ver 1 2 3 4 5. c. That was a prophane Feast and had its End even in great Discontent ver 12 c. But this is an Holy Feast having not only good Chear but also good Company and good Discourse yea and the King himself present at the Table Cant. 1.12 And this Feast doth last longer than that of an hundred and Eighty Days yea and ends with Joy and Comfort yea 't is a Feast without any End it lasts for ever to wit unto all Ages and Generations this Calf lasts long N. B. There be formal Provisions now indeed in some places among formal Professors and Worshippers of God in forms only that seems to be Food but are not really so they feed upon the Skin of this fatted Calf only But to all such as Worship God in Spirit and Truth John 4.23 24. The flesh of this fatted Calf is Meat indeed and his Blood is Drink indeed John 6.55 Those do dwell in Christ and Christ in them ver 56. Here is mutual Complacency on the one part Christ Rejoycing in the Habitable parts of his Earth Prov. 8.31 And Delighting in his People Isa 62. ver 4. And on the other part his People Delighting themselves in the Lord Ps 37.4 Zech. 9.9 as they are round about God Ps 76.11 And a People near to him Ps 148.14 Revel 4.4 and both Eat and Drink in his Presence Luke 14.15 Say with Peter 't is good being here for us Matth. 17.4 He spake nothing of Building a Tabernacle for himself as he did for his Master and for Moses and Elias no he could have been content to lie out of Doors so he might but partake of the grace and glory of Christ Oh then let us Account God lets down a whole sheetfull of Dainties to us in his Gospel Ordinances as he did for this same Peter Acts 10.13 That Sheet was taken up into Heaven again ver 16. But only that it might be let down again to us Daily Therefore the Father saith here Let us Eat and be Merry ver 23. Luke 15. Fourthly The Cooks for Dressing this Feast upon the fatted Calf are Gospel Preachers and Pastors Ministers are compared to most necessary Matters as to Bread Salt Light Water Physick c. As here in this Parable to Cooks 't is the Cursed Jews that were as Servants to the Secret Will of the Father in killing this fatted Calf so Godly Ministers are indeed Servants to the Revealed Will of him in Cooking and Dressing this fatted Calf that True Penitents may feed and feast upon him Ministers must not be as Cooks in this Sense as sometimes they Dress Meat for others and do not partake of any part of it themselves but they must Preach Jesus Christ Acts 5.42 and 17.3 From their own Experiences of that savour and sweetness they themselves have found in him saying What our Eyes have seen what our Ears have heard and what our Hands have handled do we declare unto you 1 John 1.2 3. Those are the Cooks that make the most Savoury Meat for the Souls of their Hearers saying to them as Jacob did Gen. 27.19 Arise and eat of my Venison that your Souls may bless me This is the way to raise up Seed to our Elder Brother the neglect whereof may cause God to spit in our Faces Deut. 25.9 Yet must we know there is Cura officii the Care of Duty and Cura Eventus the Care of Success Now the Office or Duty may be faithfully performed yet not prove successful as Isa 49 4. My Work is with God though I have laboured in vain c. Such Ministers as God makes Fathers of Spiritual Children cannot but be careful Cooks to nourish up with the best Food those they have begotten by the Gospel otherwise they would be worse than Infidels 1 Tim. 5.8 Yea Soul starvers and God will Require their Blood at careless Watchmens Hands Ezek. 3.18 19. As Laban made Jacob Answer for all lost Gen. 31.39 Fifthly The Guests invited to this Feast are such as this Son was who came to himself Luke 15.17 Who Repented of his sin and returned to his Father ver 18 19. whom his Father Kissed ver 20. and to whom his Father gave a Robe for his Back a Ring for his Hand and Shooes for his Feet we may not come to this Feast to Jesus with Old Shoes as the Gibeonites did to Joshua Jos 9.5 We cannot persevere and hold out to the end if our shoes be patched with our own Righteousness Christ is our All c. These Christ calls Friends c. Cant. 5.1 and John 15.14 15. Abraham is called three times the Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 So are the Sons and Daughters of Abraham and the Beloved Disciple John leaned upon his Lords Bosom at the Supper John 13.23 25. and 21 20. Oh! That we could do so at the Lords Supper where a Sancta crapula a free and full feeding and feasting upon the fatted Calf is Holily expected We should come to an Ordinance as Leviathan to Jordan Job 40.23 as if we could drink it all up Christ commands his Friends to fall on Lustily and his Beloved to Drink abundantly Cant. 5.1 Till they be filled with the Spirit Eph. 5.18 Yea and Holily drunk with Loves John 2.10 Cant. 7.12 The Angel bad Elijah Eat two Meals together and feed heartily because his Journey was too great for him 1 Kin. 19.6 7. And he went in the Strength of that double Meal fourty Days ver 8. but our Journey is greater c. We must fetch hearty Draughts the Deeper the Sweeter and we must pray that our Spiritual Food may be turned in Succum Sanguinem into Juice and Blood that we may lift up our feet and go lustily as Jacob did after was refreshed with his Vision of the Ladder Gen. 28.12 29.1 Sixthly The Master of this Feast is the Father of the Family Thus God is the Father of the Families of Israel Jer. 31.1 9. and Mal. 2.10 In the Peace-offering under the Law all the Fat was the Lords as before the People must not in any wise eat it Levit. 3.16 17. So the lean part belongeth to them as before but Blessed be God that his Gospel hath amended the Peoples Commons in putting his fat part unto our lean part making us a Feast of fat things full of Marrow and a Feast of Wines on the Lees well Refined Isa 25.6 The Gospel lets down from Heaven a great Sheetfull of all manner of Dainties Flesh and Fowl Acts 10.11 12. This was done thrice to Peter and then the Vessel was received up again into Heaven ver 16. on purpose that it might be let down again where God hath any Hungry Children as Peter was ver 10. Met together to Worship him with their Spirits in the Gospel of his Son Rom. 1.9 God now in the Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is said of Job who would not Eat his Morsell
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vers◠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
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
and Almonds as a present to his Joseph the Lord of the Land of Egypt Gen. 43.11 How much more ought we to prepare the best of our performances as a Spiritual present to our Joseph our Jesus who is the Lord of all Acts 10.36 Lord of all Lands of all persons of all things Lord of the Church and Lord of the World yea Lord of Heaven as well as of the Earth Mat. 11.27 and 28.18 Can we et any thing too good for so good a Lord. 2. We should tremble to be Cainites in our Worship of God lest Cain's Curse come upon us Josephus gives this Character of Cain that he was Covetous and Narrow-Souled grudging God his best yea turning over many a Sheaf to pick out the worst and lighted for his offering to the Lord. Just such doings are found among too many men There be three sorts of Cainites in the World 1. Such as spend many hours in Vanity yet cannot spare one hour for God and the good of their Souls 2. Such as are profuse in Villany upon their Lusts yet can find nothing to bestow in Pious and Charitable uses upon the Lord. 3. Such as swatter away all their Youth-time while the Bones are full of Marrow and Veins full of Blood both as ponderous Sheafs in ways of both Vanity and Villany and think to put off God with the poor pined Sheaf of their Old-age as if the great God would be put off with the Devils leavings whereas all our four Ages are due to God 3dly Cain offer'd of Dead things as was his Sheaf but Abel of Living things as was his Sheep as sensitive things are of a more noble nature than Vegetative so living services are better than Dead ones and such are all duties done in a formal perfunctory and superficial manner as Cain did 'T is true Abel's Burnt-Offering was more Honourable than Cain's Minchah or Meat-Offering in themselves for shedding of Blood was the staple Service in slaying their Sacrifices which pointed the Lamb slain from the Worlds foundation and there was no shedding of Blood in Cains Sheaf as there was in Abel's Sheep yet had Cain's Minchah been the best of the kind it had been acceptable but Cain's carelesness in the choice was the aggravation and the Dead Fly in the Apothecaries Pot of precious Ointment Eccles 10.1 he did not offer in Faith as Abel did but doubtingly and grudgingly looking upon it as lost labour what he laid out upon the Lord and never minding the recompence of reward Heb. 11.26 'T is the Fathers saying opimum Deo debetur optimum pro Religione pro gratitudine optimum God may challenge all from us who receive our all from him why should we grudge our Fat and our strength for God and lay out as liberally for the Lord as the Lord layeth out liberally for us why should his Heart and Hand be enlarged towards us and our Hearts and Hands be straitned towards him The second Difference in their action was in respect of their Devotion and Affections Abel offer'd in sincerity but Cain in Hypocrisie Abel did it out of Conscience to please God his Heavenly Father but Cain did it out of conformity only to please Adam his Earthly Father who had brought him up in that way of Worship and not out of any love to God Hence the second observation The bare outward action of Divine Worship will not commend us to God without inward affection God is not taken with glozing shows and formalities but requires Truth in the inward parts Psal 51.6 and would be serv'd sincerely out of love to his Name and zeal to his Glory He loves not a seeming without a Being and Real Religion he seeketh true Worshippers Joh. 4.23 24. Inference Then God is greatly to be feared in the assemblies of the Saints Psal 89.7 he is to be feared every where but especially in the place of his Worship The Heathen Poet could say Jovis omnia plenae all places are filled with Jehovah especially Bethel the House of God though out of doors and in the open Air Gen. 28.17 Where Christ's Disciples are gathered together in his Name Mat. 18.20 Oh then how should we demean our selves as in Gods presence Act. 10.33 Are Women enjoin'd modesty because of the Angels 1 Cor. 11.10 how much more we sound piety because of the God of Angels We should all be what we seem to be be to God what we seem to be to men and we should be to God at all times what we sâ—â—m to be to men at any time therefore should we have Grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Heb. 12.28 29. Alluding to that fire which consumed Nadah and Abihu for offering strange fire Lev. 10.1 2. False Affections are no better than strange Fire Oh that all may beware of of strange fire lest consuming Fire come down upon us and so write our sin upon our punishment or at least that Cains Doom come not upon us to be rejected of God But the 3. And principal difference that distinguished Cain and Abels action was Faith which is indeed the prime cause of all the other differences Abel offered in Faith but Cain did not so Heb. 11.4 'T was Faith that denominated Abel a Righteous man and Cain was a wicked man because he wanted Faith It was Faith that made Abel offer uberiorem agnum as Erasmus reads it a fatter and fuller Lamb or Plurimam Hostiam according to the Vulgar Latin a more plentiful Sacrifice by Faith Abel offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Mountague Such as was first in nature in order and in excellency But Cains Infidelity or want of Faith undid him he did not only bring Macrum Sacrificium a lean Sacrifice but he did not divide aright for God Cain rectè obtulit non rectè divisit he offered rightly but he divided not rightly he gave God opus personae not ipsam personam not himself but of his Abel offered as well Se ut de suis himself as his Sacrifice which Cain did not From hence the third observation Every devout and Divine action receives from this grace of Faith its due and dignifying denomination 'T is Faith here that distinguisheth the Matter Nature and Property of this Religious action It is Faith that made Abel come to God with an honest and good heart Luk. 8.15 And out of a sense of duty and Love to God but Cain came in his Infidelity with a false and unsound heart so offers up his poor Starvling Sacrifice to God This may thus be exemplified Isaac commanded his Son to make him savoury meat such as he loved Gen. 27.4 And hereupon both Jacob and Esau his two Sons prepare savoury Morsels for him and bring it to their Father but it was Faith that did distinguish both their persons and actions Jacob by his having Faith got the blessing and Esau by his wanting Faith lost it 't
place or private corner which had been a little more tolerable but it must be upon an open Theatre a publick Stage upon a Mountain in the sight and view of the World 11. This perplexed Patriarch as he might not consult with his own reason which certainly would have put him to a stand so he must not consult with his own Wife though she had an equal interest in Isaac who might haply have hung about his neck and hindered him as Zipporah did Moses to the hazarding of his life Exod. 4.24 25. 12. But the greatest conflict of all was that the Messiah was promised to come of Isaac and so the Salvation of the World did seem to perish in Isaac's perishing Notwithstanding all these aforesaid twelve difficulties the Actor Abraham acts his part of obedience with all 1. Alacrity 2. Constancy 3. Prudence and 4. Confidence All which four shew the Excellency of Abrahams Obedience of Faith as before the Difficulty of it in the next place is the third Enquiry How all these were in this Act. Ans 1. With all Alacrity and readiness to obey he rose up early Gen. 12.3 Making no delatory work about it Thus David did saying I made haste and delayed not Psal 119.60 We read of Balaam how he made the like haste to do evil he rose up early Numb 22.21 And shall not we do so for doing good Our Lord Christ rose up early to pray for us Mark 1.35 And shall not we do so for our selves Holy David made it his resolve saying I my self will awake right early Psal 108.2 We should do so every day Especially the Sabbat-day as Joshuah and Israel did Josh 6.12 15. If we would have the Walls of cursed Jericho to fall before us as v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not meet for a man that either gives or takes good Counsel to sleep the whole night or too much saith Homer Sanctificat Sanat Ditat quoque Surgere Manè To rise betimes maketh men Holy Healthy and Wealthy Abraham here rose up early to be gone about his work The Sun ariseth and then man goeth forth to his labour Psal 104.12 23. Abraham here stays not to consult with his beloved Sarah lest her affections should have hindred the operations of his Faith nor with his own corrupt reason or natural affections that Old Beldam which is both the Mother and Nurse of all our Disorders and Extravagancies for he was renewed in the Spirit of his mind Eph. 4.23 Cassianus tells us of a young man receiving Letters from his Parents to disswade him from Chistianity cast them into the Fire not daring to tempt himself with reading them so should we do with all those carnal reasonings suggested by our own corrupt hearts or carnal relations to us otherwise we shall never Rest nor Feast in Abrahams Bosom 2. The Constancy and Continuance of this his ready Obedience 't is a wonder how his heart was kept in such an obediential frame for three days together all the time of his Travelling from Beershebah to Mount Moriah which some derive from Marah bitter 't was no other to Abraham in this bitter Tryal while he went all this long-way until on the third day he saw the Hill afar off Gen. 22.4 He could not but in his mind see his Dear Son as it were bleeding upon the Altar all along as he Journeyed thither and so he dwelt with his thoughts upon an Expectation of so heart-breaking an evil all this three days Journey which seemeth worse than the evil it self praestat semel mori quà m semper metuere 't is better to die at once than to be so long a dying a speedy Execution doth mitigate misery whereas delay aggravates it How he paused and pondered all the while upon this Bloody and Barbarous yet Commanded Enterprize We know not yet surely his Faith did so over-rule all his unruly affections as to extricate this blessed Patriarch out of his present perplexities and in all his Ploddings of Mind and Misgiving of heart kept him all along Tight Steady and Constant to continue his resolves in obeying Gods Command to the End Thus we should not ponder the Cross too much then 't will prove too heavy we must not chew the Physical Pill at all 't will tast too bitter we may not plodd too much upon the harshness of Divine Commands then they will appear hard sayings Joh. 6.50 Whereas none of them are indeed grievous 1 Joh. 5.3 As we ought to swallow our purging Pills whole so we should not plodd with our minds below but ply the Throne of Grace above for a good Use a good End and Issue of all our Tryals both in Tribulations and Temptations 3. Abrahams Prudence in leaving his Servants and the Ass at the Foot of the Hill v. 5. Shebu lachem Expectate hic Tarry ye here this he said fearing lest they being present at the top of the Hill might hinder him in his Obedience and Oblation And as he left them there so did he leave his natural affections and his carnal Ratiocinations contrary to Gods Command with them there that he might serve the Lord without distraction 1 Cor. 7.35 Oh that we could learn from Abraham to leave our Servants and the Ass to wit whatever may distract us at the foot of the Hill while we go up into the Mount to Worship God Even whatever is carnal that we may be Spiritual and so Worship God who is a Spirit in Spirit without Formality and in Truth without Hypocrisie for the Father seeketh such to Worship him Joh. 4.23 But alas our Carnal Affections though they be the fittest Companions for the Ass are not so much our Servants as our Masters and they will whether we will or no go up with us into the Mount we cannot with Moses and Joshuah put off those dirty Shoes of wandering thoughts and Earthly imaginations to come clean to the most Holy God with clean hearts before his Throne of Grace for they cleave as close to us as our Skin to our Flesh and we are not cleansed from that Blood Joel 3.21 Nor from the iniquity of Peor until this day Josh 22.17 No nor yet from all filthiness of Flesh and Spirit for the perfecting holiness in the Fear of God 2 Cor. 7.1 And as we ought to leave the Servants and the Ass below So much less must we our selves stay with the Ass below this is to make our selves Spiritual Asses indeed while we should with our Father Abraham go up to God above 4. Abrahams Confidence herein 1. Speaking Prophetically we will both of us come again to God Gen. 21.5 And 2. God will provide himself a Lamb v. 8. As to the 1. Of these Some Popish Casuists say that Abraham here uttered an untruth or more plainly told a lye seeing he went with a purpose to do that to Isaac which would certainly hinder him from returning again This is wickedly said concerning the Father of those Children who will not
'twixt Devilish and Divine Dreams 1. Dreams from the Devil have a tendency to discover some future and secret things which belong not to us Deut. 29.29 but are left lock'd up in Gods Closet whereof he alone not the Devil hath the Key and 't is always in his keeping whereas the whole Duty we owe to God and Man is revealed in Gods Word To study this and to practise it the Devil despites and despises and he therefore gives us an Avocation from it by suggesting his Dreams concerning a Curious and Vain Knowledg of things not meet to be known that we may presumptuously pry into Gods Ark of secret matters and pretendedly boast thereof though no way profitable either to our selves or others This is a Science falsely so called 1 Tim. 6.20 which indeed is Ignorance and not only puffeth up question-sick Souls but always produceth Evil effects and we must therefore pray against such Dreams that God lead us not into Temptation c. 2. Dreams from the Devil do inflame the minds of Men to Lust and Revenge c. always tending to some sin or other as Nocturnal Pollution c. By this means the Bodies as well as Minds of Carnal Sinners are frequently defiled and sometimes Holy Saints may be likewise polluted by impure Dreams for the Devil of whose Devices we are not Ignorant 2 Cor. 2.11 may at some time take an advantage of a pretious Saint to fasten that sin upon him while asleep as he did upon Righteous Lot to commit Incest with his own Daughters which he cannot prevail with them to commit when awake A Notable Example hereof also we have in Cassianus Collat. 22. Cap. 6. Who tells of a certain Brother keeping his Body in subjection and duly preserving his Chastity by daily Temperance and Circumspection in all humbleness of Soul yet was he upon a time so deluded by the Devils Wiles in his Sleep when he had been solemnly preparing his Soul for Communion with his God he found his Body defiled while he was asleep with an Impure Flux This calls loud on us for Prayer and Watching 3. Dreams from the Devil draw off Mens minds from the pure Worship of God to Idolatry Heresie and all Abominations Therefore such Dreamers are expresly forbid by God in Deut. 13.1 A Dreamer of Dreams publickly obtruding his damnable Errors for Divine Truths to draw Men from God though he give a sign which by Gods permission may come to pass as Jannes and Jambres seem'd to turn Water into Blood Exod 7.22 or as the Jesuit to persuade the Indians to embrace Popery should commend it to them by a sign of assurance foretelling that the Sun shall be Eclipsed at such a time to confirm his Doctrine though they being ignorant of the constant causes hereof in the common course of the Heavens and how Eclipses continually occur in the two Nodes of the Dragons Head and Tail may by this Jesuitical Trick be deceived yet both these signs though they come to pass of Jannes and of the Jesuit are no better than cheats the latter being a Natural and the former a Diabolical work before both which the Divine Word whereby we must try the truth of all signs seeing some are fallacious 2 Thes 2.9 ought always to be preferred Such Deceivers and Dreamers God hath Doomed and Damned to die Deut 13.5 and chap. 18.20 Jer. 14.15 and Zech. 13 3. c. Add a Fourth Character to all the aforesaid three differences to wit Diabolical Dreams may be known as Diabolical Tentations are when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or of the Devil If Dreams be First Transcendently gross in themselves as High Atheism that there is no God Psal 14.1 or that God is such an one as our selves Psal 50.21 Psal 58.1 or for sorry Man to affect a Deity as Gen. 3.5 All which are against the common dictates of Natures light and therefore must be Satans injections and not Gods 2. Irksom and execrable to the Soul which trembles at them when suggested as Blasphemy and Cursing God Job 1.11 So Sodomy Buggery c. which ought not to be named among Saints without utmost abhorrency and likewise Self-Murder or the Murdering of Innocent persons 1 Sam. 16.15 and 18.10 c. The thoughts only thereof should make our Hairs start up and our Hearts fall down yea and our whole Flesh to shrink and shrivel The light of Nature condemns such Monstrous Sins and the Life or Law of Nature helps the very Gentiles to do those things contained in Gods Law Rom. 2.14 c. 3. Violent as well as Sudden like a Flash of Lightning giving the Tempted no time to consider or the Temptation and the Tendency of it the Tempters Fiery Darts Eph. 6.16 sometimes hurry away the Soul into Sin ere ever it be aware therefore our gaining time against them and not closing too soon with them to the Burning of our Hands and Hearts as half a Victory over them Gods way is to lead gently Isa 40.11 well knowing Jacob's tender Flock cannot march Lord Esau's hasty pace Gen. 33.13 making many stops as the Star did that guided the Wisemen Mat. 2.2 7.9 But the Devils way is to hurry headlong by Violence he did thus with Christs Body by Divine permission from place to place Mar. 4.5 8. And thus with the possessed Man Luk. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was driven of the Devil as the Horse is with the Rider so the Greek signifies and thus he did with the Herd of Swine Mat 8.32 making them run violently down a steep place Thus also he doth with the Souls of Men 2 Pet. 2.17 which are driven by the Devils Tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so dreadful a Storm as made Christs Disciples though Seamen cry out when raised by the Prince of the Air Mat. 8.25 4. Furious as Saul was to kill every one in his way when this Evil Spirit was upon him 1 Sam. 19.9 10. 5. Pertinacious that cannot be shaked off as Paul did the Viper Act. 28.5 That which Satan put into Judas's Heart was an obstinate Evil done deliberately and out-faceing the All-seeing Eye of his own Master saying Is it 1 c. 6. Insulting thus the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffeted or Boxed Paul 2 Cor. 12.7 and so shamefully scoffed him that he prayed he might depart from him Piscator says it may be taken properly not figuratively Indeed the precise Indivisible point of the difference betwixt the Scum of our own depraved Spirits which naturally boyls up of it self in us and the suggestions of Satan either in our Dreams while asleep or in Tentations when awake is hard to Assign but Satan's in a word are usually as above and against the Inclination of our own Natures and against the Light of our own Consciences c. The Third sort of Dreams are the Divine and purely Spiritual call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitus Immissa sent of God to Men to good Men
His no more c. was no more than that of Children no more till next time therefore David got him at last out of the Land when after the first Melting he had found him faithless In such a case Credulity is but folly V. 11 12 13. Contains Naomi's Disswasive to them for Tryal of their Truth and 't is question'd by some Whether Naomi did well in thus Disswading them seeing it had a tendency to drive them off from that Religion which was true and to fix them in that Worship which was Idolatrous as appears in v. 15. Orpah went back to her Devil-Gods to wit Baal-peor Chemosh Milchom c. but 't is answered No doubt but good Naomi did well in it to try the truth of their Affections Therefore V. 11. Why will ye go with me She would know what was their principal Motive Whether was it for her sake only or for expectation of Husbands from her She would have their Resolutions well grounded Hence Observ 1. New Proselytes and Converts should be full of Caution and Consideration they should be asking after their grounds why they leave the Idols of Sin to go along with Christ and Salvation Naomi might fear Afflictions might attend her in Canaan and this might become a stumbling-block to her Moabitess Daughters so as to make them renounce the good ways of the Lord which would have been a Scandal to the Weak a Scorn to the Wicked and a Cordolium to her self Such as will build the Tower of Godliness must count the cost Luke 14.28 lest they lose the things that they have wrought but that they may receive a full Reward 2 Ep. John v. 8. without a Non-putaram without any Fools Had-I-wist afterwards she doth not command them but Counsel them that it might be a free-will Offering in them to chuse or refuse as if she had said thus If ye will return with me into Judaea then must ye be devoted to the Worship of the True God but if this like ye not then return to Moab your own Countrey Twice over 't is repeated Turn again my Daughters Turn again my Daughters She would have their Resolves well grounded as all of new Converts ought to be they should with good Advice make War Prov. 21.18 and Luke 14.31 This Life is a Warfare and we have Twenty Thousand Enemies to fight against us Satan and his whole Myriads of Devils his Myrmidons of Lusts that War against our Souls 1 Pet. 2.11 and we have but little of strength to resist them We should follow the Lamb and his Gospel yea we should love the Gospel for the Gospels sake not because it is fringed with Ease and Honour God takes it kindly from young People that they will follow him through a Land that is not sown Jer. 2.1 2. that maketh Moses choice Hebr. 11.25 and the Spouse's Cant. 8.5 chusing Godliness though Afflicted and the Gospel though persecuted keeping the word of Patience Revel 3.10 God is tender of such Esa 63.9 to 15. Observ 2. 'T is very comely and commendable yea and sweetly Corresponding with this Scripture-pattern and President for Mothers-in-Law to carry to their Daughters-in-Law as if they were their own Natural Children Thus Naomi behaved her self to Ruth and Orpah even to the last if she did no more or not so much to the latter as to the former until the saw her comfortably cared for in the World in Ruth's Marriage to Rich Boaz 't was because Orpah deserted Naomi which Ruth did not and so withdrew her self from the Counsel and Kindness of her Mother by her returning unto Moab while both those Daughters stayed with their Mother she treats them kindly and does the best she can for them here she calls them her Daughters two times as if they had been Naturally Born of her you that are Mothers in Law or Step Mothers that is such as Step in to be instead of Natural Mothers you have need of Grace to supply the place of Nature which you cannot have that so you may adorn your place as Daughters of Sarah ought to do 1 Pet. 3.3 5 6 7. Observ 3. Candour and Kindness is a better way to prevail in Perswasion than Rigour Moroseness and Austerity Man naturally is a Noble Creature and will rather be drawn than driven Naomi like Naphthali gives goodly words Gen. 49.21 good words do ingratiate both with good and bad Men when especially they come not out of feigned Lips Psal 17.1 Deut. 33.23 No Noble Nature would be huffed and hector'd even unto that which is good It is good Policy therefore to preserve an Opinion of our Love in the Hearts of those whom we would perswade to any good and to treat them fairly as she here V. 12. Are there yet any Sons in my Womb that they may be your Husbands The Law required that the Brother dying without Issue his Widow should not Marry to a Stranger but his Brother should take her to Wife and should raise up Seed to his deceased Brother that the Inheritance might not be Alienated and a Name lost in Israel Deut. 25.5 6. each one was to keep to his Inheritance Numb 36.7 Levit. 25.23 Hence Observ 1. A minori ad majus from the lesser to the greater I argue Our Spiritual Inheritance ought not to be Alienated much more than their Temporal The Kingdom of Canaan was but a Type of the Kingdom of Heaven which is the Antitype If Naboth can say of the Type only God forbid I should Alienate my Inheritance when tempted to it by plausible pretences 1 Kings 21.3 which the Lord indeed had forbidden Levit. 25.23 Numb 36.7 Ezek. 46.18 how much more should we say so of the Antitype of the Gospel of its Ordinances and of the things of the Kingdom of God Religion is our Inheritance which we have received from our Fore-Fathers and we should say with Naboth the Lord forbid that we should Alienate it that we should forfeit it or fool it away and not transmit it to our Postâ—â—â—ty for so doing our own Children may Curse us their Parents in another World 'T is Religion that makes England the Lord's Land Hos 9.3 and Immanuel's Land Isa 8.8 Now assuredly if we do not live according to the Lord's Law we shall not be permitted to live in the Lord's Land Oh God forbid that our Land should cast us out or that our Sin should cast out the Gospel or that ever Christ's Land should become Antichrists I am too Old to have an Husband Observ 2. That Second Marriages are not Vnlawful This Grave and Godly Matron doth not say 'T is not lawful for me to take a second Husband my first Husband being Dead for the Scripture maketh the Woman free when the Husband is Dead and so likewise the Man Rom. 7.1 2 3 4. What then should hinder the second third or fourth Marriage Though undoubtedly Christian Moderation ought to be observed herein there must be a difference put 'twixt Lawfulness and Expediency 1
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
lose Samuel at such a juncture to his disgrace he therefore holds him violently by his Mantle and it rent in his Hand which Samuel told him was a sign of God's rending the Kingdom from him and giving it to one who should tear off the Skirt of his Garment which when Saul saw came to pass he said Now I know thou shalt surely be King chap. 24 4.20 The Seventh Remark is Samuel slays Agag and at the Importunity of Saul Samuel yields to go to Gilgal to own him as his Soveraign as yet being only Rejected but not Deposed but chiefly to Execute Agag v. 31 32 33. who had been as cruel to Israel as his Ancestors and having escaped the Sword of Lusty Saul did not dream of Death by the Sword of Old Samuel N. B. Whom yet God enabled to hew him in pieces as Phinehas stab'd Zimri and Elijah slew the Baalites all extraordinary Cases We are to walk by the ordinary Rule and not by extraordinary Examples which are no Presidents for us After this Samuel went no more to visit Saul now Excommunicated yet mourns for him v. 34 35. for the hardness of his Heart and hazard of his Soul which was more than Saul did for himself CHAP. XVI CHapter the Sixteenth is a Narrative of David's private Anointing to be King by Samuel upon Saul's Rejection by God wherein the Antecedents Concomitants and Consequents be considerable The Remarks first upon the Antecedents whereof The First is The Dialogue or Conference betwixt the Lord and Samuel in which is N. B. First God's Speech to Samuel How long wilt thou mourn for Saul c v. 1. Mourn he might but it was over-long that he mourned and not only so but pray'd also for his Restitution Do not so saith God seeing I have Rejected him lose not thy Prayers and Tears upon such a Reprobate an Aethiopian that will never be washed white with all thy Weeping Didst not thou tell him from me God is not a Man that will Repent chap. 15.29 I am resolved to Reject him and the Manifestation of my Resolve must make thee submit to my Pleasure and the Lord tells him As I am peremptory in Rejecting Saul so no less am I in providing me a King among Jesse's Sons one better than he whom the People provided for themselves therefore fill thine Horn with Oyl to Anoint him N. B. Saul was Anointed with Oyl out of a Glass Vial chap. 10.1 the brittleness whereof signified the Instability of Saul's Kingdom which would soon be broken but David must be Anointed out of an Horn-Vial which is of a more durable substance to signifie the continuance of his Kingdom that never should have an end and this was accomplished in Christ the Son of David N. B. Secondly Samuel's Answer v. 2. He saith nothing to the Negative part of God's Speech and therefore we may well suppose that he was satisfied it was his Duty to forbear Mourning any longer for Saul and praying any more for his Restitution But as to the positive part of it he makes his Objection saying How can I go If Saul hear it he will kill me N. B. A strange Question instead of a positive Answer and such an one as seemeth to favour of Humane Frailty in an old Servant of God who had so much and so long experience of the Lord's faithfulness to him in a most familiar Conversation with him Bernard could say Quid timet Homo in sinu Dei positus What need that Man fear who is seated in the very bosome of an All-sufficient God Samuel here should have strongly believed that the Lord who call'd him to this word would carry him safely through it But 't is more suitable to Samuel's Gravity and Godly Experience to suppose that he said How can I go Not so much out of any Diffidence and Distrust but out of a desire of Divine Direction therein N. B. As the Blessed Virgin did in her Question to the Angel How can this be seeing I know not a Man Luke 1.34 The Lord's Answer to Samuel's Objection makes it more probable for he directs Samuel how it might be done without danger saying Take an Heifer and say I am come to Sacrifice unto the Lord. This was usual for Samuel to do sometimes in one place and sometimes in another to keep up the Worship of God and to keep out the Worship of Idols unto which Israel was notoriously inclinable This therefore was one cause of his coming to Bethlehem but not the only cause nor was Samuel obliged to declare all that he came about N. B. Note well Some part of a truth may lawfully be concealed out of Civil Prudence as Jeremy did Jer. 38.27 N. B. As he is a Fool saith Solomon that believeth all he heareth Prov. 14.15 so he is no less that declareth all he knoweth The Lord farther directs Samuel to invite Jesse and his Sons to the Sacrifice and to the Feast that followed the Peace Offering and thou shalt Anoint unto me him whom I Name unto thee v. 3. N. B. This Jesse above all others must be an Invited Guest because he was Grand-Child to Ruth the Moabitess Ruth 4.22 who was now grown a great Lady in this little City Bethlehem and now noted to be the Great-Grandmother to the King of Israel so little lost Ruth by renouncing the Idolatry of Moab and cleaving close to the Lord God of Israel The Second Remark upon the Antecedents is The sad Alarm Samuel's coming to this City gave to the Citizens The Elders trembled at it c. v. 4 5. out of Reverence to him they met him at the Gate and Courted him with Is all well Knowing that he was now an Old Man and stirred seldom from his House at Ramah especially since he deserted Saul in so great displeasure they did justly wonder that he should now take so long a Journey from home and come to so small a City as Bethlehem was Micah 5.2 N. B. It must be upon some extraordinary Errand and their own Guilty Consciences feared the worst They might fear First That some grievous sin had been committed in the City and he was come to denounce some grievous Judgment against them for it Or Secondly That Samuel coming so privately might flee from Saul who was sore incensed against him for his so late sharp reproof and should they receive and harbour him this would horribly expose them to Saul's Rage and Revenge and so evil might befal Bethlehem for Samuel's sake as it did afterwards to Nob for David's sake Thirdly They might fear such a great Prophet as Samuel was came to foretell some sad Calamity would befal their City either from some Foreign Enemy or from Saul himself who now began to fall into Frantick Fits c. N. B. But good Old Samuel doth not only comfort them against all those Fears but also Invites them to a Peace-Offering and to the Holy Feast that followed it only with this difference their single Persons are
Coasts But the Effects of this Royal and Godly Message were twofold for first many of the Ten Tribes Mocked the Messengers They had so long wanted the Meat of God's Ordinances that the generality of them had quite lost their Appetites thereunto they looked upon Religion as so light and frivolous a matter as to laugh those to scorn for so many Fools that stirr'd a foot out of their own Country upon that Account Thus prophane were they become to contemn the Worship of God N. B. 'T is a sad Symptom of a coming common Calamity when Religion is become a Matter not of Form only but of Scorn also Nor was this all if Josephus may be trusted for Truth who says Those Scoffing Israelites did not only Scorn but also Slew the Messengers that Invited them yea and the Prophets too that exhorted them to go up to the Passover at Jerusalem in defiance of Hezekiah's Authority because they lived out of his Dominions However they did thus Ripen fast and became Ready for that Ruine which came upon them a few Years after for this offer of Grace was in the first Year of Hezekiah and about five Years after this they were all carried away Captive in the sixth Year of Hezekiah 2 Kin. 18.10 11. Remark the Fourth But the King's Call and Invitation had a contrary and a more blessed Influence upon others of the Israelites for divers of Asher Manasseh and Zebulon Humbled themselves under the sense of their Sins and were more easily drawn to Jerusalem the place where they hoped to find Mercy And according to the Judgments of some Learned Men they did find so much Mercy with the Lord at the Celebration of this Solemn Passoever that the Lord hid them when the rest of the Scorners were all carry'd away Captive However preserved they were if not from the Common Destruction yet from the Common Distraction for God will save the Humble Person Job 22.9 Zeph. 2.3 but the Grace of God did more powerfully operate in Judah than in Israel ver 12. inclining their hearts to an unanimous Complyance to God's and the King's Call Oh how well is God called the Father of Spirits Heb. 12.9 who holds the Spirits of all Mortals in his own hand and turns them which way he pleaseth 'T is said the Lord stirred up the Spirits of Pul and Tilgath-Pileser c. 1 Chron. 5.26 and what a strange Change was wrought here in the Men of Judah's Spirits who so lately had universally complyed with the Idolatrous Orders of Impious Ahaz and now are made as mad and forward for God as ever they had been against him like Paul Acts 26.11 2 Cor. 5.13 Remark the Fifth The Time appointed for this Passover was the second Month ver 2 13 15. which was point blank against the Law of Moses requiring it to be kept in the first Month Exod. 12.2 6. but the Law of Necessity saith Piscator in Cases extraordinary did justifie this Act out of it's appointed Time as it had done before with God's Allowance Numb 9.10 11. The Impediments here saith Osiander were not unlike the Impediments there where the Divine Dispensation was granted for to keep the Passover in the first Month at this Time according to God's first Law was impracticable yea impossible now upon a threefold Account N. B. First The Temple was not purified before the fourteenth Day of the first Month was past seeing they were sixteen Days in cleansing it 2 Chron. 29.3 17. and till it was duely cleansed the Feast of unleavened Bread could not be kept in it Secondly A competent number of Priests could not be got prepared for so solemn a Festival against the first Month for 't is said The Priests were but few and not so forward and free-hearied as the Levites 2 Chron. 29.34 and here 't is said The Priests were not sufficiently sanctified ver 3. for so solemn a service so soon Thirdly Another hinderance from keeping the Passover in the first Month was because the People could not so soon be assembled for its Celebration ver 3. for they could not be summoned until the Temple was purged The Second Part of this Chapter is the observance of this Sacred Service so acceptable to the Lord. Remark the First The Actions of the People both coming up to Jerusalem in a prodigious concourse brought thither by the Holy Hand of Almighty God ver 12 13.53.1 it was a Day of God's Power which made them such a willing People Psalm 110.3 and so forth-bearing they were that the Priests and Levites were ashamed ver 15. and well they might saith Vatablus because they saw their own former backwardness to such a blessed Business Chap. 29.34 now so notoriously upbraided by the forwardness of the Common People nor was this all that was notable in them but the People likewise arose which Vatablus saith signifi'd their Alacrity and broke down all the Altars which Ahaz had erected in the Temple unto his Idols ver 14. Whereas God had but one Altar Baal had many in every Street of the City Jer. 11.13 Remark the Second The Actions of the Priests and Levites 1. 'T is said Then they killed the Passover ver 15. namely when all the Baggage and broken Altars of Idolatry were first cast into the Brook Kidron N. B. Oh that we could do so and then come clean to the Lord's Supper 2 Cor. 5.7 8. 2. The Levites held the Bason to receive the Blood of the Sacrifice and then the Priests sprinkl'd it ver 16. as a Type of that Blood of sprinkling that speaks better things Heb. 12.24 3. They supplied the defects of the unclean ver 17. by sanctifying those that came unsanctified having more of desire to partake of the Passover than they had of Diligence to prepare for it either through want of due time beforehand saith Osiander for the thing was done suddenly Chap. 29.36 or it was for want of due Instruction c. and this Work of sanctifying the unclean that God's Passover might not be polluted by the unprepared is Attributed here to the Levites because they were more upright in Heart to sanctifie themselves than the Priests Chap. 29.34 therefore the Levites did stay the Sacrifice fley it and lay it by piece-meal upon the Altar and offered it up to God for sanctifying the unclean which was a Work proper to the Priests but that they had not sanctified themselves sufficiently ver 3. here and again a great number of Priests sanctified themselves ver 24. having then both more Time and farther need to do so saith Vatablus being ashamed to come behind all whose place was to go before all c. Remark the Third The Actions of the King praying for the unclean ver 18 19. Mark 1. The occasion of his Prayer was many of the ten Tribes who had been a long time without God without Law and without a teaching Priest 2 Chron. 15.3 came rudely and irreverently to the Passover for which they some way or
enabled to hear a Word of Comfort which was this that Cambyses had â—ay hindring God's Temple laid the Foundation of the Persians Empire's Ruine for God â—â—ll send the Prince of Greece Alexander the Great and others before him to overturn 〈◊〉 Empire c. ver 20. N.B. They spoil'd the Persians Plots against the Jews fiâ—â—â—â— them other Work than to hinder God's House Michael the Messiah Prince of his Church orders and over-rules the whole Vniverse for its good c. ver 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted Dan. XI and XII REmarks First Upon Dan. 11. 't is an History as well as a Prophecy Mark 1. The Angel Gabriel revealeth from Christ unto Daniel after his Prayer Dan 9. and his Fasting three Weeks Dan. 10. whereby he was prepared to receive this Prophecy the plain Naked Truth which should suddenly and certainly come to pass ver 2. where saith Grotius c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram and of the He-Goat Dan. 8. speaking only of such Kings of Persia as either hindred or help'd the Temple Mark 2. He foretels that the Persian Monarchy which had obstructed the building of God's Temple should be destroy'd by Alexander the Great after it was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heighth wherein it could bring into the Field even Millions of Men and cover the Seas with its Ships and thinking to drive down all before them ver 2 3. Mark 3. Then that Grecian Empire which swallow'd up the Persian when it seems in its Zenith and most Ruffling Grandeur expecting Embassadors at Babylon from all the World shall be broken like brittle ware and be divided into four of Alexander's Chieftains Cassander Antigonus Seleucus and Ptolomy ver 4. Mark 4. Then he foretels the Intestine Wars that should arise among those Successors of Alexander seven several times from ver 5 to ver 20. the last of which seven Wars was betwixt Ptolomy Philometer and Antiochus Epiphanes whom Gabriel calls a Vile Person ver 21. who should conquer Egypt ver 22 to 28. but be recall'd by Rumours ver 40 c. the Year before his Death his success ripen'd him for Ruine Mark 5. He foretels the sad State of the Jews all this Time who laying betwixt Egypt on the South and Syria on the North and so they were like Bread-corn betwixt two Mill-stones grinded to Powder during all those seven Wars aforesaid their marches to and fro being commonly through the Bowels of Judea but more especially by this Vile Antiochus not so much Epiphanes or Famous but Epimanes Infamous for his Madness against the Jews ver 28 30. to 39. and again ver 41 to 45. and 1 Maccab. Chap. 1.2.3.4.5 and 6. N.B. Though God's Church here went to wrack both by the North and by the South yet both North-wind and South shall blow good to it at last Cant. 4.16 God's Favour makes them Favonian or favourable Winds c. Remarks Secondly Upon Dan. 12. that brings in the Good and Comfort of the Church Mark 1. 'T is promis'd that Michael the strong Christ will protect his Church from the Persecutions of Antiochus that Type of Antichrist and deliver all his Elect Temporally or Eternally ver 1 2 3. Mark 2. Antiochus and so Antichrist's Time of Persecution is limitted more darkly ver 5 6. but more plainly upon Daniel's farther enquiry ver 8 to 12. The Man Christ Jesus ver 7. tells him the end shall not be till Time Times and half were over which he numbers fully in one thousand two hundred and ninety Days ver 11. before Antiochus's Death And then he adds forty five Days more ver 12. for some signal Mercy as that Victory Judas Maccabeus obtain'd about that time c. this Addition made the former to be one thousand three hundred and thirty five N.B. The number of the Beast Antichrist six hundred and sixty six if doubled make one thousand three hundred and thirty three and three Years and half make up one thousand three hundred and thirty five compleat Mark 3. Daniel is bid 1. To Seal up this Prophecy ver 4. the Secret of it was reserved to be made known in after Times And 2. He must be satisfied herewith and prepare for Death having a Promise both of Rest in his Grave and at his Resurrection out of it ver 9 13. here Daniel hath a kind Dismission from Troubles as Rev. 14.13 c. Esther CHAP. I. SOme General Remarks are requisite here before we come to the particular History As 1. Upon the Book 2. The Author And 3. The Time Remark the First In General concerning the Book it self whether it be Canonical is question'd by Athanasius and Nazianzen c. which they seem'd to doubt of because of the seven Apochryphal Fragments as so many Chapters were usually and abusively added and stitched to it I find indeed some Rabbins relate that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship they have a Custome among them to cast only this Book of Esther upon the Ground before they read it and the Reason they render for their so doing is because they find not the Name of God or Lord in this whole Book But this Reason is in Truth no Reason if it be seriously consider'd what a Contexture of most eminent Passages and Acts of God's immediate Providences for relieving his Calamitous Church is contained in this History even such and so perspicuous as can scarcely be parallel'd in the whole Book of God any where or at any Time and Age. N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture and reckoned among the Chetubin Hagiographa or Holy Writings by the Jewish Church notwithstanding the Name God or Lord be not named in it to which the Oracles of God were committed Rom. 3.2 that they might keep them carefully for and transmit them safely to Posterity and 't is more than probable yea it may be strongly presumed that the Jews were true to their Trust otherwise either our Lord Christ or his Holy Apostles who reproved their Rabbins for many other Corruptions c. would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture as a necessary Caution to the Christian Church N. B. 2. Rabbi Abraham the Spaniard relateth this Book of Esther is had in so much Reverence among the Jews that so oft as they do hear the mention of Haman's Name read in it they do even to this Day with their Fists and Hammers so beat upon the Boards and Benches as if they were beating upon Haman's Head it self to break out his Brains c. Remark the 2d in general concerning the Author of this Book N. B. 1. Sanctius saith out of Augustin and Isidore that Ezra was its Author But Bonartius answers
Though we have four Terms expresly declared by Daniel concerning the Persecution of Antiochus As 1. By the two thousand three hundred Days Dan. 8.14 which makes six Years three Months and twenty Days 2. A Time Times and part of a Time Dan. 7.25 and 12.7 that is three Years and a part the former Date ended before the Sanctuary was defiled but during this second Term the daily Sacrifice was discontinued 3. Another Time set is one thousand two hundred and ninety Days Dan. 12.11 which ended at such Time as God's Altar was rebuilt and God's true Worship was restored by Judas Maccabeus And 4. Forty five Days more are added to the number aforesaid making them one thousand three hundred and thirty five Days Dan. 12.12 which forty five Days overplus ended at the Death of Antiochus most joyful Tidings to God's poor persecuted People for notwithstanding Antiochus's pretended Repentance c. we are told of 2 Maccab. 9.13 28. and Chap. 11. the Jews could have no Confidence in the Words of such an Hypocrite but his Death did fully free them from all their fears of him Yet may we not expect to find any such set Times of Antichrist's Persecution to be set down upon Record by Daniel the Old Testament Prophet no that Work was reserved for John the Divine in the last Book of the New Testament Wherein the number of the Beast or Antichrist's Name carries a marvelous Harmony with these numbers in Daniel for the number of that Man of Sin is said to be six hundred and sixty six Rev. 13.18 now twice six hundred and sixty six make one thousand three hundred and thirtȳt two and three Years and an half make up Daniel's number which is one thousand three hundred and thirty five compleat c. Remark the Fourth Dr. Willet hath most learnedly answer'd great Graserus his great Arguments wherein he contends to prove that this Prophecy of Daniel doth Literally and Historically concern the Roman Antichrist and not this Mad Antiochus The Discourse is extended into ten large Exercises too long here to Epitomize and therefore must I refer the Reader to Dr. Willet's Appendix to his Hexapla upon Daniel page 495 to 520. As likewise to Mr. Joseph Mede's Works who makes the History of the Type Antiochus to lead us by the Hand to understand the Mystery of the Antitype Antichrist that grand Head of the Apostasy in the last Times foretold 1 Tim. 4.1 c. bringing in the Doctrine of Daemons the forbidding of Meats and Marriages c. He shall magnifie himself as Antiochus did Dan. 11.37 Above all 2 Thess 2.3 4 to ver 10. Rev. 13. per totum and Rev. 17.3 c. as to Antiochus's Magnuzzim Heb. the God of Forces which he worshipped Dan. 11.38 the same Mr. Mede most excellently Interprets the Daemons or Tatelar Saints and Angels which Antichrist worships together with our Lord Christ in the Romish Church Nor is this any Novel Opinion for many of the Fathers make this Magnuzzim the Idol which Antichrist should Worship So that none comes nearer the Truth among many other Conjectures than Mr. Mede Much more of this abstruse Point the Reader may find in my Discovery of the Person and Period of Antichrist A little Book which Dr. Thomas Goodwin approved and promoted while he lived c. Apocrypha CHAP. II. Luke III. AS the first Means better than the doubtful Books of the Apocrypha for demonstrating the State of the Jewish Church in that Interval betwixt Nehemiah and the Messiah was Daniel's Prophetick History of Divine Infallible Inspiration As before all along in Chapter the first out of the Old Testament So this second Chapter produceth the like infallible Evidences concerning the same Subject out of the New Testament equally of Divine Authority with the Old Namely out of the Genealogy of Christ Recorded in Luke Chap. 3. yet with this difference betwixt Daniel and Luke the Prophet relateth the Things that befel the Jews without the naming of their Persons but this Evangelist Names only the Persons that succeeded from Time to Time without any Narrative of the things that befel them Remark the First 'T is the concurrent Judgment of Learned Men that Daniel doth not only Prophetically declare the things which occurred the Jewish Church until the first coming of Christ though they did not fall out as some say until three hundred Years after Daniel's Day but also the things that would occurr the Christian Church in the last Days how she should be mostly afflicted by Antichrist as the Jewish had been by Antiochus yet shall she be fully delivered by Christ's second coming Thus Cyprian was wont to Comfort his Christian Friends in his Day with these Words Veniet Antichristus fed superveniet Christus Antichrist will come but then Christ will come after him and overcome him Thus he Interprets Dan. 12.1 2 c. At that Time that is in the last Days and toward the end of the World shall Michael stand up c. N.B. Antichrist was not revealed in Cyprian's Time which Helvicus computeth the second Century betwixt two hundred and forty and two hundred and fifty Years after Christ which was long before that Revelation of the Man of Sin Now when Michael or Christ had made this double discovery unto Daniel both concerning the Malady and Remedy of the Jewish and of the Christian Church then giveth He Daniel to his great Comfort a fair and favourable Dismission out of this Life before the former of those two Confusions come upon God's Church Dan. 12.13 telling him Thou shalt Dye not only without fearing or feeling those troubles but also in a firm Faith both of the Church's glorious Deliverance and of his own blessed Resurrection out of the Dust of Death to an Everlasting Life after thy Soul hath rested in Abraham 's Bosom and thy Body hath got its sweet sleep in the Grave as in a Bed of Down then thou and all the Just shall have full joys beginning here some say for 1000 Years but compleated in Heaven eternally Remark the Second The Interspace betwixt the Second Temple and the Birth of Christ containing about 500 Years is filled up with Three Dynasties saith Dr. Prideaux the First is The Dukes or Chieftains in number 14 all Recorded by the Evangelist Luke under the Infallible Conduct of the Holy Spirit 's Inspiration Luke 3.23 24 25 26 27. This he doth by Ascent from the Mother of our Lord the Virgin Mary up to Zerubbabel the Builder of the Second Temple N. B. Matthew's Genealogy of Christ Matth. 1.1 2 c. is made by Descent from Abraham and so from David c. that Joseph tho' not Christ's Natural but only his Legal Father as being Marry'd to the Virgin Mary might appear to be of David 's Line of whom the Messiah was to come for the Jews Conviction tho' he was but his supposed Father But Luke runs up Christ's Genealogy by his Mothers side even as high as Adam and
them in Honesty for he had Moral Justice which he would have acted Luke 23.20 c. and a natural Conscience which restrained him from that foul act of Injustice He was persuaded in his Mind that Jesus was Innocent and the Jews out of Envy had delivered Jesus into his hands Mat. 27.18 by the frivolous charges they brought against him Loth he was to Sin against the Light of his Conscience though but an Heathen How many Christians as well as those Jews did Pilate excel herein tho' a poor Pagan N.B. Note well Alas How many fall short of this Heathen in this his honesty who may rise up in Judgment at the last Day to condemn them as Mat. 12.41 42. N.B. Look how the Lepers Conscience smore them in the midst of their Jollity saying to them We do not well to tarry here c. 2 King 7.9 So Men's Consciences tell them They do not well to Swear Whore Lye c. yet even those call'd Christians go on still in such lend courses that even this blind Heathen may shame them out of their sins but if not their Rebelling against Light Job 24.13 and their continued courses in Sin against the checks and chidings of their own Consciences will be costly to them at the last To have a Worm or Snake crawling in a Man's Bowels though it should keep quiet sometimes is judged worse ro him than the worst of Deaths yet is this nothing to the Worm of Conscience N. B. Note well Which is a furious reflection of the Soul upon it self and upon its own wilful folly and now most woful misery This is a Worm that cannot be fled from as all other Plagues may but is like the Ague the Sick Man carries along with him and no gallant room or merry Company whatever hope of relief he hath therein can give him ease Nay 't is a thousand times worse than the worst or most Pestilential Ague in the World though never so torturing tormenting for this is a continual Remorse without Intervals of Intermission 'T is a Worm that never dies Mark 9.44 but ever and for ever sets the Soul upon the Rack notwithstanding all this Men will not refrain from sinning against Conscience as Pilate at least for a while did here until They Dye and then their Friends scramble for their Goods Earth-Worms for their Bodies and Devils for their Souls wherein which is worst of all this Never-Dying-Worm is unremoveably seated and goes along with them to torment them for ever as an Addition to the Torments of Hell Alas How many go dancing in their Bolts and delighting in their Bondage down to Hell to whom the Preaching of Damnation is but like the Painting of a Toad which Men can look upon and handle without Affrightment Conscience I say 1 Cor. 10.27 29. which is God's Spy and Man's Overseer is too little observed In an Angry Conscience we may Read an Angry God The fifth Circumstance in Christ's Indictment is the Matter of their Accusation which is reduced to three heads 1. His Perverting the People 2. Forbidding to pay Tribute to Caesar 3. His making himself a King Luke 23.1 2. His Accusers would first have Imposed upon Pilate's Belief in the general saying If he were not a Malefactor c. John 18 30. They seem'd by no means to break their own Law of slaying the Innocent Exod. 23.7 All whom Christ cured could have answered He was no Malefactor but a Benefactor to them Had they asked others as Christ bad them John 18.21 How many might have stood up to Witness for him more than as their many false Witnesses they Suborn'd to Witness against him Had they asked Nicodemus one of the Sanhedrim he could Witness that No Man could do such Miracles as he did except God be with him John 3.2 or the Blind Man John 9.33 or the People Mark 7.37 they would have said he was no Malefactor but did All things Well Or their own Officers and Sergeants sent to take him without Legal Summons they could tell them Never Man spake like this Man John 7.46 yet must Innocent Jesus be a Malefactor though they could not prove What evil he had done Luke 23.22 Even in the Judgment of an Heathen Judge before whom these shameless Chief Priests were not ashamed to turn sordid Informers against their own Country-man yea the best of that Country and most Innocent of all Mankind in the whole World and hereof more particularly 1. Representing him a Seducer and Perverter of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. As if he had turned them up side down and made them run out of their right Minds and Wits Luke 23.2 and stirred them up to Sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. ver 5. as if he had caused an Earthquake in them to throw their Church and State from off the Hinges Thus Christ was Accused by those Wicked Priests who were far worse than Pilate of the same Crime that Elijah was by Wicked Ahab for being a troubler of Israel 1 King 18 17. Who only call'd People off from the Worship of Idols to the true God as the Messiah did the Jews from their corrupt conversations not perverting nor subverting but truly converting them into the way of Truth The same false Accusation Tertullus laid to Paul's charge Acts 24.5 N. B. Note well Now if so precious a Man as Paul than whom saith Chrysostom the Earth never bare a better since it bore Christ were counted and called 〈◊〉 Pest c. let us not think much if we be so slandered c. 2. As they Accused Christ to Pilate of his Heretical Doctrine or Heresie in their first charge So now of Sedition both in the Law being made Capital Crimes Deut. 17.2 8 12. in denying Tribute to Cesar which was notoriously contrary to both his Preaching and Practice Mat. 22.21 Mat. 17.24 25. He rendered to Caesar the things that were Caesar's and rather than offend those who might well have exempted so publick and so profitable a person Works a Miracle for payment of his Tribute c. 3. They accused him likewise for making himself a King which was more false than the former in both which they make him guilty of High-Treason especially in this last yet most falsly for when that People whose Bellies he had filled with a Miracle of Multiplying the five Loaves would have made him King by force John 6.15 c. He withdrew himself from them and absconded in a Mountain Apart to Avoid that Royal Honour which their blind devotion would have conferred upon him as the Superstitious still do with their Will-Worship at this Day Nay Jesus was so far from being Ambitious to be made a King N. B. Note well That he would not be made so much as a Judge in Civil Matters no not the lower Office of an Arbitrator Luke 12.14 alluding to the Taunt cast upon Moses Exod. 2.14 because his Errand into the World was not to be busied about Secular but
started by that Do-evil contracted the Devil bred no small dissension and disputation which caused that most Meek Apostle Paul who was willing to become all things to all men to undertake an holy war against them that would Introduce Circumcision into the Christian Church because he could not become sin to any man verse 2. nor could he abate one Inch of the purchase of Christ which was so perfect in it self in order to Salvation that it needed no Eeks or Addittions to it out of the Ceremonial Law Therefore alloweth he not of any works of the Law to be an Ingredient into our Justification and Glorification but he must have the free Grace of God in Christ to be all in all Col. 3.11 N.B. Besides He well knew that the retaining still of Circumcision would have rendred Christ and his Gospel less acceptable among the Gentiles and also have kept possession for all the other legal ceremonies and their Re-entring amongst them for the Circumcised person was obliged by his Circumcision to observe them all Gal. 5. verse 3 4. there being the same reason for the one as for the other This was that which moved this Meek man to contend so earnestly for the Faith of the Gospel as Jude v. 3. being well assured that every small parcel of Divine Truth is pretious none of the least filings of Gold are to be carelesly cast away Oh how Zealous was mild Paul therefore in this Case Gal. 1.7 and 2.5 and 5.12 He wished that those troublers non modó circumcidantur Sed abscindantur not only to have their praeputium or foreskin but their very persons cut off to trouble the Church no more N.B. When these false Apostles pretending the Authority of the Church at Jerusalem for the maintenance of their Heresy had greatly disturbed the peace of the Church at Antioch the Church sends Paul and Barnabas who had chiefly the ministration of the Gospel among the Gentiles from Antioch to Jerusalem that the Apostles of Christ there might decide the Controversy which those Apostles of Satan had started in this New Constituted Church N.B. Humble Paul for he had learnt of his Saviour both Meekness and Humility Matth. 11.29 could be content here to be only a Messenger of this New-Church tho' he was nothing Inferiour even to the chiefest of the Apostles 2 Cor. 12.1 willingly Submitting to the Judgment of those Apostles that were then at Jerusalem hereupon he with Barnabas and other Companions undertake the Embassage who were brought on their way by the Church verse 2 3. not only to shew their due Veneration and Respect to them but also that there was no Dissension betwixt them and the Church which sent them as their plenipotentiaryes to treat about a remedy upon that Emergent mischieuous Scruple and that therefore these were the Ambassadors of Antioch and came not on their own Heads N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places who when they heard how the Gentiles were brought from darkness to light and from the power of Satan to the ever living God Acts 26.18 This caused great joy to those believers for nothing can more rejoyce the heart of a gracious man than the hearing how heathenish Souls are brought â—â—â—e to God and the Increase of the Kingdom of Christ Thence they came to Jerusalem when they had filled Samaria with this second Joy added to that first Acts 8.10 where they were received with all respect and reverence verse 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles Acts 14.27 N.B. Paul and Barnabas who had been imployed in the Ministry of the Uncircumcision made their application peculiarly to Peter James and John who were the Ministers of the Circumcision first in private the other Apostles being gone to preach the Gospel in all probability to other parts of the World The result of this private conference was that the three of the Circumcision did kindly concurr with the two of the Vncircumcision without either detracting from what they had done already or super-adding any more things to be done by then hereafter And all was well concluded betwixt them that as the Three should mind their Ministry among the Jews so should the Two among the Gentiles requiring only that the poor of the Circumcision must be charitably remembred by those of the Uncircumcision N.B. Notwithstanding this Amicable Agreement betwixt the three and the two in private The Zealotes for the Mosaick Ceremonies in the Church at Jerusalem who abetted the opinion of the necessity of Circumcision would not be so satisfied but the matter of Controversy must come to a publick Canvasse So the Elders and Brethren met together with the Apostles in a Solemn Synod to debate the point Acts 15.6 12 22 23. The debates that were principal in this Christian Council are Three to wit First That of Peter who defending the cause of Paul and Barnabas Argueth from particulars instancing in the Conversion of Cornelius to an Vniversal namely the Justification of all the Gentiles His Syllogism consists of three Logical parts 1. His Major proposition is There is but one and the same manner of Justification toward all men 2. His Minor is Cornelius with his whole Family was justified without Circumcision which he fortifies by declaring that this was done by the Command of God ver 7. and that God had given his Testimony for approbation in giving them the Holy Ghost so their Justification was evidenced by their Sanctification ver 8. putting no difference betwixt Jew and Gentiles but purifying their Hearts by faith as well as ours having broke down the partition wall c. ver 9. Then 3. Follows this conclusion from these two premises namely that therefore justification cannot come by the works of the Law which was an intolerable and an inefficacious Yoke ver 10. but by the grace of God the Father through faith on Christ the Son by which way all the Patriarks Prophets and the Holy Progenitours were saved ver 11. Thus Peter proposeth that he would have none of Moses's burdens imposed upon the Gentiles because in a word he himself had seen the Gentiles to have been made partakers of the Holy Ghost in as free and full a measure as ever any Jews had been who were formerly the most Mosaical c. The second Speech made in this Council was that of Barnabas and Paul who affirmed that they had seen the same Divine Testimonies in the Justification of the Gentiles so they confirmed the Proposal of Peter by declaring what Miracles and Wonders God had wrought by them among the Gentiles verse 12. which was an Evidence God was pleased with their Ministration among them therefore the Gentiles being as eminent in Gifts as any of the Jews what could these Mosaick Ceremonies add to them and what need was there to trouble them with such Observances N.B. The third Speech in this Council was