A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 9

A Complete History and Mystery of the Old and New Testament · Part 2 · Chapter 9

p. 364CHAP. IX. Of Saul's Converſion, and the Church's Reſt.

THIS ninth Chapter containeth a moſt remarkable Remedy of the Church's Malady, the moſt notorious Miſery that ever yet had befallen her ſince her firſt Conſtitution: God now wrought the Church's Deliverance by a new and notable providential way, not by the Confuſion, but by the Converſion of the moſt principal and moſt peſtilent Perſecutor thereof, whereby not only that Church which was at Jeruſalem, but alſo the other Churches which had been gathered in other places (by means of the Diſperſion) had reſt and peace, Acts 9.1. to 32. verſe 31. ſaith, Then had the Churches Reſt, &c. at Saul's Converſion. N.B. Moſes's-Buſh, Exod. 3.2, 3. was an excellent Emblem of the Church of God, as the Buſh burned, yet was not conſumed, no more is the Church by the fire of Tribulation, Iſa. 43.2. becauſe of the good will of him who dwelt in the Buſh, Deut. 33.16. whereby either the Buſh is conſolidated ſo as to bear the force of the flame without harm (as Gold in the Furnace comes purer out, but is not conſumed, Job 23.10.) or the furious and conſuming heat of the fire is reſtrained, as was done in the Fiery Furnace of Babylon, ſo that the fire had no power ſo much as to ſinge the Hairs or the Garments of thoſe three Nobles who were caſt into it, Dan. 3.25, 27. N.B. God Almighty (who is the God of Nature) did divide between the ſubſtance of fire, and the intenſe activity of its heat againſt and above Nature; God miraculouſly ſeparated between the Eſſence and the Faculty, and ſo hindered its operation. Thus he doth in his Church's caſe: Let us turn aſide with Moſes, and behold this great wonder; great indeed, for there was a flame of fire, elſe how was the Buſh burning? There was light, elſe how did Moſes ſee it? yet was there no heat, elſe how came the Buſh not to be conſumed? Thus is it with the Church in her fiery Trials, even as great a Viſion; In her Affliction the voice of the Lord divideth the flames of fire, Pſal. 29.7. and not only ſo, but divideth alſo the heat from the light, ſo that ſhe is not conſumed by the former, but only illuminated by the latter. So 'tis with each afflicted Saint, as dying, yet live, 2 Cor. 6 9, &c.

The firſt Remark is; The Church of Chriſt may have worrying Wolves, and deſperate Devils let looſe upon her; ſuch an one was Saul here, Acts 9.1, 2. This Blood-hound had been blooded in the Blood of ſtoned Stephen, yet was not glutted nor ſatiated with it, but makes deſperate Havock upon other Chriſtians in Jeruſalem, Acts 8.2. And (as he ſays of himſelf) chap. 22.4. and 26.10. relating ſtill to this time) not being ſatisfied herewith, He yet breathed out more Threatnings and Slaughter, &c. which ſignifies a violent and vehement helliſh Heat of a diabolically inraged and inflamed heart, diſcovered by the fiery words that he breathed out of his black Mouth, &c. He was ſo full of the fire of Rage within, that it broke out with his breath in flames without; And N.B. This Ravenous Wolf is deſcribed here, as if wearied with worrying the Flock, he now lay's himſelf down panting for breath: But enough of Saul's black Character in the foregoing 6th Chapter. It ſhall ſuffice here only to ſhew how inſatiable this Wolf was of the Blood of Saints, inſomuch that no ſooner had he (by panting a while) recovered his breath, but he preſently trotts to the High Prieſt (who was Prince or Preſident of the Sanhedrim) for a new Commiſſion, that his Perſecution might have the Semblance of Juſtice and Authority; and his Letters-Patents muſt be ſo large as to reach ſo far as Damaſcus. N.B. For though the Romans had conquered Judaea, and the Countreys contiguous to it, yet did they give Liberty to the Jews to exerciſe their Religion, and to Impriſon Diſſenters both within and without their Countrey, where they had any Synagogues, and ſuch they had at Damaſcus (the chief City of Phoenicia, whither p. 365many of them had been driven in their many Diſperſions, as well as to many other places: It could not ſuffice this greedy Beaſt to drink Blood at Jeruſalem only, but he muſt have a Draught of the ſame Liquor (the Blood of Saints) here alſo. N.B. 'Twas not ſufficient to Rage in Judaea only, but he will purſue them alſo ſix days Journey into Syria, and his Outrage is aggravated herein, that he ſpareth not the weaker Sex (who are uſually ſpar'd in ſuch caſes) if they profeſs'd themſelves Chriſtians: And it appeareth, that the High Prieſt, and that Council, were no leſs outragious than he, in putting a Sword into ſuch a Mad-man's hand: No leſs than the Deſtruction of the Church of Chriſt every where is deſigned by its Enemies; both They and Saul hunt for Chriſtians Lives.

The ſecond Remark is; Oh what an eminent Monument of Divine Mercy doth this Blood-thirſty Brute remain upon Scripture Record, 1 Tim. 1.13, 14, 16. that a Phariſee, a Perſecutor of the firſt Magnitude, and ſo malicious a Murderer, ſhould become a Chriſtian, an excellent Preacher of Chriſt, and ſuch an eminent Apoſtle! N.B. Here a Wolf is changed into a Lamb; Oh what cannot Omnipotency do out of his Free Grace! Perſecuting Saul is made a Praying and a Preaching Paul. The Sacred Scriptures do largely relate what a notorious Villain this ſame Saul had been before his Converſion, that none might deſpond or deſpair of the Free Grace of God, ſo they have but hearts given them earneſtly and ſincerely to ſeek it. This Man, when converted, doth (as it were) Pennance in a white Sheet, confeſſing that he had been the chief of Sinners, primus, quo nullus prior aut pejor, yet the Grace of Chriſt abounded to an overflow towards him, as the word foreign, 1 Tim. 1.14. ſignifies Preaching ever this great Grace. This introduceth Saul's Converſion ſo wonderful a work of God's Free Grace, as is almoſt without a parallel in the Sacred Record. N.B. As it was once ſaid of the Old Teſtament; Saul in deriſion [Is Saul alſo among the Prophets?] 1 Sam. 10 11. and 19 24. Tho' the firſt was ſpoken for a Wonder, yet the latter was uttered in a Jear; importing, all was ſurely well, when ſuch a Bloody Tyrant was ſo tyed up & manacled, maugre all his malice and madneſs: So the ſame may be ſaid of this New Teſtament Saul, even with admiration: Yea this latter is the greater Wonder of the two; for the old Saul in his ſeeking Aſſes, did but find a Temporal Kingdom; but this young Saul, while he was purſuing Death, ſtrangely ſtumbles upon Everlaſting Life. N.B. Oh marvelous Metamorphoſis! far beyond all Ovid's Pagan Dreams: Here's not only a Wolf turned into a Lamb, but here's a Monſter of Nature changed into a Miracle of Grace: Here's a Child of Wrath become a Veſſel of Mercy, and a Son of Perdition, an Heir of Salvation. The former Saul had the Spirit of Prophecy come upon him, which made him another man, 1 Sam. 10.6, 9. and 10. but this was for the time only, who ſpake only as Balaam's Aſs did, for the Gift ſoon left him again, he was not turned into a new Spiritual Man: However, this made many amazed, that there ſhould be Anſer inter Olores, & Corvus inter Muſas (as the Latine's Proverb is, ſuitable to that of the Hebrews) A Gooſe among the Swans, a Crow among the Muſes, a Ruſtick Saul among the Divine Prophets. N.B. But there was more matter of Amazement at the change of this latter Saul, Acts 9.21. who of a Curſed Tare, was turned into Bleſſed Wheat, and had a real Tranſmutation, a thorough Tranſmentation, and an Abiding work upon him; Saul the Perſecutor, was turned into Paul the Preacher. The power of that Chymiſt is worthily praiſed, who can moſt curiouſly, not only Refine the fine Gold from its Droſs, but alſo extract pure Gold out of droſſy Copper. How much more is the great God to be magnified, who changes Droſs and baſe Metal, into the moſt Refined Gold! 'Tis only the God of Nature, that hath the true Philoſopher's Stone, and can change the Nature of created Beings, the bad into good, and the old depraved Nature into that which is new and truly Divine Nature, 2 Pet. 1.4. Such a great change as this, of Saul into Paul, was an unaccountable matter, and therefore might truly cauſe Amazement: But the Father ſaith [Ex quovis ligno fit Mercurius, cum Digitus Dei ſit Statuarius.] The Omnipotent God can of crooked Timber make ſtraight Pillars in his Temple: He can of very Stones raiſe up Children to Abraham, Matth. 3.9. Nothing is too hard for that God in whoſe hand Saul's heart was, Gen. 18.14. Job 42.2, &c. This ſo Famous a Converſion of Saul ſtands Recorded in many remarkable circumſtances: As (1.) The Time when; (2.) The Place where; (3.) The Manner how; (4.) The Witneſſes thereof; (5.) The Concomitants; and (6.) The Conſequents of it.

(1.) The Time when; it was while in the very Act of his outragious Perſecution, [foreign] as the Adultereſs was, John. 8.4, in the very nick of his higheſt Rebellion againſt Chriſt, Acts 9.1, 2. This Furioſo Saul had got his Fatal Commiſſion out of the High-Commiſſion-Court of the High Prieſt, who was as full of Fury as he, ſo needed God's p. 366Bridle, rather than Saul's Spur; for in this whole Book of the Acts of the Apoſtles, in all the over-buſie oppoſitions ſtirred up againſt the Goſpel, we do find the Prieſts, not only the buſieſt men, but alſo (as it is related all along, Acts 7.1. and 9.1. and 23, 2, &c.) They ſeem to be the only Men that were the principal Perſecutors. Though they were indeed moſtly concerned in that curſed work, becauſe they looked upon it as belonging to their Function and Intereſt to look after the prevention of this growing evil of the Goſpel, as they prophanely miſ-judged it: Yet had they no diſtinct power from the Sanhedrim, ſave only as a part thereof. This is teſtified by Saul himſelf (who beſt knew from whom he had thoſe killing Commiſſions) ſaying, that he received his Letters of Life and Death, not only from the High-Prieſt, but from all the Eſtate of the Elders alſo, Acts 22.5. N B. Notwithſtanding this, the Sacred Story pitcheth upon the Prieſts as a parcel of profligate perſons, who principally prompted on and promoted this Perſecution. Saul being thus furniſhed with Authority, fetches a compaſs to fire out all the Chriſtians at Damaſcus, and, no doubt this Wolf was worrying them (all the way he went) with his heart, no doubt but Satan ſuggeſted many a murdering thought into his miſchievous mind: Here this Grand Informer, this principal Apparitor (like a Spaniſh Inquiſitor) or rather the great Apoſtle of that Helliſh High-Prieſt (who yet became, through Grace, the true and heavenly High-Prieſt's Apoſtle) paſſeth end-ways almoſt an hundred and ſixty Miles from Jeruſalem, and within ſight of Damaſcus; at Noon-time of the day was the Time of his Call.

N.B. The ſecond is, the Place where; it was when he was come near to Damaſcus, Acts 9.3. The Hebrew name of that place [Dameſec] ſignifies a bagg of Blood; ſo it was called, becauſe the Rabbins ſuppoſe that City to be built upon that very plat of ground where Cain murdered his Brother Abel; and bloody Saul would have dip'd this Damaſcus of a deeper Dye, by acting in the Spirit of old Cain, to ſhed the blood of many new Righteous Abels there. N.B. Oh ſtand and wonder how Chriſt ſuffered this Mad-man to march end-ways without any Diſturbance, for five whole days together, and for the middle of his ſixth day, while he was hoping to pepper the poor Profeſſors of Chriſt in Damaſcus!

Object. But it may be here demanded, What had the High-Prieſt to do in Damaſcus, which had a King of its own over it, 2 Cor. 11.32. and a Deputy-Governour alſo?

Anſwer the firſt; Though the Romans had ſubdued Judaea, Syria, &c. yet they ſuffer'd the Jews, both at home and abroad (in the places of their Diſperſion, where they had ſeveral Synagogues, whom they ſtill ſtyled Brethren, Acts 22.5.) to live according to their own Law and Religion, whereupon the High-Prieſt, as Prince and Preſident of the Sanhedrim, might judge of any Jews Crime and Impriſon, &c. Though this Council had not power to determine in matters capital, which the Romans reſerved unto themſelves, as alſo to pronounce the Judicial Sentence of Death, and the power of publick Execution, as is clear in Chriſt's Caeſe, who was Crucified by Pilate's power.

Anſwer the ſecond; Hereupon this Plenipotentiary Perſecutor carries his Credential Letters to this place, taking along with him a great many Sergeants and Bailiffs to Arreſt the Chriſtians in that City, that he might bring them bound to Jeruſalem, Acts 9.2. becauſe he feared thoſe Diſſenters would find too much favour among thoſe Gentiles, had they been Tried in their Courts, and becauſe it was impoſſible a Prophet ſhould periſh in any place but in Jeruſalem, Luke 13.33. That City muſt fill up the meaſure of its iniquity, Matth. 23.32. And when her Ephah was full, then was ſhe to be Ruined and removed, Zech. 5.6, 8. and 11. This Cutting Commiſſion from the Soveraign Sanhedrim, Saul was to deliver to the Deputy-Governour under King Aretas, who was now (as Joſephus ſaith) warring againſt King Herod, for putting away his Daughter, and taking Herodias to Wife in Aretas his Daughter's ſtead; and thoſe Peſtilent Informers could eaſily gain the Governour to be on their ſide to aſſiſt them, by ſlandering the Chriſtians, that they were Traitors to the King of Damaſcus, and took King Herod's part, &c.

The third Remarkable Circumſtance is, The Manner how this chief Commiſſioner of Satan was converted by, and to Chriſt, which in the general (the particulars being referred to the Concomitants) is thus deſcribed, while Saul was marching with a bloody mind the laſt day of his Journey, and was got near, even within the ſight of his much deſired Damaſcus, reſolving to Ruine many Christian Families (by ragingly ruſhing in upon them, &c.) before he ſlept that night. Behold in the midſt of all thoſe his murdering Imaginations, and malicious Diabolical Machinations; even then, when he was almoſt at the end of his Deviliſhly deſigned Journey, there meets him the Lord Jeſus (and prebably in his glorified Body) unhorſeth him, or knocks him down (if on foot, as with a Thunder-bolt, or Flaſh of Lightning, as [foreign] is read circumfulguravit cum, the Lord thundered and lightened round about him, to ſtun and aſtoniſh him, but p. 367not to ſtone him with a Thunder-ſtone (or a ſpire of Lightning) as he had ſtoned Stephen by other wicked hands: And the Thunder of Christ's Power uttered this Voice [Saul, Saul, why perſecutest thou me?] Acts 9.4. This terrible Noiſe and dazling Light from Heaven, makes this proud and preſumptuous Perſecutor fall down to the Earth: He could not but be ſenſible of the Affrighting preſence of the great God, who was wont to make himſelf known in ſo amazing a manner to meer mortals. N.B. Saul being learned in the Law, could not but know that Daniel himſelf a man greatly beloved, Dan. 9.23.) did in a proſtrate poſture Reverence the Majeſty of God's preſence, Dan. 8.17. and 10 9. How much more ſuch a matchleſs wretch as himſelf, who had juſtly deſerved no better a denomination, than to be reputed [a Man, or rather a Monſter greatly to be abhorred] being conſcious to himſelf that he was a Villain of the firſt Magnitude, and had bid Defiance of the deepeſt Dye againſt the God of Heaven and Earth, &c. Chriſt calls Saul by his name, to mind him that he was doing the Devil's Drudgery, juſt as his old Name-ſake Saul had done in perſecuting David, who was the Father, Type, and Figure of Chriſt; and that name Saul is doubled, not only the more to awaken him, but alſo to ſhew his greater commiſeration of him: And though Christ was now above the reach of Saul's Rage, N.B. Yet becauſe he and his Church make but one Body, he ſaith to Saul [Why perſecutest thou me?] I am the Head of my Church, and do feel my ſelf wounded in my Members of the Saints, In whom I live, Gal. 2.20. and to whom thou art injurious. 1 Tim. 1.13. All injuries done to my little ones, I take them as done to my ſelf, Mat. 25.35, &c. And in all their afflictions I am afflicted, Iſa. 63.9. As the honour of the Head redounds to the Members; ſo their ſorrows and ſufferings do reach unto the Head. Our Head is not ſenſleſs, though it be in Heaven, when his Members ſuffer, although they be on Earth. N.B. Our Lord retains ſtill both a feeling and a fellow-feeling, and is not only ſenſible of his Saints, ſaying [He that deſpiſeth you, deſpiſeth me] Luke 10.16. but is alſo tender over them, ſaying likewiſe [He that toucheth you, toucheth the Apple of my Eye] Zech. 2.8. or [Why perſecutest thou me?] may be emphatically meant of Christ himſelf: And why me? for what demerit of mine? Sure I am, it is cauſleſs on my part: It cannot be, but for my good deeds, that thou doſt it: I have given thee no other cauſe to perſecute me, but this, that I have ſo loved thee, as to lay down my Life for thee. Thus Chriſt ſpeaks, and Saul ſays [Who art thou Lord?] verſe 5. Art thou God, or art thou an Angel? This learned man in the Law, was an Ignoramus in, and knew little of the Goſpel: He knew ſomething of God the Father in the Old Teſtament, but nothing of God the Son in the New; therefore he asks [Who art thou?] He anſwers not therefore [Speak Lord, for thy Servant heareth] as the Child Samuel did, 1 Sam. 3.9. N.B. Saul under this conſternation is anſwered by his ſweet Saviour, [I am Jeſus whom thou perſecutest; 'tis hard for thee to kick against the pricks.] There are more words added to this ſhort Anſwer, Acts 22.10. and 26.14. In which places this ſhort Hiſtory hath a more ample and plenary Relation. However, ſo much is Related and Recorded in this place, Acts 9.5. as gives Saul an account, (1.) That though Saul might not directly deſign to perſecute Christ himſelf, yet our Saviour tells him, he looked upon all the good or evil done to his Members, as done to himſelf: And (2) The Lord reclaims him with a Proverbial ſpeech borrowed from ſtubborn Oxen or Slaves, whom Men uſed to prick on to their work with Goads, &c. which being obſtinately ſpurned at, did uſually wound their Spurnets; ſhewing hereby, that ſuch Kickers againſt the pricks of the Law, Deut. 32.15. and 1 Sam. 2.29. do it to their damage and deadly detriment: Much more ſuch as are Kickers againſt the pricks of the Goſpel: How much ſorer puniſhment do ſuch deſerve, &c. Heb. 10.28, 29. N.B. As this ſhould teach Perſecutors Moderation; ſo muſt it teach the Perſecuted, Patience; knowing, that the evil, which evil men do, will recoil on their own heads. Perſecutors do but provoke God (who is more potent than the moſt powerful perſecuting Potentate) to lay a more cruſhing load upon them, and to batter them down by a more fatal blow, 1 Cor. 10.22. Jer. 7.19, &c. whereby the Innocency of Chriſt in his Members may be vindicated. N.B. Thus our Lord had knocked down this Perſecutor here to the Earth, and he ſeconds his Blow with theſe Rebuking words. By this time Saul (laying all along groveling upon the ground) became humbled and docible, his foregoing Queſtion [Who art thou Lord?] were words of one doubting, yet deſirous to learn, and ſomewhat diſpoſed to believe. In his [Who art thou?] he acknowledged his Ignorance, yet in calling him [Lord] this was a word of Faith: It was a ſign of ſome feeble inclinations toward Believing. Saul lay ſtill but a little while humbled under Chriſt's mighty hand, then moves he his ſecond Queſtion with trembling and aſtoniſhment [Lord, what wilt thou have me to do?] Acts 9.6. Oh what a p. 368ſtrange change is apparent here wrought by an immediate and omnipotent hand of Christ! How ſoon is Saul altered from himſelf; he is now not only another Man (as his old Name-ſake King Saul was, 1 Sam. 10.6.) but, as it were, a quite contrary Creature; not a Wolf, as before, but now a Lamb. The Wolf that had hainouſly hunted, and hideouſly howled for catching his Prey, now gently couches here like an harmleſs Sheep, yea, and (which is more admirable) is become both willing and deſirous to hear the Voice of the Shepherd: He that had been ſo violent to oppoſe, is now made a Volunteer to obey the Goſpel of Chriſt; and he that thought he had done God good ſervice, John 16.2. in perſecuting Christ, now offers himſelf as Raſa Tabula, a white Paper for Christ (who had now raſed or ſcraped out the depraved principles of his miſtaken Zeal) to write the Divine Principles of his Evangelical Law upon the Tables of his heart, his heart was now in the hand of Christ, and was as a Raſed Table, out of which his Raging and furious Phrenzy againſt the Goſpel was well wiped off, and now 'tis made a Marble Monument Ingraven (with Christ's Graving-Tool) the lively Pourtraiture of Saving Grace. N.B. 'Tis not [What ſhall I ſay?] but [That ſhall I do?] We may ſooner find a fire without any operative heat, and a burning Nature, than a true Convert, without a lively heart, and a working grace. The Mark in the forehead of one whoſe name is writ in the Lamb's Book of Life, is, that he willingly, and ſpeedily inquireth after his Lord's Will, that he may do it; 'tis not the talking, but the walking and working perſon, that is the true Christian indeed: Such an one crys with converted Saul here, Lord, Reform me of my ſins, Inform me of thy Will, and Conform my will and way to it, N.B. The Lord's Anſwer to Saul's ſecond Queſtion was▪ [Ariſe, go into the City, and it ſhall be told thee what thou muſt do.] Here be three remarkable parts in this Anſwer.

The First is, Saul is bid by his Lord to Ariſe: He was knock'd down and fallen to the ground by the Lord's Power, but now hath he not only the Lord's leave, but Life alſo to Riſe again. Chriſt did not ſtrike Saul down to confound him, but to convert him: His heavy Revengeful hand could have done the former, Pſal. 2.12. ſo have made him to periſh in his way of wickedneſs; but his gracious and compaſſionate heart did the latter, that he might become a Monument of Mercy upon Divine Record to all Generations, 1 Tim. 1.13, 14, 15. Saul did but fall to riſe again: Chriſt thus ſmites him, to heal him, who otherwiſe would have ſmitten Chriſt in his Members) to have wounded himſelf againſt the pricks he kick'd at. This was a favourable (though an affrighting) ſtroke, that did ſtrike down with a deſign to raiſe up again. N.B. Why ſhould we not humble our ſelves under that hand, which hath therefore caſt us down (when a very little time is over, Iſa. 10.25.) to lift us up again: Should we lay ſtill that little time?

N.B. Secondly; Go into the City: He was going to Damaſcus before at the Devil's bidding, but now he hath the Lord's leave, and Law for it: Why? he roſe not up the ſame Man as when he fell down; for he fell from a Wolf, a Saul, a Perſecutor, but he riſes again a Lamb, a Paul, a Preacher, &c. As he had now a better Authority to go thither, than was his Commiſſion from the High-Priest, ſo he had now likewiſe a better Errand: It was not now for other's deſtruction, but for his own inſtruction. N.B. So it follows

Thirdly; Ananias (though he was taught immediately by Christ himſelf, Gal. 1.12.) muſt be his Teacher, whoſe Deſtruction he deſigned, but now, whoſe Inſtruction muſt be accepted. Thus Chriſt honoured his own Ordinance here, and Acts 10.3, 6. Neither did Chriſt Read a Lecture of Redemption unto Saul here, nor the Angel to Cornelius there, but both are referred to Preachers, that the Miniſtry, and the uſe of Goſpel-means (which are call'd the power of God unto Salvation, Rom. 1.16.) might be commended thereby.

N.B. The Fourth Remarkable Circumstance is, the Testimony or Witneſſes of Saul's Converſion; to wit, [the Men that Journied with him] Acts 9 7. 'Tis evident, he carried many Companions with him (ſuch as were baſe Bailiffs, and buſie Purſivants or Sergeants) by whom he was deſigned by the Sanhedrim to bring both Men and Women (that profeſs'd Chriſtianity) bound to Jeruſalem, verſe 2. which was a fuller Aggravation of his Sin, to involve others in the ſame guilt and provocation of God. N.B. 'Tis ſaid, that thoſe Fellow-Travellers of Saul ſaw indeed the Lightning, and heard the Thunder, and were ſtruck aſtoniſhed thereat, yea, ſtruck down (with Saul) to the ground, Acts 26.14. And though they heard a Voice here, that is, a confuſed Noiſe, or an Inarticulate Sound, as of Thunder, yet did they not hear that Articulate Voice of Christ, that ſpake ſo powerfully, ſo convincingly, and ſo convertingly to Saul, Acts 22 9. Thus it was in a parallel caſe, The People are ſaid to hear that Voice which ſpake to p. 369Chriſt from Heaven, yet heard they it ſo confuſedly, and only the Noiſe of that Voice, that they thought it had been only the Noiſe or Voice of Thunder, John 12.29. Thus the Thunders are ſaid to utter their Voices, Rev. 10.3. Theſe men heard the Thunder (as well as ſaw the Lightning) and the Noiſe that the Voice made, but not the Voice diſtinctly that came forth from the Thunder; nor did they ſee any man, not that Godman (though in his glorified Bedy) who ſpake to Saul, notwithſtanding they uſed their utmoſt endeavours (as the word [foreign] doth ſignifie) to behold this Speaker. Thus God made a difference here (as he had done, Dan. 10.7.) The Prophet only ſaw the Viſion, yet thoſe with him were frighted with the glory of it: So only Saul was converted here by hearing the Voice of Chriſt; we read not any thing to the contrary, but that all his Companions remained unconverted. N.B. Thus hearers of the Word of Chriſt do hear it after a differing manner. The Word Preached hath three degrees of operation upon the hearts of hearers. (1.) It falls upon Men's Ears as the ſound of many Waters, a confuſed ſound, which commonly bringeth neither Fear nor Joy, but yet an admiration and acknowledgment of a ſtrange affecting force, and more than an Humane power, Mark 1.22, 29. Acts 13.41. (2.) It may operate as the Voice of Thunder, which brings not only Wonder, but Terrour: Theſe two may be in a Reprobate, as in Felix, Acts 24.25. and others. But the (3d.) Effect, peculiar to the Elect, is the ſound of harping, when the Word not only raviſhes the heart with Admiration, and ſtrikes the Conſcience with Terrour, but alſo filleth the Soul with ſweet Peace and Joy. Such ſurely as are made Real Converts by the Word Preached, and have true Faith wrought in them by hearing, Rom. 10.17, do hear diſtinctly the Voice of Chriſt ſpeaking to their hearts with a ſtrong hand (as he did to the Prophet, Iſa. 8.11.) They, and they only hear it inwardly, ſpiritually, effectually: Whereas others that ſit under the Droppings of the Sanctuary, and within the hearing of the Silver Trumpets of a Goſpel-Miniſtry, yet remain in their Unbelief, and in an Unconverted eſtate, do but hear ſome confuſed ſound, a naked Noiſe, not the very Voice of Chriſt, as theſe here. And though theſe Aſſociates of Saul heard no more than a Noiſe, whereof they underſtood not the meaning, yet were they in ſome reſpects the more undeniable Witneſſes of a great part of this Miracle.

The fifth Circumſtance is, the Concomitants of compleating his Converſion, or the next Adjuncts thereof: As (1.) His change of Poſture [He aroſe from the Earth] verſe 8. No doubt but the hand of Chriſt touched him (as it had done Daniel, Dan. 8.18. Yea, three times, Dan. 10.10, 16, 18.) with an effectual touch, which raiſed him, though gradually from the ground; and, ſure I am, God had touched his heart with a better and a more ſaving touch, than were the heart of his Name-ſake Saul's Friends and Followers, 1 Sam. 10.26. For this Saul riſes up a Saint, who, when knock'd down, was a Devil. Here's free Grace and Mercy, that the Earth did not open her mouth (when he lay all along upon her, as a burden too heavy for her to bear) and ſwallow him up alive (as it did the Accomplices of Korah's Conſpiracy) and that he is got ſet upon his feet again, as Ezek. 2.1, 2. (2.) His blindneſs of Eye-ſight, though he had not loſt his Eyes, but ſtill had them to open; yet (as 'tis expreſly ſaid) when he roſe up, and opened his Eyes, as at other times, to look about him, he could ſee nothing, nor no Man: The glorious Viſion of a glorified Chriſt had ſo dazled him, that he could ſee nothing; Vehemens ſenſibile deſtruit ſenſum, ſaith the Philoſopher; the tranſcendent excellency of that eminent Object, had certainly confounded his natural faculty and ſenſe of ſeeing, yea and covered his viſive ſpirits with cruſty Scales in a miraculous manner, which required as miraculous a Cure, verſe 17, 18. N.B. As Saul was, ſo all men are no better than Blind before they be Regenerate. He had the ſhape of a Man, yea of one learned in the Law, yet is he blind, and ſees or knows nothing as he ought to know (as this ſame Man himſelf ſaith) 1 Cor. 8.2. But, bleſſed be the Lord, this bodily blindneſs was a bleſſed means to open the Eyes of his Mind (as Gehazi's Leproſie of body cured his Soul.) Now this Saul had ſeen ſo much of Heaven, he could ſee nothing, no Man upon Earth; or he now ſees nothing that is done on Earth, that he might the better attend to what was ſpoke to him from Heaven: Or probably the Light was ſo much within him, that all, in compariſon thereto, was but dark without him. The Sun of Righteouſneſs did not only out-ſhine, but alſo overſhadowed the Firmament Sun. (3.) His Manuduction, or leading by the hand to the City, when he had loſt the uſe of his own Eyes. Chriſt had commanded him to Ariſe and go to Damaſcus, &c. but tho' he had Legs wherewith to raiſe up himſelf, and to walk upon, yet wanted he Light and Sight to walk with. How can a blind Man find the right way to the City, &c? He had now both Chriſt's Leave and Law for going thither upon a better Errand than he p. 370firſt intended, but ſtill he wanted Light, therefore muſt have a Leader to perform both his Sufferance and his Obedience; that Man is reputed no better than a Fool, who knows not the way into the City, Eccleſ. 10.15. And ſuch a blind Fool was this Saul now. N.B. Would to God all Perſecutors were ſo ſerved, and be ſmitten with blindneſs, as the Sodomites were, who therefore could not find Lot's door to perſecute him, Gen. 19.11. He that ſends a Meſſage by the hands of a Fool, cuts off his feet, and drinketh damage, Prov. 26.6. Tho' Saul found his feet uncut off, yet had he loſt the bleſſing of Light, and the benefit of his Eye-ſight; therefore, though his Lord (who ſent him to the City) could not drink any damage (as being now above all detriment in his glorified State) yet might Saul have done ſo; for, being blind, he might have wandered in a wrong way, or might have ſtumbled (he not knowing upon what, John 11.9, 10. as well as whither he went, John 12.35.) and got a ſecond fall to the former fatal one, therefore muſt he have one to lead him, as is uſual for blind men to have; but who muſt be his Leaders? none but Dogs were nigh him now, ſuch as had not only barked at, but would have alſo bitten the Lambs of Chriſt, had not that great Lord now chain'd them up, and reſtrain'd them, as Pſal. 76.10. Rev. 20.21. N.B. He had now no hands nigh to lead him to Damaſous, but thoſe very hands that ſhould have help'd him to hale the Saints from thence to Jeruſalem. Here you might ſee, what ſometimes you have ſeen, even a Dog in a ſtring, leading forward a blind Man. What Paul ſaid afterwards from David's Pen, Epheſ. 4.8. Pſal. 68.18. [He led captivity captive, and gave gifts to men, even to the Rebellious.] This ſame Saul himſelf found by experience: He that thought to have taken Chriſtians captive, is himſelf taken captive by Chriſt himſelf; and he that would have brought the Saints bound from Damaſcus to Jeruſalem, is himſelf led blind, far off from Jeruſalem, to Damaſcus: Nor had he only a Man-Dog, or a Devil's Ban-Dog (now tamed) to lead him, but undoubtedly Chriſt himſelf took this Veſſel of Wrath (whom he had now made a Veſſel of Mercy) by the hand, and led him all along to compleat his Converſion in the City: O happy Iſraill! whom Chriſt led through the Red Sea, as an Horſe through the Wilderneſs in the hand of his Leader, that they might not ſtumble, Iſa. 63.13. And oh happy Saul! and oh happy Soul! that have this ſweet Saviour for a Leader, though rebellious formerly; ſuch cannot miſcarry, &c. (4.) The continuance of his Blindneſs: 'Tis expreſly ſaid [it continued for three days] Acts 9.9. His preſent blindneſs (he confeſſed afterward) was cauſed by the tranſcendent ſplendour and glory that over-powered his natural Eye-ſight, ſaying [I could not ſee for the glory of that Light] Acts 22.11. Here is matter of great Admiration, that the Proto-Martyr Stephen had ſuch a mighty work of God upon him, as inabled him to behold Chriſt in his great Glory, Acts 7.55. (which glorious ſight did ſo dazle this ſilly Soul, Saul here) Oh then what a wonderful work of God will it be at the great Reſurrection, that ſhall inable ſuch ſilly Souls as we are to look upon Chriſt in his greateſt Glory, Then ſhall we ſee him as he is, 1 John 3.2. not as in a Glaſs obſcurely, like old men through Spectacles, or as a weak Eye looks upon the Sun by ſome Medium, as in clear Water, ſo we behold him now while we are on Earth: But the Beatifical Viſion in Heaven ſhall be to ſee him as he is, ſo far as the limited Nature of a created Being is capable of: Then ſhall we ſee the King of Saints in his beauty, Iſa. 33.17. As he ſits at the Right hand of God, infinitely out-ſhineth the brighteſt Cherub in Heaven: Even a glimpſe of this Glory ſtruck this Saul with ſuch a blindneſs, as laſted three days. This was a long Night to him who perſecuted the Children of the Day: 'Twas a long time for him to be in Darkneſs, for his ſo implacably attempting to blow out the Light of the Goſpel. N.B. Saul's time of Darkneſs carries a proportion with that dreadful Plague upon Egypt, even that Plague of Darkneſs wherein the Egyptians ſaw not one another for three days, Exod. 10.23. That they might know the worth of Light by the want of it; and though they could not ſtir out of their places, nor ſee one another, yet (as the Pſalmiſt deſcribes this Plague) they could ſee horrible Spectrums, and frightful Apparitions of Devils, Pſal. 78.49. In which Three day's Darkneſs were the Iſraelites circumciſed in Egypt, which is ſuppoſed to be hinted at in Pſal. 105.28. whereby the Egyptians were reſtrained from Rebelling againſt God's Word, in commanding Iſrael's Circumciſion. We may well ſuppoſe that Saul had no ſuch frightful Viſions, for he was now no more an Egyptian, but coming to be an Iſraelite indeed, and whoſe heart Chriſt was circumciſing, during theſe three days Darkneſs. No leſs time would humble him, and teach him he had been ſpiritually blind in his ſelf-conceit of Phariſaical Religion, which was his Raging againſt Chriſt. N.B. Some think that in thoſe three days of his Blindneſs he had that Rapture into the Third Heaven, which he mentions, 2 Cor, 12.2. However, in this time Chriſt filled his mind (now ſequeſtred from all ſecular affairs) with p. 371Divine Contemplations, wherein he ſaw nothing but Heaven, and wherein he learnt that Goſpel from God, which he preſently began to Preach, Act 9.20. and what was taught him in three days, he did teach others till his death.

(5thly.) His Abſtinence from all Meat and Drink, and that for ſo long a time alſo: This was likewiſe commenſurate to his Blindneſs, and had the ſame term of time: We may ſuppoſe he was ſo amazed, and under ſuch an horrible conſternation by thoſe Divine extraordinary and overwhelming Diſpenſations, that it was now with him as it had been with David, when his heart had been ſo ſmitten with the blaſting Indignation of God, as to make him to forget to eat Bread, Pſal. 102.4. He was now ſo deeply affected, and even parched with a blaſting breath of Divine Diſpleaſure, both upon himſelf and the afflicted Church, that he was altogether ſtomachleſs through want of that heat wherewith his heart ſhould have ſupplied him, verſe 3, 5, &c. N.B. Or if Saul's Rapture into Heaven was at this time, no wonder if he did not either eat or drink; for as he was ſufficed with the ſight of Heaven alone (he ſeeing nothing elſe all the time of his Blindneſs) ſo he had enough to feed upon by both Faith and Sight, having God himſelf to feaſt upon, as Moſes had in the Mount during his long forty days faſting: But 'tis more probable, that all this was done to Saul, to humble him throughly, to teach him more dependency upon God, and that he might value his Reſtored Sight the more, yea and that by faſting he might be the more fervent in prayer, for faſting prepares for prayer, and gives wings to it, therefore are they ſo often put together, Matth. 17.21. and Acts 13.3, &c. In thoſe Countreys they could faſt longer without harm than we in this colder Climate; and as it was leſs prejudice to them than to us, ſo (perhaps) they were more willing to faſt than we for ſpiritual advantage.

(6thly.) The laſt Concomitant for compleating his Converſion, as alſo for calling him ſolemnly to his Apoſtolical Office, was Ananias's Action of laying on hands upon him, whereby he both received his own Sight, and the Gifts of the Holy Ghoſt, was baptized, and of a furious Perſecutor, became a zealous Preacher, Acts 9.10 to 21. N.B. The great Maſter-workman Christ had ſhaped out this Goſpel-Garment of Apostolical Holineſs, and now puts it out to his Under-ſervant to become the finiſher of it. Hereby the Lord ſuppreſſed Saul's Arrogancy, in ſending him for direction what to do (as he had deſired, verſe 6.) not to any of his great Apoſtles, but to an inferiour Chriſtian: What an high hand had begun, a ſubordinate hand muſt make up and finiſh. N.B. Where Chriſt affordeth means, we may not expect Miracles. The Miracle (of ſeeing the Light, and hearing the Voice) was paſt, and now Saul muſt uſe the means; a man must teach him, &c. to let him know, that he must teach men: And though Ananias was but a private Teacher, yet muſt himſelf become an univerſal Doctor. Though this Ananias was a private Perſon, yet had he a publick Character for Zeal and Godlineſs (far better than his Name-ſake the Hypocrite, Acts 5.) as appears, Acts 22.12. and one of the Seventy (as ſome ſay) ſent out by our Saviour, Luke 10.1. However, he had an extraordinary warrant and call from Chriſt for this whole Tranſaction towards Saul, &c. N.B. This grand Tranſaction concerning both Ananias and Saul hath ſo many famous Remarkable Paſſages in it, as will amount to a diſtinct diſcourſe in the ſequel Section.

Having diſpatched Saul's Miraculous Vocation, I now come to his Marvelous Ordination to the Apoſtolical Miniſtry, which he boldly began to officiate in, firſt at Damaſcus, then at Jeruſalem, &c. Saul's Ordination is deſcribed to be done, (1.) By what Organ or Inſtrument. (2.) In what Manner; And (3.) The Event thereof. (1ſt.) The Ordaining Organ or Miniſter was Ananias, whom (whoſoever he was, Presbyter, Deacon, or One of the Seventy Diſciples, or only a private Christian, it matters not) Chriſt gave an extraordinary Commiſſion to become his Embaſſador upon ſo eminent an Errand; and who at firſt did timorouſly ſtartle at his Embaſſage (knowing both Saul's paſt peſtilent Perſecutions at Jeruſalem, and his preſent Power from the High Prieſt to do the like at Damaſcus) until the Lord anſwered his Objections, and then he obeyed, Acts 9.10, 11, 12, 13, 14, 15, 16, 17. after which the Manner and Event follow.

The Remarks upon the Organ of Ordination are theſe. Firſt; Learn hence the neceſſity and uſefulneſs of a ſtanding Miniſtry; here Chriſt converts Saul, but his Miniſter muſt inſtruct him. It was the Church in the Wilderneſs's choice [Let Moſes ſpeak to us, but let not the Lord (himſelf) ſpeak to us lest we die] Exod. 20.19. and it was no leſs Job's wiſh alſo, Job 33 6, 7. for Elihu tells him, [Behold I am according to thy wiſh, &c. my terrour ſhall not make thee afraid.] And verſe 23. He reckons it as a great privilege [If there be a Meſſenger, with a Man an Interpreter, one of a thouſand to ſhew unto Man &c.] 'Tis therefore a ſingular mercy to have the mind of God made known to us, by Men like our ſelves. As the Lord ordained the Office of the Miniſtry, ſo he hath eſtabliſh'd p. 372that Office with efficacy, and adorned that efficacy with his own uſe, to convey the Water of Life by thoſe Conduit-Pipes at ſecond hand, which ſhall not be communicated immediately from himſelf to us.

The Second Remark is; Such as be prompt to Christ's Service, may, upon appearing difficulties, hang back, till they …e helped over thoſe ſtumbling-blocks by the helping hand of Chriſt. Thus it was with Ananias, whom the Lord call'd on in a Viſion; he anſwered [Behold I am here, Lord] Acts 9. v. 10. to ſhew his readineſs to run any Errand the Lord would ſend him, and to do what he commandeth him: But underſtanding what it was, he then (conſulting with fleſh and blood) is affrighted, and would be excuſed, as Moſes deſired, Exod. 3.11, &c. and 4.1, 10, 13. This was both their Infirmities; fear diverted them from their duty; yet the Lord moſt graciouſly removes the Remora's and ſtumbling-blocks out of both their ways of obedience: Thus the ſpirit prevails againſt the fleſh in us, and its Objections. The Beſt of Men are but Men at the beſt, and have their unneceſſary fears, as Ananias had here, who thought he had much reaſon for his Reluctancy. N.B. Oh whither may not a Servant of God dare to go while he goes in God's hand, that conducts him along! as the Child, though timorous, yet boldly walks even through the darkeſt Entry, becauſe he walks in his Father's hand. Thus Abraham went out, not knowing whither he went, Heb. 11.8. yet was he content to be a follower of God blindfold, becauſe he knew with whom he went. So Ananias here, ſo ſoon as convinced that his heavenly Father's preſence could preponderate all perils, he preſently ſubſcribes to the Divine Precept and obeys. Oh how ready is the Lord to remove the ſcruples out of the minds of his Saints!

The Third Remark is; Chriſt knows both where, and what we all are and do; as here, he tells Ananias, for his better ſatisfaction, both

(1.) Where Saul was, both in what Street, and in what Houſe; verſe 11. His Redeemed are ſo dear to him, that he loves that Street wherein they lodge the better for them; yea, the very Air they breath in he loves the better for their breathings there, as well as the very Ground they tread upon (as is imported) Pſal. 87.5, 6. He loves the very Gates where they are born and dwell, verſe 2. above all other places, and the Walls of their Dwelling-places (though but Mud-walls or Wooden) are continually before him, Iſa. 49.16. as if he loved to look alway upon them; how ſhould then [Holineſs to the Lord, as Zech. 14.20] be alway writ in fair legible Characters upon the Walls of our Houſes.

(2.) What Saul was, calling him a choſen Veſſel, verſe 15. Firſt, a Veſſel, to ſhew that Believers are rather Patients than Agents in the work of Converſion, and in matters of Holilineſs; therefore Saul here is not compared to any Active Engine that moves it ſelf, and ſets it ſelf upon work, but to a Paſſive Inſtrument, ſuch as Diſhes and Veſſels are, that may bear Meat, Treaſure, &c. by the help of the bearer's hand, 2 Cor. 4.7. Secondly, Yet a choſen Veſſel; Chriſt the great Houſholder hath all forts of Utenſils or Veſſels in his great Houſe, the Viſible Church; ſome for higher and nobler Imploys, others for lower and meaner Services. This Saul was predeſtinated to be a Veſſel of Honour, Rom. 9.21. 2 Tim. 2.19, 20, 21. whom God had choſen to bear the Divine Treaſure of the Goſpel in, both to Jews and Gentiles, though he was but an Earthen Veſſel, or (as the word ſignifies) a poor Oyſter-ſhell, 2 Cor. 4.7. He was choſen of God to Preach the Goſpel, Gal. 1.15. as likewiſe to ſuffer for Chriſt's ſake, 1 Theſ. 3.3. and Acts 9.16. Thus the Potter hath power over his Clay, Rom. 9.21, &c. and ſo is a moſt free Agent, without any obligation from his lumps of Clay; he calls whom he will, Mark 3.13. He hath mercy on this Saul, yet hardens Pharaoh, &c.

(3.) What Saul did: [Behold he prayeth] verſe 11. It appeareth by verſe 17. that Chriſt revealed unto Ananias not only what Saul was doing, to wit, that he was praying and humbling himſelf greatly before the Lord (as that matchleſs Sinner Manaſſeh had done for his defying God, for his murdering Men, and for his worſhipping Devils, 2 Chron. 33.11, 12.) in thoſe Solemn Duties of Faſting and Prayer, but alſo the very ſubject matter of that which he prayed for, to wit, for the inlightning both of his Soul and Body, that he might lead a new and a better life for the future, in which great Humiliation he ſpent all his three days of bodily Blindneſs inflicted upon him, to make him ſenſible the more of his Soul-Blindneſs. Hereupon Ananias (having all this made known to him by the Lord) not only feared not to viſit Saul (who was now become a greater wonder in being Rank'd among thoſe that prayed, than the former Saul was when Ranked among thoſe that propheſied, 1 Sam. 10.11.) but alſo declareth plainly, that the Lord hath purpoſely ſent him with an Anſwer to his Prayer, that what he had prayed for, ſhould be fully performed. N.B. But this is matter of great Admiration, that a p. 373man who had been Educated according to the ſtricteſt Sect of the Phariſees, ſhould have ſuch a character upon him [That be never prayed till now.] No doubt but during that time, he had ſaid many a Phariſaical Prayer after a formal manner, but never till now prayed he a prayer (as James 5.17, 18.) for true prayer is the breath of the Spirit, Rom. 8.26. and Jude verſe 20. and prayer without the Spirit is like the cold breath of a pair of Bellows, not like the warm breath of a living Creature: 'Tis no better than the bare cry of the Old Creature, not of the New; an empty Ring only, and not ſo much ſignificancy in it, as the vain Tinkling of a Cymbal.

The ſecond Branch of the deſcription of Saul's Ordination is, the Manner of it [Ananias came to him with Chriſt's Commiſſion (as Saul did with the Devil's to Damaſcus &c.) by vertur whereof he laid his hands upon Saul for good (who would have laid hands upon Ananias, &c. for evil) healed him of his blindneſs, and imparted to him the Gifts of the Holy Ghoſt, &c. verſe 17, 18.] The Remarks hereupon be theſe.

Firſt; Inſomuch as Scales (like thoſe of Fiſh) fell from his Eyes, doth declare, that this was no ordinary Blindneſs, nor proceeding from any ordinary cauſe, nor could be cured by any common ordinary means, but only by a ſpecial and extraordinary Miracle [una cademque manus vulnu opemque tulit] the ſame hand that woundeth muſt heal.

The ſecond Remark is, the ſame power that healed Saul of his bodily blindneſs, did at the ſame time rend off the Vail, and tore up the covering that was ſpread over the Eyes of Saul's underſtanding, Iſa. 25.7. 2. Cor. 3.14. Epheſ. 4.18, and 5.8. In all which latter Quotations, Saul acknowledges his Internal, as well as External Darkneſs; and farther, that all his Jewiſh Learning, he had got at Gamaliel's feet, was but blindneſs, Phil. 3.7, 8.

The Third Remark is; if Ananias were but an ordinary Chriſtian, he undoubtedly had an extraordinary warrant for this extraordinary work, as Philip the Deacon had done before, Acts 8.6, 7. for a ſpecial Divine Command was neceſſary here, ſeeing none but the Apoſtles had power to confer the Holy Ghoſt, &c.

The third Branch is the Event, which is manifold; As (1.) The Recovery of his Sight; (2.) The Reception of his Baptiſm; and (3.) The Suſception of his Apoſtolical Office, Acts 9.18, 19. which Saul the Perſecutor now changed into Paul the Preacher (as well as the Prayer) began at Damaſcus, verſe 20. In thoſe there verſes we have an account, that

1. He fortwith received Light and Sight of Soul, as well as of Body: the ſame Saviour (who makes all things new, &c. Rev. 21.5.) made him a new Creature, Renewed in the ſpirit of his mind, Epheſ. 4.23. and now he ſaw with other Eyes than before.

2. Therefore ſaw he now a neceſſity of being baptized (which he had before ridicul'd and perſecuted) that by this Badge of Baptiſm he might be liſted into the Body of that Chriſtian Church which heretofore he had made havock of. This Solemn Seal of the Covenant of Grace, was a giving his Name to Chriſt, a Teſtimony of his Converſion, and for confirming his Faith in Chriſt, and himſelf in the profeſſion of the Goſpel.

3. No ſooner was Saul thus throughly changed, but he immediately changeth his Society. N.B. Rabbi Hillel, Rabbi Sameas, and other Rabbius (who were Rulers of the Jew's Synagogues in that City) were now no ſuitable Aſſociates for him as formerly; he now ſaw (thro' the Spectacles of the Spirit of Chriſt) that theſe ſame Rabbies had quite loſt all their comlineſs, and they were become ſo ugly and unhandſom to him, as not any more to be made meet Companions for him; he therefore reſorts to, and aſſociates himſelf with the Diſciples of Jeſus (who had ſled from Jeruſalem thither upon the diſperſion, Acts 8.1, 3.)

Noſcitur è Socio qui non dignoſcitur exſe.

Dark Men (who cunningly conceal their Qualities) may be beſt diſcerned by their moſt conſtant Companions. It very much concerns us what Company we keep, Prov. 1.15. and 2.12. and 5.8. and 1 Cor. 5.9, 11, &c Saul abandons his old Companions, as the Convert Youngſter did his former Miſs, ſaying to her, [Ego non ſum ego] I am not the ſame Man I was. Thus Paul, (now Paul) renounceth the Rabbins, (thoſe profeſſed Enemies of the Goſpel) and became (with David) a Companion of thoſe that feared God, Pſal. 119.63. Now will he both love any, and learn of any, who went to Chriſt's School and learnt of him, Acts 4 13.

4. No ſooner had he given Nature ſome neceſſary Refreſhment, but he preſently puts forth himſelf upon Preaching Chriſt. We cannot but ſuppoſe that this Saul was p. 374by this time exceedingly weakened and waſted; not ſo much with his long Journey, as with the conſternation and perplexity he was plunged into by his late confounding Viſion of a Glorified Chriſt (which cauſed fear, grief, and ſorrow &c. in him) but above all, with his three-days faſting, and continual praying: Therefore was it his prudent care to preſerve his health by receiving now ſome meat, that he might be inabled for the Service of God to which he was now called here. N.B. This care himſelf after commended to, and commanded Timothy, 1 Tim. 5.23. All ſuperſtitious Abſtinence from Food is no better than Will-worſhip, Col. 2.18. and is plainly branded to be the Doctrine of Devils, 1 Tim. 4.4, &c. This introduceth the exerciſe of the Miniſtry and Apoſtleſhip of Saul (who was not yet called Paul, till Acts 13.9.) The Reaſons may there be rendred) and of his Preaching to the Jews, among whom he alone retained his old Hebrew Name, till he began his Apoſtolical Office to the Gentiles, Acts 13. among whom he was ever after called by this Gentile name, as more acceptable to them than the Jewiſh. This St. Luke obſerves, who never call'd him Paul, but ever Saul till his Gentile work began, whom he never calls Saul after it. The exerciſe of his Apoſtolical Office among the Jews was (1.) To the Jewiſh Synagogues at Damaſcus; and (2.) Afterwards to thoſe at Jeruſalem: The firſt is Recorded in Acts 9.20. unto 26. and the ſecond, from verſe 26. to 32. In the former theſe two grand Remarks are related, relating firſt to his Doctrine, and then to his Danger at this City Damaſcus.

Firſt; His Doctrine is commended, (1.) From the Time, Place and Matter, verſe 20. and 29. And (2.) from the Effect of it, both as to his Auditors who were amazed at it, verſe 21. and as to his Adverſaries, whom he ſo confounded with ſuch convincing and uncontrollable Arguments, as conſtrained them to come over to him, and conſent to that great Goſpel Truth. The Circumſtances commendatory of his Doctrine are three.

(1.) The Time of his Preaching, 'tis ſaid to be [ſtraightway.] He did here, as holy David had done before him, who, when he had conſidered his former evil ways, he turned his feet (quite contrary-way) to God's Teſtimonies, and he made haſte and delayed not to do ſo, Pſal. 119.59, 60. So Saul here lingers not, loiters not, nor trifles he away his precious time (whereof it way enough, and more than enough, that he had ſpent ſo much in his youth, 1 Pet. 4.3.) but immediately minded the one thing needful, Luke 10.41, 42. and the Miniſtry his Maſter call'd him out unto (as after he admoniſhed Archippus to do, Col. 4.17.) Now well knowing that delays are dangerous, and opportunities are head-long. Thus he ſaith of himſelf, that immediately he fell to work without conſulting with fleſh and blood, Gal. 1.16. and if once paſt, become irrecoverable, therefore haſte, haste, haſte, &c.

(2.) The Place where (as well as the Time when) it was in the Jew's Synagogues: For Chriſt had commanded that the Goſpel ſhould be Preached firſt to the Jews, as to the Elder Brother, Matth. 10.6. Acts 1.8. and 3.26. This therefore was called neceſſary even by this Man, Acts 13.46. and accordingly he acted here, either to convert them, as he was, or to leave them without excuſe, as he did, when he turned from them (ſhaking the duſt from off his feet) and Preached to the Gentiles.

(3.) The Matter what he taught, that Jeſus was the Chriſt, the Son of God. This makes it plain, that he was learning in Chriſt's School, and led up to the knowledge of this deep Divine Doctrine all the three days of his lying in Darkneſs: Otherwiſe he could not have obviated that double Errour of the Jews, who thought (1.) That this Jeſus, the Son of Mary, was not the Meſſiah or Chriſt; And (2.) That the Meſſiah was to be only ſome meer mortal man, yet ſome ſecular, glorious and victorious Prince: He confutes both theſe. 'Tis no matter how dark and dull the Scholar is, if Chriſt be but the Teacher, &c.

Secondly; The Effects of his Preaching at Damaſcus were twofold: (1.) His Auditors were amazed, admiring that ſuch a Peſtilent Perſecutor was become ſuch a powerful Preacher, verſe 21. and wondring as much at the change of this young Saul, as they did at that of the old Saul, ſaying with aſtoniſhment, [Is Saul alſo among the Prophets?] 1 Sam. 10.11. So here [Is Saul alſo among the Preachers?] quantum mutatus ab illo! Oh the change, &c. Hereby the Almighty power of the Lord Jeſus was made manifeſt unto many, to whom the Miniſtry of this ſudden and ſtrange Convert became the more effectual, ſo that they glorified God in him, Gal. 1.23, 24. (2.) His Adverſaries were confuted in all their cavils, and their contumacy confounded: For this Teacher did ſo prove the Deity of Chriſts, by comparing Scripture with Scripture, and by laying down one place to another (as the word [foreign] ſignifies v. 22. like the Carpenter, who fits all the parts of his work together, that each may perfectly agree with the other, and then erects he his Fabrick by bringing all his pieces, and joyning them together each in his proper p. 375place. This did this Metaphorical Builder, whoſe Grace grew bolder and greater by exerciſe and oppoſition, and who, quoting the Prophecies and Promiſes of the Old Teſtament, ſhewed how exactly they were accompliſhed in the New, concerning Chriſt. This he ſpake with ſuch evidence and demonſtration of the Spirit, that they could not gainſay, or confute him; but reſolve to hold ſtill their curſed concluſions with utmoſt obſtinacy, and (at leaſt ſome of them) to anſwer by Arms what they could not by Argument, as will be made apparent by the ſequel, when we come to the ſecond Remark, to wit, his Danger for his Doctrine. N.B. Here we muſt ſuppoſe a long pauſe of time betwixt Paul's Doctrine firſt Preached at Damaſcus, and his danger of loſing his life for it in the ſame City: For Luke tells us [it was after that many days] Acts 9.23. But himſelf expreſly telleth us, that thoſe many days were no leſs than three years, Gal. 1.17, 18. for ſo long a time did he continue his carrying on of Goſpel-ſervice there, excepting only his Journey into Arabia, which was nigh to Damaſcus, and 'tis ſuppoſed, that City did then appertain to the Arabian Kingdom. N.B. Luke in the Acts makes no mention of this Journey among thoſe wild and barbarous Gentiles, nor of the Time when he returned either to Damaſcus again, or to Jeruſalem, for he wrote not the Hiſtory at length, but only the principal paſſages thereof; therefore Paul himſelf ſupplies that want, Gal. 1.17, 18. yet relateth he not how long he remained among thoſe Rude Arabians (before his Return to Damaſcus) nor how he ſpent his time there: No doubt but it was in Preaching the Goſpel.

Note from hence (1.) That Paul's firſt Preaching the Goſpel to the Gentiles (which had hitherto been hid in thoſe promiſes, Iſa. 49.6. and Jer. 1.10, &c. And which Myſtery was made known that it ſhould be performed by Paul's Miniſtry, Acts 9.15.) was when he went here from Damaſcus into Arabia.

Note (2.) When the Goſpel came thus into that Gentile Country, then was it moſt truly made Arabia Felix (as is the common name of one part of that Country) for happy is that Kingdom which hath the Goſpel. When Paul came to Preach within thoſe Tents of Kedar, he made them thereby as comely as the Curtains of Solomon, Cant. 1.5. The Rude became Rich by it.

The (3d) Note hereupon is, Behold here Divine tender compaſſion to a young tender Convert. This Saul, Chriſt calls him not forth to a Conflict preſently after his Converſion, but he muſt have three years time wherein to ſettle, before he be drawn forth to ſuffer, for he muſt be inured to it by degrees. The skilful Armourer tryeth not a ſlender Piece of Armour with Musket-ſhot; nor doth the judicious Lapidary hammer his ſofter Stones upon the hard Stithy or Anvil; nor doth the diſcreet Huſbandman turn the Wheel upon his Cummin, or the Flail upon his Fitches, Iſa. 28.26, 27, 28. God proportions the burden to the back, and the ſtroke to the ſtrength of him that beareth it, ſparing his ſuffering Servants, as a Father ſpareth his own Son that ſerveth him, Mal. 3.16, 17. Though Bread-Corn be bruiſed, yet muſt it not be ſo mauled, as as to be marr'd. Thus Saul was ſpared for a long time before he was expoſed to danger. He muſt be like Moſes, the promulgator of the Law, who for fear did flie out of Egypt into Arabia before he was call'd forth to grapple with Great Pharaoh. So this grand Promulgator and Publiſher of the Goſpel muſt retire out of Damaſcus into Arabia alſo, where he was (as it were) Caſe-hardened for his enſuing Tryals. N.B. No ſooner is Saul returned out of Arabia unto Damaſcus again, but immediately moſt eminent danger attended him; wherein two things are moſt remarkable. (1.) By whom this danger was created, Acts 9.23, 24. And (2.) By what means he eſcaped it, verſe 25.

Firſt; The creators of this danger to Saul were his former Adverſaries, whom he had put to ſilence, and ſo confounded, verſe 22. that they reſolved then (as before) to anſwer him by Arms, becauſe they could not by Argument; fraud or force, being the beſt Mediums of Diſpute with a baffled Antagoniſt. Oh how long did Anger (as Solomon ſaith, Eccleſ. 7.9.) reſt in the boſom of thoſe fools! For no leſſer a time than about three years (as ſome ſuppoſe.) If the Quarrel was ſtarted (as is probable enough) at his firſt Entrance into the Miniſtry. N.B. Now upon his Return again, how were their Souls ſowred (as the Lump is by the Leaven, and the Veſſel is by the Vinegar) by this ſo long continuing Anger corrupting their hearts wherein it reſted. This ſowre Sataniz'd Spirit ſtirred them up to lye in Ambuſh for his Life; which ſome faithful Friend or other (the deſign taking wind) diſcovered to him; and though they watched the Gates night and day with a purpoſe to kill him, had he paſſed forth (ſo that there was no way in their Apprehenſions for making this eſcape) yet the Lord delivered him.

Secondly; How, and by what helps? This is more largely related by himſelf, 2 Cor. 11.32, 33. than it is here by Luke. There it is intimated that thoſe curſed Jews, whom p. 376Saul had confounded by dint of a convincing Diſputation, had informed Aretas the King (who was now in War againſt Herod the King, for putting away his Daughter to make room for Herodias) that Saul was come thither as Herod's Spy, therefore did his Souldiers watch the Gates to apprehend him by the Order of Aretas's Subſtitute: Yet by the help of thoſe Chriſtians who dwelt in Damaſcus, he was let down in a Basket by the Wall, ſo eſcaped he from their bloody hands.

The ſecond place of Saul's exerciſing his Apoſtolical Office among the Jews (for his work in Arabia was among Gentiles, and not Recorded in Scripture, to which I am confined) was Jeruſalem, as his firſt was Damaſcus. Saul's Journey to Jeruſalem at this time hath many great Remarks; As

Firſt; He went not to this place, until he was forced thither by flight from Damaſcus, for ſaving his own life, for which he had the Lord's Warrant to do, Matth. 10.23. and which all Caſuists do approve of, when Perſecution is perſonal, eſpecially leaving likewiſe a ſufficient ſupply behind him. N.B. Nor did Saul ſin in this eſcape, though it was done againſt the Roman Law, which forbad all leaping over the Walls of a City or Garriſon. For Tully himſelf tells us, that [Loges ſemper ad aequitatem flectendae ſunt] Laws muſt always be interpreted in a ſenſe moſt leaning to Equity: And Apices Juris non ſunt Jus; the ſenſe of the Law is the Law, and not always the Letter. Beſides, God's Glory, and the good of Souls were more concerned in Saul's life (whoſe Apoſtolical work was but now in the Embrio) than to have it ſacrificed to a quaint Punctilio of Obedience to an Humane Law made upon a meer Heathen Politick conſideration. God hath not ſet his Miniſters as ſtanding Marks, or Butts to be ſhot at, &c. therefore was Tertullian too rigid in condemning all kind of flight in times of Perſecution. Saul fled both by the conſent, and by the help of the Church here.

The ſecond Remark is; Nor did Saul reſort now to Jeruſalem that he might receive an Apoſtolical Commiſſion from the Colledge of Apoſtles there, for that he had received three years before by an immediate Revelation from Chriſt himſelf, and of this himſelf gives a large and liberal account, Gal. 1.16, 17, 18, 19. where he ſaith that he upon his Converſion conferred not with fleſh and blood, namely, not with his own carnal Reaſon (which is an evil Counſellor in ſpiritual matters) only, but alſo, not with any mortal Man, no not with the Colledge of the Apoſtles, whom he calls [Fleſh and Blood] agreeable to Matth. 16.17. 1 Cor. 15.50. Epheſ. 6.12. and Heb. 2.14. Intimating hereby, not only, that he did not oppoſe his own carnal Reaſon to that extraordinary command he had perſonally and plainly received from Chriſt himſelf (which would have been no better than down-right Rebellion) but alſo, that he did not learn the Goſpel (which he Preached) from the Apoſtles, for he had Preach'd it three years before this Journey to Jeruſalem; and when he now came thither, he ſtaid there but fifteen days, which could not be a time long enough to learn ſuch a profound Myſtery in: Nor did he then ſee any of the Apoſtles, ſave Peter and James; for probably all the other Apoſtles were either ſcattered from Jeruſalem (at Saul's firſt Journey thither) by Perſecution, or they were attending their particular Charges of Apoſtleſhip, in other places, according to Rom. 12.7. Yea, ſo far was he from learning any thing from Peter, that he tells how he withſtood him to the face afterwards, Gal. 2.11, &c.

The third Remark is; When Saul came near to Jeruſalem, neither his Converſion, nor his Call to Preach the Goſpel were heard of there, inſomuch that the Diſciples in that City were afraid to admit him into fellowſhip with them, Acts 9.26. for he was not known by face to them, or to the Churches in Judaea, Gal. 1.22. So far was he from learning the Chriſtian Religion, much farther from receiving his Apoſtolical Authority from them. The Reaſons of their not knowing him as a Convert, and as a Preacher, &c. (though they all knew him too well by ſmarting experience as a Perſecutor, when he made ſuch havock among them, Acts 8.3.) may probably be ſuppoſed to be theſe: (1.) The great diſtance betwixt Jeruſalem and Damaſcus, being an hundred and twenty Miles, or ſix days Journey. (2.) The little correſpondence betwixt thoſe two Cities, while the two Kings, Aretas King of Damaſcus, and Herod King of the Jews waged War againſt one another (as before) which muſt intercept all interchange of Letters. (3.) The Perſecution that then Raged at Jeruſalem, might diſcourage the Converts of Damaſcus from having any concourſe or reſorting thither. (4.) But above all, the Remoteneſs of Arabia (where Saul might ſpend ſome conſiderable part of his three years abſence) from Jeruſalem, betwixt which two places there could be but little Commerce: Therefore thoſe Diſciples (who had formerly felt his Raging Fury) might juſtly be afraid of taking him into intimate communion with them, though his Rage had been three years ago. He muſt be a Probationer for ſome time before his p. 377Admiſſion into Church Communion. Our Lord himſelf would not lightly commit himſelf to any, John 2.24. And this ſame Paul (that ſtood ſome while Probationer here) commands Timothy to lay hands ſuddenly on no man, 1 Tim. 5.22. Too much open-heartedneſs and eaſie credulity, is an Argument of folly. 'Tis a Fool (with Solomon) that believes every word, Prov. 14.15. [Fide, Diffide] be not light of belief: We muſt try thoſe, we mean to truſt: The beſt that can come of Raſhneſs, is Repentance.

The fourth Remark is; Barnabas made way for his Entertainment, Acts 9.27. who is ſuppoſed to be Saul's Fellow-Pupil under their Tutor Gamaliel, ſo might better know him than others not to be addicted to lying, and probably might hear ſome account of his Converſion, becauſe in the diſperſion of the Church, Acts 8.1. Barnabas alſo was forced to travel abroad towards Damaſcus and Arabia, &c. but eſpecially being a Man full of the Holy Ghoſt, Acts 11.24. (as well as a Son of Conſolation, as his name in Hebrew doth ſignifie; and well qualified to comfort thoſe that might be caſt down, Acts 4.36. He was ſtirred up by the Spirit of God to preſent Saul to the Church, and to acquit them of thoſe Jealouſies they harboured againſt Saul, which he did by three Arguments. (1.) Becauſe he had ſeen the Lord Jeſus in the way as he went to perſecute the Saints at Damaſcus. (2.) Becauſe the Lord had then ſpoken to him with a ſtrong hand (as he did to the Prophet, Iſa. 8.11.) and made a mighty and marvelous change upon him, turning the ſtream of Perſecuting, into Praying and Preaching work in him: And (3.) Becauſe he had (upon this true and thorough change) Preached the Goſpel boldly and publickly (which before he accordingly had perſecuted) at Damaſcus, and in Arabia, that Jeſus was the Chriſt, and the true Meſſiah. N.B. Hence learn, that in caſe of Modeſty or Baſhfulneſs, any good Man (ſuch as Barnabas was, Acts 11.24.) may declare for another (in order to Admiſſion of Members into a Church) the great work of Grace upon their hearts, who are too fearful to declare it themſelves. This Teſtimony of Barnabas, concerning Saul, was fully ſatisfactory, not only to the Church of Believers, but alſo to the Apoſtles, Peter and James, Gal. 1.18. who were the two Apoſtles of the Circumciſion, and therefore abode in Jeruſalem and Judaea, while all the other Apoſtles were at this time gone abroad to lay the Foundadations (probably) of other Churches in other Countreys. Hereupon all ſuſpicion concerning Saul was removed: He was now freely, and with the Right hand of Fellowſhip received, familiarly converſant with them in his Egreſs and Regreſs, verſe 28. and not only ſo, but he Preached boldly, verſe 29. as Barnabas had ſaid, &c.

The fifth Remark is; Oppoſition is the evil Ghoſt that haunts and dogs the Goſpel every where, and to Preach it powerfully, is the high way to contract the ill will of an evil World upon the heads of ſuch Preachers. No ſooner had Saul made good that Teſtimony which Barnabas had given of him in Preaching boldly at Jeruſalem (as he had done at Damaſcus) and in Diſputing with the Helleniſts on Graecians in Defence of Chriſt and his Goſpel, but preſently theſe Antagoniſts lay in Ambuſh to take away his life, verſe 29. N.B. If it be asked why theſe men ſought to kill Saul rather than Peter, James, Barnabas, or any other that was now at Jeruſalem, &c. the Anſwer is, becauſe Saul himſelf was an Helleniſt, though born of Jewiſh Parents, yet in the Graecian Countrey (to wit, in Cilicia at Tarſus, Acts 21.39.) and once one of theſe Adverſaries own Colledge, who raiſed that bloody Perſecution againſt Stephen, Acts 6.1, & 9. whom then Saul prompted on to that Perſecution, &c. but now he being turned Chriſtian, and deſirous to give an Antidote to them unto whom he had formerly given Poiſon, indeavouring to ſave their Souls (by his Apoſtolical Office) which he had helped to deſtroy: This inraged them, they looking upon him as an Apoſtate from them, and no Apoſtle to them, then did they ſeek his death, having firſt given out (as Epiphanius teſtifies) that he turned his back on the Jewiſh Religion, meerly out of a pang of Diſcontent, becauſe he could not obtain to Wife the High-Prieſt's Daughter. N.B. Thus they learnt of their Father the Devil, firſt to be Lyars, and then Murderers, John 8 44. They (according to the Proverb) deſigning to kill a Dog, make the World believe firſt that he was mad: And thus the Jews at Jeruſalem were not one Button better than thoſe at Damaſcus; neither Barrel was better Herring: Both in both places laid ſiege for Saul's life. He, that with thoſe Helleniſt Jews had contrived the ſtoning of Stephen, finds this place too hot for him to ſtay in more than fifteen days, or two weeks, but is forced by his former Com-Rogues to flie for his own life. N.B. Hereby was verified to him the truth of Chriſt's words concerning him [how great things he muſt ſuffer for my Name's ſake] Acts. 9.16. And indeed ſcarce ever were ſo many ſufferings heaped up upon one Man (as himſelf reckons them, 2 Cor. 11.23, &c.) both through the hatred of his own Countrey-men the Jews, and the Fury of the blind Gentiles; he ſuffered as much p. 378sever he cauſed others to ſuffer, yet the Lord delivered him out of all his ſufferings (till his work was done) according to that precious promiſe, Pſal. 34.19. N.B. Here alſo the Brethren were inſtrumental, in Chriſt's hand, to work Saul's ſecond Deliverance at Jeruſalem (as they had been at Damaſcus, Acts 9.25. in his firſt) for 'tis ſaid, verſe 30. when they knew how the Helleniſts ſought to ſlay Saul, they gave him a lift out of their way, by bringing him down to Caeſarea, and ſending him forth to Tarſus (his own Native Soil) where he might Preach the Goſpel to his own Countrey-men, and where they might hope he would be ſafer among his own Friends and Relations.

The ſixth Remark is; The Reſt and Peace of all the Goſpel-Churches from former Perſecutions, as the marvelous iſſue and upſhot of all the premiſes. The Lord moſt graciouſly grants to his Church Militant a time of Peace, as well as a time of Perſecution: He will not chide nor contend for ever, leſt the ſpirits of his people fail, and the Souls that he hath made, Iſa. 57.16, 17, 18, 19. where is ſhewed, (1.) That a little correction ſatisfies a loving Father for a great fault of his dear Child, Pſal. 103.9, 13. (2.) When the Child ſwoons under ſcourging, then our heavenly Father lets the Rod fall down, takes up his Child, and falls a kiſſing it, to fetch life into it again, Jer. 31.18, 20. (3.) Tho' God ſee his Children's croſſes, and could be as croſs as they for the hearts of them, Pſal. 18.26. yea, tho' thoſe poor blindlings blunder on without fear or wit, neither benefited by blows, nor humbled by frowns, through and for their frowardneſs, laying nothing to heart, yet God ſpeaks God-like (for it is not after the manner of men to ſpeak ſo, 2 Sam. 7.19.) I have ſeen his ways, (froward enough) yet I will heal him, Iſa. 57.17, 18. I will ſave them with a Non-obſtante, or Nevertheleſs. Pſal. 106.8. If I ſave them not till they ſeek me, they'll never be ſaved: I will do it for my Name's ſake, Ezek. 20.8, 14, 22, 44, &c. N.B. This 20th of Ezekiel is the ſum both of the Law and of the Goſpel: In which God ſweetly and interchangeably mixeth words of wrath with words of mercy to his God-provoking people, (1ſt.) Saying (as it were) though ſometimes I ſwore to be the Lord their God, verſe 5. eſpying out a Land for them (finding it out by diligent ſearch, Numb. 10.33.) even the choiceſt of Lands, verſe 6. as a Father finds out a fit Seat, a fit Wife, and fit all things for his Firſt-born Son; ſo did I for Iſrael my Firſt-born Son, Pſal. 89.27. Exod. 4.22, &c. Yet they rebelled againſt me, verſe 8. I might ſay to them what I pleaſed, but they would do what they liſted, always reſiſting the Holy Ghoſt, Acts. 7.51. inſomuch that I had as much ado to forbear killing them, as ever I had of killing Moſes for neglecting to circumciſe his Son, Exod. 4.24. Now comes in (2dly.) That ſweet Divine matchleſs [Notwithſtanding] in thoſe words of mercy, [But I wrought for my Name's ſake] verſe 9. Here God ſtems himſelf from pouring out his Fury, which he ſeem'd to be reſolved before to do, as Hoſ. 11.8, 9. How ſhall I give thee up? &c. His Mercy catches hold of the hands of, and triumphs over his Juſtice, James 2.13. and that upon this conſideration, leſt the Heathen ſhould ſay [me non voluiſſe, aut non valuiſſe eos educere] That I either would not, or could not bring them out of the houſe of Bondage, Deut. 9.28. This Reproach would greatly redound to the diſhonour of my great Name. Again (3.) When upon new provocation by polluting God's Sabbaths, verſe 13. then the ſame motive to Mercy is renewed, verſe 14. And again (4.) It comes in with a [Nevertheleſs] v. 17. and 22. as one withdrawing his hand, when juſt ready to ſtrike. And laſtly; 'Tis again repeated upon renewed provocations, v. 44. All which ſheweth,

1. That all Divine Diſpenſations for his Church's Deliverance, flow freely out of God's free Grace and meer Mercy, for his own Name's ſake, and not for our merit.

2. Hence may it well be hoped, God will deal mercifully with the Reformed Churches in Europe, though they (alas!) be much deformed, and ill-deſerving, becauſe of the diſhonour that will redound to his own great Name, if he do not deliver them.

3. The ſame great and gracious God, that by an high hand, and an out-ſtretched arm, brought Iſrael out of Egypt literal, and then, notwithſtanding their many murmurings, &c. in the Wilderneſs (where God was not a Wilderneſs to them, Jer. 2.31. but furniſh'd them with Bread from Heaven, and with Water out of the Rock, &c.) And in Canaan (where they drove the Trade of Rebellion, as they had done of Provocation for forty years long in the Wilderneſs, Pſal. 95.8, 9, 10.) yet God did not deal with them according to his ordinary Rule of Juſtice, but according to his Royal Prerogative of Mercy: So hath he as mightily and marvelouſly brought England out of Egypt Myſtical, Rev. 11.8. and accordingly will (we may hope) ſave us from returning thither for his Name's ſake. See Deut. 17.16.

4. 'Tis is our moſt prevalent Argument in prayer, to cry with Joſhua, [And what wilt thou do unto thy great Name?] Joſh. 7. v. 8, 9. And with Moſes, What will the Nations p. 379ſay? Numb. 14.13, 16. and 20. God is tender of his Glory, and ſo ſhould we be, who (as it were) quarters Arms with God: He will ſuffer in the glory of his Power and Truth, if it go ill with his Iſrael. We ſhould deſire more that God may be glorified, than that our ſelves may be gratified. 'Tis the ingenuity of Saints, to ſtudy God's ſhare more than their own, and to drown all By-reſpects in his honour, believing, when things are at worſt, that Chriſt's Cauſe ſhall prevail. God's [Nevertheleſs for his Name's ſake] may ſave his People when moſt unworthy to be ſaved, that he may make his mighty Power known, Pſal. 106.8. The Lord hath his own Glory to look to, as well as to puniſh preſently his provoking People▪ See alſo Pſal. 78.38, 39. God ſtirs not up all his wrath, 'tis only ſome few drops; God ſheds not the whole ſhower, &c.