A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 9
CHAP. IX.
HAving thus far obſerved the Order of Place, in thoſe three moſt obſervable Perambulations of Chriſt over all Galilee, (Preaching in every Synagogue the Towns thorough, Mark 1.39. Mat. 4 23. and Luke 4.44. though his Fellow Citizens of Capernaum would have ſtay'd him, that he ſhould not depart from them, ver. 42. would to God we could do ſo in this City.) Let us now look a little more narrowly into the Order of Time in the Life of Chriſt, which Mark and Luke, eſpecially Matthew do not obſerve, but is more ſtrictly obſerved by the Evangeliſt John, who meaſures out Chriſt's Publick Life by four Jewiſh yearly Paſſovers. The firſt Paſſover John Records, is John 2.12, 13. ſaying, that when Chriſt went down to Capernaum (from Nazareth) with his Mother, Brethren and ſome few Diſciples (to dwell there) the Jews Paſſover was at hand, when this came, the firſt half year of Chriſts Miniſter from his Baptiſm was expired thence-forward hath Chriſt but three years more to live, which this Evangeliſt reckoneth by three more yearly Paſſovers, to wit, John 5.1. and John 6.4. & John 18.28. In this firſt half year, Chriſt had paſſed thorough his forty Days Temptation, had gathered ſome few Diſciples, and had Perambulated Galilee, unto which time thoſe wonderful works of Chriſt in ſundry places (aforementioned) are to be reduced, and others will be co-incident, as relating to Time here.
Thoſe Relations forementioned in the order of place do fall in (as to order of time) under the firſt of thoſe four Paſſovers. As that Miracle of turning Water into Wine at Cana, Chriſt's Preaching in Nazareth's Synagogue in danger of his Life, His being at Capernaum, &c. His calling Peter and Andrew, &c. to be Fiſhers of men. His caſting out a Devil in the Synagogue there, His healing Peter's Wives Mother, and many more Diſeaſed, &c. as are above related diſtinctly. So likewiſe under this firſt Paſſover after Chriſt's Baptiſm, falleth out, firſt, Chriſt's going up from Galilee to Jeruſalem at that Paſſover, where he in the Face of all the People, acted in the Evidence of the great Prophet, and purgeth his own Temple (as was Propheſied of him, Mal. 3.1, 3.) John 2.12, 14. &c, which Story hath theſe Remarks.
1. We muſt know, that in the Temple were offered Innumerable Sacrifices by the Jews who flock'd thither from all parts, ſuch as came from far, could not bring Sacrifices with them, the Prieſts provided for them, and ſold to them, and ſuch as wanted Money, they lent it them with exaction contrary to Moſes Law, which forbids Uſury from Brethren, &c. The Talmudiſts tell us, it was then grown to a cuſtom to ſet up▪ Tables in the Temple, and Money-Changers ſitting at them to change their bigger Money into leſſer, whole ſhekels into an half ſhekel (which the pooreſt Iſraelite wa… appointed to pay or to take pledges (ſometimes their very Coats on their Backs, &c.) forcing all to that payment. There alſo they might buy all ſorts of Sacrifices which the covetous Prieſts oft received, and ſold them then again to others. Now the Lord Chriſt ſeeing this couzenage and contumacy, The Zeal of God's Houſe (as ever, ſo now more eſpecially) did Eat Him up, and in the Ardency of his Spirit, he call'd thoſe Prieſts a pack of Thieves. No better are all ſuch who under colour of Religion hunt after filthy lucre.
Then Chriſt marrs their Markets, and drives them all out of the Temple with [procul, O, procul eſte profani,] Get ye gone Oh Profligate Prieſts, who while ye profeſs [The Temple of the Lord, the Temple of the Lord,] Jer. 7.11. Ye do notoriouſly profane▪ it. Who hath required theſe things at your hands? Iſa. 1.12. This Gate of the Lord none but the Righteous ſhould enter, Pſal. 118.20. and ſuch only as keep the Truth, Iſa. 26.2. Are Angels of Darkneſs caſt out of Heaven, and will ye make this my Holy Houſe a Den of Devils. N.B. Notewell. Thus Reformation was Chriſt's chief care then, when Religion was corrupted, and it will be ſo to the end of the World.
The 3d Remark is, When Chriſt comes into his Temple, Mal. 3.1.3. He finds in his Temple Money-Merchants, &c. ſuch Sacrilegious Simoniſts (both of the Clergy and Laity ſo called) making a ſale of ſacred things, which the very Heathens abhorred (as the Roman twelve Tables, &c.) and others long ſince complained. N.B. Note well. That Church-Benefices were beſtowed [Non Ʋbi optimè, ſed ebi quaeſtuoſiſſimè, non dantur dignioribus, &c.] Not to thoſe that beſt deſerved them, but to thoſe that would give the beſt price and moſt money for them. This is as if a man ſhould beſtow ſo much Bread on his Aſs becauſe he is to Ride upon him. Some Beneficed Parſons may Preach before their Patrons upon Numb. 22.30. Am not I thine Aſs upon which thou haſt rode ever ſince I was thine. Chriſt is angry at this in a Reformed Church.
The 4th Remark is, Chriſt made a ſcourge for thoſe Money-Merchants, &c. John 2.14, 15. A Whip made of Cords, propably of ſuch cords as were ſcattered by the Drovers that came thither to ſell cattel there, with this Whip He ſcoures the Temple of a great Multitude of Sturdy Fellows that lived upon that Temple-Market, he having neither Arms himſelf, nor Armed Men to Aſſiſt him in this cleanſing work. Yet he accompliſhes it without oppoſition, though there were then a Garriſon of Soldiers in Antony's Tower (belonging to the Temple) on purpoſe to quell Tumults therein at ſuch times. N.B. Note well. In this Act Chriſt put forth doubtleſs a Beam of his Deity, whiles he (but one ſingle Man, and at that time but contemptible, in himſelf, and the Scribes and Phariſees all the while looking on and raging againſt him for hindring their gainful-Trade) like another Samſon lays Heaps upon Heaps (yet without blood-ſhed) with the Jaw-bone of an Aſs, with the ſtripes of a Whip. Surely ſome ſparkling Rayes iſſued out of Chriſt's Eyes, and a dazling ſplendour and uncontroulable Majeſty of his Divine Nature was ſeen ſeated and ſhining in his Countenance, that ſo great a multitude with ſo many hungry Bellies (that have no ears) could be caſt out (nolens, volens) out of the Temple. Jerom extolleth this Miracle above reſtoring ſight to the blind, uſe of Legs to the Lame, and Life to dead Lazarus, &c. And that Antient Father addeth, Quotidiè Jeſus Ingreditur patris Templum, & ejicit omnes tam Epiſcopos, quam l…cos, Vendentes p…riter ac ementes, &c. Chriſt will daily caſt out all thoſe Money Merchants, both Miniſters and others, &c.
The 5th Remark is, While Chriſt's zeal was thus accompanied with revenge, (as 2 Cor. 7.11.) yet doth he not (as one tranſported with paſſion) ſerve all thoſe Prophaners of his Temple with the ſame ſauce; for the Doveſellers had only words from him, while all the other had blows. 'Tis ſaid expreſly, That Chriſt only ſaid to the Dove ſellers [Take theſe things hence, &c.] John 2 16. The cauſe of Chriſt's tenderneſs toward theſe above the reſt is canvaſed, ſome ſay, it was becauſe he was minded of the Dove that lighted upon him, when the Holy Ghoſt deſcended in that form, ſo carried with a Dove-like meekneſs towards them. Others ſay, That theſe Dove-ſellers (probably) were not ſo refractory, more tractable, and, as not ſo groſs, ſo nor ſuch obſtinate offenders. However, thoſe Dove-ſellers were grown more audacious afterward (when Chriſt came the ſecond time to purge his Temple) for then they had got Chairs (an argument of dignity) to ſit in, Mat. 21.12.
The 6th Remark is, Reformation of Religion cannot be expected to be all done at once, eſpecially after ſuch an horrible Apoſtacy under Antichriſt, until Chriſt come the ſecond time. Here matters were not much amended, notwithſtanding Chriſt's firſt attempt in the entrance into his Miniſtry, John 2.14. So that he comes again to the ſame work, Mat. 21.12. & Mark 11.15. at the end of his Miniſtry, Idols and Evils are not eaſily or at once done way.
The ſecond paſſage that falls out under this firſt Paſſoever after Chriſt's Baptiſm was [their asking him a Sign, to which he anſwered, Deſtroy this Temple, and I will raiſe it up in three days, &c.] John 2.18, 19, 20. Mark here,
Firſt, Thoſe Money-Merchants being angry at his Interrupting their Gain, urge him to work ſome Miracle, that they might divert him from his enterprize of their Ejection. This baſtardly brood (as Chriſt calls them for their degenerating from their forefathers Faith and Holineſs, Mat. 12.39.) Seek after a Sign, whereas they might have ſeen Sign enough in his ſo powerful ejecting of them, as above, in their Irreſiſtible Expulſion. Thus they maliciouſly preſſed for a Miracle while they were under one, yet Chriſt anſwere them obſcurely, becauſe they were unworthy of plainneſs, as Mat. 12.40.
The Second Remark is, Chriſt's anſwer here [Deſtroy this Temple, &c.] is the ſame in effect with that ſign of the Prophet Jonas, though that was a little more manifeſt, for in the Hiſtory of Jonas's lying three days in the Whale's Belly,] they might have found the Myſtery of Chriſt's Death, Burial and Reſurrection. But here Chriſt ſpoke darkly of the Temple of his Body, John 2.21. which the Diſciples themſelves underſtood not till it was accompliſhed, ver. 22, and therefore theſe Cavillers through their Infidelity much leſs would believe him.
The Third Remark is, Chriſt doth congruouſly call his Body the Temple, becauſe the Godhead dwelt bodily in it, Col. 2.9. God dwelt perſonally in his body, as he did Sacramentally in the Material Temple, and as he doth Spiritually dwell in our hearts Eph. 3.17. The Tabernacle of Chriſt's Body, was not made with hands, Heb. 9.2 nor built by the power of Nature.
The Fourth Remark is, Every man's Body is call'd a Tabernacle, 2 Cor. 5.1. wherein the Soul dwelleth, and the Temple wherein the Holy Spirit dwelleth, 1 Cor. 6.19. and therefore we may not Harbour Luſts that defile God's Temple, Money-Merchants, &c, leaſt Chriſt come in Anger and Scourge us with Scorpions, &c.
The Third Paſſage of Chriſt's Publick Life, (which began at this firſt Paſſeover Reforming his Temple) was the calling of Nicodemus, John 3.1, 2, 3, &c.
The Firſt Remark is, This Nicodemus was one of the Judges of the Great Sanhedrim, call'd a Maſter in Iſrael, ver. 10. This Chieftain of the Phariſees comes to Chriſt before his Departure from Jeruſalem, to become Chriſt's Diſciple. We read, that many did Believe on Chriſt there, when they ſay his Miracles, John 2.23. though we find none, he did then in Jeruſalem, ſave the Whipping out of thoſe Money Merchants, &c. unleſs ſome were done, which are not related. Thoſe Believers Chriſt Believed not, for he knew the Inconſtancy of their Hearts, better than the Gardiner knows what Flowers he ſhall have at Spring, becauſe he knows the Roots. Chriſt knew that their Faith was Fickle and Unfaithful, as flowing only from a ſight of his Miracles. Therefore Chriſt would not Believe them, though they pretended to believe in him, ver. 24, 25. Yet Nicodemus (the ſincerity of whoſe Soul Chriſt ſaw) was admitted to his Diſcipline.
The Second Remark is, Though he was ſincere, yet this Maſter of Iſrael was notoriouſly Ignorant, Eſpecially in the Doctrine of Regeneration, and of the Kingdom of Heaven. Theſe two points did perplex his mind, John 3.4, 9, 10. The Phariſees and Philoſophers are call'd Princes of this World for their Learning, 1 Cor. 2.8. yet their Learning hung in their Light, and Goſpel Truths were Gibriſh to them, and puts Nicodemus upon his [How can this be] twice? ver. 4, & 9. Yet Chriſt inſults not over his Ignorance, but deals tenderly with him in his convincing inſtructions, and (not to diſguſt him) he ſaith not [Thou] but [a Man] muſt be Born again; thou, or any other, &c.
The Third Remark is, Yet ſuch a Proficient did this Nicodemus prove, (notwithſtanding He was but a Night-Bird [coming to Chriſt by Night for fear of the Jews, John 3.2. & 7.50. and notwithſtanding He was thus Ignorant, believing no more as yet, touching the Meſſiah, but that he was a Prophet come from God) that afterward he ſhews himſelf for Chriſt openly in the Sanedrim at the Council-Table, ſaying, [doth our Law condemn any man before he be heard]? John 7.51. and again his Faith broke forth at Chriſt's Death, as the Sun from under a Cloud, [bringing Spices about an hundred weight, &c. to embalm Chriſt's Crucified Body, in Teſtimony of his Hope of a Reſurrection, John 19.39, 40. As Nicodemus had broke up the Council with one word ſeaſonably put in, and prevented them (for that time) from attempting any thing againſt Chriſt, John 7.50, 51, 52, 53. where we find him ſo well reſolved to own Chriſt, that all the Seniors in the Sanhedrim could not Jeer him out of his Religion, as the Devil doth too many at this Day. So he is found publickly couragious in owning Chriſt at his Burial, Joining therein with Joſeph of Arimathea (a Chieftain in the Civil State, as he was in the Eccleſiaſtick) yet both of them before were but ſecret Servants of Chriſt) and jointly manifeſting their love to Chriſt, who had been ſo cruelly handled. Now that bleſſed Seed (which had ſo long lain under the Clods) was ſprung up above Ground.
The Fourth Remark is, Here we have a clear comment upon that dark Text, [The firſt ſhall be laſt, and the laſt firſt], in comparing Judas with this Nicodemus: Who was only a Night Profeſſor, and came to Jeſus but by Stealth and in the Dark, as if aſhamed any ſhould ſee him do ſo, when at the ſame time Judas boldly owned his owning Jeſus in the ſight of the Sun, &c. Nicodemus was but a dull Diſciple, and a ſlow learning Schollar, marvelling at thoſe Myſteries of Godlineſs which Chriſt taught him in his School, John 3.4, 7, 9, 10. When Judas ſoon learnt his leſſon, became a forward Preacher, and a famous Miracle-Worker with his fellow Diſciples. Mat. 10.1, 2, 3, 4. Luke 9.1, 2, 6. &c. though thus far Judas out ſtripped Nicodemus, Riding upon the Fore-horſe all this while, yet at the long run, when they (both) came to the upſhot, and toward the Race-end, at the laſt Judas lags, and betrays Chriſt in the Night, when Nicodemus did faithfully profeſs Him in the Day, &c. both in John 7.50. and in John 19.39. He having good Blood, could not long belye himſelf, his ſincere love to Chriſt was as fire, that could not long lie hid, no more than that of the true Mother to her Child, when it was to be cut in pieces, 1 Kin. 3.25, 26. This Daſtard Diſciple did briskly bear up, when bold Judas's falſe-fire dwindled into Hell-fire. So that four properties in Nicodemus are very conſpicuous, though Learned yet was he 1. Sincere. But 2. Ignorant. And 3. Timorous: Yet 4. Conſtant, becauſe Sincere, &c.
The Fourth Paſſage of Chriſt's Publick Life, (after this tranſaction with Nicodemus) hath relation to John Baptiſt's Impriſonment. Jeſus leaving Nicodemus, departeth from Jeruſalem into Judea, where he ſetteth his Diſciples to Baptize in his name, whom thoſe John Baptized as yet knew not, John was Baptizing ſtill in Aenon of Galilee, John 3.23. and there preſently (having traverſed Judea all along Jordan) his Sun ſetteth, &c.
Concerning John Baptiſt we have theſe Remarks Recorded, &c.
The Firſt Remark is, That He was (as Chryſologus calls Him) Legis & Evangelii fibula, the Buckle or Button that bound the Law and the Goſpel together, the bond of both Teſtaments: He is reſembled to that Angel with one Foot on the Sea (the Law which is rough and moveable) and with the other Foot on the Land, (the Goſpel, which is ſmooth, firm and stable, &c.) Rev. 10.2. Christ himſelf calls him more than a Prophet, Mat. 11.9. becauſe he pointed out Christ with the Finger, whereas the foregoing Prophets only ſaluted him afar off, Heb. 11.13. He was beyond all born of Women, both in Dignity and Doctrine; above all the Prophets, as nearer to Christ, and his immediate Forerunner, yet behind and below the Apostles, as not being an Eye-witneſs of Christ's Sufferings, Death… Burial, Reſurrection and Aſcenſion, as they and the Evangelist were. He, by his Divine Doctrine and Aust…re Life, had merited among many to be taken for the Meſſiah Joh 2.19, 20, but he durst not aſſume that Honour to himſelf, ver. 21, 23.
The Second Remark is, This John Baptist was at firſt exceedinly admired by the Jews as a burning and ſhining Light among them, Joh. 5.35. burning in himſelf, and ſhining to others: Hereupon a prodigious Reſort was made unto him, even all Judae… (as well as Jeruſalem) and all the Regions round about, Mat. 3.5, 6. but they ſoon grew weary, and fall off, Rejoycing in him only for a Seaſon, for the which they were justly raxed by our Saviour, Mat. 11.7. He alſo ſoon grew ſtale to them (as they ſoon grew weary of him;) ſo that they made no more reckoning of Him, than of a Reed ſh…ken with the Wind, a worthleſs, poizeleſs, priceleſs Perſon, one of no worth, a thing of nothing. Then they ſhamefully ſlighted him, as after the Galathians did St. Paul. for whom once they could have pull'd out their own Eyes, but afterwards they would have pull…d our his Eyes could they have come at him, Gal. 4.14, 15, 16▪ And as it is now the fate of Godly Miniſters, to whom Peoples fickle Affections too ſoon flag and fall, neutrum modô, Mas modò Vulgus, Vulgar Men are variable in their Minds, as ſoon in and as ſoon out, not pleas'd full nor faſting: Auſtere John hath a Devil, and a Sociable Saviour is a Wine bibber; no Preacher can pleaſe Froward Hearts.
The Third Remark is, ſo ſoon as John Baptiſts Work was done, He had a Writ of Eaſe ſent him, He is then caſt into Priſon. The laſt account we have of the Baptiſt, is his baptizing at Aenon near Sal…m, Joh. 3.23. that was before he was caſt into Priſon, ver. 24. We hear no more of him by any of the Four Evangeliſts, till the ſtory of his Impriſonment, which Luke records with the occaſion of it, Luk. 3.19, 20. who tells us ver. 1. that Herod was Tetrarch of Galilee (as Pilate was of Judaea) and Aenon ſtood in Galilee, the Baptiſt's then laſt place of Reſidency: And it appears that the Baptiſt preached to Herod, who heard him gladly, and did many things, being unable to ward off the Power of the Word which came ſo cloſe upon him, Mark 6.20. and that John told this Tetrarch of his faults, with as much freedom as he committed them, eſpecially in telling him [It was not lawful for him to have his Brothers Wife.] Herodias had a quarrel againſt John for being ſo ſawcy with her pretended Husband Herod (touch the Mountains and they ſmoak) yet Herod remembred John, Mark 6.19, 20. True Sanctity ſhines with ſuch Majeſty, as ſometimes ſtrikes an awe upon its Adverſaries Conſciences, as here in Herod; but his Carnal Concupiſcence did overpower his Superficial Reverence, therefore the Evangelist Luke doth characterize him to purpoſe, ſaying, [He added yet this above all, to all his other Evils, that he ſhut up John in Priſon,] Luk. 3.19, 20. This Sin was his Top Sin, wherewith he fill'd up his meaſure, a ſad Document to Perſecutors. There is no ſtint in acts of ſin, but as one Wedge makes way for another, ſo here Herod …dded still, and this ſin filled up his Ephah, then no Remedy, 2 Chron. 36.16. Mat. 23.31, 32.
The Fourth Remark is, Herod having thus wickedly gratified his wanton Minion (Herodias) in confining the Reproving Baptist, (ſhe being highly diſpleaſed with him for his diſturbing her in her lewd Dalliance by his Reproof) waits a fit occaſion for a full Revenge; but could not find it (becauſe Herod feared John, &c.) till he had lain in Priſon about 18 Months, which was the just number of Months God allowed him for his Publick Service at liberty, and then laid him aſide, when his Work was done, as he doth and will do us in this day. Till then, Divine Bounds are put upon Humane Perſecutors, beyond which no Powers can paſs, Job. 38.11.
The Fifth Remark is, Jeſus hearing of John's Impriſonment, steps into Galilee] Mat. 4.12. The true cauſe of John's confinement, was Herod's not complying with John's Doctrine about his Herodias, (as the Phariſees, Sadduces, Publicans, Soldiers and the reſt of the People had done, Mat. 4.7. Luk. 3.10, 11, 12, 13, 14.) Though fear of Sedition was pretended, becauſe of the Great Multitudes that followed and admired him: This hath ever been an ordinary accuſation caſt upon the moſt quiet and innocent, to be Seedſmen of Sedition, and Troublers of Church and State, as upon Elijah, Jeremy, &c. Thus Paul was called a Pest, Act. 24.5. and Luther, Tuba Rebelltonis, the Trumpet of Rebellion, &c. Theſe old Ruſty Tools the Devil draws forth, furbiſheth them (as the Broker doth Old Clohes, &c.) Tertullian calls Satan, Interpolator Creaturae, a Broker or bruſher up of Old Clothets, &c. for doing Miſchief this Day.
The Sixth Remark is, Chriſt's Departure into Galilee upon John's Confinement was not ſo much his ſlipping aſide for his own ſafety, but rather to be a ſupply and Succeſſor to John, who was taken a Priſoner at Aenon in Galilee, which was under Herod's Government. Still God takes care of theſe two Tribes (Zebulon and Napthali) which had long laid in darkneſs: Now the Devil in Herod, blowing out one Shining Light (John) as to uſefulneſs, God ſends them a Jeſus: God will not ſtarve his Work for want of Witneſſes.
The Seventh Remark is, It was during this many Months Impriſonment, that John ſends his Meſſage from Machaerus Caſtle to Chriſt, Mat. 11 from 2, to 20. and Luk. 7. from 18. to 36. not for his own ſake, but for the ſatisfaction and ſettlement of his Diſciples, who poſſibly expected, that Jeſus (among all his other Miracles) might add this one of Miraculouſly Releaſing their Maſter out of Herod's Hands, ſeeing he was a Priſoner for Chriſt and the Goſpel▪ But they meet with this Anſwer to that point (yet fully to all the Reſt) that his Work was to preach the Goſpel, to ſet Priſoners free from, Hell, not from Herod; that his Kingdom conſiſted not of Temporal Redemption, and bleſſed is he that is not offended in this, but ſubmits to God's Wiſdom in it. John Baptiſt had intimated as much to them [he must increaſe, I muſt decreaſe] the Moon gives way to the Sun, &c. Though in order of Time John Baptiſts beheading was about eighteen Months after his caſting into Priſon, ſo many wonderful Works of Chriſt were wrought before it; yet that we may take the whole ſtory of the Baptiſt together, we will begin Chriſts ſecond. Paſſover with the Beheading of Him.
The Firſt Remark herein is, Becauſe the Holy Baptiſt had touched Herod's White Sin, (which indeed was Black Wickedneſs, he muſt be caſt into Priſon, without either Bail or Mainprize, tange Montes & fumigabunt, this great Mountain (the King) being thus touched upon his Adulterous Right Eye, begins to ſmoak, and breaks out into a flame of Rage againſt the Baptiſt, (thinking it irrational for a Subject to ſtand ſtill while his own Eye is pickt out, much leſs for a King to have that Affront from a Subject) and not only confines him, but lays Fetters upon him as an High Malefactor, and a ſtirrer up of Sedition; there he lay bound for a year and an half for telling the Truth.
The Second Remark is, All this eighteen Months Herodias hung over him (as the words [foreign] Mark 6.19. ſignifie) with her moſt Malicious Mind, which could not be glutted with Gaoling and Fettering him, but ſhe muſt have a draught of the Baptiſt's Blood; and though ſhe inſatiably thirſted for it, yet could ſhe not come to her purpoſe for ſo long a time (which muſt needs be a Torment to her) notwithſtanding all her Power and Policy? for the Baptiſt remained ſtill as a living Witneſs againſt her Wickedneſs. Thus is the Rage of Man reſtrained, that will not turn to the praiſe of God, Pſal. 76.10. God over-rules the Malice of Men, and Tyrants cannot take us off, when they, but when God pleaſeth.
The Third Remark is, It may eaſily be imagined how reſtleſs Herodias was to wrack her Revengeful Rage upon the Baptiſt all this long time, for ſhe could not have her Amorous Hugs with her Herod, without ſome ſeeming checks; notwithſtanding all her wily and wickedly-witty-wit of a Woman, yet could ſhe not contrive a conveniency nor find a fit opportunity for beheading the Baptiſt all this while, until the Deſign was laid to do it upon Herod's Birth-day Feaſt. This is call'd [the coming of a Convenient Day] Mark 6.21. Neither the Wit of a wicked Woman, nor the Wiſdom of a wicked Man can prevail againſt God, Prov. 21.30.
The Fourth Remark is, This Birth-day then (when other Methods miſcarried) was the Day appointed by Herod and his Harlot for acting this Bloody Tragedy, Res tota ex compoſito geſta eſt (ſaith Paraeus on the place) the whole matter was thus plotted. A great Feaſt muſt be made, the Nobles invited, the Damſel muſt Dance, the King Swear; hereupon the Baptiſt muſt be beheaded, and the Queen (or rather Quean) hereby gratified. Oh horrible impudence againſt God himſelf, and both crafty and cruel Conſpiracy againſt an Innocent Miniſter, only for touching this Great Man upon the Sore. All this was done without any Law, Right or Reaſon, the Priſoner all that time was never admitted to come unto a fair Trial or Hearing: Chriſt on Earth, and God in Heaven do permit this Arbitrary Proceeding as unconcerned: 'Tis ſtrange a God of ſuch Power, ſhould be a God of ſuch patience: But what man can counſel God, whoſe way is in the Deep, and his Wiſdom unſearchable; better is God's Will always than mans.
The Fifth Remark is, Nor muſt we ſay, that God was not concerned all this while, (as he knew nothing of the Baptiſts hard uſage, according to George Marſh, the Martyrs phraſe) for before the Baptist's beheading, God was concern'd ſo far as to lay a Reſtraint upon Herod from killing John till eighteen Months were expired. God put a double Iron-Cord of fear upon the Tyrant's Heart. Firſt, He feared John, Mark 6.20. whoſe Innocency ſhone in that Old Fornicators Face, and his very Countenance could not but give him Reverence: Secondly, He feared the People, Mat. 14.5. (who hated him already for his many Crimes and Cruelties) leſt the Multitude ſhould move a Mutiny at the Murder of ſo Innocent a Perſon, and ſo Honourable a Prophet (as Mat. 21.46.) though he would impoſe on their belief, that the Baptist bore all thoſe Severities juſtly, for his practizing Treaſonably againſt the King.
The Sixth Remark is, And God concern'd himſelf alſo after the Baptist's beheading (as he had done before it) for Herod fearing Man (in this double fear of John and the People) more than he feared God: Hereupon God ſtruck him (after this Murder) with Horror, Terror and Torment, Luke 9.7. He stuck fast in the Mud (as the word [foreign] ſignifies) and could find no way out of his perplexity; but God made him (ſoon after) find a way out of his Kingdom (the half whereof he had promis'd to his Dancing Damoſel) for his notorious Hypocrifie, while he ſeems to expiate his Pretended Perjury with his Intended Murder, &c. Though Divine Vengeance ſeem'd to ſleep all this time, yet did it awake with a witneſs, (for it never dieth) falling foul upon all theſe Principal Conſpirators, as Historians inform us. For as to Herod, Joſephus ſaith, that Aretas, King of Arabia, being offended with him, for putting away his Daughter, and taking Herodias to Wife in her room) came upon him with an Army and cut off his Forces, which loſs (ſaith he) all men interpreted as a Juſt Vengeance upon him for his Unjuſt uſage of the Baptist. This was not all, but within a while after his Brother Agrippa accuſed him of Treaſon before the Senate at Rome, for which he was baniſh'd by the Emperour Augustus, to Lions in France, (and his curſed Curtizan with him) where the Deadly Dart of his own blood guiltineſs, ſtuck ſo faſt in the ſides of his wounded Conſcience, that it brought him first to Deſpair, and then to Destruction, in laying Violent Hands upon himſelf. There alſo his Paramour Herodias (another Jezebel in inſulting over her Husband, and ſtirring him up to work wickedneſs) did miſerably periſh; both of them, who had been Partners in Heinous Murdering, became Partners in Heavy Suffering; they both lived Ʋndefired, and died Ʋnlamented, &c. Nor did the Dancing Damoſel (who trip'd upon the Toe to take off John's Head) eſcape the Vengeance better, as Nicephorus reports, for ſhe paſſing over a frozen Lake, the Ice broke, ſhe ſlips in, and the Ice cloſing again above her Shoulders, Chops off her Head. Thus Vengeance wrote her ſin upon her puniſhment in legible Characters for her getting the Baptist's Head chopt off.
N. B. (1.) Great Mens ſins ought to be Reproved, the Baptiſt did, when none elſe durſt, Herods.
(2.) Wicked Men will hate their Reprovers.
(3.) Godly Reprovers may ſuffer by a Hangman, &c. yet God amends all with Heaven, &c.