to Task for his Baptizing Cornelius c. And the second is drawn from the commendable and successful Edification of the Gentile-Church at Antioch As to the first it consists of two parts the Offence of the one party and the Defence of the other First The Offence was too captiously taken but not really given so it was Scandalum acceptum not datum This conversing with the Gentiles or Heathens was look'd upon as a piacular and detestable crime among the Jews as not only contrary to the Tradition of their Elders and Precepts of their wise men but also to those Scripture allusions Let him be to thee as on Heathen Matth. 18.17 and not to keep company or to eat with Idolaters 1 Cor. 5.10 11. therefore the Apostles Brethren and Jews of the Circumcision charge Peter home for violation of their Law N. B. We may well wonder here that those Believers who had not only one God to their Father but also one Church to their Mother yea were born of the same Spirit and were fed by the same Milk of the Word of God should yet quarrel upon this occasion because the Gentiles were not only informed of the Truth but also reformed from their Errours yea and plainly transformed into the same Image of the Word which they had through grace now received as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles We may wonder the more at this contention N. B. Because we find no such quarrel at Peter and John for their going down to Samaria though the Samaritans were odious enough to the Jewish Nation c. This only may be said to qualifie that Journey beside their Commission from Christ Acts 1.8 because the Samaritans were neither uncircumcised nor Idolaters both which they knew the Heathens or Gentiles were and therefore more detestable to them N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting that the former might not have any familiar converse especially in Marriages with the latter and the âabbi's made this wall larger than God had made it making it unlawful to eat with or enter into the house of a Gentile hence arose this Objection of theirs against Peter's practice Acts 11.3 Whereas the Law of God forbad not all commerce with the Gentiles much less that whereby they might be gained to God but that only which might corrupt the Jews and withdraw them from God And Peter himself who is now cavilled at professeth his conscientious observation of that Law of God Acts 10.28 to Cornelius c. and to God himself verse 14. Yea and of the very Traditions of the Elders also over and above the Law of God John 4.9 and 18.28 c. till God convinced him by a Vision Acts 10.15 c. First These Believing Jews who contended with Peter here were all zealous of the Law Acts 21.20 21. in Paul's case there as now in Peter's here and still were so weak as to be too much addicted to Jewish Ceremonies insomuch that they thought Circumcision simply necessary to Salvation Acts 15.1 5. and would have the Believing Gentiles also circumcised until they were better instructed as there by the Decrees of the Church Acts 15.29 So here by the Relation of Peter as here followeth for their farther and fuller satisfaction Nor did those Zealots of the Legal Rites object against Peter saying Why hast thou Baptized the Gentiles or why didst thou Preach to them For this would have been an injurious affront to Christ and contrary to his express command Mat. 28 19 Acts 1.8 c. Secondly The Defence Peter maketh to their offence objected from ver 4. to v. 18. Acts 11. wherein Peter not pretending any preheminence over the Church as his pretended Successors do at this day willingly submitteth himself and
his Actions to the Judgment of the Church at Jerusalem giving them an Account of the whole Transactions and the Reasons which moved him to do what he had done The Vision of the Sheet c. are twice at large Recorded in the 10th and 11th chapters that the tendency of it namely to put no difference now betwixt Jew and Gentile seeing the partition-wall was broke down now by Christ might become the more unquestionable a Truth both to Peter who was most especially concerned in it and to others also who now doubted of it and disputed against it In this Defence or Apology there be these Remarks 1. In the general Peter affirmeth that he had done nothing upon his own head but all according to Divine Direction therein 2. More particularly he is his own Compurgator That he had lived hitherto in a strict observation of their Ceremonial Righteousness verse 8. Though he thought himself far from being justified thereby abstaining from all appearances of evil to them 3. That he had not been too facil or easily reclaimed from their Legal Rites therefore the Vision was repeated three several times c. verse 9 10. before his full Regulation herein 4. The Voice of Divine Providence in sending the three Messengers that gave him his Call verse 11. and the Voice of God's Spirit to clear up his Call with a Divine as well as Humane Warrant c. verse 12 13 14. are asserted for their satisfaction 5. He gives an Account how in his Preaching those Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews Acts 2. v. 4. upon Pentecost-Day 6. Then he urgeth the Promise of Christ which he then call'd to mind of baptizing Believers with the Holy Ghost first mentioned by the Baptist Matth. 3 11 Mark 1.8 but after approved of by Christ Matth. 11.9 as by the people John 10.41 and expresly spoken also by him Acts 1.5 7. The Conclusion Peter drew from the Premisses seeing God hath made the Gentiles equal in Grace with the Believing Jews what was I to withstand God verse 17. It was God that call'd them to Life and Salvation and not I saith he therefore it was not in my power to deny them Church-Priviledges and Church Communion Here Peter's Argument is very cogent to such a Conclusion N.B. They that have the thing signified which is the greater have right to the Seal signifying which is the lesser And seeing the sanctifying Graces of the Spirit were given by God to those Gentiles he infers hence had he denied them Baptism he would therein have been a Resister of God and a wronger of them in with holding that token from them which God had sent to them 8. This Defence of Peter's was so pungent and convincing that it conquered the Cavillers they were not only silenc'd from gain-saying but satisfied fully that it was of Divine Dispensation to give the Gentiles Repentance unto life verse 18. which can come from no hand but from the Almighty 2 Tim. 2.25 The Objectors hereupon let fall their Monopoly they dreamt of concerning Christ and Grace and being good men they acquiesced as those that contended more for Truth than for Victory Now follows the second Topick for adjusting and justifying the Gentile's Reception into Gospel-Communion This is drawn from the wonderful success of God's Word among the Gentiles at Antioch called Grecians as contra-distinct from the Jews aforementioned v. 19 20. This is more manifest in the following Remarks First The 120 Ministers mentioned Acts 1.15 who were scattered upon Stephen's stoning Acts 8.1 went Preaching up and down first as far as the bounds of Judea extended then some of them stepped farther as far as Phoenice Cyprui and Syria but all this time dealing with the Jews only not being yet perswaded of the Calling of the Gentiles But Peter having now broke the Ice for a freer passage to them at last some of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch Thus all things do work together though not asunder for good Rom. 8.28 even the Persecution that arose about Stephen did the more disseminate the Gospel c. The second Remark is Divine Light must not be let in all at once but by degrees Thus it was not only with those Banished Ministers who for some time confined themselves to teach the Jews only in strange Countreys yet when more Light was let in they venture among the Gentiles as here at Antioch But it was thus also with the Apostolical Church at Jerusalem who made at the first all this great Ruffle afore-mentioned against Peter's conversing with the Gentiles yet now perceiving many Gentiles were converted at Antioch they now send Barnabas that Son of Consolation to confirm and comfort them in Church-Communion verse 21 22 Thirdly The God of all grace makes even a Gentile-City to cry grace grace Zech. 4.7 Manifested in their Professions and in their Practices also with correspondent conversations All this the good man Barnabas saw and rejoyced at it upon Earth as the Angels also rejoyced at it in Heaven Luke 15.7 and no less did all other Believers who are but learning that Angelical Lesson when they heard hereof in Jerusalem and in other places as Caesarea c. Hereupon Barnabas exhorted this great number of Believing Gentiles verse 21. and this much people which were added to the Lord v. 24. that with purpose of heart they would cleave unto the Lord verse 23. as Deut. 10.20 and 30.20 that is cleave close to the Profession of the Truth of Christ with their whole heart tide life tide death whatever it cost them and not foil or slubber their Religion with the slur of a rotten unsound and insincere heart The sound heart is neither ashamed of the Gospel nor a shame to the Gospel Psal 119.80 Fourthly The greatest honour in the Kingdom of God and of the Gospel was conferred upon this Gentile-City Antioch now made even above Jerusalem it self Insomuch that Christ's Disciples were first call'd Christians in this City verse 26. to shew that Christ from thence spread forth his Banner which he had first set up as his Standard therein by a people that had his own name put upon them and who would apparently own and follow him in his good ways maugre the malice of Men and Devâls and in despite of all the designs of a beholding and contradicting World against them as is intimated before N. B. As Caesarea the Seat of the Roman Governour of Indea first seeth the Door of Faith opened to the Gentiles in the conversion of Cornelius and his Friends and Family so Antioch the Seat of the Roman Governour of Syria first heareth and beareth the honour of the honourable name of Christian which therefore will be a Renowned City so long as the World lasteth and the Church in the World N.B. This Antioch of old had been call'd Hamath Ezek.
and Dead at the last day v. 24 25 26 27 28 29 30 31. This last was his Epilogue Thirdly The Issue and Effects of his Sermon upon his Auditory consisting both of Jews and Gentiles and those learned and unlearned Some were effectually called but others were hardned And tho' there was a Synagogue of the Jews in this City yea and Great Heathen Scholars in that Vniversity both which never had heard any thing preached concerning Christ Crucified c. though probably those learned Gentiles might have heard from those Devout Jews there some report of the True God yet Paul the Preacher after he had done this Sermon is permitted to go out in peace without punishment tho' he had loudly Declaimed against the Idolatry of the place verse 32 33 34. But more of this last in the Remarks which follow The first Remark is Humane learning alone cannot learn any place or people the Divine Truths of Christ and his Gospel N.B. This Athens which Paul came to that he might be out of the reach of his Adversaries was the most Soveraign City in all Greece and had in it the most famous University so that it was most higly honoured with that Eminent Title of being called the Greece of Greece and the very eye of Greece as Greece was accounted the eye of the world which was all reputed blind in comparison of it yet notwithstanding all their Scholarship all their learning could not teach them to attain any saving knowledge until Paul came and preached it to them but on the contrary that City and University too was wholly given to Idolatry verse 16. Insomuch that Pausanias reckons up more Idols almost in Athens than in all Greece besides And Xenophon telleth us that the Athenians did keep double their Superstitious Holy days and Festivals to what other Grecian Cities did And Josephus in his 2d book to Appion saith that those Athenians exceeded all other Cities in their Idol worship worshipping Shame Fame Desire c. in their peculiar Temples as Cicero and other Authors among the wiser Heathens do acknowledge Yea to Sum up all in one word one of themselves do confess that our Region is so full of Idols that it is easier to find a God among us than a man their Idols and Images being as numerous as their Inhabitants N.B. All which teacheth us not only how defective humane learning is alone in the knowledge of Divine Mysteries though it be call'd a good Handmaid yet it is always but a bad mistress where it is not subservient to Grace but also that Corruptio optimi est pessima Tho' learning be a good thing in it self yet when it is corrupted by a busy Devil and a base heart it degenerates into the worst instrument in the world as it did here We read how the Angel spake by an Ass Num. 22.28 yet the Devil spake by a Serpent more subtle than all the beasts of the Field Gen. 3.1 The second Remark is All known and notorious Acts of sin especially that God provoking and Land destroying sin of Idolatry are unbearable to behold by any gracious Spirit Thus it was unto blessed Paul here his Spirit was stirred up in him c. verse 16. The Idolatry that was practiced by the people of this place before his eyes did plainly put him into a Paroxysm as the word ãâã ãâã ãâã ãâã ãâã signifies the same with Acts 15.39 He was almost besides himself being in a transport by beholding their abominate Idolatry This drove him into a strange Concussion of contrary passions Paul here was highly affected with divers affections and passions of Mind As 1. With Grief for so learned and yet so blind a City and University so miserably dovoted to such Sottish and Simple Superstition 2. With Anger and Indignation against the Superabounding Idolatry of that people who should have made a better improvement of their Learning 3. With Zeal and Ardent Desire to undeceive them and better inform them with his Evangelical Instructions And therefore wherever any persons whether in the Synagogue or in any other part of the City would but lend him a little Audience such were his transports of Zeal that he would preach to them verse 17. practising that in his own person what he exhorted Timothy and all Ministers to do namely to preach in Season and out of Season 2 Tim. 4.2 Giving still to the Jews the priority and to those Proselytes of the Gentiles who were come over from Paganism to the Jewish worship He throws the net of the Gospel still where the most Fish were stirring The third Remark is Christ and his Doctrine of the Gospel is the Grand stumbling-block to the blind World both Jews and Gentiles Learned and Vnlearned 1 Cor. 1. ver 18 19 20 21 22 23. The Jews would not believe in a Christ whom they had Crucified not giving Credit to Christ's word without signs and wonders tho' they wanted them not Matth. 12.38 John 4.48 the Greeks or most learned of the Gentiles looked upon it as an Idle Story that he who is and was God blessed for ever should be Crucified because this could not be demonstrated to them by natural causes and Rational Arguments which they only depended upon knowing nothing of any Divine Revelation Their deep Theorems of Philosophy as King James the first said made them not better but worse men even mere Atheists especially those Epicurians and Stoicks verse 18. who held nothing to be desirable but what delighted their senses this made them more Swine than men and to Ridicule the Doctrine of Paul as a new Doctrine and himself a babler introducing Anastasis or the Resurrection he so often named as a new Goddess to their more than a good many Goddesses which they adored already N.B. While Paul told them of the true God in opposition to their Idols they cry not out so much against him for they could not but hear something hereof from the Jews and Proselytes that lived among them but when he preached to them a Christ Crucified Risen and Glorified this was a novelty tho' truth is elder than the oldest errour which startl'd them they draw him to their most cruel Court consisting of their most learned men v. 19 yet not so much to condemn him for it as to be informed better by him of it c. The fourth Remark is Behold here the wonderful work of the over-ruling Providence of God over the Acting of all evil men Tho' those vain Philosophers apprehended Paul as a babler ãâã ãâã ãâã ãâã ãâã as such a contemptible person that had nothing to live upon but upon the off falls of Corn which in measuring falleth off the Bushell when stricken and was used to be picked up by the poorest of the People as the Greek word signifies or as a setter forth of strange Gods out of his own private opinion which they only allowed to be done by publick Authority even as many as they pleased Or as some interpret
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word ãâã ãâã ãâã ãâã ãâã verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed versâ 29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of their
20.1 N.B. In which Chapter his four places of Commoration into which the whole Chapter may be Resolved as he returned to Jerusalem are mentioned The First is Macedonia from verse 1. to 7. The second is Troas from verse 7. to 13. The third is Assos from verse 13. to 17. The fourth is Miletus from verse 17. to the end of the Chapter wherein all the occurencies and Actions of Paul in all these four places while he abode there in Transitu or Journey to Jerusalem are recorded in several Circumstances N.B. These four Resolves into which the whole Chapter is reduced afford us many Remarks as followeth The first Remark is A Minister of Christ may depart from a place and people where his Ministry hath been successful when driven from thence by persecution N.B. Thus Paul departs from Ephesus where God had a great harvest he giving place to wrath and yielding to the fury of Demetrius and his Tumult not so much for his own safety for had he not been hindered he would have thrust in among the Rabble either to have appeased the uproar or at the worst to have dyed Christ's Sacrifice if he might no longer live his Servant Acts 19.30 31. as for the good of the Church that the brethren there might not be farther persecuted for his sake and that elsewhere the Church by his Ministry might be the more inlarged and edified This was Christ's command when persecuted in one City flee to another Matth 10.23 The second Remark is Such places and people as the Ministers of the Gospel have been persecuted from may have an hopeful and happy return of those same Ministers at least to give them a Corroborating and Comforting visit afterwards N.B. Thus Paul returned from Ephesus to Macedonia Acts 20.1 and 1 Cor. 16.5 from whence he had been driven by persecution some five years ago Acts 16.24 37. as he now was driven from Ephesus yet had he this incouragement for his return which unto all such returning Ministers ought to be presupposed that in that interspace he had received so many evidences of the Macedonians faith towards God and pledges of their Tender affections toward himself Phil. 4.15 16. that as one obliged to revisit them and to bestow his Apostolical pains again among them he resolves to Venture himself there at this time also for their further and fuller establishment and proficiency in the Gospel The third Remark is Paul's practice is our pattern in this that at his departure from Ephesus he leaveth Timothy there behind him tho' in a dangerous place and time yet there was a cogent necessity that required such an able substitute because some false teachers were ready to break out there to infect Christ's Flock 1 Tim. 1.3 4. yea Wolves to worry them Acts 20.29 The fourth Remark is God's people under persecution especially if it last long and sharp too stand in need to be strengthened in the faith and truth of the Gospel c. N.B. The Apostle here went over all those parts of Macedonia where he had formerly sowed the seed of God's word both to confirm and to comfort as the word for Exhortation indifferently signifieth those Disciples after so great an opposition and persecution against them They could not but stand in great need of Paul's Cordials that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured than that which Christ delivered wherein he pronounced and promised a special blessing unto all such as are persecuted for Righteousness sake Mat. 5.10 as Peter learnt from his Lord to comfort the persecuted with this Cordial 1 Pet. 3.14 and again 4.14 in both places pronouncing them happy whether it were wounds or but words they suffered so Paul also learnt to do the like The fifth Remark is Long affliction requireth proportionably a long Consolation Here Paul stayed for three Months Acts 20.2 3. to comfort those disconsolate persecuted Grecians Tho' it be said there he came into Greece that is strickly taken for Attica in which province Athens was or for Achaia the chief City where of was Corinth otherwise if Greece be largely taken it contains Macedonia also which was Great Alexander's Countrey called at this day Albany and Subject to the Turks N.B. Which sheweth that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only durante bene-placito during his good pleasure but also quam din se benè gesserint so long as they behave themselves well and do walk worthy of it Alterius perditio nostra fiat Cautio it concerns us to take caution at their and others desolation least we have not an Interpreter a Comforter left us for 3 months together The sixth Remark is 'T is high presumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers and not to improve all the best and lawful means we can to prevent and decline them as Paul did here Acts 20.3 N.B. The cursed Jews when they could not prevail against him by open violence then they contrived secret plots and treachery against him they laid wait for him in his passage not so much as some say like Robbers upon the High way to rob him of these Collections money which he carried with him for the poor Saints at Jerusalem but most likely like murderers designed to take away his life because they hated him with a deadly hatred for his Zeal in the Gospel but God giving him knowledge of it he avoided them by turning another way The seventh Remark is The truth of Saint-ship is evidenced by Action while Paul ftayed at Philippi among his most dear Macedonians N.B. He was doing there as the word ãâã ãâã ãâã ãâã ãâã verse 3. signifies he was in continual action As the life natural consists in Action so doth the life Spiritual By these things we live saith Hezekiah Isa 38.16 N.B. And upon this account one man may live more in a month than another in many years In this sence must the Sage Sentence of the Heathen Seneca be taken Saying quamvis vitae paucos fecerimus dies although we have acted but a few days Epist 67. And that better saying of the Ancient Father multos annos in mundo fui sed paucos vixi I have been many years in the world almost fourscore years but I have lived but a few of those years for I was dead in sin the most of them before I began to live and to do for God The renewing Spirit is an active lively thing c. Thus much of Paul's first Commoration in Macedonia Now come we to his second Commoration at Troas in Asia as the other in Greece The Remarks from this second are The first Remark is Paul becomes all things to all men yet would not become sin to any man To the Jews he became a Jew 1 Cor. 9.20 as Acts 18.21 with 18. and 21 24 and 26
malice had so blinded the Jews that as they had got Christ condemned when the Judge himself had declared him Innocent Luke 23.4 so they would have served his servant the Apostle Paul here for which attempt this Pagan Judge Festus reproves them and the light even of nature condemnes them Indeed such hath ever been the Devils malice against the servants of Christ that in all Ages he pusheth on Impious Judges into those precipitant practices of condemning them without any fâr Tryal or fully hearing their defences well knowing the power of truth that should it be suffered to be throughly scann'd he is very jealous his Kingdom would fall Nichodemus saith John 7.51 Our Law is otherwise Deut. 1.17 and 17.8 c. and 19.15 The ninth Remark is Pagans and Prophane persons have low vile and undervaluing thoughts and apprehensions of the most high and Holy things of God Here this Heathen Governor Festus calls the Religion and Worship which was of God's own institution most prophanely no better than by that contemptible name of Superstition verse 19. as if it had been Super statutum above the Statute and how slightly doth he also speak of our dear Redeemer only stiling him one Jesus Alas those Dunghil Cocks know not the price of that precious pearl neither the Master nor the Servant and therefore do they vilify them in their vain imaginations and with their opprobrious Expressions as is done here The tenth Remark is Truth and Innocency shine forth more splendidly by the more opposition that is raised against them from v. 20. to the end Festus is offended to find the Church imbroyl'd with Questions would to God it were not so now c. he consults with Agrippa what to do Agrippa desires to hear Paul as Herod did to hear the Baptist Mark 6.20 and to see Christ Luke 23.8 Hereupon Festus proclaims Paul's innoceny and therein his own injustice in not acquitting the innocent Long delayed justice oft proveth more heavy than speedy injustice Festus pretends he knew not by what rule or Judges Paul's case could be decided but intends to force his return to the Sanhedrim in favour of the Jews v. 9. had he not been over ruled by Paul's appeal to Caesar which Festus durst not deny Thus the providence of God wrought all matters for Paul's Justification and for the Jews Just reproof the Judge here had no Crime to inform Caesar of against Paul c. CHAP. XXVI Paul before King Agrippa THIS Chapter brings Paul to his third Tryal before King Agrippa in order to send him from Caesarea to Caesar at Rome which Festus durst not do without mentioning the prisoner's Crimes in his Mittimus whereas he had as yet found no fault in him Therefore must Paul be Try'd a third time to try what particulars could be proved against him before King Agrippa for Caesar's satisfaction We have an account Acts 25.23.24 c. how the Court was call'd for this third Tryal to which Agrippa and Berenice came with great pomp to whom Festus gives a publick Narrative of all Transactions past and begs the King's Council about the appeal and now Paul hath leave to make his Apology Acts 26.1 which may be resolved thus It consists of three parts 1. A Prologue 2. A plain and powerful plea. And 3. An Epilogue 1. Paul's Prologue verse 2 3. Is his acknowledging it a priviledge that he might plead for himself before King Agrippa whose birth and breeding had been among the Jews and therefore he could not but be accquainted with the Law and the Prophets by which Paul desired to have his case determined whereof the King was the most competent Judge 2. His Plain Plea consists of many Heads 1. From the Innocency of his Youth which he asserts from the Jews Testimony ver 4. and from his own Education ver 5. 2. From the state of the Controversy about an Article of the Faith the Doctrine of the Resurrection wherein he reflected upon his Adversaries as unsound in the Faith for their denying that very principal of Religion ver 6 7 8. 3. From his former Pharisaism and Persecution of Saints which he once thought was his duty and God's Service verse 9 10 11. 4. From his extraordinary call by Christ to become a Convert Relating the Circumstances of time place witnesses and works v. 12 13 14 to 19. and how it was not from any Levity of his own mind but a Divine Compulsion carried him out of his old Conversation v. 19 20. 5. From the injuriousness of the Jews to him merely for yielding Obedience to this Heavenly Vision ver 21. 6. From his Experience of God's protection from all his persecutors and therefore could not but in gratitude to God who had hitherto preserved him serve him with his best in the work of the Gospel v. 22. And 7. From the harmony of his Doctrine with Moses and the Prophets c. ver 22 23. 3 The Epilogue occasioned by Festus's Rash Censure of him for a mad-man v. 24. wherein he appeales 1. To the Sobriety of his own Speech having more weight than the words of mad-men And 2. To the Judgment of Agrippa verse 25 26. The upsho of all was that those very Heathen Judges do again acquit Paul of all Crimes in their opinions v. 31. To the great Condemnation of the malicious Jews The Remarks that may be raised from these Resolves Are First As the providence of God procured Paul a liberty to speak for himself So the promised Spirit of God gave him ability of Speech both were wonderful So that an Adversary was not found able to withstand the power by which he spake while he thus freely published the Gospel of Christ and made not only his own case but also the Christian Religion publickly known c. King Agrippa gave Paul a power to make his Apology verse 1. tho' he sat not as Judge but as one highly honoured by Festus And the Apostle spake here through the supplies of the Spirit of Christ Phil 1.19 so Artificially so effectually with such evidence and demonstration in his own Vindication that he plainly Captivated the Consciences of the whole Court so far as to stop their mouths from contradicting him and almost persuaded the King to turn Christian The second Remark is It is a kind of happiness to have a fair hearing of our case and cause in the Courts of men Thus Paul expressed it here v. 2 3. which was no sordid adulation but a plain confession of the truth for he could not but own it as his great advantage to make his Just Apology before Agrippa who could not by his birth and breeding be altogether ignorant of those points in controversy about the Messiah the Resurrection and the giving of the Holy Ghost and however he must be a far more competent Judge of such matters than that Pagan Judge Festus could be who was an absolute stranger to the Scriptures N.B. This Paul calls an happiness hoping that as
Jumbled together in this lower world yet the Righteous Judge will at last place them in very different conditions in another world Mat. 25 34 41 46. And Luke 16.25 This may comfort us also The third Remark is 'T is a great comfort to the afflicted to have good Companions in their affliction Optimum Solatium est Sodalitium Comes pro vehiculo est Solamen miseris socios adhibere Doloris Society is a Solace a Comerad is a Chariot and 't is a comfort to have Companions in misery Thus it was a great comfort to Paul the prisoner here to have two such good Companions in this perillous passage as were Luke the holy Pen-man of the Acts and of the Gospel and one Aristarchus ver 2. a man of some Note being one of them that was laid hold on in the uproar at Ephesus Acts 19.29 He was Paul's fellow-Traveller Acts 20.4 and his fellow-worker also Philemon v. 24. And now is become also his Fellow prisoner Col. 4.10 11. Upon this account did David so sadly bewail the loss of his sweet Companion his dear Jonathan And Paul likewise counted it a singular mercy to himself that his dear fellow-Labourer Epaphroditus recovered from a dangerous sickness Phil. 2.27 Yea and John found himself furthered by the Graces of his Elect Lady 2. Ep. ver 12. The fourth Remark is God raiseth up Friends to shew favour to his afflicted Servants if not in sight yet in despight of their Adversaries Thus Julius courteously treated Paul the Captain was kind to his prisoner and gave him liberty to go unto his friend 's to refresh himself verse 3. This was a great favour from a Pagan Centurion to let him walk abroad into the fresh air tho' with his keeper as their manner was to refresh himself this had been Faelix's charge that Paul should be courteously handled in his former commitment Acts 24.23 But it was an additional favour from God to find him friends in Sidon such Saints as he could comfortably converse with and such as he Received refreshment from even needful accommodations for his tedious Voyage c. N. B. There is much comfort in the Communion of Saints both in the Church Militant and Triumphant This the Antient and the Modern persecutors labour to prevent by confining Christians to Islands and such retired prisons where they could not have access one to another That it was now better with Paul was of God who had promised him his presence Acts 18.10 who indeed was with Paul after a wonderful manner in all his Sufferings He all along experienced the truth of God's word which he Records himself from Josh 1.5 Heb. 13.5 6. All this is writ for our instruction and comfort that we may as Paul did put also our trust in him who will not fail or forsake us The fitfh Remark is The fittest Seasons ought to be well observed for all undertakings sacred as well as Civil and Secular Winter Journeys and Voyages are unsafe as well as uncomfortable Hesiod hath a good rule ãâã ãâã ãâã ãâã ãâã A sit opportunity is best in all things and Solomon saith there is a time for all things Eccles 3.1 17. and every thing is beautiful in its Seasons v. 11. A season is that part of time which hath a beauty and Lustre upon it above all other parts of time This Winter-Voyage about our October was unseasonable For 1. The wind was contrary v. 4.2 They sailed but slowly for many days v. 7.3 So that much time was spent to little purpose verse 9. And 4. Sailing was now dangerous v. 9. Having at that time little light long nights Thick Clouds dark weather and raging storms therefore Paul advised to winter in the fair Havens till March but the Centurion not knowing that Paul was inspired with a Prophetick Spirit trusted the Master of the Ship in his own faculty before him v. 8 with 10 11 12. N.B. As all this holds true in the Letter and History So it doth no less in the Spirit and Mistery As 1. How many spend yea spill their many days of the fair Summer of their youth before ever they bethink themselves of lanching forth towards the fair Haven of Heaven This is deferred until the Winter of Old age which Solomon calls an Evil age Eccles. 12.1 come upon them 2. Whenever we set forth and in earnest do cry have over for Heaven we may be sure the winds will be contrary as here 3. Such as serve God instantly night and day as they did Acts 26.7 yet do sail forward but very slowly for many days as here The Righteous are scarcely saved 1 Pet. 4.18 That is they have much ado to get to heaven 4. We triffle away much pretious time which is not only spent but spilt We might oft-times bestow our time beter than we do Cato held him a wise man who was able tam otij quam Negoâij Rationem reddere to give an account of his leisure as well of his labour The common complaint is we want time but the truth is we do not so much want it as we do foolishly waste it 5. Sailing to Heaven is alway dangerous as here we are set about with Pirats Rocks and Quick-Sands 6. How many as here will most believe them who have the least skill when their Souls are like to suffer Ship wrack trusting more to carnal wisdom than God's sure word of Prophecy God saith Believe the Prophets so shall ye prosper 2 Chron. 20.20 but men cannot be got to believe till they come to feel as Pharaoh did There be many such Solomon's Fools as those Mariners were that will pass on and are punished Prov. 22.3 The sixth Remark is Paul's Ship here gives a Graphical Description of the Militant Church tossed with Tempests and not comforted in her Afflicted State Isa 54.11 c. N.B. This Congruity is Various As 1. Both meet with unexpected disappointments Thus they here did supposing they had obtained their purpose c. verse 13. being close aboard on the Shore but immediatley an Euroclydon call'd the Sea-man's Plague and the Mariners misery arose caught the Ship up from Shore under its sole power so that the Sails not being stricken upon this Sudden surprize had like to have overset her and the Mariners had no command of her with either Rudder or Anchor v. 14 15. Thus the Church especially when the makes flesh her Arm meets with stormy blasts which blows her from her supposed shore drives her drift lee ward and maketh many times the strongest Sinew of her Arm of flesh tâ crack as former and latter ages know by smarting Experience God and not man must be the Churche's Arm every morning Isa 33.2 If not Fallitur Augurio spes bona saepè suo Her hope oft fails by her mistakes c. 2. Both need under-girding The Mariners first feared the Boat lest it should be broke in pieces by the Storms beating it against the ship verse 16. but next they fear the Ship
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and ãâã ãâã ãâã ãâã ãâã as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
11.20 so it may be said of the lust of the Eyes that it is the chief of the Devils Engines an Heathen could say that a world of wickedness windeth it self into the heart by the window of the Eye There is an Apologue a most significant Fable of a Contention that arose betwixt the Eye and the Heart which of the two was the greater cause of sin a Reference was made by them both to Reason which decided the Controversie thus Cordi causam imputans occasionem Oculo Reason determined that the Heart was the cause of sin but the Eye was the occasion of it oh how oft doth the Devil make the Eye to be as a Burning-glass to set the Heart on fire as he did Davids 2 Sam. 11.2 from the roof he saw a woman and from this roof did Davids downfal begin for there the old Serpent easily winded himself into his Heart by the loop-holes of his Eyes and made himself master of the whole man from looking he went on to lusting and the venome thereof did so infect his Vitals that upon the Ladder of Hell he got a most foul yet not a final fall though it would have been no less had not the hand of Heaven been underneath him to help him up again Psal 37.24 No wonder then if David did so heartily cry Lord turn away mine eyes from beholding vanity Psal 119.37 lest looking should cause liking and liking lusting again and Job steppeth one degree further to wit from a Prayer to a Vow Job 31.1 yea from a Vow and Covenant to a solemn Imprecation v. 7. he knew the danger of irregular glancing and of inordinate gazing these two do often metamorphize a Man into a Beast and make him a prey to his own bruitish Affections Thus we see that the Eye is now become an Evil Eye so called frequently in Scripture Deut. 15.9 Prov. 23.6 28.22 Matth. 6.23 20.15 Mark 7.22 Luke 11.34 1. Hence the Word flatly forbids us to walk after the sight of our Eyes and the lust of our Hearts Numb 15.39 Eccles 11.9 for those two are seldom sundred 2 Job set a guard and laid Gods Charge upon his Eyes lest they should prove a Broaker of sin to him as that Hang-by Hiram the Adullamite did to Judah Gen. 38.20 4. Hence God hath placed Tears in this sinful and in no other Member which are tokens of Repentance that as it were they might wash it from its sinfulness therefore the Hebrew word Gnaijn well signifies a Fountain as well as an Eye for from it as from a Fountain doth Iniquity flow and surely as the Eye is a Fountain of sin it should be a Fountain of sorrow also Therefore the Prophet wish'd that his Eyes might be a Fountain of Tears Jerem. 9.1 that he might with the waters of godly sorrow wash away the filth both of his own and of other mens sins the waters that flow from a bleeding Vine are said to cure the Leprosie sure I am those Gospel-tears which flow from a Godly Heart are very Instrumental in curing the fretting Leprosie of sin and therefore God hath made the Eye of a watry Constitution that it may be frequently trickling down Tears for that washing work such waters will be turned into wine at the Marriage of the Lamb for which purpose they are preserved in Gods Bottle Psal 56.8 Oh blest is that Soul which is plentifully bathed in the warm bath of their own penitent tears and in the Kings Bath of the Blood of the Lamb of God for without blood there is no remission Hebr. 9.2 'T is not our Tears alone but 't is Christs Blood that doth expiate sin Zeeh. 13.1 The Fountain opened in the sides of our Saviour Job 19.34 who came by water to sanctifie and by blood to justifie penitent sinners 1 Joh. 5.6 Finally seeing the sight by the fall is become a deceitful and a sinful sense our Saviour giveth safe and saving Counsel Matth. 5.29 not only to bind it to its good behaviour call it from its outstrays and lay Gods charge upon it as well as thine own check but also to pluck it out of the old Adam and place it in the new lest it prove a window of wickedness and become a worse disease than any of those two hundred diseases which Physicians reckon up do belong to the Eye and lest Death enter in at that window according to Jer. 9.21 as the Antient Fathers apply that Text cautioning us to shut our Casements lest sin ascend into the Soul thereby and Death by sin so this light of the body bring the Soul to utter darkness Secondly The Ear is a noble Organ and an honourable Member of the Body as well as the Eye in many respects 1. The Ear is as Aristotle calls it one of the two Learned Senses it is an Instrument of Instruction it lets in all Discipline to the Soul All Learning is let into the Mind either by Ocular demonstration or by Auricular Admonition Job 33.16 36.10 15. As the Eye is the window so the Ear is the door for Discipline to enter 2. The Ear is that excellent Organ that lets in Life and Salvation At this door the Devil drew in death at first Gen. 3.1 c. as well as at the window v. 6. Satan in the Serpent said only to bely what God had said Eve listned and let in death God ordaineth as it were to cross and counter-work the Devil that as Death entred into the world through the Ear by our first Parents listening to that old Manslayer so Life should enter into the Soul by the same door the dead shall hear the voice of the Son of God As the living Parents of Mankind Adam and Eve in their state of Innocency had listned with their Ears to the Devils proffers so their dead posterity which by their first Parents fall were become dead in sin by bearing Christs promise should live not only the life of grace on Earth but also the life of glory in Heaven Joh. 5.25 And the Prophet saith Hear and your Souls shall live Isa 55.3 therefore he calls on them there Hattu Oznekem to hear with all their might unto the Covenant of Grace and so to the Counsel of Christ Revel 3.18 which only hath power to quicken dead Souls the Covenant of works and the Counsel both of the Devil and of our own darkened understandings have a killing property 3. The Ear is that noble door by which Saving Faith is conveyed into the Soul Faith comes by hearing Rom. 10.17 Faith is the gift of God Eph. 2.8 and God giveth not that gift to all men 2 Thess 3.2 but only to his Elect therefore 't is call'd the Faith of Gods Elect Tit. 1.1 yet God giveth not this gift immediately to Man but mediately by hearing the word As the Eye is called the Sense of Love so the Ear is call'd the Sense of Faith The saving knowledge of God is not conveyed into the Soul
Lips should preserve Knowledge Mal. 2.7 to pour out their foul Invectives against him and this Slander of Seducing cast upon our Saviour by them was 2. The worse and the more abominable because Christ had publickly taught and told them in his famous Sermon upon the Mount that he came not to destroy the Law but to fulfil it Mat. 5.17 c. and though Pilate here said Hearest thou not what these say c. Mat. 27.12 13 14. Yet Christ hearing well enough Answered Nothing because they Alledged nothing but notorious Lies known to be so in the Consciences of his chief Accusers But principally because he had put himself in our room and was though Innocent yet willing to be condemned as Guilty in this Humane Court that we might be Acquitted at God's Tribunal He Answered Nothing because he would not hinder the work of Redemption which he had then in hand therefore patience and silence were his best Apology to those Calumniators as it had been in his Type Isaac to Ishinael nor was his silence any consent to his guilt for he was foretold to be the Dumb-Lamb Isa 53.7 never any Man more Innocent yet more willing to be Condemned Insomuch that Pilate marvelled greatly thingking possibly Christ betrayed his own Cause by his over wilful silence not knowing how he stood in sinful Man's stead as guilty of our faults so loved our Justification more than his own Reputation Pilate had more cause to marvel at the Impudence of the Priests pressing such palpable slanders against Christ such as the Pagan Judge himself could not but easily perceive what probability could there be that a poor Plebeian one of the ordinary sort of People as our Lord appeared to be having no Armies Armed Guards or Strong Garrisons nor so much as an Hole or House of his own where to lay his Head Mat. 8.21 should any way attempt a Treasonable Invasion of Caesar's Jurisdiction The bare Relation of such an Abominable Lye was a sufficient Refutation to it self and would clear Christ of all suspicion of Treason And there is no doubt but so much Sagacity Pilate had as did discover and see through so thin a Lye Tenue Mendacium pellucet Therefore did Pilate try so many Politick Tricks to Absolve our Lord whereof this was the first of Pilate's Politicks His Second was by sending him to Herod taking an occasion to do so from a Word drop'd by the Priests that Christ was of Galilee which was Herod's Tetrarchy and Jurisdiction Luke 3.1 therefore he partly to Court Herod who was then at Jerusalem for reconciling some old Heart-burnings betwixt them about Pilate's Murdering those Men of Galilee Luke 13.1 Over whom he had no Authority and partly or principally because he could be content to quit his hands from condemning the Innocent which he might well hope Herod would not do because he was so long desirous to see Jesus Luke 23.8 and therefore may find some Favour or Friendship or at least Justice from him He might hope likewise that the Accusers would not follow him so far seeing himself had so disappointed them but their Malice made them mad to leave no Stone unturned N. B. Note well Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist and Herod was exceeding glad to see Jesus looking upon him as some cunning Inchanter or nimble Juggler who would shew him some fine Tricks for his Court-diversion and for feeding his Phancy with Phantastick Feats but Christ would not gratifie him with either Deed or Word for God is not so profuse of his Power as to condescend at all times to humane curiosity 'T is a great matter that must occasion him to force Nature beyond its Bounds Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion Not to satisfie the curiosity of any nor for his own Vain-Glory much less for hindering his determined Death Least of all before Herod that Fox who had sought to Kill him before Luke 13.31 32. and who would not stir out of Doors to hear Christ's Word while he Preached in his Territory in the Cities of Galilee yet now having him in his Hand le ts him go though Christ would not vouchsafe him either a Word or a Work because Herod had heard the Baptist gladly yet put him to Death for crossing his carnal Corruptions Mark 6.20 21 c. and though the chief Priests did most vehemently accuse Christ before him both with Extention of Speech Intention of Spiâit and Contention of the most Hellish Spitefulness Luke 23.10 Herod only made no body of Christ Exoutheniz'd him ver 11. as the Greek Word is who is our All in all Col. 3.11 because he would shew him no Jugling Tricks upon his Stage and his Guard abused him putting on him a White Robe which the Jewish Nobility most affected as Pilate's after did cloth him in Purple a colour most affected by the Romans both in mockage and contempt of Christ representing him as an Histrionical King Luke 23.11 So sent him back to Pilate not so much because he could be content that Christ should escape his hands as appears from Acts 4.27 but because he would have Pilate who was only the Roman President to Court him again who was call'd the King and who promised the half of his Kingdom to the dancing Damosel Mark 6.22 23. Mat. 14.9 and therefore must have more reverence than the President from whence we have these few Notes N. B. Note well 1 Many desire to see Jesus not for Jesus sake but for some sinister by-respects for profit or pleasure as Herod did here Many as he would see the Works of Christ but love not to hear the Word of Christ especially that which crosseth their carnality as he did the Baptist till it came to that cutting point c. N. B. 2. Because Galilee was the place of Christ's Breeding Birth and his first Miracle c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod whose Jurisdiction Galilee did belong to Luke 3.1 It was thus far honesty in Pilate not to put his Sickle into another Man's that is into Herod's Harvest N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod for seeing he to whom the Kill-Christ's referred the whole matter judged Christ wholly Innocent and out of Envy only delivered to him why did he not as his Duty of a Judge was wholly to Acquit him and not venture him to that old Fox Herod at all This he did only to Extricate himself out of the Briars and to gratifie Herod upon a Politick account N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan because he sought after the knowledge of the Truth without any precurring prejudice but no answer to Herod who was Circumcis'd and of the Jewish Religion yet had kill'd the Baptist his Voice so left him dumb and would have killed him
also as before and whom Christ knew would not believe his Word or Works c. N. B. 5. Cursed is that Peace which is made against Christ as that was betwixt Herod and Pilate about their Jurisdictions It was no Concord according to God but a Conspiracy against Him and His Christ 'T was rather a Faction for Mischief than a Friendship in Truth Vices that differ each from other can easily combine together against Vertue N. B. 6. Though Divine Justice hath Leaden Feet and comes slowly yet hath it Iron Hands and strikes fatally when it comes which it ever doth at last Tarditatem Suppâicij gravitate compensat Vengeance may sleep but never dies it always awakes at length as it did against Herod for setting Christ at nought for not long after Herod himself was set at nought being degraded of his Royalty driven from his Court Kingdom and Native Country as was proud Nebuchadnezzar Dan. 4.30 33. and Banish'd to Lyons in France where he died of Grief as is abovesaid thus his scoffing of Christ was Revenged by way of Retaliation The Third Politick Way and Means that Pilate Improved for Freeing Christ was His propounding the Release of Him or Barabbas to the choice of those Envious Ones according to the custom of that Court at the yearly Passover Feast to set one Malefactor at Liberty after Sentence was passed on Him Thus Pilate craftily joined Innocent Jesus with that worst of Criminals whose Name signifies His Father's Son or White Boy and whom probably his Father had undone by cockering Indulgence as Adonijah was 1 Kin. 1.6 who therefore became the worst of Miscreants in Insurrection and Murther c. a publick Robber John 18.40 A notable Thief and Murderer Acts 3.14 Mat. 27.16 a Ring-leader of Sedition Luke 23.19 Mar. 15.7 and Abominable to all Men as the greatest Pest of that place and people when Pilate saw that Herod had sent Christ back as one below his Wrath by his Baseness again to him though the Chief Priests pretended an Infallibity as the High Priest of Rome doth in this day in their Definitive Sentence against Christ as a Malefactor c. Yet Pilate hereupon makes a fine Starched Oration to them in Vindication of his Innocency telling them That he upon Examination could find no fault in this man which was a Sacred Truth and the right character of no Man save of him for all Men are Sinners no nor yet Herod for I sent you to him and lo nothing worthy of Death can he find in him Luke 23.13 14 15. Implying if ye will not believe me because I am a Pagan concerning the Innocency of Jesus ye will surely believe Herod who is a Man of your own Religion and who had he found him guilty of any capital crime would never have remitted him to me seeing Christ's principal conversation was in Galilee Herod's Jurisdiction who was well skill'd in the Jewish Law and knew better than himself an Heathen how far Jesus had transgressed their Law But when all this Rational as well as Rhetorical Discourse of Pilate made no Impression upon those Mad Priests so transported with Malice that More Reason and Religion was found in the Mouth of this poor Pagan than in all the Heads and Hearts of those many Church Men then seeing neither of his two former policies would prevail he passeth a complement upon the people about a custom at their Passover for Releasing a Prisoner by the Governour according to their voluntary choice this Pilate generously complies with and prudently proposeth their choice of one out of two matching Christ with Barabbas This crafty contrivance was grounded upon his hoping that the People who were to be gratify'd with this priviledge would never be so notoriously wicked as to prefer such a stigmatized Varlet most unworthy to live any longer in the World before faultless Jusus who had wrought so many mighty Miracles among them for which they had cried to him Hosanna in the Highest but a little while before Notwithstanding all this The Blind Guides and cursed Church-Governors persuaded the People and prevailed also that this Matchless Murderer one like themselves might be saved and Innocent Jesus destroyed N. B. Note well Upon which these few notes do arise First Concerning the People How dangerous it is to dally with Sin in its first approaches May but the subtle Serpent have admission for his Head Intorto capite sequetur corpus He can easily screw in his whole Body Nemo Repentè sit Turpissimus No man is Tempted by the Tempter to the greatest sins at the first A crafty Devil like the Carpenter in cleaving Wood uses lesser Wedges first whereby he makes way for greater and then drives on wider and wider till the Iron enter into the Soul as Psal 105.18 and cleave it asunder in Eternal Damnation These people of the Jews little thought when they cried Hosanna to Christ that they should prefer the worst of Mankind a Murderer before him Am I a Dog saith Hazael that I should ever be so Devilish 2 Kings 8.13 yet proved he no better c. Satan first prevailed with this people to Assist in Apprehending of Christ then carried he them gradually on in Accusing him and so on to a Thirsting after his Blood and to behold more Beauty in that Monster of Men Barabbas the Murderer than in him who was White and Ruddy the chiefest of Ten thousand Cant. 5.10 The Devil dip'd them oft over in his Dye-fat so oft till he made their Sins of a deep Scarlet dye The Second Note respecting the people also is Silly Man once and again will chuse Sin before a Saviour Pilate proposeth this choice twice to the people Mat. 27.17 21. because he sought the favour of two sorts to wit of the Priests as well as of the People the latter through the instigation of the former made choice of the Thief and Murderer which Pilate hoped they would blush to do for such is the hatred of Wicked Men against Christ that they would desire the Release of the Devil in Hell rather than of Holy Jesus Behold the Mad Fury and Frenzy of those Jews that they cried out all unanimously the second time not him but Barabbas John 18.40 as if they had said not him the Innocent but him whom we know to be the Nocent we must kill him who is the Prince of Life and who Raised from the Dead yet save him who hath kill'd the Living that he may live to kill many more Where is the man among Mankind that will not readily condemn this mad choice yet is it daily made while men prefer the Lusts of the flesh before the lives of their Souls and are more prompt in the slavery of Sin than in the Service of a Saviour a Lust shall be owned when the Lord shall be disowned They will honour and obey the former yet dishonour and disobey the latter N. B. Note well Our Casuists say that in every choice men make