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
stood in our stead according to the Determined Counsel of the Immortal God Acts 4.27 N. B. Note well Therefore Pilate serveth God's Secret Will in Condemning Christ yet sinneth therein as it was a Disservice to God's Revealed Will which forbids to condemn the Innocent A Man may cross the Secret Will of God and yet do well in so doing as David did in Praying for the Life of his Child which was Decreed for Death 2 Sam. 12.16 18. on the other hand Pilate here serves God's Secret Will and doth Ill c. The 5th Remark is It is marvelous Incouragement to our weak Faith that our Lord Christ before he was condemned should be 1. N. B. Note well So often Absolved from all Deservings of any Death that thereby we might escape the manifold Deaths which we have so well and so justly deserved It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often and by his Wife once that the believing Soul might the more manifestly discern that he was not condemned nor executed for his own Sins but for ours 2. N. B. Note well That he was condemned for Blasphemy which is the sum of all Sins against the first Table of the Law before the Ecclesiastick Court and for Sedition and Treason which is the sum of all Sins against the Second Table before the Civil Court whereby he bore the Imputation of and made a full expiation for all our Sins both against the First and Against the Second Table and so prevent our Arraignment and Condemnation before the Dreadful Tribunal and Justice-Seat of the great God c. N. B. Note well And 3. 'T is no less an Incouragement to our Faith when we look upward beyond those two Courts aforesaid at the Dispensation of an higher Judge God the Father exacting satisfaction to his Justice upon his own Eternal Son who stood in our Humane Nature as our Surety and in our stead for all our Sins while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified Divine Justice will not Acquit the Sinner without a condign Ransom not the Redeemer without a congruous Satisfaction yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died Mat. 20.28 The 6th Remark is When Pilate could not prevail with his three times Justifying our blessed Jesus Mat. 27.24 but the Tumultuous cries both of Priests and People prevail'd against him Luke 23.23 He willing to content them Mark 15.15 Passed Sentence upon Christ Luke 23.24 but before he could thus Act against his own Conscience He took Water and Washed his hands before the Multitude saying I am Innocent of the Blood of this Just Person See ye to it Mat. 27.24 Thus this poor Ignorant Pagan easily deceived himself thinking that himself was free of that Sin which the Priests and People pressed him to Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin N. B. Note well Water is too weak an Element for purging of that which cannot be purged but by the Blood of Christ here or by the Fire of Hell hereafter Manus Abluit Pilatus Cor polluit He cleansed his Hands indeed and grosly mistaking did as much as say the guilt of this Innocent Blood shall no more stick upon my Conscience than doth any Filth upon my Washed Hands now clean wiped off yet all this while he minded not the main and principal duty of Purifying his Heart Jam. 4.8 Jer. 4.14 He did not purge but pollute it by his following Fact in delivering up Jesus into the hands of the Jews to be Crucified Matth. 27.26 Mark 15.15 Luke 23.24 John 19.16 Though he said to the Priests See ye to it wherein they were paid with their own Coin with their own very Words for they had said to Judas See thou to it Mat. 27.4 and now ver 24. their own very words See ye to it are Retorted upon them by a just Judgment of God With what measure ye measure out to others the same shall be measured out to you again Mat. 7.2 They Reap as they Sow Drink as they Brew and are served with their own Sauce according to the Law of Retaliation Thought Pilate judged Wickedly in condemning Christ to be Crucified yet doth he Judge Righteously herein in saying to the Christ-Killers See ye to it for whatsoever be the fault of Tools and Instruments in any Wicked Fact as Pilate was the prime Authours and Insâ—â—â—tours as the Priests were have the deepest Tincture of Guilt upon them The mad multitude answered His Blood be on Us and Ours Mat. 27.25 Behold the stupefaction of their seared Consciences They bid Defiance to the Great God who said Amen to this woful Curse wherein They denounced their own direful Doom which doggs them to this very Day Let Dammes read Numb 14.28 and abhor Imprecations c. These Words Pilate spake to the Priests as some say in the Chief Priest's Hall he going thither to content them when they scrupled to go into his Common-Hall or it was as others say in some Publick Judgment Seat set up for this purpose at his own Gate where the Priests and People at the first Assembled and there patiently waited till they had their Will Now follow the four Preambles or Antecedent Circumstances of Christ's Crucifixion As First At this Gabbatha or Pavement John 19.13 of Gabbah to Raise because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ c. did the cruel Kill-Christs strip him of his Purple Robes of Mockery Mat. 27.31 Mark 15.20 when they had wearied themselves with Mocking Christ in them Yet did they let the Crown of Thorns which they had fast fixed by driving the Thorns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Holy Head with Batts and Blows Mat. 27.30 c. alone still upon his Head to be Crucified therein so some suppose because the Evangelists speak only of putting off the Purple Mat. 27.31 c. Secondly They put his own Raiment upon him namely his own Wearing Cloaths Mark 15.20 wherein was the over-ruling hand of God that All men seeing him to suffer in his own Habit might Acknowledge that it was the very He himself and not Another that suffered in his stead as Mahomet in his Alchoran blasphemously Asserteth though in other things he speaketh honourably of him yet dareth to Deny that Christ was Crucified but we were cheated with another for him Thirdly They led him away Mat. 27.31 c. quite out of the City unto Golgotha the place of Skulls in the posture of bearing that heavy Cross upon his Shoulders which should suddenly bear the weight of his Body as Isaac his Type had done before Gen. 22.6 bearing the Wood that was to burn him Christ was led out of the Gate fore-signified by the Burnt-offerings which were burnt without
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
and not to follow her in it But the grand aggravation of all was when man could not come to be like God in Deity as the Devil had deceived him he will then make God like himself in Iniquity This Adam did in transmitting his fault upon God as if God had been the Principal therein and himself but Accessory both to God and the Woman Oh the unpâ—raâ—lel'd Gentleness of God in making no reply to Adams frivolous Apology well may he say Fury is not in me Isa 27.4 God turns from him to Eve Gen. 3.13 who confesseth the fact yet denies the fault imputing it to the Serpents fraud rather than to her own ambitious Affections and too too liquorish Appetite Thus sinning and shifting came into the World both together Oh what woful work Adam and Eve here make to undo themselves and all their posterity first Eve Teacheth Adam to Sin against God and then Adam teacheth Eve to hide her Sin from God Eve heard how Adam had transferr'd his Sin upon her now when God comes to Arraign her saying What hast thou done She learnt by her Husbands example to throw off the Guilt from her self to the Serpent saying The Serpent beguiled me c. wherein though she lyed not yet this excuse did trebly tax her self 1. That she had hearkened to the Serpents lyes more than to the God of truth 2. That she was not content with that happy state wherein God had made her but had affected a Deity of the Devils promising 3. Neither could the Devil have thus deceived her unless she had been willing to be so deceived therefore the yielding of her Assent and Consent from her free will to the Devils deceptions was her own Crime not the Serpents After this personal examination the most just judge proceedeth in a Judiciary way to pronounce Sentence upon the sinners and first he begins with the Serpent and Satan in him whom God examines not as he had done the tempted that he might bring them to repentance but God would shew no mercy to the tempter and therefore he is Doomed immediately without any examination because his sin was from himself he had none to seduce him unto sin but sinned out of meer malice against a greater measure of Angelical Light and stronger obligations of Caelestial Love Because thou hast done this v. 14. The fact was so obvious the Devil could not deny it so notorious he had none to blame but himself God praefixes this to shew he was not judged without cause 't was the Devils hatred to God whose goodness he had blasphemed to man and his Envy to man that he should be happy when himself had lost his happiness which prompted him to sin Upon this Conviction the Judge passeth Sentence Thou art cursed c. In which there are four parts 1. He is cursed above all Cattel 2. He must Crawl and Creep upon his Belly 3. He must lick up the Dust of the Earth for his meat 4. He must live under a fatal enmity forever v. 14 15. All which have a double sense the 1st Literal pertaining to the Serpent as Satans Organ and Instrument the 2d Mystical pertaining to the Devil who was the chief Actor and Author of all For it cannot rationally be imagined that so much Divine severity should be executed upon the Corporal Serpent who could not sin inasmuch as the Law was not given to him but to man and where there is no Law there is no Transgression Rom. 4.15 And the Spiritual Serpent the Devil the chief Abettor should scape scot-free Therefore it must be granted that the Author was Doom'd with the Organ and if the Organ had so dreadful a doom according to the literal sense how much more dreadful was the Doom according to the Mystical sense upon the principal Author Who must therefore be principally understood in this Doom of the Serpent 1. The Doom on the Organ and 2. On the Author may be distinctly considered 1. That on the Serpent Who hath his share in the punishment as he had been the Devils Instrument for the severity of Divine Justice is declared against the Instruments of sin as well as against Authors of it Exod. 32.20 Lev. 20.15 16. Though they cannot be guilty of sin whereof man only is capable yet the Law saith there that the Beast shall be burned wherewith the beastly man had carnal copulation to shew the hainousness of the sin And not only the Law of God Judgeth thus against the Organ or Instrument but also the Law of Man for a Judge condemneth not only the Forger of false Bonds Deeds c. But also the very Pen wherewith they were written And not only the murderer but also the very weapon wherewith the Murder was commited And as the Bodies of the reprobate which are but the Organs of their sinful Souls are doomed to damnation so is the Serpent here doomed for lending his Body Mouth and Tongue in this first sin to the Devil Hereupon 1. He who was a Beautiful and Delightful Beast to behold without all doubt before now became accursed above all Cattel and most hateful to God men and all the other Beasts which all do Shun as their common enemy 2. He was cut shorter by the feet and made to wriggle on his Belly that before this the Serpent had Legs to lift him up a little from the ground which might Improved by Satans artifice put him into a better decorum for Conferring and Conversing with the Woman is not improbable because he is consorted with the Beasts of the Field Gen. 3.1 Which are distinguished in kind from creeping things Gen. 1.25 Now as Satan by his sin of an Angel became a Devil so the Serpent by this sin of a walking Beast became a Creeping thing and confined to that painful posture of motion 3. Dust must be his diet which his crawling upon the ground must raise up to his mouth and if he feed on any other food yet 't is that every foot doth tread upon so must have dust or dirt upon it to defile it 'T is not improbable that the Serpent went before in a more erect posture than now for the more noble a creature is the more erect that creature goes as beasts being more noble than creeping things and Man than Beasts Yea and Noblemen than Rusticks are more erect in their goings and that he fed before upon fruit but now he is either famished or fares worse than any other creature 4. Instead of that Amity and Familiarity he had with the Woman God Inflicts an everlasting enmity 'twixt him and her yea the brood of Serpents and the whole race of mankind are irreconcileable enemies to each other so that Serpents dare no more go abroad openly but hide themselves in holes and hedges This implacable enmity is more forcible 'twixt the Female Sex and the Serpent insomuch that a Woman is more affrighted than a man at the sight of a Serpent and the Serpent is affrighted at
the purity of their own Original Parentage do palliate this eldest of their twelve Patriarchs Act saying Reuben did only cast out Bilhah's Bed out of Rachel's Tent where Jacob had placed it after Rachel's death but did not commit that shameful sin Answer 1. The word Vajisheab is rightly rendred concubuit he lay with her as 't is sensed in all other places of Scripture so that he cast himself rather into her Bed than cast it out of the Tent It must be granted that this abominable Act did cast Bilhah out of Jacob's Bed from whom he probably abstained ever after this Defilement as David did from his Defiled Concubines 2 Sam. 16.22 Answer 2. This Jewish Apology for their first Ancestor Reuben of their Twelve Tribes is the more improbable because Jacob's grief was so great at it as could not be expressed by words or signs as Ezek. 24.17 23. There is a Mourning that is smother'd within where no Expression thereof is visible without the Heart may bleed inwardly when neither the Mouth moans nor the Eyes weep outwardly as the Prophet Ezekiel so this Patriarch Jacob were no Stoicks but were both of them sensible of what they suffered yet their sorrows were too sad and big for these outward signs to utter as the Prophet was bid to be silent Hebr and forbid to cry Ezek 24.17 So this Patriarch held his peace when he heard of this Act though it was according as the Greek Version addeth evil in his sight so that his silent sorrow which is the sorest and saddest of all sorts of sorrows did plainly proclaim it to be a most sinful and filthy Fact Answ 3. This is yet made more manifest by the greatness of Jacob's Anger at this Act as well as Grief or Sorrow for it Though as some say Jacob dissembled his Displeasure for a season because Reuben was a fierce and furious Young man so might revenge himself of his old Father had he doom'd him to be punish'd for it as a Judge in a Court of Justice as Simeon and Levi had done to the Deflowrer of their own Sister Dinah c. therefore might he refrain or restrain his ill resentment of Reuben's capital Crime at present for fear of some greater mischief or it was pass'd over by the old Patriarch without any Punishment inflicted upon his sinning Son because as others imagine he saw the just hand of God in it to punish himself for his unlawful Polygamy Jacob reads his own Sin upon this Punishment God chastiz'd him with in the Sin of his Son therefore is the Punishment so like the Sin sometimes that a man may manifestly reflect saying Such a Sin was the Mother of such a Misery This made Jacob as it did David Dumb both as to his Deploration and Indignation and opened not his Month because God's Hand was in it Psal 39.9 However whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason or from both yet may it probably enough be supposed ' that the good Father did most severely chide his bad Son for this foul Fact so Jacob did Judge it otherwise he would not when he had a fairer and fitter opportunity have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament Gen. 49.3 4. where he takes the forfeiture of his Birth-right by this Fact and disinherits him of all the Privileges thereof giving from him the Dignity 1. Of the Scepter to Judah 2. Of the Mitre to Levi to whom was devolved the Priesthood that belong'd to the first born and the double Portion of Inheritance to Joseph whose two Sons made two Tribes and that the greatest in Israel 1 Chron. 5.1.2 Hence therefore is this necessary consequence that this Fact of Reuben was not what the Hebrews feign a bare casting out of Bilhahs Bed out of Rachels Tent c. Had this been all that was done by Reuben that Son of seeing as his Name signifies had never been cast out of both the Dignity and double Portion due to the first-born Gen. 49.3 Deut. 27.17 by this Dying Patriarch And hence also Note 1. Reuben by his Repentance found Reception with God and was not rejected of God though thus polluted by Sin yea by such a Sin for which that Incestuous Member of the Corinthian-Church was solemnly Excommunicated 1 Cor. 5.1 c. yet Reuben repenting Gen. 37.30 is not only reckon'd after as a Patriarch Gen. 35.23 1 Chron. 5. c. but also is highly Flonoured Exod. 28.28.21.29 and Rev. 21.12 God is not off and on with his Elect. Their Badness alters not his Goodness 2. Note hence The Jews may not boast of the Merit of their Progenitors their Adoption is by Grace not by Debt Repentance restor'd them to Gods favour and so it may us Mercy not Merit gives both Penitence and Acceptance and God's Election cannot be interrupted in its course by any Sins of the Elect. 3. Note hence when scandalous Sins come to be committed in Religious Families we should as Jacob did here rather cover them with silent sorrow than publish them in Gath 2 Sam. 1.20 or disclose them with publick Reproach both to the scandal of the weak and to the scorn of the wicked yea to the dismal Detriment of Religion it self as if it could not be good because some that profess it do things which are bad yea so bad as not fit to be named 1 Cor. 5.1 This latter is cursed work Gen. 9.22.25 the former blessed v. 23.26 The Fifth Calamity that came upon Jacob after his Return to Canaan was the Death of his Dear Father Israel which Moses mentions with the Death of Deborah his Nurse and of Rachel his Wife all three special Friends Jacob Buries in Chap. 35. v. 8.19 and 29. Crosses as they are there reckoned come thick and threefold as we say upon him Though indeed Isaac's Death is there described only by a Prolepsis or in a way of Anticipation that Moses might make an entire and compleat Narrative of Jacob's History and not be compell'd to interrupt it by interlacing the History of Joseph as he pass'd along in it and pursued it to the end For upon a just Calculation and a right Computation of Time it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt though that be set down after his Grandfather's Death which was so long before yet Isaac's Death is related Gen. 35.29 and Joseph's Selling not till Gen. 37.36 when he was at 17 years old v. 2. then his Father Jacob was 108. who was born in Isaac's 60th year Gen. 25.26 and Joseph was 30 years old when he stood before Pharaoh Gen. 41.46 which was 13 years after he was Sold into Egypt so long his Service and Imprisonment lasted now when Joseph's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph's Sale which must be about 13 years before Isaac's Death because 't is said
Buyers by the Men that undertook to be his Sellers to wit twenty pieces of Silver Gen. 37.28 which Mr. Ainsworth Interprets twenty Shekels or Shillings a goodly price saith Zech. 11.13 that an hopeful youth of such present parts and piety was valued at of them The Chaldee for Shekel read Shelang from whence our English word Shilling seems to be borrowed which name of Money came into use after the Jews Captivity in the Chaldean Babylon and so the Chaldee expresseth this price for Joseph Gen 37.28 Twenty Sheligna's or Shelang's that is Shillings which yet was less by ten Shillings than the life of a Slave was valued at Exod. 21.32 which abatement of the odd ten those undervaluing Sellers were willing to make that they might quit their hands of him in any wise and sell him away at any price Though persons of Josephs present age were by the Law after him in case of Vows valued but at twenty Shekels Lev. 27.5 yet that must be understood of the Shekels of the Sanctuary which were double in value to the common Shekels and so amounted to the Sum of Forty Shillings if not somewhat upward However this goodly price of Joseph was ten Shillings or Silver pieces short of the goodly price of Jesus for Judas sold him and the Jews bought him at the price of thirty pieces of Silver Mat. 26.15 and 27.3 The common scornful price of the basest Slaves for which to the scorn of that base People by a just Hand of God thirty of them were bought and sold for one of those Silver pieces by the Romans that Ruled over them And the Hebrew Doctors refer this under-rating of Joseph to that threatning against Israel Amos 2.6 because they sold just Joseph for Silver and that poor Child for a pair of Shoes which Pirk. Rab. Eliez Chap. 38. explaineth thus that each of those ten Brethren the Sellers of Joseph had two Shekels of the twenty apiece to buy him Shoes for his Feet And Maimonides in his Treatise of Valuations and Damages saith That they had a set price for Slaves and Servants both Male and Female though they were worth an Hundred Pound or not worth one c. The true and full valuation both of Joseph the Type and of Jesus the Antitype two precious Pearls is unvaluable as likewise is the Damage and Detriment accruing by their Sale yet according to right reckoning this is most manifest that both Joseph and Jesus were notoriously undervalued by the vile Sellers and Buyers of them Hereupon God in his Justice did mete out the same measure by his Law of Retaliation when a Son and Daughter of Israel who were Gods Children Deut. 14.1 Ezek. 16.21 were bought and sold for Trifles Joel 3.3 6. A Boy for an Harlot that is for the Hire of an Harlot or to gratifie some such abhorred Filths and a Girl for Wine bestowing the price of their Sale upon Harlots and Drink barbarously Selling and Buying them like Brute Beasts in a Market and that into the farthest Countries that they might never Ransom themselves nor being Redeemed be able to return to their Native Soil again as the Boy Joseph was here This was Singular Signal and Savage Severity which the Merciful God could not abide he will not only fetch Home his Banished though they seem as Water spilt upon the Ground which cannot by any Humane Hand be gathered up again 2 Sam. 14.13 14. but also avenge them of their Enemies Joel 3.7 8. The Scene shall be soon altered and a strange Vicissitude in giving them selling for selling shall be easily observed And though God did not call home his Banish'd Joseph back into Canaan yet did he better things for him in Egypt as after appeareth The Lord loves to retaliate and to set the Scales which comes from the Hebrew Shakal to weigh or Shekel weighed into an even posture bad mens Cruelty in the one and their Punishment in the other and good mens Crosses of Suffering in the one and their Crown of Reward in the other Suppose we be under-rated by the rude World as we are sure to be for the world knows us not 1 Job 3.1 2. yet herein God leads us not through any untrodden paths Re-number both Joseph and Jesus were under-valued by vile Men and they were both especially the latter worth ten thousand of us as it was said of literal David 2. Sam. 18.3 much more of the mystical 'T is the less matter to be little set by and despised seeing our Lord himself that Pearl of inestimable Price Matth. 13.46 was thus contemned and rejected of evil men Isa 53.2 3. we must be content to carry on our course to Heaven as Christ did as concealed men and as hidden ones consulted against by crafty counsel Psal 83.3 It must suffice us that our precious Faith shall be found to Praise Honour and Glory 1 Pet. 1.7 at that Great-Mart or Fair-Day when all Fardles shall he opened and our best Wares exposed to publick View may we but be commended of God 2 Cor. 10.18 Approved in Christ Rom. 16.10 and Jews inwardly Rom. 2.29 then are we God's Jewels Mal. 3.17 though covered with a case that seemeth course to carnal Eyes and corrupt Minds Christ's cursed Country-men could see no comeliness in him Isa 53.3 Though he was the comliest of ten thousand Cant. 5.10 He was in their Eye but a contemptible man How can say they this man this despicable man give us his flesh to eat Joh. 6.52 the matter was God had hid him in whom were hid all the Treasures of worth and wisdom Col. 2.3 under the course case of a contemptible Carpenter Mark 6.3 as the Pearl of Price is found covered under the course case of a Shel-fish Aesop's Cock could not conceive any worth in the Pearl he found in his scratching upon the Dunghil but prefer'd a Barley-Corn before it As it was thus with Christ so it is with all Christians though they be called the World Job 3.16 as they are the best part of it and Denominatio fit à meliori therefore so denominated Every creature Mark 16.16 having the excellency of each by the new Creation All things Col. 1.20 that God sets store by being his peculiar Treasure Exod 19.5 his peculiar People Tit. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People of his Gettings for what gets God for making the World more than his chosen out of the World God's portion Deut. 32 9. for they are his only gain and Glory Isa 46.13 the dearly Beloved of his Soul Jerem. 12.7 They are his Soul his self his second-self and a Royal Diadem in the hand of Jehovah Isa 62.3 His Hephzibah or Delight His Beulah or Bride v. 4. yea the Ornament of God the beauty of his Ornament and that set in Majesty Ezek. 7.20 yet the Midianitish Muck-worms make nothing of those excellent ones on the Earth in whom David Delighted Psal 16.3 no more than those Merchants of Midian the Buyers made of this Jewel
25. They must be Pharaoh's Slaves and Drudges in Building Treasure Cities for him Exod. 1.11 At this Juncture Moses is born brought out of Eminent Danger brought up a Courtier by Pharaoh's Daughter banish'd thence into Midian and there Married c. Exod. 2. from Midian God calls Moses sends him Embassadour to Pharaoh with small Success Chap. 3.4 5 6. Pharaoh harden'd his own Heart adding Sin to Sin the Devil hardened it as God's Jâ—ilour and as a Spirit tempting to Sin but God harden'd it in a Judiciary way as a Punishment for his Sin Then came the ten Plagues upon him and his People Chap. 7.8 9,10 11. each higher and deeper drenching than other Secondly The Concomitants when God had by his ten stroaks at Pharaoh's hard heart extorted a Dismission of his People out of the Tyrants hands Israel began his Journey out of Egypt having first the Law of a yearly Passeover ordained for their Observance Chap. 12. and the Consecration of the first-born Chap. 13. They depart from Succoth not the right way to the Mediterranean Sea by Palestine but to the Red Sea by the Wilderness thence coming to Aetham c. Pharaoh pursues them Chap. 14. and is Drowned for which was Sung a Song Chap. 15. At their coming to the Wilderness of Sin they want Meat Chap. 16. at Rephidim They want Drink and are Assaulted by the Amalekites Chap. 17. Moses complains of the Burden that the Government of Six hundred thousand Men c. should lay upon his Shoulders Chap. 18. Then they came to Mount Sinai the place designed for meeting God Exod. 3. and Chap. 19. Thirdly The Consequents are two great things First The Giving of the Law And Secondly The Erecting of the Tabernacle As to the first There was 1. The Preparation for it Chap. 19. 2. The Promulgation of it Chap. 20. not only of the Moral but also of the Ceremonial and Political Laws Chap. 21 22 23. Then 3. the Confirmation of all by a Solemn Covenant entred into betwixt God and Israel Chap. 24. and when forseied by the Golden Calf was again renewed with the two Tables of Stone c. Chap. 34. As to the Second the Pitching of the Tabernacle The Form 1. was shewed to Moses in the Mount. 2. The Matter And 3. The Makers of it all prescribed by God and described in his Word Chap. 25.26 27 31. 4 The Worshippers in it the Priests Habits Ordinations and Offices Chap. 28 29 and 30. Next follows the Obstruction of this work by the Idolatry of the Golden Calf Chap. 32. but 't is removed by a Reformation Chap. 33. Upon which the Materials of the Tabernacle are brought together and all placed in their due form and order for erecting the Tabernacle Chap. 35 36 37 38 39. And Lastly When the Tabernacle was compleatly Erected God himself comes and Consecrates it Chap. 40. Now come we to make Remarks upon all these three Premises The first Rank is from the Antecedents of Israel's Deliverance out of Egypt The first Remark from hence is That Divine Compassion is the Foundation of the Churches Deliverance out of her deepest distresses and not any Desert on her part c. The Church of God had lain long even two hundred and fifteen years in a distressed state God having turned the Egyptians Hearts to hate his people Psal 105.25 as much as they had loved them before during all the time of Joseph's Government This fault we may not father upon God as if he were the Author of this Sin for he is not of any Jam. 1.13 14 15 as it is impossible to be so 't is abominable to think it Man's Inclination to Good is properly and peculiarly from God but his Inclination to Evil is from his own depraved heart drawn out by Satan's Suggestions and must be ascribed to God only by Accident God did this saith David that is not positively but permissively in giving the Egyptians an occasion to hate his People for by his multiplying them so marvellously through his Blessing c. They conceited that the Israelites would soon grow stronger than themselves c. Psal 105.24 One and the same Fire softens Wax but hardens Clay God did not infuse this Envy into them the Sun setting is only by Accident the cause of the Night whereof the shadow of the Earth is the proper Cause c. All Hearts are in God's Hands who fashioneth them as to their liking or disliking of others at his pleasure yet without Sin This was a Judiciary Act in God to suffer the Egyptians thus hardly to handle the Hebrews 1. Because some of them were faln to Idolatry Ezek. 20.5 7 8. and 23.3 8. Josh 24.14 2. To wean them from Egypt and to make them long for Canaan 3. That by a just Title they might spoil their spoilers 4. That God might glorifie himself by pouring forth his ten Plagues upon Egypt 5. Because the Sins of the Amorites as well as of the Egyptians were not yet full Gen. 15.16 And 6. Because the Hebrews were not brought to a true and due Humiliation for their Sins till their long and hard Affliction handed them to a saving sense thereof How remiss they were in their Repentance and how hardly wrought up to it God's Complaint of them doth Demonstrate Ezek. 20.7 8. that is I might say what I would they would do what they list so that God was so highly provoked with their obstinacy as his Justice made him say I am just ready to Resolve your Ruin in Egypt and never Redeem you out of the House of Bondage God had as much ado to forbear Killing them as he had Moses in the same Country for neglecting to Circumcise his Child Exod. 4.24 the designed Law giver must not be a Law-breaker But behold how God's mercy triumphs over his Justice Jam. 2.13 but I wrought for my own Names sake c. Ezek. 20.9 10. No sooner were Israel brought to a right sense of their Sins so as they sighed groaned and cried to God but immediately Divine Bowels began to yern and to be broached and bleeding over them Exod. 2.23 24 25. and 3.7 8 and 6.5 and 22 23 27. When Israel understood that God had a seeing Eye an hearing Ear and a commiserating Heart together with his Promise of an helping Hand They fall down prostrate to adore him Exod. 4.31 c. And then began Divine Bowels to yern and to flow forth freely and fully in order to their Deliverance Thus saith God When Israel was a Child then I loved him and called my Son out of Egypt Hos 11.1 that is not so much 1. Because all young things be lovely especially Children not only for their pretty features but for their Innocency ignosceney c. But rather when Israel was unlovely a mere Child having nothing of worth in him to make him desirable while he was an Infant in his Birth-blood Ezek. 16.6 c. the Church's Infancy takes Date from her being in Egypt's
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 â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified 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 Genâ—iles 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
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
Abimelech by a Witty and Woody Wile makes a shift to burn both the Tower and the Sacred Fort wherein about a Thousand Men and Women were burned and Baal-Berith their helpless Block became a Burnt-Offering with them From thence Abimelech marches to Thebez near Millo out of which fire came forth and devoured him according to Jotham's Prophetick Curse ver 20. The Towns People ran into their strong Tower that were not slain in the taking the Town taking up great Stones to the top of the Tower which was flat Roof'd to beat off the Assailants Abimelech Intoxicated with his former Success was not Timerous but too Temerarious he being Fool-hardy went har'd to the Door to burn it also but a Woman throws down a piece of a Mill-stone upon his Head and breaks his Scull There lay this Bramble Brained and this brings in the last part of his History i. e. his Death described by its Concomitants and Consequents First The Concomitants He Died desperately in his sin his Wicked Life ended in a Woful Death he taketh care of his Credit but none of his Soul saying to his Armour-bearer Slay thou me and let it not be said a Woman slew me Yet this means whereby he thought to smother it did divulge it the more 2 Sam. 11.21 N. B. Behold the Just Hand of God upon him he had slain his Seventy Brethren upon a Stone ver 5. and now he loseth his own Life by a Stone his Head had stoln the Crown of Israel and now a Woman of Israel breaks his Head into pieces for so doing His Sin was writ upon his Punishment Secondly The Consequents of his Death his Army immediately dispersed not staying to take the Tower c. to Revenge their King's Death but likely were glad to be rid of such a Tyrant who Entred like a Fox Reigned like a Lyon and Died like a Dog This Cursed Bramble was fit for nothing but as to burn others so to be burnt it self for the wrong done to his Father That Hainous Sin had an Heavy Punishment and Jotham proves a True Prophet though it was three Years after he had uttered his Prophecy ver 46 47 48 49 50. to the end Judges CHAP. X. JUdges the Tenth relateth Israel's Relapsing and Repenting in general for they enjoyed Peace under their Seventh Judge Tolah and under their Eighth Judge Jair but after them they Relapsed into Idolatry and were oppressed by the Ammonites c. Therefore in this Chapter is the double State of Israel to be considered First The State of their Liberty 1. Under Judge Tola And 2. Under Judge Jair from ver 1. to ver 6. The Remarks upon this first State be First This Tola is described by his Parents Ancestors Tribe and Seat ver 1. and by his Life Death and Burial ver 2. He thrust not himself into this Office as Abimelech the Usurper had done but was raised up by God and was accordingly qualified to Reduce Israel into Right Order when notoriously disordered by Abimelech's Tyranny to abolish Idolatry which much abounded during Abimelech's Licentious Monarchy and to Restore Religion to its Native Purity c. Here was work enough for Tola though he had not as we read any Oppressing Enemies to deliver Israel from in his Day N. B. He beareth the Name of the first born of Issacher Gen. 46.13 A Tribe of a sluggish Disposition Gen. 49.14 fitter for Subjection in Couching than for Dominion in Commanding and not much Memoriz'd in her Men any where Deborah doth indeed celebrate them in her Song for having Valiant Princes and People that assisted her Judg 5.15 and David made great account of them in his Day for their understanding in the times c. 1 Chron. 12.32 This Tola likely was such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency who knew what Israel ought to do and who by a prudent and pious Government kept them from Sedition and Civil Wars from Oppression and Tyranny as also from Idolatry for Twenty and Three Years while he lived in Samaria where likewise he lay buried ver 1 2. The Second Remark relateth to Judge Jair who was a Man of great Wealth and Worth in Gilead having Thirty Son that were Lords of Thirty Cities and that rode upon Thirty Mules of State like Judges or Men of the greatest Figure and Quality as Judg 5.10 and 12.14 2 Sam. 13.29 and 18.9 1 Kings 1.33.38 44. and these were all Princes Subordinate to Judge Jair N. B. Note well This was not that Jair whom Moses mentioned Numb 32.41 for that was above Three hundred Years before this and he had but Twenty Three small Towns Conquered from the Canaanites 1 Chron. 2.22 But this Man's Sons had Thirty Cities supposed to be the same with Addition but now Wall'd about and Fortified for this Judge Jair's Honour and therefore were called Hanoth-Jair after his Name given them by his Honourable Ancestors and now both Increased Beautified and Fortified in his Day This Judge was of the Tribe of Manasseh beyond Jordan he Judged Israel Twenty and Two Years appeasing all Tumults such as had broke forth in Abimelech's Tyranny restoring the true Religion and administring Justice according to God's Law N. B. The Sequel demonstrates that Judge Jair could not reclaim them all his Days though he did his Endeavour Then this Judge died and so went to be Judged at the Tribunal of the Supream Judge ver 4 5. Hebr. 9.27 The Second State of Israel was their State of Slavery after a long State of Liberty The Lord sold them again into the hands of their Enemies This State is described 1. By its Cause ver 6 7. 2. By its Adjuncts of Time Persons and Place ver 8 9. And 3. By its Effects bringing Israel to Repentance c. ver 10. to 16 c. The First Remark hereupon is The Moving Cause of their Bondage now was the breaking forth of their old Itch of Idolatry and that worse than ever after a long Restraint for they Worship not only Baalim and Ashtaroth as formerly but they must have Cheimosh and Molcch and Dagon also mean while they quite forsook the Lord because his Service was too severe but the Service of Idols was more Flesh-pleasing allowing of Stage-Plays Dancings Comedies Tragedies and such like Mad Merriments and because they saw those Idol-Worshipers flourish in Wealth and Honour while themselves were Poor and Contemptible and lastly because themselves were but few compared with the Idolatrous World therefore the Lord sold them into the hands of those with whom they hoped to Ingratiate by serving their Gods The Second Remark is 'T is said That Year they vexed them ver 8. both the Persons vexing and the time of their being vexed are just matter of Inquiry As to the Persons vexing it is Answered Though the Philistines be named in ver 7. as well as the Ammonites to be the vexing Persons yet in the History of Jephtab the Ammonites were the principal Persons that
well as his Entrance c. He offers him the Incestuous Match of his Younger Daughter who he said was Fairer but never better for her Beauty N. B. This was a Marriage fitter for a Philistine to propose than for an Israelite to embrace knowing that the Law saith Nullae propinquae sunt Appropinguandae Thou shalt not come near to any of thy Kin Levit. 18.6 9 c. and 20.17 c. Therefore Samson abhor'd it and resolv'd Revenge as a publick Magistrate ver 3. The Body Politick being faulty in permitting such an Injury to an Innocent The Second Remark is The Manner of his Revenge and that was Threefold First Upon the Philistines Fields ver 4 5 6. in order to this Samson catcheth Three Hundred Foxes whereof that Countrey was full Can. 2.15 Nehem. 4.3 Psal 63.10 11. Lam. 5.18 Ezek. 13.4 N. B. Nor ought Anti-Scripturists to ridicule this Story as incredible if it be seriously considered 1. He might use many hands beside his own to catch them in Nets and Snares this might take up some time how long this was in doing we are not told in the Text. 2. The Work was Inspired into him by God's Spirit which was upon him And 3. The Cattel upon a Thousand Hills are at God's Command Psal 50.11 Gen. 6.20 N. B. The same Power and Providence of God that brought all sorts of Beasts to Noah's Hand that he might House them in the Ark did likewise bring those Three Hundred Foxes into Samson's hands c. N. B. Foxes he rather chose than Hares or other such like Creatures for their bushy Tails which was the more serviceable for his design tying Tail to Tail together that they might not run into their common Kennels but drew each other contrary ways with a lighted Link tyed to their Tails that they might run among the Standing Corn. and Stacks in the very time of Wheat Harvest ver 1. and into their Vineyards and Olive-yards as they were severally let loose by him to burn them all ver 4 5. N. B. The Event of Samson's burning the Corn-fields c. of the Philistines incens'd them so highly that they burn the Timnite and his Daughter as the two grand Incendiaries who had provoked Samson to this Mischievous Action ver 6. Thus that which Samson 's Wife feared chap. 14.15 came upon her Prov. 10.24 and that justly N. B. Because she had chosen Iniquity rather than Affliction Job 36.21 her Bride-men threaten'd to Burn her Judg. 14.15 which probably they never intended having no provocation thereunto upon her part if she would not prevail with her Husband to Interpret his Riddle unto her that she might Interpret it unto them hereupon she chused rather to betray her own Husband's Secrets than in faithfulness to him to run the hazard of any harm to her self though never intended N. B. And if Josephus saith true that together with her they burnt all her Kindred then it is not unlikely but her new GÃ llant who had so treacherously leap'd into his Friend Samson's Bed had his just Desert of being burned with her as he had most wickedly burnt in Lust after her this was a righteous Punishment upon a pair of Adulterers they that sow Iniquity shall reap Vanity Prov. 22.8 Hos 8.7 N. B. Here God wrote the Sin of this Adulteress upon her Punishment and as Ovid saith of his Jove in the case of Phaeton whom he struck dead with an hot burning Thunderbolt for his setting the World on fire Compescuit Ignibus Ignes he quenched one fire with another So the true Jehovah gives Samson's Adulterous Wife burning for burning she had burnt in Lust toward Samson's Philistine Friend and now the very Philistines are Executioners in God's Hand to burn her with fire And thus Kitchin-fire God used to quench Carnal fire in her N. B. The second manner of Samson's Revenge was upon the Bodies of the Philistines with bruising Blows as before upon their Fields by fire in the Foxes Tails Now the Philistines had reveng'd Samson's Injury upon those Persons that had been Principals in being Injurious to him Was Samson satisfied with this piece of Rigorous Justice No he solemnly protests against it ver 7. because they had not done Justice in an orderly Judiciary way but after a tumultuous manner saith he ye have indeed revenged my Just Quarrel upon my Churlish father-in-Father-in-Law and Wanton Wife and think you have pleased me well thereby but because ye have done it with a wicked Mind merely respecting your own Losses of your Corn Grapes and Olives more than the Injuries done to me N. B. Note well This shall not serve your turn nor satisfie me but I will still persist and not yet desist in being throughly avenged of you and then shall I cease till you have given me another just occasion of farther Revenge This he speaketh not as a private person vindicating his own personal Quarrel only but as a publick Magistrate set up by God for that very purpose to take Vengeance upon an Vngodly Nation H. B. Hereupon he falls Pell-Mell as we say upon them and Smites them Hip and Thigh ver 8 a proverbial expression intimating that he laid load upon them with his heavy Hands and lusty Legs Cuffing and Kicking them so that he not only knock'd down to the ground all that felt his fatal Blows and Spurns but also he lamed them by putting their Hips and Thighs out of Joynt so rendred them incapable of any Military Employ against Israel which peradventure was the only design of Samson in this present Expedition and though we read it with a great Slaughter yet the Hebrew may be read with a great stroke and possibly his Blows were Mortal unto some his Mawling them with his Fists and punching them with his Feet for he had no Weapon in his hand might give a Passport as we say to a few yet at this time he aimed only to Maim and Lame them so as to make them useless for War N. B. Some do sense those words Hip and Thigh that he smote their Horse-men and Foot-men because the former sits upon their Hips on Horse-back and the latter march and stand in Battel by the strength of the Thigh N. B. From hence we may learn what Mischiefs may ensue such Adulteries and Violations of the Marriage-Bed so true is that of Solomon one sinner destroys much good Eccles 9.18 When Samson had done this Heroick Exploit in routing the Horse and Foot of the Philistines he retireth to a Rock for his own safety well knowing that they would watch all Opportunities to take their revenge upon him ver 8. N. B. His Third manner of Revenge upon them was still higher than the two former even against the very Lives of them this is described by Antecedents Concomitants and Consequents First The Antecedents do concern 1. Samson's Enemies who march into Judah with a mighty Army to surprize him and to make War against Israel if they durst Abet or protect
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
Private â—â—fe N. B. 1. With Peter Martyr in sacred History we never Read that High-Priests did depose Kings as the High-Priest of Rome hath often done but that Kings have deposed High-Priests as here and Grotius saith the same and that they are but Subjects and stand when the King sits N. B. 2. Mercy ought to be mingled with Justice where any Merit may be formerly found Thus Solomon mitigateth Abiathar's Punishment who in rigour of Law was no better than a dead Man as well as Adonijah and Joab here but Solomon to requite his former kindness to his Father David both in bearing the Ark before him 2 Sam. 15.24 29. 1 Chron. 15.11 12. And in being a Fellow-sufferer with him 1 Sam. 22.20 only banishes him to teach Princes not to write Injuries in Marble and Benefits in Sand or Water c. N. B. 3. The Scripture cannot be broken John 20.35 But must be fulfilled Matth. 26.54 Luk. 24.44 So God's threatning against the House of Eli 1 Sam. 2.31 35. was here accomplished namely the Translation of the High Priesthood from the Line of Ithamar in Eâ—i and Abiathar to the Line of Eleazar in Zadok Ambrose saith Deus tarditatem supplicij gravitate compensat Though Divine Vengeance seems sometimes to come slow with leaden feet yet is it always sure and comes to strike with its Iron hands which drench deep were they fall This Doom had lain dormant for eighty Years betwixt Eli and Abiathar who must be now punish'd for his Treason and so accomplish that Divine Doom c. The Fifth Remark is Solomon's removing of Joab out of his way with more rigour of Justice ver 28 29 30 31 32 33 34 35. Mark 1. David had caution'd Solomon particularly against Joab ver 5 6. complaining what he had done against David either directly in his over Insolent and Imperious Carriage trampling upon the King's commands when they comply'd not with his Humour or Interest who hath oft provok'd me to Passion 2 Sam. 3.39 and 19.7 c. or Indirectly done to me in his basely Butchering Abner and Amasa to both which I had given my publick Faith for their Security and that when they were about a Treaty of Peace with all the Tribes c. Therefore I refer him under this black Brand to thy Wisdom though he hath been my General this forty Years yet let him not Dye a natural Death N. B. Some Rabbins say Joab had discover'd Vriah's Letters to David's great Disgrace and therefore could never be reconciled to Him for disclosing his Secrets about contriving Vriah's Death But 't is more probable that his putting Absalom to Death still stuck in his Stomach Mark 2. Joab hearing of the Execution of Adonijah and of the Expulsion of Abiathar two of his fellow Arch-Rebels He being the Third and the worst too both as being so stigmatiz'd and branded by David to his Son whereof He might have some notice whereas Adonijah now executed had not been so infamously Characterized as himself was and also as being look'd upon by Solomon with a Squint eye because Joab had despised him and held him unworthy to Reign not only for his scandalous Birth but also for his Childish Youth therefore despairing of any Mercy He ran to the Horns of the Altar ver 28. that they might push away all Executioners of Justice from him and that sacred place might save him as it had done Adonijah Chap. 1.50 N. B. Christ seems to blame Pilate for killing the Galileans at the Altar Luk. 13.1 2. And the Jews for slaying Zacharias there Matth. 23.35 Mark 3. Solomon sends Benaiah to call him thence Joab disobeys the King's command hoping that the King would not dare to pollute that Holy Place with his Blood but his Hope being that of an Hypocrite was no better than the giving up of the Ghost Job 11.20 which is but Cold Comfort He resolves to dye there hoping also it might be some advantage to his Soul but wilful Murtherers such as he had been must have no Mercy shewn them by God's Law Exod. 21.14 Mark 4. 'T is supposed that Joab was haled by force from the Horns of the Altar according to the Direction of that Law of God Exod. 21.14 and then slain both as a pattern to all wilful Murderers not to expect Protection any where and also to expiate the Blood of Abner and Amasa from David who was Innocent of it Joab dies for it and is buried and Benaiah put in his place ver 30 31 32 33 34 35. The Sixth Remark is Solomon's confining of Shimei ver 36 to 40. Mark 1. David's Caution to his Son concerning him ver 8.9 was not out of any Rancorous or revengeful Spirit wherewith David as a private Person durst not Dye and from which canker'd frame many Passages in David's Psalms and in the History of his Life do demonstrate his Freedom N. B. But this Charge he gave as a publick Magistrate to maintain the Honour and Order of Civil Government This Cursing Shimei had Cursed the King with bitter Curses 2 Sam. 16.7 8 c. For which Abishai would have slain him once and again and though David then patiently submitted to it as sent of God and afterwards pardon'd it for his Part 2 Sam. 19.21 23. Yet leaves it to Solomon's Wisdom to Judge of this Publick malicious Fault and to punish him for it at his committing future Offences This Advice was not contrary to David's Oath for then there had been no need of Solomon's Wisdom to find out an occasion for the Future to which his turbulent Spirit will expose him to be paid home for the new and old together Mark 2. Solomon confines Him to Jerusalem at distance from his own Countrey and Kindred amongst whom he might have rais'd some Tumults against the Government He must not stir out of the City neither Eastward to Baburim his old Habitation nor Westward to Gath no way so far distant as the Brook Kidron is from Jerusalem if he did he was a dead Man ver 36 37. N. B. How happy would Abiathar have thought himself in Shimei's Confinement of whom for his Function's sake and his sufferings with David we read not that any doleful Catastrophe attended him as did all his Fellow-Criminals Thus the Lord chastizes his own Children that they might not be condemned with the World 1 Cor. 11.31 But this Cursing cursed Shimei must not be trusted any farther than he may be seen He is kept within compass here close confined N. B. Oh that we could learn to deal so with our own deceitful Hearts and desperately Wicked Jer. 17.9 He that trusts his own Heart is a Fool Prov. 28.26 Mark 3 This Confinement Shimei thankfully owned when imposed upon him as a Favour far more than he either expected or deserved and therefore promised upon Oath to perform it ver 38 39 42 43. where Solomon chargeth him with breaking his Oath his false Heart praised this Law for it's Lenity and promised Obedience
hang'd upon the Gallows he had prepar'd for Mordecai as those Lords perish'd in the Pit they had digg'd for Daniel and Haman's Sons were hang'd also Esth 7.10 and 9.14 and the Law of Nature and Nations punishes Wives and Children of Traitors with a Confiscation of all their Lands and Goods whereby they both are dispossess'd beside they might be partakers of their Parents and Husbands Crimes either encouraging them to proceed or approving or at least consenting to the Plot. Mark 6. The Lions mastered those malicious Lords and all theirs breaking their Bones ere they came to the Bottom ver 24. This gives farther Light and Lustre to Daniel's miraculous Deliverance That it was not want of Hunger or of natural Ferocity by Famine saith Calvin which made the Lions spare Daniel because they had been newly fed with Flesh to the full as Daniel's Enemies objected saith Josephus and therefore saith he Darius gave the Lions food when Daniel was drawn out and before his Accusers were cast into the Den yet the Lions though full did ravenously tear them c. this is not improbable but being a Fiction only of Josephas seeing the Scripture is silent 't is but an adding to God's Word N.B. 1. The admirable over ruling Power of Almighty God over all Created Beings for executing his Will whether in a way of Mercy or of Judgment All God's Creatures are his Host to perform his Pleasure either for Reward or Punishment As the Lion that slew the Prophet for disobeying God yet spared the Ass c. 1 Kings 13.24 25 28 29. and another that slew the Man for disobeying God's Prophet 1 Kings 20.36 and the Lord sent Lions upon the Samaritans because they feared not God 2 Kings 17.25 Thus those unreasonable fierce and furious Creatures have their Mouths muzzl'd by their Maker to the sparing of Daniel yet have their Mouths open'd to Master his Enemies c. All Creatures both Animate and Inanimate are God's Servants c. Psalm 119.91 N.B. 2. Here 's a loud Alarm sounded to all wicked Persecutors of God's People contrary to their Consciences whether they be Princes or Peasants that do persecute shall they escape by Iniquities No God will cast them down in his Anger Psalm 56.7 into a worse Pit than the Pit of Lions even into the bottomless Pit of Hell among Devils Psalm 9.17 the Throne of Iniquity that sets up Mischief by a Law shall have no fellowship with God Psalm 94.20 't is a fearful thing to fall into the Hands of the Living Lord Heb. 10.31 He will tear in pieces worse than a Lion Psalm 50.22 Mark 7. Darius's Decree ver 25 26 27. that all his hundred and twenty Provinces should fear the God of Daniel c. hence Maldonate calls him a Convert but Calvin Answers If so then he would have destroyed Idols as Inconsistent with the Living God and his Worship However He speaks in Daniel's Diaiect concerning Christ's Kingdom Dan. 2.44 and 7.14 27 c. and had learnt all this Doctrine from Daniel whom he now heard own'd and honour'd calling God a Deliverer as he had been to Daniel now and to his three Noble Companions before in Chap. 3. Grotius saith N.B. This is a Caution to Kings to execute Justice upon the Wicked to Advance the Godly as Darius did to Daniel when he had executed his Enemies and to bring their Subjects to the Knowledg of the True God by their Laws else are they worse than Darius c. Daniel CHAP. IX THIS Chapter consists of two general Parts First The Prophet's Prayer ver 3 to ver 20. And Secondly God's Answer to Daniel's Prayer from thence to the end In the first General Part. Remark the First The Time of it which was the first Year of Darius the Mede ver 1 2. 't is said Dan. 6.28 that Daniel prosper'd in the Reign of Darius the Mede and of Cyrus the Persian both of them had him in great Honour and preferr'd him to high Employment As he had born a considerable Figure in the Court of Babylon until the first of Cyrus Dan. 1.21 so he did no less until the Death of Darius who lived not long after He and Cyrus took Babylon some suppose that Darius dyed at or about the End of that Year wherein the Chuldean Kingdom was swallowed up by the Medo-Persian and that Year is call'd the first Year of Darius Dan. 9.1 and the first Year of Cyrus also Ezra 1.1 both then entring upon that Babylonian Empire and Darius is dead before the third Year of Cyrus for Daniel mentions the first of Darius Dan. 9.1 but after Darius's Death he Names now the third Year of Cyrus Dan. 10.1 moreover the Decree for the Jews return ran not in Darius's but in Cyrus's Name Remark the Second Is the occasion of Daniel's Prayer which was the very last end of the seventy Years Captivity ver 2. for the Babylonian Kingdom and the Jews Captivity expired both together This Daniel understood by Jeremy's Prophecy Jer. 25.11 12. and 27.5 6 7. and 29.10 c. N.B. Though Daniel was an excellent Prophet had his extraordinary Revelations and frequently convers'd with Angels yet disdain'd he not to study the Holy Scriptures as 1 Tim. 4.13 and 2 Tim. 3.15 16 17. he read both Jeremy and Moses's Books as appears from ver 10 11 12 13. saith Grotius N.B. Hence Junius and Polanus exclaim against that Apocryphal Fiction that the Book of the Bible were burnt at the Burning of the Temple and were restor'd by Ezra 2 Esdras 14.21 48. if so how came Daniel to have them and no sooner had he read them and understood the Captivity was at an End but he immediately applies himself to God in Prayer N.B. Well knowing that there is no readier way to speed at the Throne of Grace than to put God's Promises into suit by Prayer If we speak the same to God in our Prayers which God hath spoke to us in his Promises then is there the sweetest Harmony and God will answer all in his Providences The Term of the Captivity was ended according to the Prophecie of Jeremy in the first Year of Cyrus saith 2 Chron. 36.22 and here Daniel saith it was the first Year of Darius so that they two concurred Remark the Third The Prayer of the Prophet after the Time and Occasion His Prayer consists of three Parts 1. A Prologue or Proem wherein he gives God a threefold Praise 1. Of his Majesty 2. Of his Veracity And 3. Of his Benignity ver 4. whereby he sheweth saith Calvin in this Preface that he came not to Cavil or Murmure but to wrestle with God for Reconciliation N.B. 'T is good in the beginning of our Prayers to propound God to our selves under such suitable Attributes as wherein we may see beforehand the very thing we pray for this is the best Art of Praying and Begging c. The Second Part of his Prayer is Confession of Sin ver 5 to 15. Mark 1. 1st
infatuated Fools did Muster up all their Forces to execute their first Decree yet were they easily overcome by the Jews No Man could withstand them ver 2. N.B. Having a good Cause a good Call a good Courage and a good Conscience but above all a good Captain the Lord of Hosts how could the highest of those Hamanists stand before the Jews thus armed with God himself who made all the mighty Officers help them ver 3. as well as Mordecai ver 4. Remark the Second The Jews kept themselves within the compass of the King's Commission not medling with any that did not molest them but killing those only that sought to kill them and in special the ten Sons of Haman who were the Ring-leaders to all the Hamanists in Shushan Haman's Death still stuck in their Stomachs and they resolve to be reveng'd being Mad with Malice they venture in despight of the King's Favour and Mordecai's Power for patronizing the Jews All these ten Sons of whom Haman had so boasted Chap. 5.12 wicked Men are full of Children Psalm 17.14 and their five hundred Complices they had wheedl'd in to join with them were all slain in Shushan ver 5 6 7 8 9 10. Remark the Third The Rabbins curious Criticism upon Haman's Youngest Son named Vaiezatha ver 9. in which Name those Doctors observing a little Zain and a great Van are found written to compose the Word from hence they do guess and gather that this Vaiezatha though the Youngest was the most malicious of all the ten Sons against the Jews This was Haman's Darling whom he Corrected not but notoriously Cockered no wonder therefore that he proved the worst Nos omnes licentjâ Deteriores sumus for as Pity spoils a City so much more a Son as it did Old Eli's c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all ten evil-Eggs of an evil Bird but this who was the most indulged Egge became the vilest of all those Varlets and therefore the Jews are to be justified who having the King's warrant would not let one Whelp to be left of so bad a Litter c. N.B. Though the Apocryphal Addition of Esther Chap. 16. ver 18. tell us but not truly that this youngest of that viperous Brood was spared ver 10. Remark the Fourth Upon the very Day of this first slaughter some officious Person ran to the King with Tidings of the number that had been slain possibly this Messenger was some Malignant an Hamanist or a Man of an evil design to incense the King against the Jews ver 11. but God so over-ruled and ordered it that the King was well content with what was done and went merrily in to the Queen saith Masius and must himself be the Messenger of this News which he knew would be very grateful to her and as a farther Testimony of his Love to her he gives her leave to ask of him whatever more she desired to be done in his Royal City beside yea over and above whatever number the Jews have now slain in the hundred and twenty seven Provinces ver 12. Remark the Fifth The Queen begs of the King a new Commission for one other Day only wherein the Jews might have his warrant to kill their implacable Enemies the next Day also ver 13. Bedath Haiom Hebr. as they had done that Day For she prudently supposed that all those cursed Conspirators against the Jews could not be altogether caught upon the first Day in that populous City but lest some of them should lye lurking in that Wood of Houses or the Grandest of them might Politickly withdraw for that Day out of the City and might confidently return the next Morning because the King 's killing Commission expired with the first Day to Plot Revenge therefore she procures a private and unexpected Decree which catched them all secure at their homes whereby they were all slain N.B. Oh that we could learn Esther's Diligence saith Lavater against our Spiritual Enemies as she did against her Temporal Col. 3.5 Rom. 8.13 we should mortifie them all Remark the Sixth By this new Commission three hundred more in Shushan were killed the second Day ver 15. beside the five hundred and Haman's ten Sons the first Day before ver 6 10. but in the hundred and twenty seven Provinces were seventy five thousand of the Jews Enemies then destroyed without the loss of one Man on their Part ver 16. in one and the first Day only so that the total summ amounts to the number of seventy five thousand eight hundred and ten Men with Hamans ten Sons for whom Esther thought it not enough that they were kill'd among the rest but she begs that they might be hang'd also upon their Father Haman's Gallows not for farther torment whereof there Dead Carcases were not capable saith Masius but in Terrorem for a Caution to Posterity c. The King commanded it to be done at the Queen's request ver 13 14. for he was unwilling saith Josephus to cross Esther in any thing N.B. This was done for their greater Infamy and Ignominy and for a Terrour to all Men that they abuse not the King's Authority nor perswade him to execute such cruelties against his Innocent Subjects Remark the Seventh If any ask Was not this Cruelty in the Jews to kill so many thousand of the King's Subjects Bonartius Answers this slaughter was Justice For 1. 'T was lawful for them to kill rather than be killed the great Law of self Preservation is universally approved of in their own necessary Defence 2. They were armed with Royal Authority to destroy those that disturbed them Chap. 8.11 3. Mordecai might charge them with Treasonable Actions in the eight Months space betwixt the Publication of the latter Edict and its Execution So they were executed as Traitors to the King 4. Nor was it any dishonour to the Jews to be the Almighty's Slaughter-men seeing the Holy Angels are Executioners of God's just Judgments upon such as are Traitors to him as in the Case of Sodom of Sennacherib's Army and oft in the Revelations c. 5. Nor was this Act any more than the Law of Retaliation they only destroy'd those who both purpos'd and endeavour'd to destroy them And 6. As to Haman and his ten Sons they were justly slain by Vertue of that Divine Doom Denounced against Amalek Exod. 17.12 Deut. 25.17 c. Remark the Eighth However those Godly Jews neglected not to mingle Acts of Mercy with their Acts of Justice in not laying their Hands upon the spoil This is said of them three times ver 10 15 and 16. Though the King's Commission did impower them to it wherein their Liberty was very large not only to kill Men but also Women and Children and to take the spoil of them for a Prey Chap. 8 11. but it was the pious purpose of the Jews to keep within the compass of the King's Commission Non semper omnia qua licent sunt facienda saith Lavater N.B. Such as
ver 4. Remark the Fourth Ezra's Prayer from ver 5 to ver 16. Mark 1. Ezra rose up at the Evening Sacrifice and falls down upon his Knees and with spread Hands falls on Praying ver 5. in the Presence of those that trembled at God's Word ver 4. well knowing that unto such the Lord looketh with his choicest looks of Love Isa 66.2 and that his Prayer together with the Sacrifice might ascend up in those Pillars of Smoak Cant. 3.6 as a Memorial before God Acts 10.4 Mark 2. The Preface of his Prayer ver 6. for insinuating the better into God's Favour he includes himself into the number of the Transgressours Acknowledging that the Sin was now become National in the guilt of it and that it was now become like deep Waters wherein they were like to be all drowned as Psalm 38.4 and 124.4 and that it was now gone up to Heaven to fetch down Wrath from Heaven Mark 3. He makes Confession with all Aggravation ver 7. as Daniel did in his Day Dan. 9.5 bewailing the Sins of their Forefathers the sad Effects whereof they were still smarting under in the Continuance of the Captivity of so many of our Brethren abroad yet we at home are still reviving the same old Sins whereby we declare our selves to be but a Race of Rebels from one Generation to another in a continued Series of the same Sins Mark 4. As Ezra had handed out the Vessels of the Temple by number and by weight as before just so he handleth his own and his Peoples Sins For 1. He confesseth them by number as Aaron did Confess over the Head of the Scape Goat all the Iniquities of the Children of Israel Lev. 16.21 So likewise 2. By weight for as Aaron confessed also all their Transgressions in all their Sins that is laying open how many Transgressions were wrapp'd up in their several Sins and the Circumstances of them that did aggravate them so did Ezra here Mark 5. Ezra doth not only Confess the Sins of past and present Times but he doth aggravate them by the many Benefits God had conferr'd upon the People and by the many Cautions God had oft given them to the contrary ver 8 9 10 11 12 13. yet all seemed lost upon them Remark the Fifth The many moving Metaphors that Ezra useth both in expressing God's Kindness to the Jews and his cautioning and counselling them to a better behaviour Mark 1. That Metaphor of God's giving them a Nail ver 8. Hebr. Jather signifies saith Piscator a Pegg of Wood or Iron driven in to hang Garments upon or useful Vessels Isa 22.23 or it signifies the Pins or Stakes of the Tabernacle to make it stand steady in Storms Exod. 35.18 Isa 33.20 or it signifies the Anchor to which the Cable is fastened saith Menochius that the Ship might Rest near the Shore all which sheweth that God had given them some Settlement in a good Governour Zerubbabel and a good Priest Jehoshua which was some support of their Faith and Hope that God would do them good Mark 2. That God had lightned their Eyes for a little space that is exhilarated the Eyes of our Minds saith Vatablus so the Phrase isused 1 Sam. 14.27 28. for in Danger the Eye looks dim and dark the Soul sitting there shews it self pleased or displeased c. Mark 3. God had given them not new Light only but new Life also reviving them with delivering them from Captivity ver 8 9. they had been as dead and dry bones in Bondage Ezek. 37.12 now God had revived them and brought them back to build again the burnt Temple Mark 4. God hath given them a Wall c. ver 9. Hebr. Nader signifying a Fence and so the favour of the King of Persia was Fence to them their Sefeguard and Protection Moreover God's Providence was a Wall of Fire round about them Zech. 2.5 Isa 5.2 Matth. 21.33 Remark the Sixth Ezra useth that Phrase of Relation betwixt God and them nine several times Thrice in the Singular Number My God ver 5 6. and Six times in the Plural Our God ver 8 9 10 13. all which were Phrases of Faith referring to the Covenant that padbulum fidei the sufficing food of Faith Intimating by all these that God had not cast them out of the Covenant for their manifold Sins but had punish'd them too little ver 13. when God said too much Isa 40.12 Remark the Seventh The Conclusion of this good Man's Prayer ver 14 15. wherein he Adores God both for his Justice and Mercy and lays load upon himself and his People with a Sixth Aggravation of their Sins in Sinning again after such a Deliverance as if God had Delivered us for that end saith Wolphius that we might the more freely despise the Lord and his Law Then he Deprecates the Anger of God that he may not Repent of his begun Benefits saying Tho' we have forfeited thy Favour and deserve nothing but Destruction yet art thou faithful and true in thy Covenant of Promise which appeareth in thy leaving a Remnant of us we hope for Holy Use N. B. Tho' we let go our fast hold on God yet God will not let go his faster hold on us Ezra CHAP. X. THIS Chapter relateth the Remedy unto that Miserable Malady for which Ezra most moaningly mourned before the Lord in Prayer all the foregoing Chapter and that by a through effectual Reformation of mint Marriages wherein 1. Antecedents 2. Concomitants are considerable Remarks first upon the Antecedents Of which the First is The Excellent Example of Holy Ezra had a most Efficacious Influence both upon Princes Priests and People ver 1. where 't is said that Ezra beside his begging Pardon and deprecating Divine displeasure he Wept also c. which is not mentioned among the other effects of his deep Humiliation Chap. 9.3 nor of his casting himself down before the House of God but 't is certain he did now Weep possibly his Sorrow at first might be above Tears which afterward gushed forth in abundance Curae leves loquuntur ingentes stupent The Greatness of his Grief might so stupifie him at the first that his Eyes were too narrow for his Heart tho' his Mouth was not altogether so But now Expletur lacrymis egeriturque dolor his sad Heart found a vent at his Eyes wherewith it was ecased And his Weeping was publick before the House of God where all might behold him that their Eyes might affect their Hearts to contribute their Tears of Compunction also for the filling up of Godâ—s Bottle Psal 56.8 as they had done their Sins of Provocation for the filling up of God's Bagg Job 14.17 at Ezra's Example N. B. 1. Ezra being a Priest might have gone into the Holy Place and there have Pray'd c. but he doth it in the Outer Court before that of the Priests as a publick Pattern to the People 2. Ezra here Prayeth c. because God had promis'd to hear Prayers made
PHILEMON Chap. Verse Vol. 2. Page HEBREWS Chap. Verse Vol. 2. Page 3 3  2 4 8  24 Sup. 7 2  36 9 24  293 11 13  116 Sup. Chap. Verse Vol. 2. Page 11 29  6 10 Sup. 11 30  22 12 1  8 Sup. JAMES Chap. Verse Vol. 2. Page 1 17  92 Sup. 2 25  6 7 3 10  72 4 6  190 5 7  18 1 PETER Chap. Verse Vol. 2. Page 1 10 11 12  71 Sup. 3 6  8 3 21  10 Sup. 4 15  12 4 18  45 Sup. 2 PETER Chap. Verse Vol. 2. Page 1 4  4 1 JOHN Chap. Verse Vol. 2. Page 2 16  27 4 8  31 Sup. 5 19  118 Sup. 2 JOHN Chap. Verse Vol. 2. Page 3 JOHN Chap. Verse Vol. 2. Page JVDE Chap. Verse Vol. 2. Page  9  119 120 Sup. REVELATION Chap. Verse Vol. 2. Page 6 2  118 Sup. 10 2 3  26 Sup. 11 13  25 13 10  25 Sup. 14 12  25 Sup. 18 2  20 21 23  3 AN Alphabetical TABLE OF THE Principal common Places contain'd in the Second Volume upon the Old Testament By Sup. is meant the Supplement before the Second Volume A A Chan Vol. 2. Page 28 29 Adversity Vol. 2. Page 124 166 179 186 Affections Vol. 2. Page 111 Sup. Affinity Vol. 2. Page 211 Agamemnon c. Vol. 2. Page 136 137 Amalek Vol. 2. Page 24 Sup. Ambition Vol. 2. Page 121 Anarchy Vol. 2. Page 94 Antichrist Vol. 2. Page 26 Sup. Antinomian c. Vol. 2. Page 92 Sup. Apparitions Vol. 2. Page 323 Arbitrators Vol. 2. Page 210 Ark of Noah c. Vol. 2. Page 1 Sup. Ark of God c. Vol. 2. Page 12 13 226. Avarice Vol. 2. Page 219 B. Back sliding Vol. 2. Page 178 Balaam 's Prophecy of Christ Vol. 2. Page 98 99 Sup. Baptism Vol. 2. Page 10 Sup. Battel Vol. 2. Page 87 Benediction Vol. 2. Page 92 Sup. Blasphemy Vol. 2. Page 42 Sup. Bounty c. Vol. 2. Page 199 Burning Vol. 2. Page 30 Buryal Vol. 2. Page 181 C. Caleb Vol. 2. Page 51 Sup. Care of God Vol. 2. Page 18 Sup. Catechize Vol. 2. Page 15 Charity Vol. 2. Page 182 207 Cherubims Vol. 2. Page 37 Sup. Children Vol. 2. Page 163 Christ called Satan Vol. 2. Page 82 Sup. Church Gospel Vol. 2. Page 1 Sup. Church Vol. 2. Page 3 10 15 118 Sup. Circumcision Vol. 2. Page 16 Complements Vol. 2. Page 197 Condescension Vol. 2. Page 39 Sup. Confession Vol. 2. Page 29 Constancy Vol. 2. Page 50 Contentment Vol. 2. Page 91 Convention Vol. 2. Page 233 Covenant Vol. 2. Page 33 Sup. 56 Counsel Evil Vol. 2. Page 361 Craft Vol. 2. Page 210 Credit Vol. 2. Page 207 Credulity Vol. 2. Page 51 Cruelty Vol. 2. Page 92 Gustom Vol. 2. Page 212 D. Dagon Vol. 2. Page 227 Dancing Vol. 2. Page 94 Death Vol. 2. Page 29 30 122 181 Decree Vol. 2. Page 209 Deliverance Vol. 2. Page 6 11 12 Sup. Differences Vol. 2. Page 111 Sup. Discontent Vol. 2. Page 46 Sup. Dissension Vol. 2. Page 51 53 Disorder Vol. 2. Page 163 Distress Vol. 2. Page 4 22 Sup. Divination Vol. 2. Page 84 Sup. Duty Vol. 2. Page 71 Sup. E. Envy Vol. 2. Page 279 280 Equivocation Vol. 2. Page 38 Aetham Vol. 2. Page 3 Sup. Evil Company Vol. 2. Page 45 Sup. Experience Vol. 2. Page 208 F. Faith's Power Vol. 2. Page 7 12 Sup. 21 115 Faithfulness Vol. 2. Page 50 224 283 Fame Vol. 2. Page 52 Family Vol. 2. Page 194 Fast of Moses Vol. 2. Page 37 Sup. Fatherless Vol. 2. Page 163 Fear Vol. 2. Page 203 Folly Vol. 2. Page 154 Fornication Vol. 2. Page 175 Friends Vol. 2. Page 183 G. Gain Vol. 2. Page 185 Gentiles Converted Vol. 2. Page 112 113 Sup. God and Christ Vol. 2. Page 210 Goodness Vol. 2. Page 167 204 Grace Vol. 2. Page 202 207 Grandees of the World Vol. 2. Page 104 Sup. Guardians Vol. 2. Page 200 201 H. Hazeroth Vol. 2. Page 47 Sup. Heavenly Mind Vol. 2. Page 168 Horeb Vol. 2. Page 27 Sup. Humility Vol. 2. Page 121 204 217 224 Hypocrisie Vol. 2. Page 80 85 88 89 Sup. 255 259 I. Idolatry Vol. 2. Page 34 35 36 103 Sup. 110 Jehovah Vol. 2. Page 36 80 Sup. Jericho Vol. 2. Page 19 Ignorance Vol. 2. Page 219 Impiety Vol. 2. Page 220 Impulses Vol. 2. Page 254 Infatuation Vol. 2. Page 73 Sup. Infirmity Vol. 2. Page 161 Inheritance Vol. 2. Page 44 45 Intention Vol. 2. Page 252 Joshua Vol. 2. Page 24 114 Sup. 2 3 4 17 Israel Vol. 2. Page Judges and Judicature Vol. 2. Page 210 Judgments Vol. 2. Page 251 Justice Vol. 2. Page 104 Sup. K. Kindness Vol. 2. Page 173 Kissing Vol. 2. Page 170 171 Korah 's Conspiracy Vol. 2. Page 57 58 Sup. L. Law of God c. Vol. 2. Page 30 31 Sup. Leagues Vol. 2. Page 34 35 Levity Vol. 2. Page 35 Sup. Liberty Vol. 2. Page 188 Lots Vol. 2. Page 28 Love to God Vol. 2. Page 180 Lust Vol. 2. Page 79 Lying Vol. 2. Page 154 286 M. Manna Vol. 2. Page 20 21 Sup. 18 Marah Vol. 2. Page 14 Sup. Matrimony Vol. 2. Page 170 173 213 Mercy and Memorials of it Vol. 2. Page 19 Sup. 14 Metre Vol. 2. Page 115 Sup. Mind and Means meet c. Vol. 2. Page 184 Ministers maintenance Vol. 2. Page 48 Mix'd Marriages Evil Vol. 2. Page 41 Sup. Modesty Vol. 2. Page 121 197 217 224 242 Monasteries Vol. 2. Page 174 Mortification Vol. 2. Page 203 Murder Vol. 2. Page 366 Murmuring Vol. 2. Page 14 15 Sup. Musick Vol. 2. Page 264 N. Name good Vol. 2. Page 161 Name and Nature Vol. 2. Page 164 165 Non resident Vol. 2. Page 35 Sup. Number seven a Mystery Vol. 2. Page 22 23 O. Oaths Vol. 2. Page 9 90 91 206 Obedience Vol. 2. Page 16 Sup. 202 259 351 Obstinacy Vol. 2. Page 220 259 Odd number Vol. 2. Page 23 Omnisciency Vol. 2. Page 301 Oracles Ambiguous Vol. 2. Page 76 Order Vol. 2. Page 194 P. Parable of Balaam Vol. 2. Page 90 Sup. Parasites Vol. 2. Page 86. Sup. Parliament Vol. 2. Page 54 Passover Vol. 2. Page 17 Patience Vol. 2. Page 216 Peaceable Vol. 2. Page 65 Sup. Piety Vol. 2. Page 195 235 Plots of Satan Vol. 2. Page 102 106 Sup. Policy wicked Vol. 2. Page 79 Sup. Polygamy Vol. 2. Page 94 Poverty Vol. 2. Page 188 Prayer Vol. 2. Page 25 Sup. 200 214 Presence of God Vol. 2. Page 93 94 Sup. Promise of God great Vol. 2. Page 27 Sup. Prophets false Vol. 2. Page 86 Sup. Protection of Israel Vol. 2. Page 17 Providence Vol. 2. Page 190 196 Prudence Vol. 2. Page 216 235 311 Purposes Vol. 2. Page 171 Q. Quails Vol. 2. Page 17 Sup. Quarrels see Differences and Dissension R. Raamses Vol. 2. Page 2. Sup. Rape Vol. 2. Page 94 Reason Vol. 2.
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
Gentle reproof from our Saviour letting him know he had not behaved himself as one ought to do in the face of a Court of Justice where he had both a publick Liberty and a present opportunity to accuse him if spoken ill but if well there was no Reason for his striking him verse 23. See more of this passage in the life of Christ So accordingly was it most injuriously done to this Servant of Christ to Paul here N.B. When indeed he did no more than what was necessary in his own Just defence and for the glory of the Gospel yet Ananias the High-Priest commands his Under-Officers to smite him upon the mouth contrary to all Law both Divine and Humane that any should be punished before they be heard but more especially contrary to their own Judicial Law as above Levit. 19.35 Deut. 17.4 and 25.1 2. by which Law the Jews were still governed under the power of the Romans Notwithstanding this the High-Priest giveth sentence and inflicts punishment upon the prisoner before the matters whereof Paul is accused were known whether they were true or false and the like Tumult that had been thrown in his Lord and Master's face was likewise thrown in Paul's the Servant revilest thou the High-Priest so as ver 4. N.B. Nor did this Ananias fate better than either Zedekiah or Pashur afore-mentioned the Lord avenged the injury done by him upon his Servant Paul for he either dyed or was put out of his place soon after this Nay some Authors say he was cruelly slain by one Manaimus a Captain of the Jews in the beginning of the Jewish wars So God smote this whited wall as Paul said The third Remark is It consisteth not nor is it suitable to the sweet Temper of the Gospel for the persecuted to cast forth Curses or Imprecations upon the worst of their persecutors N.B. Tho' Paul here upon just provocation by his being unjustly smitten calls this Ananias a whited wall or painted Hypocrite as our Lord had called the Scribes and Pharisees painted Sepulchers Matth. 23.27 whom God shall shortly smite yet the first part of this sharp reply of Paul is from our Saviours Example an excellent Emblem of wretched Hypocrites whose Locks Looks and Lips do lye as a grave Senator of Rome said of a forreign painted Embassador who do Counterfeit a Zeal for God's glory and Man's good while they design nothing else but their own profit and grandeur pretending piety outwardly but intending oppression and extortion inwardly Fair Professors like beautified Tombs to look upon but all foul and filthy practitioners within Not a Close but a Grosse Hypocrite was this High-Priest who knew himself to be no better as Jeroboam's wife knew her self to be disguised 1 Kings 14.1 2 3. and whom Paul thus sharply reproves N.B. and the latter part of Paul's Speech may not be looked upon as a Curse or imprecation upon Ananias God shall smite thee but rather a prediction or prophecy the gift whereof Paul had among the other gifts of the Holy Ghost like that Doom he denounced against Alexander the Copper-Smith 2. Tim. 4.14 and like those direful Denountiations of David against his Adversaries Psal 109.6 7 c. and by other Holy Men in many other places which were not pronounced as prayers or Angry wishes of private men but were rather prophecyes and predictions which certainly came to pass so are by no means recorded for our imitation but only for our Caution N.B. Beside Paul herein was more than a meer private person he being now called to be an Extraordinary APOSTLE and accordingly furnished with Extraordinary APOSTOLICAL INDOWMENTS as well as AVTHORITY The fourth Remark is Subjects in their Sufferings may not rail upon or revile their Soveraign Rulers under whom they suffer N.B. Thus saith Paul here It is written thou shalt not speak evil of the Ruler of thy people verse 5. Quoting that Scripture Exod. 22. â—8 Thou shalt not revile the Gods or Blasphem that is speak evil of Dignities Jude ver 8. and 2 Pet. 2.10 This is Blasphemy in the Second Table Called here a Blaspheming of glories namely Magistrates on whom God hath put this Honour this is a Glory to be Exalted above others N.B. In both which words we have a lively picture of the Popish Clergy who generally revile such Rulers as they repute Heretical Cursing them with Bell Book and Candle c. Objection If so then was not Paul Justly rebuked for railing at and reviling Ananias a Ruler of the people Answ 1. 'T is true our Lord saith Call no man Racah much less Fool c. Matth. 5.22 and likewise if one strike thee on the one Cheek turn to him the other also v. 39 c. yet there the cause without just cause is added in the former case for restraining all rash anger and the precipitancy of our inordinate passions and impatiency and in the latter case 't is only a comparative Speech to wit rather than take any private revenge but we must leave the avenging of our injuries to the God of vengeance Rather suffer a blow on the other Cheek than with our own hand revenge the first that is given to one Cheek Answ 2. That Paul was no Transgressor of this Law of his Lord appeareth both by his Doctrine and by his practice For 1. His Doctrine was Recompence to no man evil for evil c. Avenge not your selves c. Be not over-come with evil but over-come evil with good Rom. 12.17 18 19 21. and accordingly was 2. His practice being defamed we intreat 1 Cor. 4.13 yea being reviled we bless verse 12 c. And he cast railers out of both Civil and Religious Communion 1 Cor. 5.11 so that we may presume he was no Prevaricator here c. Answ the 3. 'T is indeed doubtful to some whether Paul was not here transported with passion by unjust provocation because he added to his personal reflections I wist not brethren that he was the High-Priest This was say they some disadvantage to him that he had call'd the High-Priest A whited Wall which he therefore was forced to excuse by his ignorance Hence Jerome brings in Paul over-shooting himself in his over-heat as a proof of imperfection in the best men And Agustine saith Paul could not be ignorant who was the High Priest seeing he had been brought up at Jerusalem and had Letters for persecuting from him Answ 4. but the most and best Authors do justifie Paul here not speaking Ironically as Augustin saith but seriously for tho' Paul having been long absent from Jerusalem might not know this man personally Esp when he had contrary to his Place and Office acted so unlawfully and unlike such an Officer in Commanding him to be smitten before hearing c. yet knew he now no High-Priest on Earth but only Christ in Heaven Heb. 8.1 beside this High-Priest was but an Usurper Joseph Antiq. Lib. 20. Cap. 3.5 and that Office saith Dr. Lightfoot was now become
Paul and the rather because the Jews had informed the Emperor against him Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Faelix made Festus more favourable and carry fairer to Paul not daring to trust him among the malicious Jews This was a marvelous good providence of God for Paul's preservation Thus God sees and smiles he looks and laughs at all the Plots of the wicked against the godly Psal 2.4 and 37.12 13. and 52.6 and 59.8 yea he laughs them to nothing Therefore may we commit our present Calamitous case and cause to him as to a faithful Creator 1 Pet. 4.19 He judgeth righteously c. The fourth Remark is To be loaded with Calumnies hath been the common and constant condition of God's Servants continued along under all times of both the old and the new Testaments as is easily obvious to every ordinary observer of the sacred Story So 't is here the Jews stood round about Paul the prisoner and laid many and grievous Crimes against him which they could not prove ver 7. Acts 25. it seems tho' Festus would not grant that which those Incarnate Devils called a Favour namely an Opportunity of killing Paul in his Journey to Jerusalem yet yielded he that the worst of them who were able to Travel might do their best against him in his Tryal at Caesarea ver 5 6. whether he hastened for that purpose N.B. Now the Court conveneth the Judge sits upon the bench and the prisoner is brought to the barr the Jews accuse him of three Heinous offences as appeareth in Paul's answer to them the first Crime they charged him with is his Breaking the Law of God Professed by the Jews the second is his Prophaning the Temple of God and the third was he had Committed high Treason against the Emperour Nero none of those three gross and Capital offences could the Accusers demonstrate by any substantial or sufficient Evidence were it sufficient to Impeach no man could be Innocent c. The fifth Remark is The Servants of Christ are happy in their own Innocency while their Adversaries render themselves so much the more unhappy by how much the more they do belye them and most wrongfully calumniate them As they did Paul here who from his own Experience spake that the Ministers of the Gospel must pass through evil report and good by honour and dishonour yet keep their Integrity 2 Cor. 6.48 N.B. Hearing evil for doing well said that Martyr is writ upon Heaven 's Doors Reproach is the rude reward of a Religious Righteousness Hence Luther became proud of his Reproaches saying Superbus sio quod vid eo nomen pessimum mihi crescere c. Paul easily wipes of these three Reproaches answering that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account and 3. He never had taught any Rebellion against Caesar nor acted any thing to disturb the Emperour's Government ver 8. None of which affirmations his Enemies were able to disprove The sixth Remark is Carnal polititians care not to consider oft times what is Righteous in it's own nature so much as what is of use for their present purpose be it right or wrong as Festus here like Felix before him was willing enough to do the Jews a pleasure verse 9. with chap. 24.27 Paul probably perceived that Festus was now warping towards popularity in asking wilt thou go up to Jerusalem c Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him by making this offer to Paul whom he could not command to make the Jews his Judges being a Roman Citizen therefore saith Paul to him I am now before Caesars Tribunal whose Vice-gerent thou art and who only ought to Judge a Citizen of Rome ver 10. begging no favour but justice Appealing to Caesar himself from this partial Judge ver 11. This he might challenge from the suspicion of Festus as his Roman priviledge and this he did for these Reasons 1. To make Caesar more favourable to himself and to other Christians 2. Because he apprehended it far more safety to himself and to the Church and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal Acts 23.11 which extrrordinary information of his going to Rome could not but be a mighty support and strong consolation to him in his intervening conflicts and Festus was glad of this appeal that without peril on the one hand and ill-will on the other he might quit his own hands of such an Intricate affair which he understood not ver 12. The seventh Remark is God will not be wanting to his Servants in straits but will dispose of matters in order to their Deliverance when it may conduce to his own glory and their good Thus it is here ver 13 14 15 16 c. King Aggrippa must come to congratulate Festus who must declare the case of God's oppressed Servant to the King how the Jews at Jerusalem desired Judgment against Paul Indictâ causâ without a fair hearing on both sides Festus must condemn this by the light of nature and of nations to be an unjust desire and quite contrary to the Roman Custom especially against a Roman Citizen by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for yea and God's design of Paul's publishing the Gospel at Rome it self according to the Divine Revelation Acts 23.11 was likewise hereby promoted Thus the Lord will be seen in the Mount for his distressed Servants when it will have a tendency to his honour he will raise up some Festus or other to open the oppressed man's Cause as God did the Chief Buttler in the cause of Joseph Gen. 41.9 c. and Jonathan in David's cause 1 Sam. 18.3 and 19.2 c. The eighth Remark is 'T is Notorious injustice in a Judge to pass Sentence of Condemnation upon a person unheard and not permitted to make his best defence for himself c. This baseness was below the Roman Gallantry while Pagans v. 16. The accusers must stand face to face to the accused NB. The Roman manner was The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand The Plaintiff had three hours allotted him the Defendant had six and if he were cast yet was he not given up to his Adversaries to be punished at pleasure as those Jews would have had Paul here but as the Judge appointed it Nor was this manner of administring Justice only according to the excellent Law of the Romans but also according to that more excellent Law of the Jews given to them by God himself Deut. 21.4 Nay the contrary practice was against the Law of nature and of all nations yet such a Diabolical Spirit of
some besides this Pagan Governor who Judged him as mad in preaching it 2 Cor. 5.13 and in pressing towards the prize which he now persecuted so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 4.13 with as much eagerness as ever he had persecuted or prosecuted the poor saints and servants of Christ while he made havock of them Acts 8.3 The ninth Remark is 'T is likewise highly honourable and greatly comfortable when a prisoner at the bar can beside the testimony of his own conscience make a solemn Appeal to the consciences of his Judges that he speaks nothing but the words of truth and soberness Thus Paul makes his appeal 1. To Festus with all modesty waving the reflection he reviled him not as Christ had taught him 1 Pet. 2.23 nor called him whited wall as he had done Ananias the intruder into the High-Priest's office but gives him his Noble Title tho' his person was unworthy Yet for God's ordinance of magistracy's sake mildly minding him according to his own advice 2 Tim. 2.24 25 26. that his Conscience must tell him his discourse was not like as one distracted And 2. To Agrippa to whom he useth a most Rhetorical insinuation v. 26 27. which could not but leave a forcible impression upon his heart persuading him that he being Educated in Judea could not but hear of the Life Doctrine Miracles Death and Resurrection of Christ c. all which were done openly John 18.20 and he could not but believe the Prophets The tenth Remark is So convincing is the power of the Gospel and the purity of its professors that at the long run the Adversaries thereof are shamefully confounded as here 1. The King is convinced to be almost a Christian v. 28 he is brought nigh God's Kingdom yet so clogg'd with the world as we do not find he ever came there which occasion'd Paul to wish for Agrippa and all his auditory all the good that was in himself for the accomplishment of a true Christian yet to be freed from all the evils that then were upon him verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him yet he would not release him for fear of the Jews And 3. the malitious Jews got nothing for all their travel charges and impudent importunity but a being branded for a company of cursed Caitiffs for their thirsting after the blood of the innocent in the judgment of so many honourable personages Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names and perhaps not without horrour of Guilt within their Bosoms Notwithstanding all those acquitters of Paul like the Black-moor in the Bath and the spotted Leopard Jerem. 13.23 got no saving change by these Transactions CHAP. XXVII Paul 's passage to Rome THIS Chapter containeth Paul's Voyage from Cesarea towards Rome which may be resolved into two General parts 1. The Causes of his voyage thither And 2. The Casualties that came upon him in his passage 1st The Causes were three first Efficient which was a decree in court by the Judges ver 1. where his companions are named Secondly Formal he must not travel it by Land least the Jews should ly lurking in the way to take away his life according to their old Oath and Design but he must pass by Sea v. 2. Thirdly Material to wit the places by which they passed from Cesarea were Sidon ver 3. Cyprus v. 4. Myra v. 5 6. Gnidus ver 7. and Crete v. 7 8. 2dly The Casualties in the general was sailing was now dangerous towards the depth of winter v. 9. more particularly they are reducible to three heads 1. The Antecedents 2. The Concomitants And 3. The Consequents 1st The Antecedents are the procuring causes of all the sad casualties namely the Centurion's too much obstinacy in rejecting the Apostle's advice and his too much obsequiousness in receiving the Counsel of the Master and owner of the Ship verse 10 and 11 12. 2dly The Concomitants are 1. A contrary tempestous wind verse 13 14 15. 2. The peril of the place v. 17 18. 3. The continuance of the storm for three days v. 18 19. 4. Heaving over board the lading Merchandize And 5. An utter despair of life v. 18 19 20. in the eye of Reason c. 3dly The Consequents are the Catastrophe or comfortable issue 1. Promised by Paul not only from his prophetick Spirit but also from an angelical Vision v. 21 22 23 24 25 26. 2. Performed through the use of ordinary means by night as the casting of their Anchors v. 27 28 29. The abiding of the Marriners in the Ship v. 30 31 32. The taking of due sustenance to support nature in its strength after Paul had begged a blessing v. 33 34 35 36 37. Then the second unladeing of the Ship v. 38. Lastly what was done extraordinarily by day v. 39 40. and suffered v. 41. The Ship is lost yet all its crew saved v. 42 43 44. The Remarks from those Resolves are these The first is The disposals of all men both Saints and Sinners are determined as here it was determined verse 1. first By God himself the Supreme cause Acts 23.11 and then by those Subordinate civil Magistrates Festus Agrippa and others with whom the Governour consulted concerning Paul's passing to Rome All these great men seem to be self-condemned in their acknowledging Paul's innocency yet not setting him at Liberty This neglect of Justice they do but varnish over with a pretence of Law fulness and necessity saying he might have been freed had he not appealed unto Caesar Acts 26.32 whereas the true secondary cause was that they durst not do it for self-ends and popularity for fear of the Jews but the principal primary cause is here included it was determined otherwise by the great God who disposeth all things according to his pleasure For Paul's appeal to Ceasar did indeed bind them up only from condemning the prisoner till Nero had heard him but not at all from setting him at Liberty had they pleased because Paul might have with-drawn his Appeal and enjoyed his freedom seeing Nero had not yet made those Sanguinary Laws whereby the profession of Christianity became a Capital Crime N. B. This is comfortable to consider that even great men cannot do what they please against the Saints but what the great God pleaseth The second Remark is Saints do share with sinners in matters Secular and External 'T is said expresly there were other prisoners beside Paul v. 1. that must all be pack'd together to Nero's Court at Rome They are mingled the good with the bad in the same misery Time and chance saith Solomon happeneth alike to all Eccles. 9.11 To the one as well as to the other especially in common Calamities for Hezekâ—ah's pride did contribute to the Babylonish Captivity wherein the good Figgs were involved with the bad as well as his Son Manasseh's Abominations Tho' they be thus
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be
himself fell down and Died So true Hope lands us in Glory then Expectation Dies into Fruition c. N. B. Note well here This Deplorable prospect of Divine Vengeance in Absalom's Hanging on a Tree may not be passed over without some Divine Contemplations upon it as First This Unnatural wretch was unworthy to be Slain by the Sword but he must be Hanged on a Tree and so Die that Cursed Death Deut. 21.23 Gal. 3.13 Secondly His haughty mind resolved to be on high right or wrong though he made his own too Affectionate Father's Carcase a steping stone whereon to step up to the Highest Throne and now is he Hanged up on high and his Ambitious Head is in its proper exaltation Thirdly He is Hanged by that very Head wherewith he had been plotting the worst sort of High Treason against so good a Father Fourthly His Hair wherein he had so much prided himself God made an Halter to Hang him with The Instrument of his vain Glory became the Instrument of his Death and Ignominy So perilous it is to pride our selves in any habiliments either of Nature or of Fortune Seeing the matter of our Pride may be the means of our ruine N. B. 'T is probable Asabel was proud of his Swiftness chap. 2.18 and Achitophel of his Policy chap. 17.23 as Absalom was of his brave Bushy Locks yet all these three were destroyed by those things they were prond of Absalom was wont to weigh his Hair and was proud to find it weigh so heavy chap. 14.26 and now the Hair of his Head poiseth the weight of his whole Body which having Armour on also must needs make it more heavy and thereby the greater was his Burden the greater was his Torment c. The Fifth Remark is The Dialogue betwixt General Joab and the Souldier that first saw Absalom Hanged in an Oak ver 10 11 12 13. Wherein Mark First It seems Absalom did Hang some time before he was seen being in a By Path and Blind place this long and lasting Dolour was far more intolerable than had he been Hanged outright in a Halter Mark Secondly This Souldier that first saw him durst not dispatch him though Absalom might desire him to do it to put him out of his pain as Saul had desired his Armour-bearer on the like account 1 Sam 31.4 N. B. Tho rich spoils would have fallen to his share thereby yet dare he not do it either to ease Absalom or to enrich himself for David forbad it Mark Thirdly Joab when he told him what he had seen chides him for not doing it and if he would still go back and do it he would give him a Rich Reward ver 11. Though Joab was desirous that such a Publick Pest were Slain yet would he rather have it to be done by another hand than by his own for fear of David's displeasure N. B. Polititians like the Ape pull Nuts out of the Fire with the Paw of a Cat. Mark Fourthly The Souldier Answers ver 12. I dare not do it for a Thousand Sbekels for the King commanded to the contrary ver 5. it would be as much as my Life is worth which is of more value to me than all thy Thousand Shekels and Belts and Badges of Valour N. B. What Mad Men are many that for a few paltry Shillings play away their precious Souls which this Souldier durst not do Mark Fifthly Should I have done it saith he I should have been false to my self ver 13. in betraying my self to David's revenge or should I do it now and then deny it to save my Life by a Lie the King is so wise he would soon discover it and then inflict a double punishment upon me not only for my foul fact in doing it but also for my falshood in denying it Mark Sixthly And Thou thy self saith he would'st set thy self against me that is thou would become my Adversary or Satan Hebrew and would be the first that would accuse me to the King's Court for doing that which thou now would draw me to do against the King's command N. B. Thus the Devil deals with Tempted Souls as Joab would have dealt with this Souldier first he tempts them to Sin and then he Accuses them for Sin as he is the Accuser of the Brethren Rev. 12.10 Job 1.9 The Sixth Remark is Joab's Slaughter of Absalom ver 14 15. Wherein Mark First Daring Joab saith as his Vale or Farewell to the Souldier Without delay I will dispatch him though thou look on that thou mayest know I bid thee do nothing but what I dare do my self Hereupon he takes Three Darts and thrusts them through Absalom's Body Yet were not those wounds Mortal though a fair mark for him to hit seeing Joab's Ten Young Men are said to slay him outright afterwards Mark Secondly Behold here the just judgment of God upon this vilely vitious Ambitious Absalom He will needs be a new King before his time and now hath here 1. This Oak for his Throne 2. His Twisted Hair about the Bough for his Crown 3. Three Darts in his Heart for his Scepter his proud Heart is Darted thorough And 4. Joab's Ten Armour-bearers for his Royal Guard for Defiling David's Ten Concubines N. B. Thus God Writ his Sin upon his Punishment that little Breath still left in him these Ten did beat out of his Body ver 15. So here 's Ten to Ten in both cases Mark Thirdly Joab's killing of Absalom contrary to the King's command some Condemn but others justifie and commend it Peter Martyr and Grotius do canvase this Controversie Pro and Con c. First Such as Condemn it Argue thus First The King was to be obeyed in his express command lest Civil Discipline be destroyed Secondly Though Joab feared there would be no safety to King or Kingdom if Absalom lived yet Events ought not to be heeded so much as the Justness of Matters Thirdly Though Absalom suffered justly yet Joab was not so much as an Ordinary Judge to pass Sentence in a Just manner much less to be the Executioner himself God Commands Judges to be set up and to Judge Justly Deut. 16.18 19. Fourthly Joab should have considered what a Cordolium an Heart break it would be to David who would only have his Son Live that he might Repent Fifthly Joab's fact taught the Souldiers to contemn the King's Commands which might have been of evil Consequence to ruine Royal Authority Sixthly As to the Civil War Joab might have done better and more advisedly had he only took Absalom prisoner and delivered him bound to David Seventhly Joab killed him out of spleen either because he had Burnt his Corn or rather because he had Cashiered Joab and made Amasa his General But Secondly Such as Justifie and Commend Joab's fact Argue First Joab looked not so much what the King had commanded by his Persâ—nal Authority as what he ought to have commanded by his Legal Authority which required that justice should be executed
that happy hour of spending their spleens upon the captive Christ now coming to them that they might condemn him according to Caiphas's counsel John 11.49 50 51. that one Man should dye for the People God speaking this through him as through a Trunk or as the Angel spake in Balaam's Ass and according to the resolve at their general consult Mat. 26.3 4. John 11.57 Mat. 2.4 N. B. Note well Here was a General Council which it seems may err consisting of a company of Cursed Caitiffs all concurring to kill Christ here they erred in a most necessary and fundamental point so that such as have the Title of being Rulers of the Church may prove the most malignant Enemies to the Lord Jesus and the Devil often either finds or makes those of greatest power in the Church to be against Christ as he had those Chief-Priests and Elders here and 't is remarkable also that those Attackers of Christ could not kill him in a Tumult but at a Judgment Seat where his Innocency and their cruelty was clearly declared The 2d Circumstance is The Time when Not only upon an Holy-day which was against their Cannon Law as above but also it was done in the Night Time a right Deed of Darkness in the Hour and by the Power of Darkness Luke 22.53 they had broke their sleep been up and at their cursed Work at least most of the Night and had got the Blessed Jesus condemned by their Spiritual Court about the Cock-crowing at which Time Peter denied his Master and before the Morning for then they led him away as condemn'd by them to Pilate for his confirming their Condemnation of him Mat. 27.1 N. B. Note well Oh see how sedulous the Devil's Servants be in bustling all the Night bereaving themselves of their warm Beds and sweet Sleep that no time might be lost in Satan's slavery yea Annas himself though an Old Man can thus far deny himself in doing the Devil's Drudgery for he is supposed to be the Man that promised the payment of the thirty pieces to Judas and paid them to him when he brought his Master to his House in the way to Caiphas and that this crafty Fox and cruel Tyger as the keenest of the Blood-hounds carried his caught Prey along with him being the first that was call'd upon to the Consistory yea and all the other Priests c. were Restless but made haste and as it is said of the old Jews Their feet ran to shed Blood Isa 59.7 These Remarks hence arise 1st Such is the pravity of our fallen Nature to be so quick expeditious and violent in the practice of Mischievous Impieties as the fire is to burn combustible Matters This should serve for a caution for us to beware of all occasions and provocations to Wickedness when the Wind of Satan's Temptations and the Tide of our own Corruptions meet and join together then Sin runs Rapidly in its strongest Torrent The 2d Remark is Those Christ-Killers could not questionless have been hired for any Money to come out of their warm Beds for doing any thing that was good yet for condemning of Christ the whole spiteful more than Spiritual Council yea and Multitudes of other Priests and People could sit up all Night and that a cold Night too Nor did this cursed corruption of Nature dye with this wretched Generation that Crucified Christ For Alas N. B. Note well How many are yet Alive that can sit up whole Nights at Cards Dice Pastimes and Revellings This is their Pleasure Complacency and their Hears are Ingaged in such Delights But to sit up a little time for Holy Duties Prayers Godly Conference c. This is tedious and painful work to them and presently they fall asleep Yea thus it is not only with the Wicked but with the Godly also For Christ's own Disciples could hold out and not fall asleep in their fishing Imploy yea toil all Night even when they could take nothing Luke 5.5 yet when they were call'd to Pray with Christ in the Garden then they fall asleep even while Judas was awake making his Market with the Priests such cannot sleep till they cause some to fall Prov. 4.16 The 3d Remark is As some Trials in Courts of Judicature are over hastily carried on and come to a determined issue so others are protracted and spun out with long delays This Trial of Christ was of the first sort for this solemn Assembly was notoriously hurried on with a Precipitant Fury and Preposterous Rashness whereas they fall upon examining Christ about his Disciples and Doctrine John 18.19 Indeavouring thereby not to learn of him but to insnare him out of his own Mouth whereas Nemo tenetur prodere seipsum no Man is bound to accuse himself saith the Law and the Oath ex Officio is damn'd by God and all Good Men that he himself might help them in proving him an Heretick but they omitted all this time such necessary circumstances as ought to have been practised as the serious examination of Witnesses that contradicted one another and his contrary Answers c. but they being resolved to have his Blood right or wrong huddle up the Cause all on a sudden He is taken brought before the Judge and condemned and all this in one Night's Time N. B. Note well So on the contrary the complaint of our Times is of Dilatory proceedings and of slow dispatch of Law matters so that many are undone before their Causes can come to a final determination insomuch that one complaining once he could not come at such a piece of good Cloth as would make him a lasting Suit He was wittily Answered by his Friend Oh Sir go but into the Chancery and there you may get a Suit that will last you your Life c. whereas God hath ordained that Justice should be so dispatched in Judicial proceedings with that speed and expedition as that men may be made better and not worse and that the Common-Weal Peace and Liberty may be maintained There is a Golden mean betwixt two extremes over hasty or over dilatory to be observed The Third Circumstance is the Manner how this cursed Court and Council proceeded against Christ seeing the end of their Arraigning him was directly designed to destroy him no Indifferent or Impartial manner of proceeding could be expected from them Nothing could be look'd for but an universal Plotting on all hands for the Blood of Jesus N. B. Note well This sprang from that old Enmity mentioned Gen. 3.15 Which broke forth soon in Cain against Abel so in Ishmael against Isaac and in Esau against Jacob and so down in those Jews against Jesus and still it is Ingrafted in the Natures of the Wicked to hate Christ and his Members to this very Day None are more Maligned and laden with Nicknames than professors of Christianity and for no other fault but quâ tales because they follow that which is good Psal 38.20 Though this Ecclesiastick Court had this bloody End