goeth along both into Fire and Water to see they take no hurt by either Isa 43.2 and though God lead them into both yet he leaves them not in either but brings them forth of both into a wealthy place Psal 66.12 This is due comfort for true Christians 2. Civil Authors as Martyrologists shew how in all ages of the World since Christ the Church hath been oft cast into Gods Furnace and been under Fiery Tryals yet brought in Gods hand through all into such times of Rest and Refreshment as wherein she might draw her breath better than in the Furnace yea swallow down her Spittle and live comfortably what may befal us from those black clouds which gather about us we know not whether it may not prove a storm of Fire c. these two Scriptures Zech. 13.8 9. and Mal. 3.3 have a mighty sound in my Ears two parts shall be cut off and the third part I will bring not only into but through the Fire c. when he comes to sit as a Refiner of his Gold and Silver Vessels c. 'T is good for us to forecast fiery Tryals which never come the sooner for being foreseen but sure I am far the easier 'T is a labour well lost if they come not and as well spent if they do come whereas when they come on the sudden and surprize us as the unexpected Thief in the Night they find weak minds secure make them miserable and lastly leave them desperate praemoniti praemuniti forewarn'd forearm'd God hath made me a Watchman to sound this Trumpet of warning from my Watch-Tower to rub off your Rust and to rouze up all that are slumbring Virgins that I may deliver my own Soul Ezek. 3.17 18 19. to wit from my other mens sins 1 Tim. 4.16 Oh would God I could say that the house of Israel is not become Dross as Ezck. 22.18 I am afraid we are degenerated if not from our own former zeal yet from that of our zealous progenitours We may sigh out Heu pietas ubi prisca profana O Tempora Mindi Faex Vesper prope Nox O Mora Christe Veni Oh bless God for that blessed allay Isa 48.10 God will refine us yet not so exactly as Silver lest we should be consum'd in Gods Crucible having in us more Dross than good Oare he tries not with Rigour this none can abide Psal 143.2 but with Favour Psal 118.18 't is in mercy and in measure Jer. 30.11 Isa 57.16 If his Child swound in the Whipping God le ts fall the Rod and falls a kissing it to fetch life into it again Oh that our Faith may be found as Gold 1 Pet. 1.7 If not in such a fiery Tryal before yet at that of the Judgment-Day The third Grand particular in this History of Noah is Noahs eminent piety in the midst of that ungodly Worlds notorious Impiety Noah was a most Resplendent and Illustrious Star of the first Magnitude shining forth most gloriously in the darkest Mid-night of a most wicked World Hence ariseth The third Observation That the power and providence of the Most Wise and Most Gracious God doth preserve and provide the best of Men for the worst of Times Three points are here to be enquired after and answered The 1. Is the ãâã ãâã ãâã ãâã ãâã How it is so The 2. Is the ãâã ãâã ãâã ãâã ãâã or Why it is so 3. The ãâã ãâã ãâã ãâã ãâã After what manner First to demonstrate How it is so Ans 'T is most manifest 1. in Sacred History That God ordered the best of Prophets to be born and to officiate in the worst of Times oh what a degenerate Age was that wherein Moses appeared Duplicantur lateres Venit Moses Israel was in the Bondage of Egypt and in the worst part of that Bondage their Tale of Brick and Mortar-work was doubl'd upon them and that without Straw Exod. 1.11 14. and 5.18 19. c. Then God sent Moses their Deliverer And what a degenerate age was that wherein Samuel was born where there was no open Vision 1 Sam. 3.1 c. No better but far worse were the Times of Elijah who in his own computation was left alone of all the Lords Prophets when the Prophets of Baal were many 1 Kin. 18.22 in the days of wicked Ahab who sold himself to work wickedness whom Jezabel his wicked Wife stirred up 1 Kin. 21.25 and as bad were the times of Jehoram Ahabs Grand-Child when God sent the Prophet Elisha who said to that wicked King What have I to do with thee c. and surely were it not that I regard the presence of Jehosaphat I would not look toward thee nor see thee 2 Kin. 3.13 14. The like is recorded of all the Greater and Lesser Prophets who all as with one mouth do declare and declame against the wickedness of their several Ages they lived in as all their several Prophecies do abundantly testify in Isaiah Jeremiah c. and in Hosea Amos c. To omit ail these and come to the Master-Prophet our Redeemer the Son of God who was sent out of his Fathers Bosom into the World at a time of its greatest Degeneracy when few more than five persons are found upon Record who owned the good ways of God then came Christ that Almighty Healer and Soveraign Saviour As Joseph found his Brethren in Dothan which signifies Defection Gen. 37.17 So our Joseph or Jesus found the World in a state of great and sad Defection and when he comes again 't will be as bad shall the Son of Man find Faith on the Earth Luk. 18.8 Thus it appeareth by an Induction of Instances out of Sacred Writ that God raiseth up the best of Men in the worst of Times as he did Noah here in the Old World when all Flesh had corrupted their way Gen. 6.12 And this Secondly Is also remarkable in Civil or Secular History complying with that of the Sacred aforesaid that the best of humane Laws have been gained in the Reigns of the worst of Kings as an happy Counter-Ballance to their exorbitant and extravagant actings this leads me to the ãâã ãâã ãâã ãâã ãâã Why it is so Ans 2. Herein appeareth the Wisdom and Graciousness as well as the Power and Providence of God to reserve a little remnant for royal use in the worst of times that he might not ruine the whole work of his hands at once Saints are call'd the Salt of the Earth Mat. 5.13 As Salt keepeth Flesh from putrifying so do the Saints the World and are therefore sprinkled up and down as Salt Here a few Corns and there a few Corns one of a Tribe and two of a Family Jer. 3.14 to keep the rest from rotting 't is well said that Swine and Swinish persons have their Souls for Salt only to keep their Bodies from Stinking above Ground Christ and his redeemed are somewhere called the Soul of the World Oh what a Stinking Body would the World be without such a
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
the most Exact Edition of the Law and of the Prophets and the whole Canon of Scripture to his own time However he was a Scribe both well Instructed himself and Instructing others to God's Kingdom Matth. 13.52 Remark the Second The Threefold Favour this famous Scribe found 1st With the King of Persia who granted him all his Request ver 6. giving him more and greater things than he durst desire and denied him nothing that he desired which doubtless was saith Sanctius that Jerusalem might be Restored c. tho' it be not expressed yet is it implyed in the King's Decree ver 13 c. 2ly With the Jews for many of them were excited by his Example and Authority to a Resolve for a Return ver 7. both some People of the other Tribes saith Masius and more especially such Jews as had not been willing to walk home with their Brethren when Cyrus's Decree did set them at liberty saith Wolphius but still stuck fast in the Kingdom of Babylon 1 Chron 4.23 And 3ly He found favour with God himself whose good Hand was for good upon him ver 6 7 8 9. God's sweet and singular Providence was both watching over him and working for him both in inclining the heart of the King towards him to grant all his Requests yea and more than he Requested c. and in stirring up the Hearts of the People also for Accompanying him in his Resolve to Return Thus the Lord is with the good 2 Chron. 19. last Remark the Third The Time when Ezra's Return was resolved to begin It was upon the first Day of this seventh Year of Darius and of the first Month of that Year ver 7 8 9. and Chap. 8.15.23 Ezra prepared his Heart in the first place ver 10. knowing that it being Rude by Nature must be Reformed by Grace saith Wolphiâs an Instrument out of Tune must first be Tuned before it can make any Melodious Mufick And then he prepareth all necessary Accommodations for his long and tedious Journey both in his own behalf and in the behalf of the many that were to Accompany him He then began his March upon the first Day of the first Month which is our March Month and reach'd not to his Journie's end to wit Jerusalem until the first Day of the fifth Month which is our July so that they were four Months in their Travelling-work wherein they had many a weary Step c. Yet that which supported both Ezra and his Fellow-Travellers was that they shortly should see the Face of God is Zion Psal 84.7 which was a better support than that of Popish Pilgrims who after all their Hardships Wants and Weariness have nothing but the sight of some Dumb Idol Let none be weary with walking to see God in his Ordinances Remark the Fourth Ezra's Diploma Regium or Royal Commission his Charter or Lââters Patents penned altogether in the Chaldee Dialect from ver 11 to the end of v. 26. Mark 1. Artaxerxes Darius styles himself in this Commission The King of Kings v. 12. which tho' 't is too oft ambitiously assumed yet is it too lofty a Title for any Mortal Monarch seeing it is the proper Style of the Son of God our Saviour 1 Tim 6.15 Rev. 1.5 and 17.14 and 19.16 by whom all Kings Reign Prov. 8.15 and vain vaunting Nebuchadnezzar was made to know it Dan. 4.35 Mark 2. This Greatest of Kings as Vatablus calls him gave his Royal Letter of License that all the People of all Ranks that were allyed to the God of Heaven and minded of their own free Will ver 12 13. to return into their own Country out of the Land of their Captivity He invites all saith Wolphius but would compel none nor will he detain any that were desirous to depart c. Mark 3. This King with the Advice of his seven Privy-Counsellors Constitutes Ezra to be his Grand Visiter of his Diocess or Province of Judea to make Enquiry who there lived according to the Law of God that he might encourage them and who were transgressors of God's Law that he might punish them ver 14. N.B. Some suppose this King was thus well Instructed both by Queen Esther and by Priest Ezra Mark 4. The King Impowers Ezra to carry away all the Silver and Gold that either he or his Nobles had freely contributed for God's House and Ezra's Use ver 15. and to make Collections among all the King's People for the good of the Jews to buy Sacrifices c. ver 16 17. yea and he restores such Vessels of Gold and Silver as had not been restored before c. ver 18 19. That he was as Kind as a King may well be said of this King Mark 5. The King in this Commission commands all his Treasurers of the Tribute on that side Euphrates where Jerusalem was to supply Ezra with whatever more he needed ver 20 21 22. particularly they must disburse out of the King's Treasury thirty seven thousand five hundred Pound Sterling and out of his Store-houses a thousand Bushels of Wheat in our Measures and three Tuns and half an Hogs-head both of Wine and of Oil according to common Computation Yea and Salt without Measure because it was required in every Sacrifice Lev. 2.13 as well as for Food Mark 6. How Liberal was this King towards the House of God and his Service And how loath was he that any part of God's Worship should be neglected by his denying due means thereunto saying Why should there be Wrath c. ver 23. what could this King say more to Seal up his good Affections to that good Work in Hand He discerned neglect of Duty would expose him and his to Divine Displeasure either by the Light of Nature or rather by the Instruction of Ezra Chap. 8.22 N.B. This Pagan King that so oft said to Ezra thy God but not once my God which was great Pity will rise up in Judgment 1. Against Pinch-penny Professors that are so narrow-soul'd and so strait-fisted as though they have heaped up Hoards of Money at home yet are such hold fasts abroad as to have no Quick-silver or Currant Money for God and good Vses c. And 2. How will he rise up against worship-scorners that do say as much in the Devil's Language What have we to do with thee Jesus Matth. 8.29 Darius durst not neglect his Duty for fear of God's Wrath Jer. 10.25 Mark 7. This Commission of the King to Ezra 1. Exempted all the Ministers of God's Temple from paying Toll c. ver 24. accordingly it was the Zeal of our Ancestors who made that Law Ecclesia sit libera let Church-men be free from Exactions c. And 2. Ezra is authoriz'd to make Judges as Exod. 18.21 22. such as understood God's Law as Ezra did so could instruct the Ignorant ver 25. Remark the Fifth and Last Magistrates may Act against Men in Matters of Religion Darius here interposeth with his Penal Laws in subserviency to the Law of
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it ãâã ãâã ãâã ãâã ãâã Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be ãâã ãâã ãâã ãâã ãâã an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though âââou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
and go at his command Hence it was that Eve was not afraid of the Serpent as Moses was afterwards Exo. 4.3 Christ was among wild Beasts without fear or hârm Mark 1.13 The Image of God in Man put such a Majesty on Man that all Creatures payed their Homage to Man as Man payed his Homage to God but this Obedience to Man was forfeited by Mans disobedience to God and Mans Rebellion against his Maker is punished with the Creatures Rebellion again Man according to the saying of the Antient Rebellis facta est Creature homini Quia Homo numini The Creature Rebelled against him because he Rebelled against God This revolt lost Man both Imperium sâum Imperium sui both his command of the Creatures and his command of himself 1. his command of the Creatures who now Rebel so far as many times to Mans ruine sometimes they become such Enemies to Man in avenging Gods quarrel upon him as to pick out his Eyes to tear his flesh and to suck his Bloud Ezek. 14.21 Levit. 26.22 Prov. 30.17 1 King 21.19 and this is not only threatned but also Executed 1 Kings 22.38 1 Kings 13.24 2 Kings 2.24 17.25 and what great revenge can the great God take by the least and weakest of his Creatures As by Frogs Flies and Lice Exo. 8.5 7 24. And by Worms Acts 12.23 This is not all but 2. Man hath lost his command of himself now Man is become as a City that is broken down and without Walls Prov. 25.28 he Reigneth not in his unruly affections but lets them Run Riot in sin as so many Head-strong Horses Man not being fenced in with the Wall of Gods fear lies open to all the Assaults of Satan as Judg. 18.7 Jer. 49.31 Ephes 4.26 27. hence it is Man can neither tame his Tongue nor his Heart that Beast in his Bosom 3. Though this Dominion and Soveraignty over the Creatures be forfeited by Adams fall yet 't is not wholly extinguished there was a renewing of that Character in part to Noah Gen. 9.2 The dread of you shall be upon every Beast Fowl and Fish and this piece of Gods Image in Man is yet remaining whereby every kind of Beasts of Birds of Serpents and of Fishes hath been tamed by the industry and ingenuity of Man Jam. 3.7 Hence we see a litttle Boy will lead a great Elephant and a Child can drive before him a great number of Cattel these are remaining footsteps of the Ancient soveraignty and herein is the marvelous goodness of God to faln Man that though his Authority be lost as to the Savage Beasts as Lions Bears c. some few whereof are subdued yet the serviceable Creatures that have no Gall as the other have to wit the Ox the Ass c. are still in subjection to Man Esa 1.3 from all which Man hath most singular service 4. The Redeemed of the Lord have by that Grand grant and Charter in Christ a New right to all and a New Rule over all 1 Cor. 3.22 23. All are yours in Christ All we have in possession of the worst things below and in Reversion of the best things above yet hold we all in Capite-Tenure to wit in Christ who is Married to his Church in faithfulness and gives this as part of her Joynture to wit a restoring the Previledges of the first Creation as Fellowship with God and Dominion over the Creatures and therefore hath he bound over the best of things to bring her in provision Hos 2.19 20 21 22. This appears by comparing Psal 8.4 5. with Heb. 2.6 7. where whateverâ is spoke of Man is applied to Christ 1. By whom we are at peace with the Beasts of the Field Job 5.23 As Jonah was with the Whale in the Sea and Daniel with the Lions in the Den and the Viper had no power to hurt Paul By whom we have not onely use of them as the wicked have but also right to them both for profit and delight at present yea 2. by whom we shall at length be fully instated in the absoluteness of the old Dominion when the Creature being freed from the Bondage of Corruption shall willingly be subject to the Children of God Rom. 8.19 20 21 22. Though there be now some dread of man upon hurtful Beasts therefore they dare not walk abroad while Man is supposed to be abroad Psal 104.20 23. and though Man now hath a Dominion over useful Beasts yet both are in a much lower way than that in the state of Innocency for this subjection is neither with so much willingness on their part Rom. 8.20 nor with so much easiness on our part as formerly for now no Creature can be Tamed without toils and difficulty There be yet two more of those great blessings wherewith the Lord dignified the state of Innocency to make it a truely Golden Age as the Poets call it to wit the blessing of Marriage and the blessing of the Sabbath both which are partly External and partly Internal Inasmuch as the end of Marriage is for Relieving Mans Soul as well as Body and the end of the Sabbath is for Refreshing the Body as well as the Soul 1. of the blessing of Marriage no sooner had God created man Male and Female Gen. 1.27 but then 't is immediately said God blessed them and said be fruitful and multiply v. 28. now that the Marriage of the first Male and Female together was a very great blessing supperadded to all the other aforesaid blessings the mouth of the Lord himself doth declare it saying It is not good for Man to be alone I will make him an Help-meet for him Gen. 2.18 The goodness and greatness of this blessing even in the Judgment of God himself who is Wisdom it self appeareth inasmuch as the Lord declareth for Man to be alone was not good either 1. for mans profit in respect of Procreation and Education of Children both for planting the world and propogating the Church in the world or 2. for mans Comfort optimum solatium est Sodalitium Society is sweet and Communion is comfortable Eccles 4.9 10 11 12. or 3. was it so Conformable to the Community of all the living Creatures who did all as Male and Female consort together for the increase of their several Kinds or 4. was it so Honourable to the Creatour for his service is both more and more solemn in company and communion than by any one alone 5. Lastly Had Man been alone then the promised seed in the Eternal Covenant could not have been accompliâââd had not God made a Woman Christ the Son of God could not have been born the Seed of the Woman according to the promise after the Flesh 'T is true there was no need of a Woman in respect of Gods Power for the Almighty might have made all Mankinde at once as he did the Angels all at once to be the Inhabitants of the Invisible world as Mankinde is of the Visible Yet in respect of
God would Damn the first Root of all Mankind 5. 'T is as unlikely also that God should permit the very first Image of himself to perish Eternally though he did permit him both to sin and suffer for sin Temporally 6. 'T was the Judgment of the Godly Jews before Christs time that Wisdom which is Christ brought our First Father out of his offence and preserved him from Wrath to Glory Wisdom Chap. 10.1 which though Apocryphal contradicts not Canonical Scripture Notwithstanding all this yet our First Parents are further Doomed 1. To an Expulsion and Ejectment out of Paradise and 2. To a debarment from tasting of the Tree of Life for their tasting of the Tree of Knowledge c. 1. Of their Ejectment out of Paradise This Banishment or Expulsion was a Civil Death according to the Law and so they were civilly Dead in that very Day wherein they did Eat Forbidden Fruit according to the Divine Menace Gen. 2.17 Yet Gods Philanthropy or Love to Mankind did mix some Mercy with this Wrath in as much as God did not turn those Offenders out Naked but made Coats not of Line Wooll or Silk but of Skins and clothes them Gen. 3.21 A far better covering than those Fig-leave Aprons of their own contriving v. 9. which was neither large long lasting enough nor could it secure them from the harm of either heat or cold as the Coats of Gods making might do God is still careful of their Welfare both in Body and Soul God put them in Leather whereas he might have given them better clothing undoubtedly to humble them and to bring them to Repentance yea and this Livery on their Backs did instruct them from God concerning the Skin of the Lamb of God that grand Sacrifice of the World and that they should be clothed with the Robe of his Righteousness as they now were with the Skins of those Beasts that were Sacrificed to God as so many Types of Christ This may serve to check all Vanity in Apparel which only is a Badge of our Rebellion 2. Of their Debarment from the Tree of Life v. 22. That miserable Knowledge they had got by tasting of the Tree of Knowledge now debars them from all tasting of this Tree of Life not so called as if it could give Life by Operation but as it was a Symbol and Sacrament of Life in Signification Had they not only tasted of this Tree but eaten up the Tree it self it could not have carried off that Sentence of Death or State of Mortality to which God had Doomed them and therefore they are debarred from iâ as from an abuse of that Sacrament which would have added more to their sin and punishment and that they might look out and up to the promised Messiah who opens a Door to better Sacraments and to a better Paradise Rev. 2.7 and 22.2 by whom those very Angels which terrified them both from the Tree and from Paradise with Flaming Swords are now reconciled to us Col. 1.20 So that now they are Ministring Spirits to all the Heirs of Salvation Heb. 1.14 Those Cherubims and Courtiers of the King of Heaven do now Nurse us Guard and Comfort us in the second Adam who were a Terrour to the first Adam when faln and are so to all in him Isa 37.36 Some may say Was not this grievous punishment over-great for so small an offence Answ 1. What the Fruit of this Tree was whereof they took and ate is but Curiosity to enquire when the Scripture is not pleas'd to express Some say 1. It was a Vine-tree because of the Institution of the Sacrament wherein Wine is used but that is a Sign of Christs Blood not a Symbol of Mans Transgression 2. Others say it was a Fig-tree because they made themselves Aprons of Fig-leaves but they had more cause to abhor that Tree above all others and not to use its Leaves neither are Figs so beautiful to the Eye as this Fruit was Gen. 3.6 3. Mahomet in his Alchoran calls its a Pomegranate or Peach call'd pomum Paradisi But 4. The most receiv'd Opinion is that of Bernard's Stole an Apple and lost Paradise with an Apple The Devil cheated them into a Fools Paradise with loss of the Earthly and hazard of the Heavenly Paradise and this is grounded upon Cant. 2.3 and 8.5 where Christ is compared to an Apple Tree and is said to raise up his Spouse faln under the Apple Tree but where the Scripture is silent we must be silent too Answ 2. 'T is safer to say As God made Man of Nothing so Man offended God for a matter of Nothing but not in a matter of Nothing It was the Speech of that Blasphemous Pope Julius the third when enraged at his Steward for not bringing a cold Peacock to his Table according to his order and when entreated by one of his Cardinals not to be so much moved at a matter of so small moment he answered If God were so angry for an Apple that he cast our First Parents out of Paradise for it why may not I who am Gods Vicar be angry for a Peacock which is a greater matter than an Apple Thus he proclaim'd himself that Apocalyptick Beast whose Mouth belcheth out great Blasphemies Rev. 13.5 3. Though the Act of taking an Apple seem a small thing in respect of the Subject or Matter taken yet it is a great thing in respect of the Object to wit the great God who was disobeyed herein 'T is a greater offence to strike a Prince than a Peasant here the Authority of the King of Kings is presumptuously struck at in this Act therefore God punished them less than they deserved Though some sins be called small comparatively in respect of greater sins of a Crimson Scarlet or deeper Dye yet no sin can be called small absolutely as it is a sin committed against the great God yet all this Divine Doom is mingled with Divine Mercy in the promised Messiah who purchaseth a passage into a better Paradise and is a better Tree of Life himself oft dropping his Fruit to those that shake the Tree by the Prayer of Faith and the way to this Tree of Life is laid open in the Gospel CHAP. VII Of Cain and Abel HAving shewn the Creation of the World to mans banishment out of Paradice which being a very large Subject required the larger discourse upon it let us now go out of Paradice with our First Parents into the World and behold how God out of them did propagate the World Acts 17.26 and gathered to himself a Church out of the World yea and maintain'd it for himself in it notwithstanding all the enmity he had put betwixt the seed of the Serpent and the seed of the Woman Gen. 3.15 The first specimen of this lasting and everlasting enmity appeareth in the two first Sons that ever were born into the World to wit in Cain and Abel who were certainly begotten not in Paradice but after their banishment out
Mental Reservation was unknown to Father Abraham in that Day He put his Hands into Gods Hand a as before and did as it were wink with his Eyes bidding God to lead him whither he pleased believing he might follow God dry-shod even through the very Sea Magnus est animus qui se Deo tradidit pusillus degener qui obluctatur such a Soul is truely Brave and Noble that can wholly resign it self up to its Sovereign Lord to be led by him whither he pleaseth but that is a low-spirited one and degenerated from Abraham who resists his will Rom. 9.19 with their own foolish Reason saith a Father yea and the Poet could say Quo fata trahunt retrahuntque sequamur We must follow the foot-steps of Providence whether forward or backward Come with Christ even from Lebanon Cant. 4.8 that goodly and desirable Mountain Deut. 3.25 and follow the Iâamb every where Revel 14.4 Moses put off his Shoe Exod. 3.5 as a Token or Symbol of resigning up all the Right in himself unto God according to Deut. 25.9 and Ruth 4.7 without any reserves and this is the chief part of a Christians Royal Priesthood to yield up his whole self as a Living Sacrifice Rom. 12.1 unto God and that truely without halting yea and throughly without halfing God will not be content with half he will have all or none at all Naaman had his reserves 2 Kings 5.18 so had King Agrippa Acts 26.28 and so had the young man Mat. 19.22 He who saith My Son give me thy Heart Prov. 23.26 expects not half but requires the whole Deut. 11.13 and 13.3 c. Josh 22.5 Psal 86.12 Joel 2.12 Mat. 22.37 Acts 8.37 What we do herein must be done with our whole Heart with all our Heart with all our Soul and with all our strength God gives a whole Christ to us and shall not we give a whole Heart to him Christ engageth his whole Heart for us Jer. 30.21 and shall not we engage our whole Hearts for him We may not put him off with a piece of our Hearts nor reserve-our Agags and the fattest of the Amalekites as Saul did contrary to Gods express command 1 Sam. 15.3 9. 3. As Abraham's Obedience was without Hesitation and Reservation so 't was without Limitation lying at Gods Foot Isa 41.2 and Lackeying it at Gods Stirrup as it were Gen. 17.1 walking when and whither God would guide him without putting any prescriptions of his own upon his God acknowledging himself unworthy to direct God how God might direct him he would not be so foolishly wise for himself but God who is Infinitely wise should be wise for him for who knoweth the mind of his Lord or who hath been his Counsellor Rom. 11.34 He well knew that the best Man is altogether unable to give Counsel unto the only and Superlatively most Wise God Alas We who profess our selves the Children of Abraham would put many Fetters upon Gods Almighty and All-sufficient Hands 'T is too too common with us as it was with Israel to limit the Holy One of Israel Psal 78.41 Especially in Four Respects 1. In respect of Time 2. Of Place 3. Of Means 4. Of Manner 1. In respect of Time We would not refer our Matters to Gods time who best knows how to time our Mercies waiting with them in his Hand to be gracious to us in the best Season Isa 30.18 but we will presumptuously confine God who is a most Free Agent unto our own Time The Blessed Virgin her self had some Tincture of this evil in confining her Son Christ to the timing of a Miracle for turning Water into Wine John 2.3 for which our Lord turns short upon his dear Mother saying What have I to do with thee Woman mine hour is not yet come ver 4. Thus would we oft-times limit Christ to our time in turning the Water of our Affliction into the Wine of his Consolation and when we dare thus restrain Christ from his Own Soveraign Freedom then doth it constrain him to reprove us as he did his carnal Kinsmen saying Your time is alway ready but my time is not yet come John 7.6 Sometimes Mans time doth over-run Gods time to wit in case of some Mercy that is expected Jer. 8.26 They limited God to deliver them that Summer at the farthest but at other times Mans time cometh all behind Gods time to wit in case of some Duty to be performed Mat. 8.21 22. Suffer me first to go and bury my Father before I come to follow thee as that hollow-hearted Hypocrite said to Christ not minding the main under pretence of promoting less necessary Duties that might be done as well by other Hands as Martha did Luke 10. last when Christ loved Attention of Soul more than Attendance of Body Thus Man dare set God a time in both these cases not only Ante-dating Gods Mercy but also Post-dating our Duty whereas both are best in their proper Seasons Man would have Mercy when 't is over-green but he can be content to let Duty alone till it be over ripe yea rotten there is a Season for all things as God seldom comes with Mercy at our time so he never fails to come with it at his own time The Bethulians in the Apocryphal Book of Judith limited God to lend them his help within five days and had Saul staid out his compleat seven days commanded for Samuel as he had not then faln upon that preposterous Duty of Sacrificing c. so his Kingdom had not been rent from him 1 Sam. 13.8 9 13. The timing of Duty aright requireth much godly prudence Saul 's patience had not its perfect work Jam. 1.3 He should have staid a little longer for Samuel The Men of Issachar knew how to time all Duty 1 Chron. 12.32 Saul's precipitancy by consulting with them had been prevented The second Circumstance wherein Man limiteth God is place as well as time whereon I might enlarge also but to be short in this and in the following particulars which may borrow light from the foregoing The Captains and People come to Jeremy for Counsel humble themselves before him beg'd his Prayers for Direction what place they should fly to for a Sanctuary now when Ishmael had slain Gedaliah from the King of Babylon who would certainly assault them for that Murther through their neglect Oh what good words do they speak to the Prophet pray for us that the Lord may shew us the way c. Jer. 42.1 2 3. and who would not think but that these Men thought as they said and spake unfeignedly from their Hearts whereas it soon after appeared that all this seeming good Address was no better than deep dissimulation for they came with this Mental Reservation If God will direct us to go down to Egypt we will obey if to any other place we will not It is manifest that they had resolv'd before Hand to go down to Egypt therefore were they gone to Geruth-Chimham which was the high
more particularly there is 1. The Angels Request 2. His Reasons for that Request Let me go for the day dawneth The Reasons of this Reason are rendred variously some seem Supposititious and others be Substantial As the 1. Which is both Jewish and Jesuitical this Angel desir'd to be gone at Day-break to the rest of the Blessed Company of Angels that he might carry on his part with those Coelestial Choristers in singing their Morning Hymns and Anthems unto God Thus the Jewish Rabbies Dreams and therefore their Thargum Jeros triflingly turns the Text thus Dismiss me because the Pillar of the Morning ascendeth and behold the hour of the Angels praising God draweth nigh And the Jesuit Mendoza Symbolizeth with this Jewish Notion saying Because it is the Task and Office of Angels to Sing Morning Hymns to God as it is saith he the Employ and Duty of Men and other Creatures to Sing Evening Songs to him From which Exercise this Angel must not be taken tardy much less be absent and therefore he saith to Jacob Let me go for the day dawneth that is hold me here no longer 't is high time I should be gone to my Liturgy and Service The only Scripture which seems to countenance this Jewish and Jesuitical Opinion is Job 38.7 where 't is said The Morning Stars sang together and all the Sons of God shouted for joy whereby that Popish point cannot be proved for 1. The Singing of Angels there mentioned was the Melody they made in the Morning of the World to wit at the Creation as ver 4. clearly demonstrates and what is this to hold out their task every ordinary Morning of the day 2. The Angels are exercised in praising God not only in the Morning but also at other times to wit Night and Day Revel 4.8 and 5.11 12. Luke 2.8 14. 3. 'T is above demonstrated that this was no Created Angel tyed to any such task but the Increated one Christ Coequal with the Father The second Reason rendred for this Speech of the Angel is that therein he reminds Jacob of his Duty to his Relations telling him it was high time for him to be gone to his Flocks and Family which he had sent before him towards his Bloody Brother so bids him haste after them lest they should be destroy'd before be could come up to them Neither can this Notion amount to the Genuine Reason for Jacob's Natural Affection to his beloved Rachel and to his dear Joseph and to the rest must needs be a sufficient Spur to hasten him away as soon as he saw his Conquest once compleated The third Reason rendred which comes nearer the mark is because the Angel would not yet have his Glory revealed for he still dwelt in thick darkness 2 Chron. 6.1 either to Jacob himself who was almost over-whelmed with the dark glimmerings thereof in the Night-season ver 30. or to any of his Servants who might be sent from his Family to seek him and see what was become of him seeing he came not up to them Here Christ who dwelt in light inaccessible 1 Tim. 6.16 would not have his unparallel'd Duel descryed and discovered to others by the Morning-light because it was designed for a private Conflict without any Spectators seeing it speecially concern'd Jacob alone But the fourth Reason which is fullest of simplicity that is rendred for this Request of the Angel is that thereby he might make a clear resignation of the Victory to Jacob from himself candidly acknowledging to him not only as the Apostate Julian did to Christ crying Vicisti me O Galilaee Oh Jesus thou hast Conquer'd me but also as Christ himself after confess'd that his Spouse had Conquer'd him Cant. 4.9 the Hebrew signifies thou hast Be-hearted me as if Christ did complain he had lost his Heart as a Man that is Beheaded hath lost his Head Christ as it were confesseth there that his Spouse had Conquer'd his Heart that she had caught it and carry'd it off from him so that he was now become less a Master of it than she for Animus magis est ubi amat quà m ubi animat the Heart is more where it loves than where it lives And thus Christ would confess himself Conquer'd by us and constrain'd to give his Blessing could we be constant and instant in our wrestlings with him all this long Night till the Morning Psal 49.14 Thus Christ here confesseth himself Conquer'd by casting down as it were the Cudgels first and craving a Pass-port from the Conqueror wherein he plainly yields to Jacob the Victory in becoming an humble Suitor to him instead of being a potent prevailer over him which still may be made much more apparent if Mercer and Drusius give but a right Gloss upon Hos 12.4 who both jointly conjecture in their Comments upon that place that it was the Angel who wept and made supplication to Jacob for his dismission not contrà though the truer sense is that Jacob did so to him The seventh Point or Part in this Famous History is The Knighthood as it were which Jacob dignify'd with for his forcible detinue no less in the fourth respect to be wonder'd at than all the other even from the King of Kings the Great God In this forcible detinue which is Jacob's Famous Act and Heroick Action as Jacob was the Agent or Detainer so God was the Patient or Detained though God in his own Divine Nature be ãâã ãâã ãâã ãâã ãâã incapable of Passion yet in this assumed Humane Nature There wrestled a Man with him he humbled himself to become a Patient and submitted pro viis modis to be detained otherwise when wicked Men strive with the Great God that they may sin more freely and without punishment this is a wicked contention or wrestling so never any Man got the better of God Isa 45.9 1 Cor. 10.22 Job 9.3 4 5 8. He then overturns Mountains the greatest Monarchs in his anger when he finds them in a way of opposition against him He overturns overturns overturns all in his way Ezek. 21.27 as he did the old World by a dowsing Deluge he tramples under foot the raging Waves of the Sea that seem to swell against him Rev. 10.2 Psal 65.7 His Right foot the stronger is upon that more unruly Element the Sea as his Left is upon the Land so that neither the Beast that ariseth out of the Sea nor that out of the Earth shall prevail over him He stilleth both the Waves of the Ocean and the Tumults of the People yea all masterless Men and all malicious Devils are mastered by him They be all at his beck and check and such as would lay all level are laid level by him as were that great Leviathan King of Egypt and that proud Lucifer King of Assyria Never any Mortal Man though never so mighty a Monarch could boast of the last blow at the Immortal God or could cry Victoria none ever scaped scot-free out of Gods Hands he gives full
is Jer. 26.24 for Encouragement to following good Grandees as Nicodemus a Ruler of the Jews Member of the Sanedrim had such a fire of love to Christ hid in his heart while he was a Night Professor only and bur a slow Scholar Job 3.1 2 4 9 10. that it breaks out at last after it had lain long hid as sparks under the Ashes the Sun under a Cloud and as Seed under the Clod first at the Council-Table where by putting in one word seasonably spoken he dissolves the Sanedrim when they were compassing as well as consulting Christ's Death whereby he defeated their Design for that time against David Mystical as Hushai had done Achitophel's c. against David literal though some of them at that time would have scoff'd him out of his Religion saying to him Art thou also of Galilee c. as the Devil doth too many at this day but this honest Ruler was better resolved Joh. 7.52 53. Another time his Faith broke out as Fire into a greater Flame in this Night-Bird Nicodemus whose Name in the Hebrew signifies Innocent Blood as in the Greek the Victory of the People together with Joseph of Ramah Samuel's Country another Night-Bird Disciple though a Dastard too both manifest their love to Christ when his hour was come to be Crucified and cruelly handled as the true Mother did hers to her Child when it was to be cut in two by Solomon's seeming Sentence 1 King 3.25 26. Good Blood as we say will not belye it self as Nature there did work and speak out in the right Mother so Grace doth here working up those two dastardly Disciples couragiously to Embalm their Dead Redeemer whereby they both gave a bold publick Testimony that they were his Cordial Friends though against the Wind and Tide of those present Times as well as that they believed the Doctrine of the Resurrection Joh. 19.38 39 40 41 And as Ahikam Jer. 26.24 who had been one of Josiah's brave Counsellors 2 King 22.12 stood up for Jeremy against the rage of King Jehoiakim who did evil in God's sight 2 King 23.37 and of both prophane Princes and People and deliver'd him out of their hands by his single hand having none to second him in that Deliverance This God took so kindly that he not only Regarded and Recorded it for his sweet Everlasting Memorial but also Rewarded it in his Son Gedaliah who was made Governour of the Land 2 King 25.22 and Jer. 39.14 as may well be conjectur'd for the pious Act of his Father Ahikam in patronizing God's Prophet and rescuing an innocent Subject out of the hands of his enraged Soveraign Jehoiakim was outragious against Jeremy as well as against Uriah whom he slew Jer. 26.22 23. without all Law Right or Reason but the Lord hid him from his Cruel Cut-Throats Jer. 36.26 who stood to his tackling and fled not to Egypt by a distrustful Fear Prov. 29.25 God made Ahikam as the Name signifies a rising Brother to him Rising up in a brotherly Rescue So Reuben here was no less than a rising Brother to rescue Joseph his Brother though at single hand having none to second him See what one Man may do against a mischievous Multitude sometimes as these instances aforesaid do demonstrate Oh what a Stickler was Nebemiah at Jerusalem and many mote Examples might be produced Oh that we had such Grandees such Patriots that would stand up in their lot yet according to Law to patronize Innocent Joseph's as Reuben doth here though they have few or none to second them 'T is good for Men especially for great Men to be serving their Generation according to the Will of God as David did Act 13.36 and to signifie what they can to vindicate Innocency in their Generation-work though they stand alone as Paphnutius at the Nicene Council Luther in his Generation of whom 't is said quòd unus homo solus totius orbis Impetum sustinuerit He stood his ground sole and single against all the Shocks and Assaults of the whole World Here Reuben stood single against the whole Body of his Malignant Brethren who all unanimously conspir'd to kill Joseph Reuben rescues him from Slaughter yet he must be cast into the Pit as Jeremy rescued by Ahikam aforesaid must be cast into the Dungeon Jer. 37.16 or Hebr. into the Hole of the Pit Thus far Joseph's and Jeremy's Case symbolize and hold Congruity yet in this there is Disparity Jeremy had an Ebedmelech the Ethiopian to draw him out of the Pit with much tenderness Jer. 38.12 and to restore him to the Court of the Prison where he had more Liberty fresher Air and freer Access of Friends to him v. 1. and 13. but alas poor Joseph had never an Ebedmelech a Servant of God as well as of the Kings as his Name signifies to draw him out Reuben indeed design'd it but his merciless Brethren those Hebrews were worse than that Ethiopian Amos 9. 7. drew him up in Reuben's Absence no doubt churlishly enough to sell him Gen. 37.27 28. As Ebedmelech was well rewarded for this his kindness to Jeremy for God is not unrighteous to forget this his work and labour of love to this Man of God his Servant Hebr. 6.10 He had shewed kindness to God's Prophet and therefore God will give him a Prophets Reward Matth. 10.41 He shall have his life for a prey for saving the Prophet's life he shall have his own and he shall be deliver'd from the King 's malicious Courtiers who vowed Revenge for his Rescuing Jeremy out of their hands yea he should live at Liberty when these Courtiers should either die by the Chaldees or be led Captive by them Jer. 39.16 17 18. So Reuben went not without his Reward for rescuing Joseph from Death and for designing to do more for him had he not been prevented by his Brethren's selling him in his absence to wit Return him to Jacob. The Hebrew Rabbles reckon God's Rewards given to Reuben for his Compassion to as well as Rescue of Joseph to be Three First For this he was honoured to have the Prophet Hoseah descended from him in his Tribe 1 Chron. 5.6 Secondly To have one of the Six Cities of Refuge in his Lot and Division Numb 35.6.14 Deut. 4.41 43. Thirdly To have a Patriarch's Portion in the Land of Promise notwithstanding his Incest he committed for which he might justly have been disinherited of all Title to Canaan as well as of his Dominion and of his Dignity Mose adds more Testimonies of Reuben's tenderness toward Joseph As 1. The Pit Joseph is cast into is described to be a dry Ditch or Pit wherein was no water Gen. 37.24 Supposed to be a Pit of Reuben's appointing on purpose chosen that Joseph might not be Drowned by any water in it but that he might be drawn out by his hands safe and sound 2. As the Child Joseph besought his Brethren in the Anguish of his Soul to spare him Gen. 41.21 So Reuben pleaded
Conspiracy c. yet the Great God had his Holy Hand in it to bring the Murder to light thought it better to expose him in the open Fields that when found it might be judged by Spectators as a just judgment of God upon him for his opposing the Papists he had Murder'd himself Hereupon Hill gets a Sedan the Murderers meet him about Twelve a Clock Wednesday Night after his Saturday Nights Murder they Stow him into it carry him by turns to Covent-Garden and so to Long-Acre then to the Grecian Church where Hill met them with an Horse upon which they mount the Corps before Hill who held it up one of them leading the Horse as far as Primrose-Hill formerly call'd Green-Bury-Hill as if those three most active Villains of those very Names in this Barbarous Murder had been prognosticated and pointed out by that Antient Name and there they cast him into a dry Ditch just as the Conspiring Patriarchs did Joseph differing only in this that this Justice was dead but Joseph was living when thrown there yet was it done in order to make him dead In this place Gyrald who twice before was for stabbing him now runs the Justices own Sword through the Corps leaving his Scabbard and Gloves hard by that he might the more seem a Felo de se or Self-murderer Another Remark This very place Primrose-Hill besides its Prophetick Antient Name aforesaid hath is That it was the very place which the Powder-Plotters to Blow up King James and both Houses of Parliament did chuse whereon to behold that their so much desirable but to all good Protestants most Execrable and most Abominable Blast Though that Plot of Blowing up our Three States was through the goodness of God blown up it self by a blind Letter c. See my Church History second Edition page 476. As if this double choice of that self same Primrose-Hill both then and now yet for differing Ends had some Harmony of high expectation in it But as the hope of the former Hypocrites perished Job 8. 13 14 15. so hitherto hath the Hope of the latter Their sin hath surely found them out Numb 32.23 as that of the Patriarchs found them Gen. 42.21 22. God hath required Blood at their Hands by the Hand of Justice though they never came up to that Ingenuity of the Patriarchs there expressed to cry out We are verily guilty c. but have had such Brazen Brows notwithstanding the clearest Conviction to profess themselves as Innocent as the Child Unborn even at the very point of Death Yet in this they Symbolize with the Patriarchs who said Come let us kill Joseph and we will say some evil Beasts have devoured him Gen. 37.20 So say the present Plotters Come let us kill the King c. and we will lay all upon the Presbyterians and say They are the evil Bââââ that have done it Thus they stick not at brutish Acts being no better than Brutes and the evil Beasts themselves can commit them but care not to own them cover matchless Murder with a palpable Lie Thus the Powder-plotters taught them this Trick who then projected to lay the Blowing up of the Parliament upon the Protestants c. But as God rescued Joseph out of the Bloody Hands of his Brethren and that Protestant King and Parliament out of the like Hands of Papists in King James's Reign so God hath deliver'd doth deliver and we trust will do 2 Cor. 1.10 Section the Fourth Having discoursed upon 1. The Sellers 2. The Buyers of Joseph the third Circumstance is the cause how Joseph came to be sold 'T is expresly said to be envy 't is said his Brethren hated him Gen. 37.4 and they envied him v. 11. and Stephen saith peremptorily that the Patriarchs moved with envy sold Joseph into Egypt Act. 7. 9. The ground of it Moses mentioneth so wit Joseph being but a Child manifested himself of a most towardly disposition above all his Brethren appearing more Vertuous and more Religious than them all Hence he became his Fathers Darling Gen. 37.3 not only because he was the Son of his Old Age as 't is said there for so Benjamin was too and more than He but also because as the Chaldee Paraphrast reads that clause morally he was a Prudent and Pious Son and a wise Son makes a glad Father Prov. 10.1 He was ãâã ãâã ãâã ãâã ãâã an old stripling for his Grave Deportment in quo ante canos sapientia his behaviour was manly while but a Child and therefore some say hence Jacob by the Spirit of Prophecy foresaw He would grow up unto a greatness above Benjamin and all his Brethren as Gen. 49.22 26. Therefore is he peculiarly called the Son of Jacob's Love so Pirkei Rab. Eliez cap. 38. Though Benjamin was fifteen years younger than Joseph so more tender and more the Son of Jacob's old age yea and of whom 't is said that Jacob's Life was bound up in the Life of this Younger Lad Gen. 44.30 call'd a Lad there though then he was a large Lad thirty years old as some compute and had at that time ten Children yet Benjamin is but a Lad in their Phrase because the youngest of them and then Joseph being reputed lost the Fathers Darling But at this time Benjamin being not above one years old at Joseph's Sale could not be so capable of his Fathers Love as Joseph who was the first born of his beloved Rachel and much longed for on both sides before he was born and as Josephus saith had much of his Mothers resemblance therefore no wonder if he were the best beloved when he was born especially proving Puer bonae indolis a Child of good towardliness whom Jacob did not educate though his Darling in Idleness and Cockering Vanity which corrupts and undoes many youths but brought him up in that honest employ of feeding his Fathers Flocks Gen 37.2 then look'd upon as a calling not only honest but Honourable and exceeding advantagious for the Patriarchs wealth and the external Blessing of God consisted mostly in Cattel ol all sorts Therefore Jacob set his dearest Joseph not deeming it any disparagement to his Darling to feed the Flocks even with the Sons of his secondary Wives the Hand-maids to wit with Dan and Napthali the Sons of Bilhah and with God and Asher the Sons of Zilpah with those Joseph humbly consorted in this mean employ though those Sons of Jacob's Pilgashoth or Concubines made a Slave or Servant of him as Nagnar signifies they made him their Jack-Boy as Joshuah is said to be the Boy to Moses Exod. 24.13 Thus Ainsworth reads that Gen. 37.2 and he was a Lad with the Sons of Bilhah and Zilpah which Dr. Lightfoot understands that he was their Boy and Servant to run their errands This Cruelty of his Consorts to him some think he complain'd of to his Father hereupon 't is said there that be brought their evil report to Jacob that is their injurious usage of him
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature ãâã ãâã ãâã ãâã ãâã Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is ãâã ãâã ãâã ãâã ãâã All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
surreptitiously got among these blind Heathen 't was certainly a great shame to Satan to see all his old Wizzards confounded by a young Hebrew and he must owe Joseph an ill turn for it 3. It was thus ordered also for Pharaoh's sake not only that he might the more mind his Dreams which all his Magicians found their over-match to explain but also that he might be brought off from ascribing Humane Affairs either to Fatal necessity with the Stoicks or to Chance and Fortune with the Epicureans and to shew him that God was above the Devil making Fools of his Sooth-sayers Isa 44.25 and his Diviners Mad when the King saw them unable to Interpret about things to come Isa 41.23 But Fourthly This Non-plus was put upon those Devils Imps the Sorcerers for poor Joseph's sake two ways First That he might be freed from Prison by his being call'd to come thence to Interpret the Roylal Dreams to the King as he had done the Butler's to him which would not have been done if the Magicians could have given the right meaning thereof to Pharaoh's Satisfaction And Seconadly That Joseph might by interpreting them be admired the King and his Council as a famous Prophet of God and ten times wiser than all his Soothsayers as the King found Daniel Dan. 1.26 of most prodigious parts through Divine Inspiraotin neither would this have been done had not those Wizzards been first both consulted and confounded for otherwise those Wise men might have cavill'd like right Cunning-men so called that they could have given the same Interpretation had their Answer been asked In a word God baffled the Devil here and made his Diviners mad as Isa 44. 25. to be thus dazl'd dulled and disannulled This enrageth them against Joseph and no wonder if it be supposed they became Arch-Archers of the Devil 's black Regiment though Moses mention nothing of it to shoot their envenom'd Arrows against Joseph in his state of Exaltation especially considering how the Caldeans Brethren to Pharaoh's Conjurers conspired against Daniel and his three Companions after they were promoted to great Honours when with their joynt-Prayers Dan. 2.17 they had obtained an Interpretation of the King's Dream v. 18 19. Hereupon they laid a Snare for their lives Compare Dan. 2.48 49. with 3.1 8. Traducing the King that he was turned Jew for preferring these Jews And to purge himself from this Slander the King makes an Act of Uniformity to bind all to one Religion which indeed was the grossest Irreltgion the worshipping his Golden Image a Trap set only to catch Daniel and his Companions Dan. 3.1 4 8 12. because the King had set them over his Affairs as that was the grand Eye-sore which irked these spiteful Accusers the Caldeans and no doubt Pharaoh's preferring of Joseph must accordingly fret those Magicians against Joseph yet God strengthened them all so that all their bows abode in strength God deliver'd Daniel either by raising him up above their reach in the King's Favour or by his Absence through Sickness or some publick Affairs in a remote place at that time and his three Associates out of the fiery Furnace Dan. 3.28 and so God might deliver Joseph from these also But the Second sort of Archers that shot at Joseph in his Prosperity were the Parasitical Courtiers Counsellors No doubt but the Devil plaid the same Game with Joseph here that he did with Daniel afterwards In both there was the like provocation both being Interpreters of Kings Dreams and both being raised to the like highest Honours by such their extraordinary Interpretations yea and both were Foreigners both Hebrews and therefore the more hated especially when higher Advanced than the Native Nobles in those Countries where they had their Advancement Darius committed the Government of his whole Realm unto Daniel Dan. 6.3 and Pharaoh did the same to Joseph Gen. 41.40 44. This laid the foundation of Envy in the Persian Princes and Presidents against him and never did Dogs watch more for a Bone than they did for his Halting as David's Adversaries did for his Psal 38.16 17. but such was the blameless Behaviour of Daniel so square-dealing a man he was Homo quadratus that they could not find or fasten any Fault upon him either for words or Deeds Dan. 6.4 He was so Faithful both to his King and to his God too that those most Critical Observers could not with all their Malice meet with any colour of Accusation against him however they might belye him yet his life was a real Refutation of their Lies Now when their Envy was disappointed with his Innocency that they could no way fasten their Fangs upon him in the Matters of the King they then lay a Design against his life in the Mattsers of his God Dan. 6.5 6 c. Religion whereof he was both a strict observer in himself and a stout preserver of it in others was the only fault they could find in him and the sole ground of their quarrel with him and for this they got him cast into the Den of Lions where no doubt he pray'd hard his Father David's words Save me from the Lions mouth so will I declare thy Name unto my Brethren Psal 22.21 God heard this Prayer and deliver'd him out of the Den into which his Accusers were cast for whom the Lions Mouths before shut gap'd wide open to Devour them Let it not seem absurd to suppose that Satan manag'd the same Design against Joseph as he did against Daniel both being under the like Circumstances both Civil and Religions c. Though Moses mention nothing hereof yet his Bow abode in strength as Daniel's did whatever Arrows these Court-Archers shot against him Profound Pareus saith solidly Mille modis Diabolus-per Magos Politicos versutos consilium Regis eludere promptus erat the Devil no doubt was ready enough to delude the Kings Counsel by those cursed Conjurers the Magicians and by those crafty Courtiers and Councillors all professed Politicians Moses indeed mentioneth thus much Gen. 41.37 38. that Pharaoh would resolve nothing without the Adââââ of his Cââââââ He was not so Absolute as the Persian Monarchs were who gave their Peers no freedom of Advice nor as some Princes who are so self willed and so wedded to their own wills that they will seldom ask Counsel but never follow any they fancy not how good soever in it self But Pharaoh here did better for we must suppose saith Pareus Joseph was commanded to withdraw when Pharaoh the King consulted with his Privy-Council about this grand Affair These Transactions were private betwixt him and them He ask'd them their Advice in it and heard what they could say to it The King first proposeth saying You see we must have some most prudent Providore praefectus Annonae as the old Romans named that Office to prevent our perishing by the seven years Famine a Proctour of the Kingdom one who must be of Prodigious Parts and Prudence but no man can be found
see Dan. 9.27 And as this Paschal Lamb was kill'd at the ninth Hour of the fourteenth Day that is at our three in the Afternoon as Maimonides telleth us they calling our six in the Morning the first Hour our nine the third Hour the time of their Morning Sacrifice our twelve their sixth Hour and our three in the Afternoon their ninth Hour the time of their Evening Sacrifice to which Christs words allude Are there not twelve Hours in the Day John 11.9 This Lamb was slain between the two Evenings that is betwixt the former Evening before Sun-set and the latter Evening after Sun-set at which time was the Paschal Supper and there must be time before it for the Lambs Rosting fore-shewing hereby that the Lamb of God suffered at the Evening of time Heb. 1.2 1 Pet. 1.19 20. and at the ninth Hour of the Day also Mat. 27.46 50. and Mark 15.25 33 34 37. Christ the Mystical Lamb of God was in Crucifying from the third Hour of the Day to the ninth before he was Crucified and thereby made Meat even a Passeover Supper for his purified people but profiteth not Sinners that do persist in their uncleanness without Repentance The second Circumstance is the place where the Passeover was Celebrated it was in the House of an Israelite Exod. 12.3 4. and 46. Thus qualified 1. It must be such an House whose Door-posts were bespripkled with the Blood of the Lamb ver 7. the two Side-posts and the upper Door-post but not the Threshold the manner of doing it is express'd ver 21.13 which signified how the Hearts of Believers should be besprinkl'd with the Blood of Christ 1 Per. 1.2 Heb. 9.13 14. See Deut. 6.9 with Heb. 8.10 and Ezek. 45.19 Yet such a reverent Respect must ever be paid to Christs precious Blood as not to tread under foot the Son of God nor to count the Blood of the Covenant as an unholy thing Heb. 10.29 nor may we want the Bunch of Hyssop which Piscator calls Rosemary c. but the Hebrew word is Eesob from whence the Greek Latine and English Name is derived an humble Plant yet of a sweet savour l King 4.33 representing the Grace of Faith dipp'd in the Bason of Christs Blood for sprinkling and purifying our Consciences from dead works c. Heb. 9.14 19. Acts 15.9 c. that we may serve the living God from a principle of Life whereas our best works are dead while we are dead in sin both by our goings out and our comings in at those Door-posts so besprinkled c. â Remark first It is the work of Faith rightly to Celebrate a Sacrament for by Faith Moses both kept the Passeover and this Blood of Sprinkling Heb. 11.28 whereas Sense and Reason might say a few drops of Blood sprinkled on the Door posts are but a ridiculous Remedy against the destroying Angel c. but they look'd at the Divine Institution which gives Value and Vertue to accomplish their appointed End and so in our Sacraments 2. Unless we be besprinkled with the Blood of the Paschal Lamb our Lord who was Sacrificed for us 1 Cor. 5.7 there is no other security from destruction though one were an Israelite and prepared for his departure next Morning which was an high Profession of their Faith yet if the Lintel and Door-posts were not sprinkl'd c. they had no Sacramental Sign to act Faith upon c. ver 13. 3. This Blood of Sprinkling which speaks better things than that of Abel Heb. 12.24 holds forth our Baptism for Remission of Sins as the Passeover doth the Lords Supper as some do apply them c. The second Qualification of the House wherein the Passeover was Celebrated was no old Leaven must be found in it Exod. 12.15 This was another principal part of the Paschal Solemnity they were enjoined to eat it with unleavened Bread c. ver 17 18 19 20. 'T is call'd the Bread of Affliction Dent. 16.3 the reason of this saith Mr. Calvin was to put them in mind of their unpleasant Servitude in Egypt for unleaven'd Bread is not so pleasant to the Taste as that which is a little leavened which was their usual and daily Diet before ver 39. and this Feast of unleavened Bread they must keep seven days for so long it was after this fourteenth day before that fatal overthrow or Pharaoh and his Army in the Red Sea which compleated Israel's Deliverance from the Egyptians Exod. 14.13 Grotius tells us that all Physicians do concur in thinking unleavened Bread to be less wholesom and conducing to Health yet God must be obeyed though our Health may be impaired c. but the Scripture is the best Expounder of it self Moses here ver 19. uses two Hebrew words for Leaven Seor and Camets the former signifies old Leaven as Paul expresseth it 1 Cor. 5.7 which hath the Name of being left or remaining but the latter signifies sourness of Taste these two signifie two sorts of Mystical Leaven which are like Gog and Magog the one secret and covered this our Lord calls Hypocrisie Luke 12.1 the other is open and discovered and that is Twofold The first in respect of evil Doctrine or corrupt Communication Mat. 16.6 12. and the second in respect of evil Manners or corrupt Conversation as Malice Wickedness c. 1 Cor. 5.8 which Paul opposeth to Saints those unleavened Cakes ver 6 7 13. and David calls malicious Men who corrupt the Word of God and infect others with Error leavened and leavening Persons Psal 71.4 c. hereupon all Leaven was forbid at this Paschal Feast to lead Men unto a soundness of Faith and a Sincerity of their whole Lives In obedience to this Law of God the godly Father of the Family upon the preparation of the Passeover John 19.14 searched with a lighted Candle every corner and would not leave one Crum any where The Third Qualification is If the house were too little to eat up a whole Lamb then might they call in some Neighbour-Family to joyn with them that their Number might be sufficient to eat up the whole Exod. 12.3 4 10 46. The Rabbins and Josephus say that at the fewest ten men must be counted for Communicants whom they called Sons of the Society we read that Christ sat down with the Twelve Disciples to eat the Passeover Matth. 26.18 20. Some Families might consist mostly of Women some larger and lesser than others Abraham had 318 Trained Servants where a Lamb might be too little in which case more Lambs were allowed but where the Family had too few Persons then other Families were added to make the Number sufficient for eating up the whole Lamb yet every one to have enough Some learned Men say that such as were large and numerous Families might well enough be sufficed with one single Lamb because they were to feed upon it after a Sacramental manner more than to fill their Bellies only However All this was to teach them Unity
thoughts of his heart However this is certain the Lord saw his way was perverse v. 32. he went with peevish perverse purposes therefore was God angry with him The Second Remark is Wicked Men do meet with Remora's in the pursuit of their wicked Projects whereby their furious motions therein are oft marvelously retarded c. as did Pharaoh in his furious pursuit after Israel whose Chariot Wheels were taken off so that he drove heavily c. Exod. 14.25 And thus it was with Balaam here whose Asse could not gallop fast enough to procure his preferment in his own apprehensions yet in his perverse purpose he meets with many rubbs both from his own Ass and from God's Angel so that he could not carry on his full career without interruptions once and again and the third time also for God's Angel sent by God's Anger stood in the way of Balaam's Ass 1. To frighten her out of the way v. 22 23. 2. To stop her in her gallop v. 24. and 3. To knock her down to the ground c. The Third Remark is This Angel of the Lord is supposed to be the Lord of Angels no Created one but the Angel which redeemed Jacob from all evil Gen. 48.16 and now came to redeem the Children of Jacob or Israel from those evil and Cursed Curses that Balaam intended to denounce against them This Angel of Jehovah so call'd v. 22. was that same Angel who was the Guide of that Old-Testament-Church in her wandring ways through the Wilderness in whom Jehovah's both name and nature was Exod. 23.20 21. He was no less than even Michael the Great Prince who evermore standeth up for his Redeemed People Dan. 10.21 and 12.1 The Fourth Remark is That our Blessed Redeeming Angel our Lord Jesus should be stiled Satan here is very marvelous Le Satan li Hebr. ver 22. in Adversarium illi to turn Balaam out of his perverse way Christ is as Satan Hebr. an Adversary When this name Satan is used for an Adversary to God's Church and Children then usually Satan signifies no other than the Devil as Job 1 6. Mat. 4.10 Rev. 12.9 and 20.2 c. But here Satan is used for an Adversary against a Wicked Sorcerer and his Diabolical Divinations as likewise for a Defender of God's People therefore is it applyed to an Holy Angel yea to the Prince of Angels and Men the Angel of the Covenant Mal. 3.1 the Lord Jesus Christ. The Fifth Remark is Here is a marvelous manifestation of the Love of God to his Church the Children of Israel that when he had given seeming leave to this mad Soothsayer to go forth against them he immediately sends forth his Angel yea his Son to oppose him with a real resistance and to stand for his Church and Chosen by withstanding him in his ways for God granted his Request in wrath only because it was a Request against God's revealed will v. 12 13 32. and now God's Angel wichstands him tho' he bade him go because he knew that he went with an evil purpose to curse those whom God had blessed The Sixth Remark is The Grandeur and Equipage this Soothsayer rode in having two Servants it may be in their Liveries at his heels to attend him v. 22. This False Prophet rides not without his two Men God's Levite had one Man Judg. 19.11 O what a pity it is that God's Ministers of the Gospel should be such Slaves to others and no other than Servants to themselves yet both Balaam's Servants cannot counter-comfort him or keep him in his way when the Most High God comes forth to contradict him in his purpose The Seventh Remark is The Ass saw the Angel v. 23. whom Balaam tho' a great Prophet acquainted with Visions and Revelations saw not nor did he know as he acknowledged v. 34. that an Angel stood in his way Thus God confounds the Wisdom of the Wise by base and contemptible means for the Foolishness of God is Wiser than the Wisdom of Men 1 Cor. 1.25 No doubt but Balaam was a Prophet had in most high reputation when foreign Kings did so greatly admire and court him that whomsoever he blest should be blessed and whomsoever he curs'd should be cursed v. 6. The Kings of the Earth look'd upon him like as Simon Magus in Samaria was look'd upon as the Mighty Power of God Acts 8.10 Yet what a blind buzzard becomes he here not to see so much as the rude and silly Animal his Ass did which both saw and avoided the Angel with the drawn Sword for her Matter 's safety as well as her own no question need be made but that Balaam's eyes were notoriously blinded with the dust of Covetousness and were marvelously dazled with the glittering glories of his fancy'd promised promotions Beside by this the Lord teacheth the vanity of Soothsayers and the folly of those that dare prognosticate future contingencies He that could take upon him to advertize others of things which should befall them Numb 24.14 could not advertize himself of the danger of death that was before him but was more stupid herein than a stupid Ass tho' courted by Kings c. N. B. When Visions appeared the true Prophets were wont to see them yet others in their Company saw them not as in Dan. 10.7 Acts 9.7 but here this mad Prophet feeth nothing yet the Beast under him hath her eyes opened to behold both the Apparition and the Danger thereby therefore as wiser of the two she turneth aside to avoid it when her mad Master runs upon his own ruine The Eighth Remark is Wicked Men going on still in a way not good escaping one Danger do fall into another and greater till their peril become inevitable Jer. 48.43 44. He that fleeth from the fear shall fall into the Pit and he that getteth out of the Pit shall be taken in the Snare Thus it was with Balaam here the Angel stood as his Satan or Adversary first in a wider way adjoyning to a Field with a drawn Sword in his hand because this Soothsayer had whetted his tongue as a Sword Psal 64.4 to Curse Israel that they might be slain with the Sword of Balak his Curses would have been like the piercings of a Sword Prov. 12.18 Therefore the Lord to reward him according to his works sends out a Sword against him which he the first time escaped by his Ass turning aside into the Field v. 22 23. Now the same peril meets him again in his passing on between two Walls v. 24. The Angel needed not to chuse any such advantagious place but he did it to admonish both Balaam and us of that remarkable truth above-mentioned In this second Sign God comes nearer unto Balaam who still went on his perverse way which now led him into this Shognal Hebr. or narrow Path where he had no room to start aside v. 24. but he must crush his foot against the wall v. 25. The Ninth Remark is Behold the difference betwixt the
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Angel but the Eternal Son of God that Angel of the Covenant appeareth for he is call'd Jehovah ver 14. and the Lord ver 16. to whom Gideon built an Altar which is a Prerogative peculiar to God ver 24.26 and this Son of God oft appeared to the Sons of Men out of his Philanthropy or Love to Mankind Prov. 8.30 31. and as a prelude to his Incarnation Tertullian's Phrase is Christ was oft in carne long before he was ex carne oft in the form and likeness of Flesh before he took upon him the Nature and Substance of Flesh He appeared of old to Abraham Gen. 18.17 and to Jacob Gen. 32.24 whom he calls his Redeeming Angel Gen. 48.16 and to Moses in the Bush Exod. 3.2 Deut. 33.16 and to Israel at Bochim Judg. 2.1 c. and here to Gideon resembling a Man both in his Postures and Actions The Fifth Remark is Christ's Errand hither was both to call Gideon to be Israel's Judge and to comfort him also against their present Miseries therefore gives him a more than Angelical Salutation The Lord is with thee above that of Boaz Ruth 2.4 or that of Gabriel Luke 1.28 Gideon complains ver 13. Christ liking well his Pious Expostulation the publickness of his Spirit and his sensibleness of the common Calamity look'd upon him ver 14. with a look of Love as he did upon Peter Luke 22.61 and with a pleasant Countenance gives him an Efficacious Call from his Threshing of Wheat to a Threshing of Midian This Gibbor Hicchail Hebr. or Mighty Man of Strength must now go Thresh those Plowers that had been Plowing upon Israel's Backs for seven Years ver 14. Christ promiseth to make a new sharp Threshing Instrument with Teeth wherewith the Worm Jacob shall Thresh the Mountains and beat the Hills as small as Chaff Isaiah 41.14 15. and here he saith to Gideon as is said to the Daughter of Sion Arise and Thresh and I will make thy Hoofs Brass and thy Horns Iron and thou shalt beat in pieces many People Mic. 4.13 And notwithstanding Gideon's modest Refusal of this Call and Commission because of his Meanness want of Men Means Money and Authority c. ver 15. yet hath he Christ's assurance that he should Thresh those Mountains the Midianites and their vast Multitudes as if they were but one Man ver 16. and such a Mighty Man of Valeur as Gideon was might think himself able enough to match any one Man whomsoever The Sixth Remark is Gideon asketh a Sign ver 17. This he did not from want of Faith but from weakness of Faith he sought not a Sign as the Pharisees did Matth. 16.1 4. to satisfie his Curiosity or Incredulity but for farther Confirmation of his Divine Call to be Israel's Deliverer Here Gideon was faithful in weakness though but weak in Faith 't was a great trouble to God's Church not to see Signs Psal 74.9 this he desires may be strengthened with a Sign to assure him that he must be the Man who should help the Lord against the mighty Midianites as the Phrase is Judg. 5.23 even this Lord Christ. He presseth here after assurance of good success in so great an undertaking loath he was to be deluded by a Fancy instead of Faith whereof had there been a total want he had never been reckoned among those Renowned Worthies for the Eminency of his Faith in that little Book of Martyrs Hebr. 11.32 The Seventh Remark is The Miracle that the Messiah wrought at Gideon's Request as a Sign whereby his Faith had a full Confirmation ver 18 19 20 21 22 23 24. the Materials of this Miracle were Gideon's present or provision for this Angel as Gen. 18.5 as refreshing Food for a weary Traveller Thus Lot did as well as Abraham Gen. 19.3 and Manoah did so afterward Judg. 13.15 no doubt it was not intended for a Sacrifice for the Requisites to a Meat-Offering Levit. 16.12.15 are not mentioned here but for a Dinner prepared to refresh his unknown Guest the Angel bids him pour out the Broth on the Flesh and Cakes laid upon the Rock out of which Fire came forth as soon as he had touched them with the Staff in his hand and turned his Meat-Offering into a Burnt-Offering N.B. Well were it with us if we could lay all our Services upon the Rock Christ 1 Cor. 10.4 We should do all in the Name of the Lord Jesus Col. 3.17 then might we find more of the Spirit of burning Isa 4.4 which would not only burn up our Corruptions more but also render all our Services more acceptable to God Psal 20 3. turn into Ashes the Geneva Reads as Sacrifices offered up by fire unto the Lord for a sweet Savour Levit. 1.9 13.17 and 2.9 c. and 3.5 c. Thus the Hallowed Shew bread was to be hot Bread daily set before the Lord 1 Sam. 21.6 This Miracle of the Messiah here was the greater partly because the more that the Flesh and Cakes were moistened with the Broth the less apt they were to be to consumed by the fire as was that of Elijah 1 Kings 18.33 and partly because the Angel by this Act did declare himself to be no mere Man that stood in need of any such Provisions for his own Repast but that he was more than a Man even the Son of God whereby Gideon's Faith might the more be confirmed that he who had thus promised success against Midian unto him was throughly able to perform it Though at present Gideân was affrighted when he saw the Miracle and the Angel vanishing suddenly out of his sight for he knew the Lord had said There is no Man can see me and live Exod. 33.20 yet should he have known also how Jacob had seen the Face of God and lived Gen. 32.30 Thus also God talked with Moses yet his Life was preserved and so was Israel's Deut. 5.24 Gideon here saw God in a Mediatour but he yet understood not this but crys I am an undone Man and shall doubtless die This he thought from the weakness of his Faith and not like himself a Mighty Man of Valour for had he now Died what would have become of God's Promise to him that he should live to save Israel out of the hands of Midian this was like David's Distrust I shall one day perish by the hands of Saul 1 Sam. 27.1 and Psal 116.11 I said in my Haste Samuel is a Lyar in promising me the Kingdom making the Promise of God of no effect Gideon's fear lasted till the Lord spake Peace to him ver 23. then went he to build an Altar unto the Lord that had appeared to him upon the top of the Rock where the Miracle was wrought and call'd it Jehovah Shalom that is the Lord send that peace which he hath promised ver 24.26 The Eighth Remark is Gideon's Zeal for God against Baal when his Faith was farther confirmed and when the Lord gave him an express Command to rout out the Worship
God bless'd him with Threescore and Ten Sons all lawfully begotten by his Body and none of them Adopted only ver 30. and he had one Son by his Concubine who moved him to call his Name Abimelech which signifies my Father the King probably out of her Pride and out of design to have him a King though his Father had refused it ver 31. That design breaks forth in the next Chapter This Eighth Chapter closes up with the Third Branch of Gideon's Description to wit his Death and Burial and Israel's Horrible Apostacy after it ver 32 33 34 35. Their Piety died with Gideon Judges CHAP. IX JUdges the Ninth contains the History of Abimelech the Sixth Judge of Israel so called though indeed he did Vsurp the Kingdom He is described First By his Name Father and Kindred ver 1. Secondly By his double State of Prosperity and Adversity from ver 2. to ver 28. Thirdly By his Deeds in conquering the Seditious and Besieging the Tower from ver 29. to 49. And Fourthly By his Death as Jotham had foretold it from ver 50. to 57. The Remarks are First How great a mischief many times is the Death of a good Governour as it was observed before the loss of former Judges was again and again a mischievous loss to Israel both as to their Religion and Liberties So here again no sooner is Gideon gone but Israel is gone both from God and from all Godliness they make Baal-Berith their God to whom they become professed Covenanters as the Name importeth Judg. 8.33 Yea this People were of such a wicked Temper that they neither remember'd the Favour of God nor the Valour of Gideon but so mad they were after their Idols Jer. 50.38 that they neither feared God nor Reverenc'd Man Judg. 8.34 35. Apostates from God prove Devils to Man Therefore as God had scourged them for their former Folly Apostacy and Idolatry by Forreign Foes So now he comes to plague them for the like Provocation and worse as it was against more light and love against more Means and Mercies added to the large number of all their former Deliverances with the Plague of a Civil Vncivil War among themselves insomuch that they are made to sheath their Swords in one anothers Bowels through Abimelech's Ambition c. N.B. Gideon's Ephod left behind him did indeed become a Snare Judg. 8.27 making a most fearful Schism and Division among the People for some of them went to Worship God as Shilo as they had done for many years from Joshua's Judgeship others new-fangl'd were for this new Altar and Ephod at Ophrah This was enough to sow Seeds of Sedition amongst them and because good Gideon gave the occasion hereof he therefore got to himself a new Name namely Jerub-bosheth 2 Sam. 11.21 Bosheth Hebr. as Ish-bosheeb signifies a Man of Shame Gideon got this Name of Shame for leaving this shameful thing the Ephod behind him but his Bastard Son he left proved worse c. The Second Remark is Abimelech's Prosperity in promoting his Plot and Project to compass a Crown and Kingdom His Ambition rode without Reins therefore goes he to Shechem where his Mother dwelt Judg. 8.31 Communes with his Kindred Uncles and others what might be the likeliest means for effecting his Design puts a starch'd Speech into their Mouths how to Court the Men of Shechem supposing they would willingly enough comply with a Regal Government which his Father had modestly refused and upon this Supposition grounds he his Oration That the Multitude of his Father's Sons was such they all affecting Domination as he Insinuated measuring them by himself for so ill minded Men do Muse as they use will occasion horrible Dissentions in dividing the Kingdom amongst them all that each may have his share this would cause dismal Stirs in the State All which confusion might be prevented by making me King saith he who am so nearly related to you and therefore shall be your no small Honour and Advantage Chap. 9. ver 1 2. and his Glozing Wheedles did easily captivate the Men of Shechem They readily complied because it seem'd to suit well with their Interest which will not lie at any time ver 3. and now having got a Temple built for their Baal-Berith after the Death of Gideon which he would never have suffered while he lived and endowed with considerable Revenues for those Men that were close-sisted in the Service of God could be open-handed enough to their Idol's Contributions they take out of this supposed Sacred Treasury Threescore and Ten pieces of Silver ver 4. N.B. All this the Devil in the Idol was willing to part with that therewith he might purchase the Heads of Gideon's Threescore and Ten Sons whom he found did Patrizare and were like their Father in opposing Idolatry With those Seventy Silver pieces Abimelech hired the Dehauched Desperado's as with Press-Money or Entring Penny promising them rich Plunder to execute his Devilish Design They march like a Ragged Regiment along with him to Ophrah and there Massacre Gideon's Seventy Sons upon a Stone as so many Sacrifices unto Baal upon this Altar to revenge the wrong that their Father had done to Baal in throwing down his Altar Judg. 6.27 28. Thus the Money out of Baal's House was expended in Baal's Service yet the Lord hid Jotham out of the Assassinates hands ver 5. he after did Jeremy and Baruch Jer. 36.26 The Third Remark concerning Abimelech's Prosperity when he had thus bloudily removed those Seventy Sons ' of Gideon excepting Jotham that were Rubbs and Remora's in his way to his Regal Government that his Bowl might run more roundly end-ways then the Men of Shechem are call'd together to make him King ver 6. This may well be look'd upon as an highly presumptuous Act for one single City to chuse a King for all Israel especially considering how God had appropriated the choice of a King over all Israel to himself Deut. 17.14 15. N. B. But it may be supposed this City had many Advantages at this Juncture for promoting this presumptuous Project As First The eager inclination of the Israclites in general to Kingly Government as appeared by their offer of it to Gideon and to his Sons Judg. 8.22 and though Gideon refus'd it for himself yet could he not give it away from his Sons to whom they then offered it also as well as to him Secondly There was now after Gidoen's Death a General Defection of the Israclites from God to Baal whose powerful Patron Abimelech only pretended to be at this time Thirdly The Proud Imperious Spirit of the Tribe of Ephraim unto which Shechem belonged did manifest it self Judg. 8.1 and 12.1 as if they had the prevailing power over all the other Tribes and could cause them to close with a King of their chusing among their Brethren Fourthly They here got the start and whipping hand of all the other Tribes actually at this time putting the Crown upon Abimelech's Head and having
of such great reckoning with God that he promises Earth to the Meek as he doth Heaven to the Violent Matth. 5.5 and 11.12 Heaven is had by the Violent Earth is Inherited by the Meek one would think that Meek Men are most like to be Sworn out of their Patrimonies as honest Naboth was but the less that Meek Moses was moved at Miriam's Murmurings so much the more did God strike in for him Numb 12.1 c. That Naomi should be thus meek in her Misery was much for Misery is a morose thing of it self and unhinges the Spirit yet Sanctified Affliction contributes much to meeken even a Cholerick Mind David till he had mourned for his sin was mightily severe against the Ammonites 2 Sam. 12.31 Yet after this how meek was he to Shimei c Meekness is the fruit of Mourning Matth. 5.4.5 The Hebr. words that signifie to be Meek and to be in Misery grow both upon the same Root to wit Gnani and Gnana which are of so great Affinity that sometimes the Septuagint renders the one for the other as Psal 36 11 c. Oh how happy might many Families be with more Meekness in them How many are Troublers of their own Houses Prov. 15.27 Thou stout and I stout as saith the Proverb and hard with hard never makes good Wall a soft Answer turns away Wrath Prov. 15.1 Soft Rains doth best allay the most boisterous Winds and a Flint is most easily broken upon a Pillow 'T is easier to stir strife than to stint it God knows there be many such Trouble-Houses Troublers of their own Flesh Prov. 11.17 and Troublers of their own Houses ver 29. they and their Houses never live at Hearts ease and content but rather all in Passion and Contention all in haste and in an hurry as no doubt were in the Houses of Worldly Laban and Nabal which two Names are one if turn'd back in reading V. 3. And her Hap was Vaiiker Mikreah Hebr. Her hap happened 'T was hap or chance in respect of Ruth but it was the Work of Providence in respect of God Hence Observ 1. Those very things that are casual and contingent as to us are yet necessary and unavoidable as to God Ruth did not purposely intend to glean in Boaz's Field as being altogether ignorant what Field did belong to him but she went out with a Resolution to glean in any Man's Field that would give her leave to glean there In whose sight soever I shall find favour Yet was it ordered by the secret working of Divine Providence that she lights upon Boaz's Field rather than upon any other Mans and this was done to make way for her Marriage to the Master of this Field Thus we read Luke 10.31 ãâã ãâã ãâã ãâã ãâã by chance there came by a Priest c. That chance was no other than God's Providence which over-rules all Matters even those that are merely casual and contingent to us The Greek work ãâã ãâã ãâã ãâã ãâã is related to ãâã ãâã ãâã ãâã ãâã which signifies the Lord and so the word may be read It was thus ordered by the Lord 'T is God's Providence that orders all things Man's way is not in himself Jerem. 10.23 and 't is said Pharaoh will go c. Exod. 7.15 'T is God's Providence not the Goddess Fortune that orders all even those things that fall out to us Ex improviso praeter prepositum unexpectedly and beyond our purpose The same hand of Providence that caused Saul's Javelin to miss David's Body 1 Sam. 18.11 and other times did also cause David's Sling-stone to hit Goliah's Forehead 1 Sam. 17.49 as also the Syrian Arrow which was drawn in a Bow at a venture to hit betwixt the very Joints of Ahab's Harness 1 Kings 22.34 The same Act which is casual and contingent to Men is yet necessary unto God 'T is remarkable when Nebuchadnezzar came into Syria to a place where two ways met he used his Heathenish Divination to know which way he should take whether against the Ammonites or against the Jews both which had Revolted from him God over-ruled the Matter so that he came against Jerusalem not against Rabbah this was above Man and from God Ezek. 21.21 c. How God may order the French King against us we know not Oh pray that God may not Hiss for them Isa 7.18 And she came and Gleaned 'T was a Mean yet an Honest Employ yet this humble Soul buckles to it though undoubtedly she had never been brought up with it her Mother Naomi who went out full ch 1.21 and so had Means sufficient to maintain her self and Family in a strange Countrey had not used Ruth to any such low Offices yet not she humbly owns it and acts in it and the Lord turn'd it to her great Advancement Hence Observ 2. Even Mean Employments humbly and honestly stoop'd unto do by the good Providence of God prove notable steps to very high Preferments God resists the proud whose Minds are above their Means but he giveth Grace to the Humble Jam. 4 6. ãâã ãâã ãâã ãâã ãâã God sets himself in Battle Aray against all such as the Greek word signifies above all other sorts of Sinners the Proud are principal Invaders in their ãâã ãâã ãâã ãâã ãâã or becoming Gods to themselves as Satan early insinuated Gen. 3.5 of the Divine Prerogative and are the chief Invaders or Plunderers of God's best Flowers of his Crown and Dignity Therefore we must pray to be preserved from that perilous Pinacle of Pride and Presumption God defieth such as Deifieth themselves he beholdeth the proud afar off Psal 138.6 he cannot abide the sight of them but such as humble themselves under the Mighty Hand of God as Ruth did here God will exalt them in due time 1 Pet. 5.6 The lower the Ebbe is the higher will the Tide be the lower that the Foundation is laid the higher will the Superstructure and Roof be over-lay'd A diligent person never liveth long in a low place Prov. 22.29 He shall stand before Kings c. But suppose such a Soul live low all his Life yet if his diligence proceed out of Conscience he shall stand before the King of Kings which is far better at his Death there Angel-like to behold the Face of God for ever When Saul was little in his own sight to seek the lost Asses 1 Sam. 15.17 God prefer'd him to a Kingdom and David from the Sheep-fold was brought to the Throne Thus the Lord looked upon the low Estate of his Hand-maid Mary Luke 1.48 upon Ruth here and so he will do upon others also V. 4. And behold Boaz came from Bethlehem The Adverb behold is a Note of Attention calling up our Minds to observe carefully this special passage of Providence Hence Observ 1. The Works of God's Providence are very Wonderful Works There is a behold put upon this passage Oh the wonderful Concurrence of these Occurrences Here Ruth is ordered by Providence into
than Words and sear of punishment he knew would prevail most with the Mobile especially with those whose Wealth lay mostly in Cattel N. B. Nor doth he threaten to hew themselves in pieces lest he should seem to begin his Reign with too much Rigour but prudently lays the Penalty upon their Goods and not upon their Persons the more to sweeten his Government to them nor would all Saul's Minaces in words have avail'd with the Male-Contents especially had not the Fear of God fallen upon them also 't was this made them come forth with one consent to the number of Three Hundred and Thirty Thousand Men v. 8. Saul dispatcheth the Messengers with glad Tidings to Jabesh v. 9. who next Morning wilily sent word to Nahash They would come forth according to Covenant v. 3.10 this made the Ammonites secure N. B. 'T is lawful to deceive by Stratagems such Enemies as it is lawful to slay with the Sword The Second Particular of the Specimen is the Concomitants of it As First The time when Saul Assaulted the secure Besiegers it was in the Morning Watch before they were looked for by either side for Jabesh expected them not till the Sun were hot v. 9. and Ammon was lull'd asleep with expectation of the Besieged coming forth to them the next Day to have their one Eye put out which indeed blinded the Besiegers of both their Eyes with the sleep of Security Secondly The manner how Saul Assaulted them namely by a Stratagem of dividing his Army into three Battalions to make Onset upon all sides at once that so he might strike the whole Camp with the greater terrour and prevent the escape of any And Thirdly The Event the utter Discomfiture of the Ammonites all these three are in ver 11. N. B. Though they had few Swords left in Israel chap. 13.19 22. yet they Conquer here c. The Third Particular is the Consequents which be two First The Zeal of the People to Vindicate the Dignity of their New King against such as the Belialists that had despised him They said to Samuel Whoever rejecteth Saul as King shall die v. 12. N. B. It seems Samuel was present with them in this Expedition and 't is a wonder how his Old Age cold endure the Marching of all the Day and all the Night before And 't is a Wonder likewise N. B. How Saul could raise such an Army as Josephus saith but falsly as a bragg of his Jews to the Romans consisting of Seven Hundred Thousand but the Scripture saith Three Hundred and Thirty Thousand that he should not only raise them but also rally and Muster them into Companies and Regiments yea and March them over Jordan to Jabesh and Conquer the Enemy all in one Day and Night N. B. Surely Saul might say as to his wonderful Celerity what the great Caesar said after him Veni Vidi Vici I no sooner came but I overcame The Second Consequence is Saul's Prudence and Modesty yea Piety v. 13. the People had been so prudent as not to speak their aforesaid words to Saul lest they should have provok'd him to Revenge in his own proper cause but they spake to Samuel as to their Judge whose place it appertained more unto than for Saul to right himself Now Saul both prudently and modestly prevents Samuel's Answer to the People with a God forbid That any Man should die this Day wherein the Lord hath wrought such a glorious Victory The Glory of this Deliverance shall not be stained with the Blood of any of my Subjects and by thus openly declaring his Clemency in the beginning of his Reign he did much ingratiate himself into their Affections to his own Establishment N. B. 1. Humane Laws may be dispensed with upon Emergency but not the Divine Law c. N. B. 2. Many good Vertues were found in Saul before the Evil Spirit entered into him c. To which two Consequents may be added a Third not here mentioned namely Jabesh Gilead's thankfulness to Saul for his so seasonable saving of their Right Eyes c. The Memory of a good turn must never wax old N. B. Those Men of Jabesh-Gilead were truly grateful such as are rare to be found These Men remembred this kindness of Saul to them many Years after for when the Philistines had beaten his Army and abused his Dead Body by hanging it up in the Sun against a Wall till it putrified and became full of Vermin they Arm themselves and went all Night to rescue his Dead Body from the Philistines as he had marched all Night to Rescue them from the Ammonites Burnt it and Buried his Bones fasting Seven Days 1 Sam. 31.9 10 11 12 13. The second and last part of this Chapter is the Oath of Fidelity that Israel universally Swears to the new King v. 14 15. where Note N. B. First Samuel's Sublime Wisdom in making no motion nor mention of this Covenant of the Kingdom at Saul's first Election while the People were generally disaffected towards him because of his mean Extract Rustick Life c. but now when Saul had given them such eminent Proofs of his Valour and Vertue and when God had honoured him with so glorious a Victory which had made the People place their Affections upon him both eagerly and unanimously then doth Samuel strike while the Iron was hot and set in with this fit Season N. B. Secondly Samuel calls a General Assembly from Jabesh to Gilgal which was in their way home to most of them but more especially because it was a place famous for many publick Conventions there kept and particularly for the Covenant renewed by Joshua between God and the People when God rolled away Reproach from Israel in their Circumcision therefore was the place call'd Gilgal which signifies Rolling c. Josh 5.8 N. B. Thirdly Here 't is said The People made Saul King whereas it was the Lord's immediate Act to Constitute him King Chap. 8 9. and 10.1 and the People only accepted of that Election the Lord had made for them recognizing the first Act by a renewed Universal Consent All now personally Swearing Allegiance to him to prevent any future Factions and Insurrections c. N. B. Fourthly The Ceremonies of Saul's Inauguration before the Lord and his Prophet Samuel some suppose to be these 1. They set the King upon his Throne 2. They Crowned him 3. They Anointed him 4. They put the Book of the Law into his Hand 5. They took an Oath of him to observe it 6. They Offered Sacrifices of all sorts upon the Altar that was at Gilgal partly praising God for present Mercy both in the Victory over Ammon and in their Settlement under Saul from sad Distractions and partly praying to God for his future favour c. 7. Shutting all up with sundry Signs of publick Joy 1 Samuel CHAP. XII CHapter the Twelfth sheweth how Old Samuel Abdicates himself from the Office and Magistracy of Judge in that Publick Convention held
Pride and Rashness telling him he was fitter to Attend Sheep than to Fight with this Philistine v. 28â where the Eldest Brother basely belyeth his Younger Brother as if he had left his Fathers Sheep without a Keeper in the Wilderness whereas that is expresly contradicted v. 20 and he judgeth of the naughtiness of David's Heart most probably by his own taking upon him that which belongeth to God alone Namely To know the Heart Jer. 17.10 N. B. Whereas indeed it was Eliab's Envy at Davd's former favour and preferment at Court when sent for by Saul to Harp away his Evil Spirit and now he fears his further advancement above himself and his Brethren should it happen that he should have the Victory over Goliah and therefore he upbraids him that he was come up out of Curiosity only to behold the Battle This foul Accusation of Eliab David fairly answereth v. 29. that he came not thither out of his own Curiosity but his Father had sent him with supplies to himself and to his two other Brothers and tells him he look'd upon himself as equally concerned with others in the Common Cause N. B. Thus he Answers his Envious Brother with Meeknnss of Wisdom Jam. 3.13 and when he had said something in defence of his own Innocency He giveth place to his Brothers Wrath Rom. 12.19 And turns from him to another v. 30 That he might not Answer Anger with Anger The Second Impediment was from David's King as the First was from David's Brother David's desire was that Saul might receive intelligence of his Embracing the Challenge and therefore did he so busie himself to be in several Companies that so some or other might carry these tydings to the King which was so grateful to all under so great a Consternation And accordingly it came to pass Saul sends for him to whom David spake Let no Mans Heart fail because of him v. 31 32. with so much Courage and Confidence as if he had already set his Feet upon the Philistines Neck all to comfort Distressed and Distrustful Saul who from his Distrust in God First Denies David 's Ability to Encounter such an Antagonist v. 33. telling him he was no fit match for so great a Monster being but a Novice both in Age and in Arms speaking to David as the King of Troy said to young Troilus Thou art Impar Congressus Achilli Such a Raw and unexperienced Souldier cannot Cope with so great a Warriour Secondly David Affirms his own Ability by his Affiance and Confidence in his God and this he confirms by various Arguments v. 34 35 36 37. He Argueth First From his own former Experiences concerning his Ability God gave him to Conquer a Bear at one time and a Lion at another time saying both which came to devour my Lambs and caught each of them one in their Mouths Upon which I arose up against the Lion without either Sword or Spear in my Hand having no Weapon but my Sheep-hook by me I closed with him hand to hand as we say took him by the Nether Jaw forced him by plain strength to let go the Lamb out of his Mouth and then slew him when I had delivered the prey And it being easily understood and believed that he did the same to the Bear therefore he looked upon it as needless to express the particulars thereof N. B. From whence Note these two things the first is That ever after Samuel had Anointed David and the Spirit of the Lord came upon him he was endued with extraordinary Might and Magnanimity So much he had given him as that he was able to break a Bow of steel as he saith of himself Psal 18.34 and what could a Samson have done more than what David did here in destroying a Lion that was Hungry and possessed of his Prey though he had nothing but his hands to grapple with him The second Note is David in delivering his Lamb out of the Jaw of the Lion was therein a Type of Christ who Delivered his Darling the Church Psal 74.19 out the Mouth of that Lion of Hell who is called the Dragon also Rev. 20.2 and if the Devil be Leo ãâã ãâã ãâã ãâã ãâã a Roaring Lion 1 Pet. 5.7 Christ the Lion of the Tribe of Judah Rev. 5.5 is ãâã ãâã ãâã ãâã ãâã He that delivereth all his from the Wrath to come 1 Thes 1.10 A Salve fit for the Sore c. The second Argument David urges to Saul for procuring the King's Commission to fight this Duel is drawn from the person of his Antagonist Goliah as the first was drawn from himself saying This Vncircumcised Philistine shall be no more in my hands than was the Bear and the Lion c. ver 36. wherein he confirmeth his own Courage and corroborateth Saul's trembling and fainting Hope with a Reason grounded upon clear Experience which as it giveth way to no Disputes so it is exposed to no Denial As if he had said if I have through the Valour of my Mind and Strength of my Body wherewith the Lord then endowed me been made able to master the Bear and the Lion why may I not master this Vncircumcised Dog as Goliah called himself ver 43. who is an Alien to the Covenant of God and therefore Death will sweep him away and Hell will swallow him up as Lucifer Isa 14.9 15 23. by the means of my hands who am circumcised because he is out of the custody of God's Covenant The third Argument David draws from the Dignity of those People whom this bawling Dog had defied He hath defied the Armies of the Living God Ver. 36. wherein he argueth this Railing Beast hath not only reproached the Israel of God ver 10. but also through their sides even the God of Israel himself so bring he in His fourth Argument from the God of Israel v. 37. I know He will not suffer himself to be thus reproached by such a barking Beast who is far more injurious to God's Honour than was either the Bear or the Lion which I slew The Lord is sensible of the woundings of himself in the sides of his Servants whom he hath promised protection unto saying to them Your Cause shall be my Cause I will concern my Almighty Power for you N. B. Thus our Lord said to another Saul of this Kings name Saul Saul why persecutes thou me Namely in my Members Acts 9.4 This Blasphâmer thinks God is not able to defend Israel The third Remark upon the Concomitants is David's Auxiliaries applied when his Impediments were removed The first wat Saul's Consent and Commission for the Combate ver 37. David had so convinced the King with his strenuous Arguments seeing his Courage and Confidence was so well grounded upon his former Experience not doubting but the same God who by his gracious Assistance had delivered him from the Bear and Lion would deliver him from Goliah as 2 Cor. 1.10 and deliver him up into David's hands he could no longer deny his
first Treachery if he should yet prevail they desperately endeavour to betray David into Saul's hands the second time to quit themselves of David's Revenge The Second Remark is The opportunity David gave them of this second Treachery was his returning again to the Hill of Hachilah where he had hid himself before Chap. 23.19 the occasion of David's returning to this same Hill again was because it lay nigh unto the Estate of Abigail whom he had lately Married the Emoluments whereof he and his Men stood in need enough of under their necessitous Circumstances and he might hope that both Saul was mollified and the Ziphites at least cautioned by their late disappointments or because he could retreat from thence most commodiously into other places if need required The Third Remark is The Lord suffers those Treacherous Ziphites to send for Saul the second time and Saul must come again with three Thousand chosen Souldiers to seek David again after his former meltings over him and pitch his Tents upon the very Hill of Hachilah ver 1 2 3. N. B. This the Lord ordered not only to allay and qualifie the transporting joy of David's new Marriage with Abigail but also to make a fool again of Saul as appears by the Sequel The Second Part of this Chapter is David's Antidote against this new danger The Remarks upon it are First Saul having desisted from pursuing David for some while because he had bound himself from such persecuting Practices upon David's sparing his life Chap. 24.26 27. The Ziphites though bound to favour David as one of their own Tribe Josh 15.55 yet fearing an after reckoning for their first Treachery as above stir up Saul to a second assault assuring him that now David was as the Hunted Hare return'd to his old form and now Saul might both catch him and kill him so rid both himself and them from all fears of his coming to the Crown at this Saul marches with his Men whereof as is suppos'd Jonathan David's dear Friend gave Intelligence N. B. The Ziphites had assured Saul he might have destroyed David before had not the Philistines so unhappily invaded the Land and delivered David at that time but now he need not fear any such diversion c. Now is David in more apparent danger than heretofore from Saul's besieging him again and now David acts his trust in God as a Remedy against the Treachery both of Saul against his former promise and of the Ziphites notwithstanding their former unsuccessfulness It was undoubtedly an eminent act of strong faith in David in the first place to adventure himself it may be disguised into Saul's Camp first singly as a Spye at some distance and after only with Abishai his Sisters Son Ahimelech the Hittite likely not daring to venture with him ver 4 5 6 7. even to the very Tent of Saul in the midst of the Camp Abner and his Army lying round about to guard his Royal Person This seems to be a very bold and daring attempt and no less than a tempting of God N. B. But it must be considered not only how such Heroick Acts have been done by that Pagan King Alexander the Great who once ventured to pass privately into the Camp of King Porus his Enemy to his great advantage for his ensuing Victory But also how Gideon did the like by Divine Direction for the confirmation of his Faith Judg. 7.11 accordingly no doubt but David did this by a special direction from God likewise N. B. Note well This Act of danger and difficulty was not an Act of Presumption but of a Divine Faith in David Reasons be First David had a general assurance that God would preserve him from all Perils for the Kingdom according to his Promise Secondly He might have a particular Revelation as a Prophet from God that he would cast Saul and his whole Army into a dead sleep for David's protection and security from danger and Thirdly God might give David a Special Promise of giving him a second opportunity to manifest his innocency towards Saul for the farther conviction of that Hypocrite concerning David's Righteous Cause The Second Remark is David's second Act of Faith in preserving the life of Saul against the urgent suggestions of Abishai ver 8 9 10 11 12. wherein Mark 1. Abishai finding Saul fast asleep asks leave of David to nail him to the ground at one blow without need of a second stroke This was the second time of his provoking David to destroy Saul Chap. 24.4 and here though he had received a repulse the first time and was restrained yet now Abishai argueth there is more Reason now to kill him for such and so implacable is Saul's malice that neither thy Clemency towards him nor his own Promises and Oaths to thee for thy safety can oblige him to any lasting reconciliation therefore saith he to David thou dost but tempt God to let slip such an opportunity as God by his miraculous Providence now offereth thee to provide for thy own and all our safety Mark 2. David's Answer Though I be the Lord 's Anointed in Reversion yet Saul is the Lord 's Anointed in Possession therefore I who am still a private Person and a Subject to Saul my Sovereign cannot kill him without sin though he be a Tyrant and rejected of God I can neither do it my self nor suffer to see it done by thee but I will wholly leave him to the Lord who set him up to pull him down for to him only vengeance belongeth Rom. 12.19 And herein David refers not only the matter of his revenge to the Lord but the manner of it also namely three manner of means as 1. The Lord may smite him as he did Nabal or 2. He shall dye according to the course of nature or 3. He shall descend into the Battle and perish which was that way of all the three that God was pleased to chuse and use both to bring Saul to his death and David to his Kingdom Mark 3 Though David spared Saul's Person yet took he away Saul's Spear and a Cruse of Water to become Pledges of David's sparing Saul's life when it was in the power of his hands and might have slain him with his own Spear The Third Remark is The Third Heroick Act of David's Faith in his daring defence of his own doings openly Proclaimed in despite of Saul of Abner and of all the Army ver 13 14 15 16. wherein Mark 1. David gets out of Saul's Camp at a due distance both for the Armies audience and for his own safety Behold here how good David transforms himself into all forms and shapes both of Speech and Spirit that he might do good unto this bad Man to work his weal even in both Worlds c. Mark 2. He calls aloud of Abner by name who was so fast asleep that though the Ear be first awake in the Morning as we use to say and a Man call'd upon by his name will start up
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
now the Lord sends him here with Sad Tidings about filling his Family with variety of sore confusions The former was the fruit of his Integrity because he was a Man after God's own Heart 1 Sam. 13.14 And had respect unto all God's precepts Psal 119.6 yea and because it was in his Heart to build God an House therefore God would build an House for him 2 Sam. 7.11 1 King 8.18 1 Chron. 17.10 But this latter was the fruit of his Apostasy and Back-sliding from God and Godliness David's dangerous Down-fall had many manifest Gradations each lower than the other as N. B. Note well Mark First He began with Ease and Idleness unbeseeming a King Mark Secondly He falls into Lust and Wantonness which Fire being not carefully quenched Flamed forth into the Act of Adultery Mark Thirdly This Act hardens his Heart so that all his care now was to hidâ his Sin and to avoid the shame In order hereunto he makes Vriah Drunk to flush him with Desires of Doing with his Wife that David's Doing so might not be discerned Mark Fourthly When this Project would not prosper Vriah must be Murderd in a Treacherous manner Mark Fifthly Joab his General must be involved into the Guilt of the Murder Mark Sixthly And rather than this Murder should be omitted the very Ammonites shall be encouraged with a Conquest and some brave Souldiers of his own Army be killed for company and sent into another World Mark Seventhly David's dreadful descent into Sin from one degree to another did so hoofe and harden his Heart through the deceitfulness of Sin Heb. 3.13 that he lay in this Spiritual Lethargy of Impenitency for three quarters of a Year and upwards untill the Lord out of tender compassion towards him was graciously pleased to send Nathan to awaken him and to make him feel the Bruises of his foul fall c. N. B. Oh! then what need have we all to Pray Lord lead us not into Temptation or if so then Lord leave us not in Temptation but lead us out of Temptation Godly David when left of God doth worse than wicked Ahab who only Coveted his Neighbour's Vineyard but David coveted the Wife yea even the Life of his most Valiant and Renowned Worthy and for no fault in him but only because he would not be drawn from his honest simplicity to serve for palliating David's Adultery The Third Remark is Nathan is sent of God to rouze David out of this Deep Sleep who most prudently introduceth his Divine Reproof with a pleasant Parable v. 2 3 4. after the manner of Antient Times and those Eastern Countries Because men that are awakened hastily out of a Deep and Sweet Sleep are apt to brawl at their best Friends for doing so therefore Nathan falls not foul upon David upbraiding him with reproachful Names of an Adulterer and a Murderer but in the wisdom of God dips his Nail of Reproof in the Oyl of a smoothing Apologue that it might drive the better and deeper N. B. David himself was a Prophet yet needs he Nathan the Prophet to be sent to him as one Physician to another But 't is Sanus ad aegrotum as Chrysostom saith the Sound to the Sick Nathan takes David when alone in his Closet retired from his Courtiers and fetcheth about this form of Speech as the Wise Woman of Tekoah did chap. 14.20 In which Parable he first fisheth out of David what the Law was and then forceth David to give sentence against himself v. 5 6. Nathan dresseth up his discourse in another person as if the relation had been real N. B. Men usually favour themselves too much when they are Chancellours in their own cause and measure all things by their own byassed Minds As the Patriarch Judah was partial in his sentence Let her be Burnt Gen. 38.24 until himself was concerned and then comes he off with She hath been more Righteous than I v. 26. Little did David dream that He was the Man in the Parable He could allow himself another Man's Wife yet Judge another Man to Death for taking away a poor Man's Lamb while David imagined it the offence of another and not his own Oh how is he transported with passion He can be more severe than God himself for God's Law only required a restoring fourfold Exod. 22.1 But David dooms this Thief in the Parable not only to do that but to Die too While David was indulgent to himself He was most severe to others as to the Ammonites after v. 31. N. B. That inhumanity in putting the conquered Ammonites to such terrible tortures was in the time of his Impenitency The Fourth Remark is Nathan applies all the parts of the parable to point out David's person when he had made his own Tongue a lance as Austin saith to rip up and heal his own Heart and so became self condemned Tit. 2.11 saying Thou art the Man Narratur fabula de te as the offence committed so heinous in thy Eyes is thine own so the Sentence thou hast denounced with so much severity should be thine own also Hereupon he reckons up the great favours God had done to David v. 7 8. And the Grievous Sins that David had committed against God ver 9. Wherein Mark First David was the Rich Man that had many Wives so under no need of stealing poor Vriah's Cade-Lamb as it was not want but wantonness no small Aggravation So was it the greater injury to Vriah to be robb'd of his only Jewel And the more kind Vriah had been to his own Ewe-Lamb Bathsheba the greater was her disloyalty to so Loving an Husband in prostituting her Body to David's Lust Mark Secondly the Traveller whom David Feasted in his Debauching of Bathsheba some say was the Devil who is a true Trudge over even over the whole World Job 1.7 1 Pet. 5.8 but others better say It was Fleshly Lust which yet was the Devil's Messenger with a Mandate to David that he might satiate himself with stoln pleasure c. This Carnal Concupiscence was indeed but a Traveller to David but a Stranger and not a Home-dweller with him N. B. This ought also to be our Care and Conscience that though a Temptation make its own entrance when the Doors of our Hearts are not carefully kept that against it yet may we not bid it welcome or make it any kind Entertainment We may not give it any voluntary Lodging Jer. 4.14 Much less Feast it c. Mark Thirdly Doth David think saith Nathan that God hath given thee so many great benefits that he might Hire thee to be wicked and to break his Commandments against Adultery and Murder Thou hast given a most wretched reward to thy Worthy Vriah that Man of Gallantry who had ventured his Life for thy sake and would have laid down his Life for thy safeguard yet hast thou basely slain him with the Sword of the Ammonites who will Revile Religion and its God for his giving Israel no better
Joab had ever been faithful to David's interest when all others of figure failed him and had done him most successful service at all times c. Thirdly In all those supposed failures that David disrespected Joab for still his design was honest towards David namely to keep the Crown fast upon the King's head and to procure peace to his Kingdom Fourthly Whereas Amasa whom David design'd to put into Joab's place had been faithless disserviceable and rebellious to him in the late rebellion and therefore ill deserving from David Fifthly God had testified his dislike to David when he used the like means in Abner's bringing over the House of Saul to him which project was branded with bad success Sixthly Suppose Joab had deserved to have been displaced by David he should have promis'd that preferment to some more pious person and not to such a perfidious piece as Amasa had proved to him Seventhly Nor may it be said that David did all this by a secret instinct of God's Spirit for this were to make the Spirit of holiness a Veil to cover the failures of David who tho' he was one of the best of Men yet was he but a Man at the best and had his many failures Eighthly Had David done this by divine direction it would have been attended with better success whereas he was crossed in this case of Amasa's in the next Chapter as he had been in that of Abner's before Ninthly However it was saith Peter Martyr here we may contemplate the wonderful Providence of God who thus disposed of this act of David First That the hearts of the Men of Judah might be inclined unto David by Amasa's means and Secondly that Amasa himself might be brought to condign punishment for his perfidiousness to David in the late Rebellion for this gave the occasion of his Slaughter The Third Remark is Shimei's meeting David in his return begging his pardon for his heinous Crime and offering his service to guard him with his thousand men at his heels to Jerusalem v. 16.17 18 19 20 21 22 23. wherein Mark First Shimei hasted to have his pardon also among the crowd of Pardons David was just now handing out from his Pardoning Office set wide open to pass an Act of Oblivion upon all Actors in Absalom's Rebellion Shimei thrusts himself among the Men of Judah who had been faulty and now pardoned by David v. 16. Mark Secondly Shimei had made himself Captain over a thousand of his own Tribe Benjamites to shew David his power in the People whereby he was able to do David either great service or great disservice according to David's clemency to him or his severity against him v. 17. Mark Thirdly Shimei notwithstanding his honourable equipage comes not to excuse his sin which indeed was inexcusable but in all humility falls down at the King's feet begging earnestly his pardon for the abominable out-bursts of his petulant and intemperate tongue for which saith he my own Conscience is now confounded yet have I not run away to flee from thy justice but am come first of all thy Offenders to crave thy mercy and thy Clemency to so great a Criminal which will much encourage all other delinquents v. 18 19 20. Mark Fourthly Abishai's condemning Shimei v. 21. intimating that such a slight humiliation and supplication could not be a sufficient expiation of his Capital Crime in Cursing the King so expresly forbidden by the Law of God Exod. 22.28 and by the Analogy of that Law Exod. 21.17 therefore he ought to be punish'd by death which he peremptorily demands of David minding him of his own former zeal against those who offer'd any injury to Saul because he was the Lord's Anointed for which thou saith he reproved me 1 Sam. 24.6 26.9 Mark Fifthly David's both defending and absolving Shimei against him v. 22 23. First He defends him saying I perceive the hand of Joab is in this also and why will ye two Sons of Zeruiah still interpose your power to intercept my Royal Prerogative tho' there be reason in the thing yet there is none in the time is not this the day of my new Inauguration to my Throne So it calls loud for my Clemency and would ye have me to defile such a good day with any act of severity Doth not my Prerogative impower me to pardon whom I please And sure I am my prudence requires mercy at this juncture wherein I must appease and not alienate the hearts of my People Should Shimei dye to day this would make all the delinquents in Absolom's Rebellion desperate and fall into a fresh fermentation which those two Sons of Zerviah might design that Joab might recover his place again by being necessary in the King's Service in case of another Rebellion and David as an Angel of God Chap. 14.17 20. might suspect that it was their design Secondly He therefore Absolveth Shimei resolving that the day of rejoycing to the Soveraign should not be soiled or sullied by turning it into a day of mourning to a Subject hereupon David Sware to him that he should not dye that day or by his hand while he lived tho' Abishai did desire it N. B. Nor did David perjure himself in ordering Solomon to punish him 1 King 2.8 9. for as it was contrary to all true Politicks that so Capital a Crime should pass altogether unpunished so tho' David pardoned it for his part yet he knew Shimei's temper would easily betray him into some other Crime for which he would forfeit his life The Fourth Remark is Mephibosheth's meeting David v. 24 25 to 31. wherein Mark First Subtil Ziba his deceitful Servant was got thither before his Lame Master could come to Congratulate David's return and to curry favour with him v. 17. being conscious to himself of slandering his innocent Master Mephibosheth to the King he shews great forwardness and is mighty officious with his fifteen Sons and his twenty Servants to assist David and his Familie's passage over Jordan v. 17 18. that he might retain his favour when his Cheat was made known Mark Secondly Mephibosheth meets David like a deep mourner fââ David's long absence neglecting many necessary duties for the preservation of his own health and handsomness v. 24. but cannot congratulate the King's return in peace either for want of courage beholding multitudes complementing David all the way or it was by Ziba's Treachery who would not Saddle him an Asse to accompany the King at his departure much less would he do so at his return knowing he would complain of him to David for deceiving his Master Chap. 16.3 therefore could not Court him 'till come to Jerusalem v. 25. Mark Thirdly Mephibosheth's Apology to David when he ask'd him Why didst thou not go with me and with my friends as both justice and gratitude did oblige thee v. 25. He Answers not My Servant hath sordidly slandered me and by his false accusations got away my Land from me as he might have said
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of
of three Days were expired for three Reasons The First is this very History contradicts it in saying both that the Lord repented him of the Evil ver 16. now God Repents not of any Evil already inflicted but only of that he threatens to inflict Jerem. 26.3 13. and that he stopped the destroying Angel bidding him Hold his hand ver 16. which was needless if nothing of the Sentence and of the term of Time had been Revoked for the Angel could not go beyond his Commission of three Days The Second Reason is Nor is it credible that either the Angel did not come to Jerusalem until the Three Days were expired or that David did defer his Repentance and Deprecating this Divine Displeasure from his People so long as till Three Days were directly run out The Third Reason is What Bechartus and Peter Martyr alledge that in the midst of Wrath God remembereth Mercy Hab. 3.2 And cuts short his Days of displeasure for the Elect's sake Matth. 24.22 not because God is changeable but because he recalls only what he had determined to do in case of Impenitency persisted in But if David and the People become truly Penitent upon this condition God decreed the Plague should not continue the whole Three Days The Third Part is God's putting a Period to this Pestilence Remarks upon it are First The time when this was done It was when the Destorying Angel had destroyed great Numbers in other parts of the Land and was now on the Third Day come to Jerusalem to destroy it also ver 16. Compare with this the 1 Chron. 21. where this story is much inlarged 'T is said there As the Angel did not only stretch forth his hand to destroy but was destroying with his Sword ver 15 27. Many being already Slain therein even then God Repented and stopped the Angel Where Mark 1. Even good Angels are Executioners of God's Justice and Judgments as both here and at Sodom To do Justice upon Malefactors is so noble an Act and Office as not unbeseemeth an Angel Mark 2. This Good Angel was God's Servant being at his Lord's beck and check obedient to his commands both in striking or stopping Either the Angel knew not the Number how many were to be Slain or he is bid to hold his hand as is spoken after the manner of Men. Mark 3. This Destroying Angel did not begin to Destroy at Jerusalem as Ezek. 9.6 1 Pet. 4.17 Jerem. 25.18 and 21.9.49.12 but came last to it hereupon David had good ground to say The Lord loved the Gates of Sion more than all the dwellings of Jacob Psal 87.2 Sanctius renders this Reason for the Plague not beginning at Jerusalem Because saith he the Citizens perhaps paid their Poll-Tax of an half Shekel having the Tabernacle and Priests present with them which would teach them their Duty Mark 4. God's Repenting and stopping the Angel thereupon was mutatio Rei non Dei effectus non affectus concilis non decreti c. 'T was God's purpose not to proceed but to put a Period to the punishing of the People so soon as he had brought them and their King to unfeigned Repentance the acting or neglecting whereof disposeth of all Temporal Judgments whether off or on as is expressed Jer. 18.8 10. and as is exemplified in Nineveh Jonah 3.10 otherwise God is not as Man that he can Repent Numb 23.19 1 Sam. 15.11 29. Rom. 11.29 'T is only said so because God did here what Men do when they Repent namely cease from farther punishing N. B. Here God's Repentings were kindled and he would not execute the fierceness of his Anger as Hos 11.8 9. David foresaw with an Eye of Faith that God's Compassion would not fail Lam. 3.22 and therefore chused like a loving Child to be chastized by his Father himself rather than by the hand of a Slave or Servants As all Creatures are to the great Creator Psal 119.91 David well-knew that his Heavenly Father would not Plague either him or his People according to the Demerit of their Sins but he would only correct them both in measure and mercy and that for their amendment only Mark 5. The Rabbins all grant that the term of this Pestilence was abbreviated but they cannot concurr upon what part of the Third day the Plague ceased Bochartus saith it ceased as soon as the daily Sacrifice was offered which probably was that in the Morning otherwise the Plague had proceeded to the end of that Day 'T is said ver 25. The Lord was entreated to stay the Plague no doubt but David and the Elders did most earnestly intreat it at their Morning Sacrifice c. The Second Remark is The means whereby God was pacified to put a period to any farther progress were Prayers and Sacrifices ver 17 to 25. First As to David's Prayer Mark 1. The Motive to it which was His seeing the Destroying Angel in an Humane figure with a drawn Sword in his Hand between Heaven and Earth upon which upper station he could strike the Highest Cedar as well as the lowest shrub This astonishing sight startles David expecting to be stricken by that frightful now visible striker so betakes himself to serious Prayer ver 17. Mark 2. David in his Praying for his People as a kind Shepherd for saving his Sheep offers himself to be a Sacrifice for them N. B. So was a Type of Christ that Good Shepherd John 10.11 yet was he much over-done by Christ his Antitype who did not only offer to do it but who really gave up himself an Offering for the Sins of his Sheep even when they were his Enemies and had deserved Eternal woe he himself being wholly innocent not as David saying I have sinned Mark 3. Not only David but the Elders also with him covered themselves with Sackcloth and fell upon their Faces in a deep Humiliation and in a devout Deprecation of God's Plague from the People 1 Chron. 21.16 It was undoubtedly after these solemn seekings of God's favour that God said to the Angel It is enough stay now thy Hand 1 Chron. 21.15 though the End be recorded before the Means to effect that End as is usual ver 7 17. The Third Remark is upon the Second Means David must find Sacrifices as well as Prayers ver 18 19 20 c. Wherein Mark 1. In order to Sacrificing an Altar must be erected the place where must be the Threshing Floor of Abraunah for many Reasons First Because there Abraham had his Knife held from slaying his Son Isaac as God held here the Sword of the Angel from Slaying the Inhabitants of Jerusalem Secondly It was the very place where the Temple was to be Built 2 Chron. 3.1 Thirdly And the Place or City where Isaac's Antitype our Redeemer was actually offered up whom this Altar and Sacrifice did represent N. B. Teaching that all David's Humiliations and Prayers could not appease God's Anger alone without the Sacrifice of Christ Mark 2. God sends the Prophet
Gad again to David ver 18 19. 1 Chron. 21.18 that as he had been the Minister of the Law to him in the Sad Tidings of an approaching Pestilence so he might be of the Gospel to him in the Glad Tidings of the pardoning his Sin and staying the Plague as likewise to give Direction unto David who durst not go to Gibeon 1 Chron. 21.29 30. Mark 3. David thus directed dare go to Araunah notwithstanding the Sword of the Angel having a call from God N. B. This Man was a Gentile that had Mount Moriah now in his Possession Which figured saith Peter Martyr the Faith of the Gentiles to whom the Jews must come at their last Conversion as David did to Araunah here in believing the Messiah if ever they be saved Mark 4. Araunah peeps out of his hole wherein he and his Sons had hid themselves and spies the King coming to a Subject and a Jebusite yet a Proselyte He was ravished with this wonderful Condescension and understanding his Errand frankly offers his private All for Publick Good He had a Princely Spirit though but a Subject's Purse ver 20 23. Mark 5. David denies it as a Gift but desires it as a Purchase not only out of Candour Kings may not Rob Subjects but out of Conscience of honouring God with his own Cost Prov. 3.9 a given Oblation disparages it wherein the bounty of the Donor is of more value than the devotion of the offerer So David refuses ver 24. Mark 6. David buys the Threshing Floor and Oxen c. For Fifty Shekels of Silver but the whole Plat of Ground whereon the Temple was after Built cost David Six Hundred Shekels of Gold 1 Chron. 21.25 there he reared an Altar and offered Sacrifice which God Accepted in Christ Heb. 13.10 sent Fire from Heaven 1 Chron. 21.26 as a sign of it Levit. 9.24 1 King 18.24 38. 2 Chron. 7.1 So the Plague ended ver 25. ADVERTISEMENT â THE Reader must be informed that the whole History of King Saul David and Solomon and of all the following Kings to the Captivity as they are recorded in both the Books of the Chronicles is interwoven and included in this History of both the Books of Samuel and in both the Books of the Kings so that there is no need of a distinct History of Chronicles The First Book of KINGS 1 Kings CHAP. I. THIS Chapter is an Introduction to Solomon's Inauguration before his Father David's Death Some General preliminary Remarks may not here be altogether unseasonable The First is Though David was a Man after God's own Heart yet must he not live for ever in this lower World but must see corruption Act. 13.22 38. As the first Rank of the three first Names Adam Cain Abel according to their significations do import thus much that Earthly Possessions are but Vanity So the second Rank of the three first Names Adam Sheth Enosh do in like manner according to their significations imply thus much That Man is made Mortal and Mutable Kol-Adam Kol-Abel as is the Hebrew Psal 39.5 Every Man is altogether Vanity So was David as he said there of himself at his best Estate He was though a Good yet but a Mortal King and had but a Mutable Kingdom David must Die according to that grand Statute of the Parliament of Heaven It is appointed unto all Men once to Die Hebr. 9.27 and he must leave his Throne to his Son Solomon The Second General Remark is The Kingdom of Israel was but in its Childhood in Saul's Reign it grew up to the vigor and vivacity of its Youth in David's days but it ascended up to its highest ãâã ãâã ãâã ãâã ãâã or most maturity of Manhood under Solomon's Soveraignty and from his time began its descension and declination in the Division of it until it dwindled into Captivity In the time of this dilaceration of the Kingdom Grotius well observes that Israel had all bad Kings the cause of its declension and Judah had some bad Kings of a middle size many enough but of good Kings no more than may be writ in a Finger-Ring The Third Remark is Though some say that David's Numbering Israel as above was the last Act of the King before he betook himself to his Bed and that he was so affrighted with his beholding the destroying Angel having a drawn Sword in his hand that he lay Bed-rid ever after Yet others are of opinion and with more probability that all those Historical passages recorded in the Eighth last Chapters of the First of Chronicles from the beginning of Chap. 22 to the end of chap. 29. were transacted while David was able to walk abroad and to stand upon his Feet as he is said to do in that Parliament of Princes he had Assembled 1 Chron. 28.2 where he was the Speaker and so spake to that Assembly as they all might well perceive he was no whit decayed or defective in his Intellectuals though now he was both Old and Cold Dr. Lightfoot saith well That though David was now become Cold and Benummed by Old Age yet had he no Sickness therewith he was both Heart-whole and Head-whole though somewhat Paralytical And therefore though his most common and most commodious composure was in his Chamber lying along upon his Couch yet upon such an occasion as the Crowning his Son Solomon the second time before all Israel he could come forth stand upon his Feet make Orations and Order matters c. The Fourth General Remark is David did many Publick Actions after that of his Numbering the People before he came to be struck with a Cold-Palsie in the end of his Fortieth Year's Reign As First His vast preparations for the Building of the Temple in that very place which God from Heaven had pointed out to him by sending Fire from Heaven to consume his Sacrifice upon the Altar 1 Chron. 21.26 whereby the Plague was stayed Hereupon David said This is that very place foretold by Moses Deut. 12.11 where the Temple of God is to be built 1 Chron. 22.1 So provides he materials of all sorts for it Iron c. in abundance for his Son Solomon N. B. Those are perverse Parents that provide Iniquity in abundance for their Children God laying up the Guilt thereof against them Job 21.19 Moreover David setteth a many Proselytes or Converted Gentiles as Masons to Hew Stones for the Building c. 1 Chron. 22.1 2 3 4 5. to Typifie the Gospel Temple to be built up by Believing Gentiles under the New Testament c. Secondly David before his Death disposed of all Chief Offices both of Church State and Army whereof we have an exact account in the following Chapters of the First of Chronicles there described Thirdly David likewise composed all those other Psalms that bear no certain Date as the other already mentioned in the Series of the History do We find many of those Undated Psalms disposed by David to Asaph Jeduthun and Heman whom he had set
House of Joseph whereby being of an Ambitious and Aspiring Mind as the Prophet secretly Taxeth him ver 37. He had many opportunites to asperse Solomon's Government for laying such heavy Taxes upon his People to maintain his seven hundred Wives and his three hundred Concubines Peter Martyr saith He traduced his Master Solomon to his Subjects as Absalom had done his Father David before him Mark 3. That which flush'd him more toward a Rebellion was Ahijah's Prophecy to him being added to Solomon's preferment of him For God's Providence ordered a Private Conference of the Prophet Ahijah and Jeroboam going to take his Principality upon him the Prophet rends his new Garment into twelve Pieces and gives ten of them to Jeroboam Doing this for a Sign of what God said ver 11. shewing that the Kingdom though it was new fresh and strong upon the Shoulders as 1 Sam. 15.28 and like a goodly glittering and glorious Mantle yet saith the all disposing God I will rend it thus and thou shalt have Ten Parts or Tribes c. N. B. God gives to every Man his Measure as he is the Most High Psal 115.3 Dan. 5.21 c. Mark 4. God's respect to David for his Integrity in the main He therefore shall have a Light continued ver 36. So is a good King a Light in Counsel and Comfort to his People 2 Sam. 21.17 1 King 15.4 Psal 132.17 N.B. Peter Martyr saith David and Solomon shone splendidly like the Sun whereas their Successors were but lesser Lights and Lanthorns comparatively Mark 5. The Prophet makes a fair promise of an Established Throne to a woful Sinner ver 38. wherein God declares his gracious Disposition to all the Children of Men indefinitely either to allure Jeroboam to obedience or to aggravate his disobedience and so to justifie God's Justice in inflicting his Judgments upon him for his Rebellion against him Mark 6. Tho' the House of David was afflicted for Solomon's sins and for the People 's also by his Example ver 33. yet should it not be for ever v. 39. For some Kings of Judah grew very great as did Asa Hezekiah Josiah the last of which recover'd Samaria and the Regions that belonged to the Ten Tribes c. N.B. About 256 years after this the Ten Tribes were carried into perpetual Captivity whereby all their Contentions with Judah were finally concluded yea and the Jews of Judah returning from Babylon did almost recover the whole Kingdom of Israel N.B. But more especially saith P. Martyr this word for ever must relate to the Messiah that Son of David in whom the Glory of David's House was restored and such as never any mortal King had even greater than Solomon's who united the Two broken Sticks of Judah and Joseph and Ruleth still both over Jews and Gentiles Mark 7. Solomon understood all this private Conference c. Kings have long Ears It may be Jeroboam blab'd it out of Pride and to make a Party out of Policy Hence Solomon sought to slay him ver 40. which was a fond Act in so wise a Man God's Purpose cannot be cross'd by Man's Projects as himself saith Prov. 21.30 Hereupon Jeroboam fled to Egypt and Ahijah too with him saith the Chaldee Paraphrast whom Shishak entertaineth till Solomon's Death perhaps being offended that he had taken so many Wives to his Sister or as some say Daughter as is here noted in ver 1. The third part of this Chapter is Solomon's Death ver 41 42 43. wherein his Time of Reigning his Death and Burial and his Successor are all mentioned but his Repentance is not expresly recorded among his other Acts. N.B. From whence some have rashly Judged that he was damned But on the contrary Consider 1. The Book of Chronicles mentions not Solomon's fall yet none doubt but he did so 2. No mention is made of the Repentance of Adam Noah Lot yet none damns them for their sins 3. Solomon's Way is mentioned with honour 2 Chron. 11.17 where 't is joyned with the Way of David 4. Solomon's Ecclesiastes is all penitential a Monument of his Repentance as Psal 51 c. are of David's 5. He was a Natural Progenitor of Christ Luke 3.23 who were Elect Persons all accounted 6. As he penned part of Sacred Scripture so he is call'd an Holy Man 2 Pet. 1.21 7. He was Jedidiah beloved of God and whom God loveth once he loveth ever Joh. 13.1 c. 8. God his Father forsook him not finally 2 Sam. 7.14 15. Psal 27.10 89.33 9. Nor did any complain of his not Reforming Idolatry chap. 12.4 c. where his Subjects Rose up in Rebellion and laid Lord of Accusations against him for his Misgovernment in Sacred as well as Civil Matters so they might have blamed him had he failed therein 1 Kings CHAP. XII THIS Chapter describeth the Division of the Kingdom of Israel betwixt Rehoboam and Jeroboam 2 Chron. 10. Remark first upon Rehoboam as First The three first Kings Saul David and Solomon had Reigned hitherto over all the Twelve Tribes of Israel but Rehoboam was the very first that Reigned over two Tribes only Some suppose it an over sight in wise Solomon that he had not before his Death settled his Son King over Israel as David had settled him before he died 1 Kings 1.38 39 c. to prevent all Sedition But God's holy Hand was in this Infatuated over-sight Remark the Second However this Divine Infatuation was more manifest in his Son who being the undoubted Heir of the Kingdom settled by God upon Solomon and his Heirs 2 Sam. 7.12 13. yielded to meet the Seditious Elders at Shechem ver 1. a fatal City both for the Ravishing of Dinah and for the Sale of Joseph and for the Tyranny of Abimclech as Peter Martyr noteth Had Rehoboam been a Prudent Man he might well have suspected some danger in going thither he should rather have Summon'd them up to Jerusalem the Capital City by his Royal Authority But there is no Wisdom against the Lord. Prov. 21.30 Jeroboam might think himself unsafe at Jerusalem but safe enough at Shechem a City of Ephraim a turbulent Tribe wherein he was powerful Remark the Third is the double Wonder here First That Solomon should not fill his Royal Place with plenty of Heirs by the Bodies of 700 Wives and 300 Concubines yet by all these we read only of one Son and that by an Ammonitess and he none of the wisest but a Silly Child when at the Age of above Forty Years as is after mentioned upon Chap. the 14. ver 21 to 31. Dr. Hall noteth well many a poor Man hath an House full of Children by one Wife whereas this great King hath but one Son by many House-fulls of Wives Well did David Document his Son Lo Children are the Heritage of the Lord and the Fruit of the Womb is his Reward Psal 127.3 God oft denies this Heritage of Heirs where he gives the largest Heritage of Lands and gives most of
from Rehoboam and 2. gave him up to his young Counsellors Folly 3. alienating the hearts of his People from him 4 This God did moreover to shew his Divine Truth in his Threatnings to punish Solomon's Idolatry Chap. 11.11 God brings to pass what he had thre ââed 1 Sam. 15.29 by the Insolency of his Son 5. And to vindicate likewise the Honour of his Prophet by whom he had foretold this sad Rent that Ahijah might not be found a false Witness as 2 Kings 9.36 and 10.10 and in other cases 6. There is no evil in the City which the Lord hath not done Am. 3.6 as an Act of Justice in God to punish sin with sin in the unjust actions of Men. N. B. God is the supream and most righteous Judge and ordered all those disorders of Rehoboam's roughness of the People's petulancy of Jeroboam's Plot and of the young Councellor's rash Councel to his own glorious ends and purposes by his over-ruling Providence in all these Occurrences As sin is a punishment of sin so 't is an act of Justice in God to make use of it All those aforesaid sinners acted freely according to the choice of their own depraved wills yet all their sins do unwittingly meet together to accomplish the just Decrees of God N B. Dr. Hall saith Excellently here all these aforesaid Sinners might have done otherwise for any force that was offered to their wills yet they all would no more do otherwise as they did than if there had been no praedetermination in Heaven concerning it that God may be magnified in his Wisdom and Justice while Man wittingly perisheth in his own folly Hos 13.9 Secondly The Remarks upon Jeroboam as First Now Jeroboam strikes while the Iron was hot and blows up the People now under a general disrelish of Rehoboam's roughness into a general defection from him and as general a Rebellion against him crying out What portion have we in David c. v. 16. N. B. 'T is a wonder those seditious mouths durst mention David in such defiance one would have thought that the very name of David whom God raised up to do so much good for Israel might have been able enough to Conjure down that Devil of Phrenzy and Fury which now had taken possession of them and to contain them within the due bounds of Loyal obedience but alas all those good turns that David had done for them and for their Fathers before them were so soon forgotten as that twice here they named David in contempt and add that absurd title to it the Son of Jess an opprobrious Language which they had learnt from Saul the Cast-away 1 Sam. 22.7 and from Sheba that Arch-Rebell 2 Sam. 20.1 tho' the Holy Ghost maketh an honourable mention of this Title 2 Sam. 23.1 Psal 72.20 Acts 13.22 and Isa 11.1 10. the Root of Jess out of which Christ sprouted Tho' David had done them no wrong yet thus venomously they spit out their malice against David and against his House saying See to thy own House David and we will see to ours c. N. B. Then the Ten Tribes went away to their Tents and to their Idols too as Mr. Broughton upon Daniel observeth from the words Ohalchem and Elohehem that so signifie And some suppose this mutiny was managed by the rude multitude at Jeroboam's instigation wholly resolving to assume the Crown to himself The Second Remark is Jeroboam having thus politickly gained the Ten Tribes to himself v. 16.19 the Tribe of Judah only stuck cordially to Rehoboam and with them that part of the Tribe of Simeon that were mingled with them and part of Benjamin whose dwellings were within the confines of Judah yea and the Levites and others of the other Tribes who set their hearts to seek the Lord in his holy Temple 2 Chron. 11 1â.16 and 15.9 but Rehoboam could not content himself with these few he therefore sends his Tribute-Master Adoram to promise them ease of their Taxes when it was too late after himself had threatned to make them ten fold more heavy v. 18 Herein also Rehoboam was ill-advised seeing the sight of such an Officer he might well think would the rather enrage the rude rabble the mutinous multitude were guided more by rage than by right who having rejected Rehoboam's Person and Majesty did with greater disdain renounce his message and Messenger When Adoram all too late would coax the People with good words they answered him with stones wherewith they stoned him to death and had Rehoboam been in Adoram's cloaths he himself had fared no better for those stones were thrown at him in his Officer the Messenger suffers for his Master and the Master suffers in his Messenger as 2 Sam. 10.3 4 5 6. 'T was now high time for Rehoboam to betake himself to his Chariot and make Jerusalem his Sanctuary against this Conspiracy at Shechem and well it was he got so well away thither Remark the Third Rehoboam having recovered a refuge by an hasty flight in Jerusalem takes a new step of over-hasty Advice to reduce the Rebells into Allegiance by force of Arms c. v. 19 20 21. but was Countermanded by the Lord who sent his Prophet to prohibit him c. v. 22 23 24. Mark 1. This was Rebellion and no better in Israel tho' Rehoboam had acted like a fool towards them and tho' it was according to the determined Counsel of God and what God had foretold yet because Israel acted not here with any design of fulfilling God's Will but only to gratifie their own Rebellious dispositions therefore is it most justly stiled a Rebellion v. 19 20. Mark 2. Judah and Benjamin still stick fast to their Loyalty the Example of a general Rebellion cannot make them Disloyal to the House of David God will reserve a Remnant free from and uncorrupted with the common Contagion An hundred and fourscore thousand of them are ready to force Israel to their due Fidelity and to their denyed Subjection v. 21. Mark 3. God suddenly sends his Prophet Shemaiah to forbid the Battel v. 22 23.24 saying this thing is from me c. As this Rebellion was an Act of Sin so it was from those Rebels but as it was a punishment for Solomon's Apostasy Chap. 11.11 so it was from God who challenges it here for his own work so Rehoboam desists c. not doring to fight against God his Maker tho' he durst against the Multitude c. Remark the Fourth is When Jeroboam had craftily contrived to get himself made King over Israel by the Election of the People v. 20. then he fortified Shechem the City of his Conspiracy and Built Penuel beyond Jordan to be a Bulwark there v. 25. For this fault God blames them They have set up Kings but not by me c. Hâs 8.4 Israel there is worthily reproved for setting up this Vsurper tho' they follow'd the will of God's Decree yet did they not do it in obedience to God's Precept but as hurried
from the Judgment threatned ver 32. by ordering them to be buried with the Bones of this Man of God having a Superscription upon the Tomb-stone for saving it c. 2 Kings 23.17 c. 1 Kings CHAP. XIV THIS Chapter is a Commemoration of the two first Kings of Israel and Judah describing their Acts Lives and Deaths The first is of Jeroboam the two last Verses of the foregoing Chapter and here from ver 1 to ver 20. The second is of Rehoboam from ver 21 to ver 31. First of the first Remark the First All those wonderful Works for warning Jeroboam to break off his Sins by Repentance and Reformation were as God's Hammers which did but beat upon cold Iron 't was all lost Labour making no Impression at all ver 33 34 of Chap. 13. The Cause of his Obstinacy saith P. Martyr was his Ambition He made his Hedge Priests by Bribery without any Regard to Learning or Honesty to Tribe or Family being resolved to carry on his Idolatry notwithstanding his shew of Repentance which he made Chap. 13.6.7 because the Renouncing of that evil way would as he said Chap. 12.26 27 28. endanger his Kingdom Thus wicked Men was worse and worse 2 Tim. 3.13 Remark the Second Though Jeroboam persisted in this indelible Evil of Idolatry and prospered better than the true Heirs of David for he lived to see three Successions upon the Throne of Judah yet God's Favour is not to be measured by the line of worldly Welfare The same Divine Power which before had stricken his Hand now strikes his Son his best Son and Heir of the Crown Abijah ver 1. The Father walked contrary unto God and now God also walks as contrary to him and scourgeth him upon his Son 's back who was a piece of himself in another Skin Remark the Third Jeroboam is sorry for his sick Son Bad Men may have natural Affections which even brute Beasts have towards their own Young Yet he thinks not on God to pacifie his Anger but only of his Prophet for the Recovery of his Son as he had foretold him of his being King vainly respecting the Servant more than the Master 'T is a wonder he made not his moan to the old Prophet at hand in Bethel No in his Extremity he is driven to this true Prophet ver 2. that as the Prayers of a Prophet had healed his Hand so might they no less save his Son and none must be the Messenger but his Wife and that disguised too upon a double Account the First is The Messenger must not be known to the People lest they should on all Occasions go to the true Prophets and Priests of the Lord as he himself did Regis ad exemplum c. If he forsake his new Gods as Dunghill Deities why may not we they might say And Secondly nor must it be known to the Prophet from whom he could expect no other Answer save what Jehoram had from Elisha 2 Kings 3.13 no Prophet of God could speak comfortably to a Founder of Idolatry she therefore goes to Shilo in the Dress of a Peasant and not of a Queen with a poor Country-Present ver 3. that she might seem none other than a plain Country Woman yet grateful to the Prophet for she would not go to God's Seer without a Gift as 1 Sam. 9.7 Remark the Fourth is the Event of this Disguise ver 4 5 6. Mark 1. The same Prophet Ahijah that had foretold Jeroboam of his coming to the Kingdom was now retired into the solitary Place of Shilo there to bewail the Idolatry of Israel saith P. Martyr which weeping might further the failure of his Eyes which might well be wept out with much weeping Mark 2. Though Jeroboam's Wife was a Queen yet partly out of Obedience to her Husband and partly out of natural Affection to her Son she is contented to go on foot all alone a masked Pilgrimage to Shiloh wherein she exposed her self to manifold Hazards either of that Lion in the way that had lately torn the good Prophet or of Robbers in the High way or of being Ravished as Dinah Jacob's Daughter was by Shechem when all alone yet casts she off all those fears Mark 3. Ahijah the Seer now could not see having his Eyes now set in his Head and therefore her Disguise was now needless all dresses being alike to a blind Man however needful before among the Courtiers Hence some suppose this must be done at the latter end of Jeroboam's Reign when Ahijah was blind with Age. Mark 4. What a foolish thing is the Disguise of Hypocrisie She feigns her self here to be another Woman not presenting to the Prophet Jewels or Gold or such Presents as Naaman did to Elisha 2 Kings 5.5 15. this would have discovered her to be some Person of Quality but only some Country Commodities to make him think she was some Country Bumkin to cozen the Seer if she could But this blind Prophet had inward Visions from God so that as soon as he hears the sound of her Feet she hears from him the sound of her Name Come in thou Wife of Jeroboam whereby he discovered her Deceit that she might saith P. Martyr the better believe his following sad Oracle N. B. Thus Hypocrites would cozen the God of Heaven if they could but the Lord laughs at those double-minded Dissemblers and both Detects and Defeats them Remark the Fifth The hard Message God gave to Jeroboam for hardning his own Heart against God's Fear first denounced and after inflicted upon his Son and upon his Family ver 7 to 18. Mark 1. The discovery of her Name under this Disguise must needs strike her with Astonishment and prepared her for her following dismal Doom God upbraids her wicked Husband with his notorious Ingratitude who in no other case upbraideth any Man James 1.5 in marring God's own People by his Idolatry tho Israel had cast off God thereby yet God had not cast off them but still calls them My People Israel And the same Ahijah that had foretold his Rise from being a Peasant Chap. 11.28 a Servant to make him a Prince c. doth now as earnestly foretel his Ruine Mark 2. God arraigns him here of his Diabolical Recompencing God evil for good illustrating it by both falling far short of David who though he sinned yet cordially repented of his involuntary Infirmities so was the best of Kings and also by his becoming far worse than the worst of those Kings that went before him ver 7 8 9. Wicked Saul never set up false Gods as he hath done no Sin incenseth God to Anger more than Idolatry He hath cast me behind his back as not worth regarding Mark 3. The direful Doom denounced against his whole Family in general not so much as a Dog of Jeroboam's shall escape ver 10 11. God will sweep his House clean from all the Dung and Defilements even with a Besom of Destruction to make the Pavement pure
he learned not her corrupt manners but Maintained his true Piety Remark the Third There be Five Principal Monuments of Asa's true Piety as First His Abolishing of Sodomy so far as he could find it out for as it had been set up Chap. 14.24 so some escaped his censure Chap. 22.46 Secondly His Removing Idols ver 12. call'd Hagillulim dirty or dunghil Deities that stank in God's nostrils Thirdly He Deposed his Mother from being Queen-Regent or Queen-Mother at the least v. 13. because she had abused her Authority for the patronage of Idolatry N. B. Good Asa will not know any bonds of nature in a case of dishonour to the great God he will not suffer his Mother to be a Priestess say some in that filthy Worship of Priapus Fourthly He Demolishes her Miphletzeth Hebrew the Picture of Priapus or Pan an horrible ugly Idol which he burnt first and then drown'd it in the Town Ditch Kidron poor Gods they were in the mean time that might be both burnt and drown'd v. 13. the evil example of his Forefathers must be no president to him Fifthly He Augmented the Sacred Treasury v. 15. namely with those Spoils which his Father had taken after his great Victory over Jereboam 2 Chron. 13.15 and devoted them in thankfulness to God but had not brought them into the Temple hereby the Lord's Treasury which had been exhausted by Shishak King of Egypt Chap. 14.28 became well replenished again All these Five Famous Acts were as so many sparkling Diamonds in this good Asa's Royal Diadem and that which gave the greatest lustre to him was God's own Character of him that his heart was upright with God v. 14. a good Root for good Fruit a good Heart cannot want a good Life Remark the Fourth Tho' the state of Israel and Judah were most deplorably plunged into a depraved and degenerate Estate wo and alas when Sodomy and Idolatry was found in even Judah and Jerusalem it self as well as in Israel c. Idolatry had so debauched them that God gave them up to Sodomy Rom. 1 21 22 23 24. N. B. To what a low ebb was the true Religion now reduced the whole World had now no Visible Church but like the Lily Cant. 2.2 was in this Winter-season gone under ground yet was it not so much her Grave as her Sanctuary behold this Spring-Season God raiseth up this Good Asa to raise her up from her Retirements and to restore God to his own Land by his Reformations c. To whom God gave a long Reign to establish God's Worship c. Remark the Fifth Asa's uprightness of heart was blest by God with his first ten years peace wherein he put down Idols set up God's Worship fortified Cities and trained his Armies in time of peace providing for war 2 Chron. 14 3 4 5 6 7 8. and then also while he and his People sought the Lord he obtained a most Glorious Victory by his affectionate Prayer to God over a Million of Ethiopians nine hundred thousand foot and one hundred thousand horse saith Josephus besides three hundred Chariots armed with Instruments of death called in likely by the Ten Tribes in revenge of their late overthrow given them by Abijam Remark the Sixth When Asa found his Army of five hundred and eighty thousand Men over-matched by almost double their number he earnestly prays Help us O Lord for we rest in thee let not sorry sickly Man as the word Enosh Hebr. signifies prevail against thee c. 2 Chron. 14.9 10 11. So the Lord smore the Ethopians tumbling them down headlong from Mareshah unto Gerar a City of the Philistims who probably were Partners and so Sufferers with them N. B. God sent an Host of Angels saith Lyra to match and over-match this Million of Enemies so that Asa's Spoils of them were vast v. 12 13 14 15. of 2 Chron. 14. which was a good amends for the Treasure that Shishak King of Egypt and Ethiopia had taken from Rehoboam not very long before Remark the Seventh After this Glorious Victory Azariah the Prophet meets Asa to Admonish him and his Army of their answerable returns of duty 2 Chron. 15 2 3 4 5 6 7. that as they had begun an happy Resormation so they must promote and perfect it When Asa heard these words v. 8. then was he according to his double obligation both of Victory and of Prophecy far more fervent for a thorough Reformation and renews the Covenant of God with all the People to destroy all those that would not leave their Idols to seek God yea this solemm Oath doth not only Depose Queen Maachah for her past Idolatry but she must dye by it if she did the like again v. 12 16. Remark the Eighth As Asa had the five fore-mentioned jewels to beautifie his Imperial Crown so he had as many Infirmities that blotted the beauty of his Royal Escutcheon as follows First He Removed not all the High Places 1 Kings 15.14 2 Chron. 14.17 He did indeed remove all those that had been set up in honour of Idols but those High Places which had been used for the Worship of God mentioned 1 King 3.2 he let stand not only because David and Solomon had used them before the Temple was built but also because the People were now loath to be tyed to the Temple for fear the Israelites should break in upon them when all their Males were gone up thither therefore he wink'd at this wâll-worship which he ought also to have abolish'd seeing variety of Altars were forbid by an express Command Deut. 12.5 6 11. yet God would not impute this Infirmity where he saw Sincerity for with one breath God reports this weakness and the uprightness of his heart in the main course of his life Asa's Second Infirmity even of this Religious King was when Baasha King of Israel came to wage war against him by blocking him up at Ramab that none of Israel might resort to Jerusalem for the Worship of God Asa basely beggeth help from the Idolater Benhadad v. 17 18 19 20. and hires him with the Treasures of the Temple which was Sacrilege to break his League with Baasha and to Invade Israel contrary to his Fidelity N. B. Where was Asa's Piety now while he rob'd God to hire an Infidel for the destruction of Israel And where is the Christianity of him that is call'd the Most Christian King while he hires the Turks to destroy Christendom The Third Infirmity is Asa's relving upon this Arm of Flesh which he had so fordidly hired for which failure God sent Hanani the Prophet to reprove him 2 Chron. 16. 7 8 9. telling him he had lost the glory and booty that God would have given him Had Benhadad come up with Baasha against him as by Covenant he should have done they both in Conjunction should have done no more than the Ethiopians did had he relyed upon God's Power and Providence but now having relyed on Perfidious Benhadad whom he
to run into the mouth of this Raging Lion who had hunted over all Lands to devour him ver 2. his strong Faith quell'd and kill'd distrustful fears and shored him up yea shoved him forward to step end-way into this first degree of Martyrdom This Heroick Spirit is neither afraid nor ashamed to shew his face and like another Abraham dare follow God blindfold in obedience Heb. 11.8 yea and dare stand alone to face Ahab in the midst of his Train of Cut-throats Remark the Fourth is Elijah's Wisdom mixed with his Valour He hears that the King and his Steward had divided the Survey of the Land to find Water and Pasture to keep alive the Royal Mules c. which Ahab was loth to lose this was only the King's care while he wish'd to kill God's Prophets and is more careful to save his Stable than his Soul but his Steward Obadiah was a man better minded who he well knew answered his own name signifying a Servant of God and therefore the Prophet most prudently presents himself first to Obadiah before he will be seen of Ahab ver 7 to 17. Mark 1. âiety without Policy is too simple to be safe and Policy without Piety is too subtle to be good These two do well when matched together they secure themselves and make many happy as in Elijah here but they do ill when severed asunder The Dove without the Serpent is easily caught and the Serpent without the Dove hath a deadly sting Therefore our Lord allows of that composition Be wise as Serpents and harmless as Doves Matth. 10.16 A Serpent's Eye is a singular Ornament when seen set in a Dove's Head It must be meekness of Wisdom James 3.13 Religion resolves the doubt thus there may be as much of the Serpent as of the Dove in a truly Religious Soul Elijah doth not imprudently cast himself head-long into danger but he useth Obadiah to inform Ahab of his approaching that Ahab's cholerous expectation of meeting him might be digested before they met and he makes sure that Jezebel shall be absent when he met Ahab Mark 2. Here a wicked King had a godly Steward as Pharaoh had his Joseph Ahasuerus his Mordecai Artaxerxes his Nehemiah Darius his Daniel and Nero that none-such for blood had some good Servants in his Houshold Phil. 4.22 as Herod had Luke 8.3 This Obadiah feared the Lord greatly ver 3.12 and gave good demonstration thereof for tho' he breathed in a bad Air at an Idolatrous Court N.B. Yet every Man is what he is in private betwixt God and his own Soul and tho' he hazarded not his life and liberty for the Ceremonial Worship of the True God yet this was David's case when driven from it by Saul nor did he worship either the Calves or Baal but ventured his own life to preserve the lives of an hundred of the Lord's Prophets persecuted by Jezebel v. 4 13. No doubt but godly Policy was practised by him also for his own preservation Mark 3. This good Man tho' he paid his Veneration to so great a Prophet ver 7. whom he knew from old acquaintance yet was pusillanimous to become the Internuncius his Messenger ãâã Ahab ver 8 9 10 11 12 13 14 15 16. This famous Dialogue betwixt Elijah and Obadiah herein contained may well make up Remark the Fourth The Conference at their providential Congress consists of many Branches As 1. Tho' this Obadiah was Lord High-Steward of Israel yet falls he down upon his face before a poor persecuted Prophet who had been hid and boarded with Ravens and with the Widow of Sareptah about three years and six months passing this Complement upon him Art thou that my Lord Elijah ver 7. 2. Elijah answers I am go tell thy Lord Behold Elijah is here ver 8. whence P. Martyr observes that tho' Ahab was a wicked King yet his wickedness did not destroy or dissolve Ahab's Dominion over his Subjects but he is still Obadiah's Lord. This bold command the Prophet imposeth upon this great Grandee after he had received Reverence from him because he was in God's stead to him as his Embassador 3. Obadiah replies ver 9. admiring not only the boldness but also the unkindness of this command saith Dr. Hall saying What have I sinned c thus to expose me to Ruine by Ahab's Rage who will certainly slay thy Servant for not apprehending thee for whom he hath so long and most solicitously sought in all Lands and in Confederate Countreys that they should not harbour a Traitor whom he looks on as the Author of this Famine in Samaria c. So incensed therefore is Ahab against thee that he hath forced other Kingdoms by Oath not to harbour any of his Fugitives ver 10. so that this Message is fitter for thy Foe a worshipper of Baal than for me thy Friend and a Friend to so many of the Lord's Prophets ver 11 12. I must either kill thee or be killed for thee ver 13 14 N.B. Oh unhappy Servant that is plunged to keep God's and a Tyrant's favour too c. 4. Elijah's Rejoynder v. 15. wherein he removes all Obadiah's fears about the Spirit 's removing himself as 2 Kings 2.11 16. Ezek. 3.14 Acts 8.39 Mat. 4.1 and assures him by a Solemn Oath that he would surely appear under the protection of the Lord of Hosts before the King tho' never so much incensed against him N. B. Elijah's Faith was above his Fear and his fear of God had put forth the fear of Man as the Sun-beams do put forth Kitchin fire He trusted the same God who had secured him so long in Sareptah so nigh Ahab in a City that belong'd to Jezebel's Father Ethabaal Ahab's Father-in-Law notwithstanding his hunting him in so many Kingdoms would likewise by his power protect him in Ahab's presence while he was in his way of obedience to God's Command 5. Obadiah's firm Resâlve hereupon to be the Prophet's Messenger to Ahab ver 16. when he saw Elijah's constancy therein he goes to tell Ahab and Ahab comes to meet Elijah either to execute his Rage upon him or to enquire when he might expect Rain from him knowing that tho' himself commanded a small spot of Earth yet Elijah had got the command of Heaven No doubt saith Dr. Hall but Ahab was startled to hear of Elijah's bold coming to meet him who had made such a search for him in all Lands Well might he think surely Elijah durst not do so unless he come under a sure Safeguard and with a strange Commission He knows his course Mantle is better arm'd than my Robe and Royal Scepter Remark the Fifth Is the Event of their meeting from ver 17 to ver 40. In which famous History Mark 1. Ahab charges Elijah with troubling Israel ver 17. as the cause of all their Calamities This angry Ahab at first sight dare wagg his wicked Tongue in charging God's Prophet with a capital Crime but he dares not strike him with his hand
Angels on both Hands is modell'd only for our shallow Capacities so brings forth the Devil from the left hand of God's Throne who offers his Service ver 21. as Job 1.6 and 2.1 N. B. Here more ingenuity appears in this evil Spirit than in our modern Jesuites for he confesseth ingenuously that his equivocating Oracle was but a Lye in saying I will go and be a lying Spirit in the mouth of all his Prophets ver 22. N.B. Then God gave him not so much as a Command or Commission saith Lavater but rather a Permission only like those in John 13.27 Matth. 8.32 see Revel 20.3 Peter Martyr adds God is not the Cause of Sin but only hinders not the Tempter from rempting and gives not Grace to the tempted to withstand the Temptation so he assures Satan of Success ver 23. having justly given Ahab up to believe lyes c. 2 Thes 2.11 12. Remark the Third is how Micaiah's Oracle was entertain'd by Zedekiah and Ahab ver 24 26 27. and how it was defended by Micaiah himself against them both ver 25 28. wherein Mark 1. Zedekiah the Prince of Baal 's Prophets and in great Favour with Ahab more Impudent than the rest gives Micaiah a Cuff with the Fist because he had given him and his whole College of Prophets the Lye having no better Argument but Club-Law to answer his Assertion with and with the blow on the Face he expostulates saying Which way the Spirit of the Lord went from me to speak unto thee ver 24. as if he had Monopolized the whole Possession of God's Spirit to himself And seeing it could not be shewed how the Spirit passed from the one to the other therefore Micaiah had it not but Zedekiah had it all as he pretended ver 11. speaking in the name of the Lord. N. B. for a Prophet to strike a Prophet and that in the Face of two Kings whose places of Royalty obliged them to see the Peace better kept was an act of intolerable Insolency a Prophet may be a Reprover with his Tongue but he ought not to be a Striker with his Hand 1 Tim. 3.3 and had not Ahab's Malice against Micaiah marr'd the Justice of his Magistracy he would never have countenanced such a rude Presumption in his Presence 't is a wonder saith Peter Martyr how good Jehosaphat could be silent both at this gross abuse of Gods ' Prophet whom he had occasioned to be sent for and when Ahab also remanded him back to Prison Not a word hear we in behalf of Micaiah his Affinity with Ahab had diminished his Piety Objection Some suppose Zedâkiah might use two Arguments 1. That Elijah had foretold Ahab should die in Jezreel Chap. 21.19 Now Micaiah comes and foretels he must die in Ramoth Gilead therefore neither of those Prophets ought to be believ'd and 2. His hand wherewith he smote Micaiah did not dry up as Jeroboam's hand did Chap 13.4 therefore he was to be believed Answer This seems at first sight to be a greater blow to Micaiah's Credit than that Box he gave him upon his Face but the two Prophets are thus reconciled by Vatablus Lavater Lyra P. Martyr Piscator c. 1. It was done in the same general though not individual Place to wit in the Region of Samaria within which Jezreel was 2. Ahab's Chariot polluted with his Blood was washed in the Pool of Samaria as publick a Place as was that of Naboth's Execution but his Armour was carried to his Armory in Jezreel where the Dogs licked his Blood when it came there to be washed 3. The Pool of Samaria reached in a running Stream as far as Jezreel so that Ahab's Blood running out of his Chariot was carried down to Jezreel and there licked up by Dogs 4. That Prophecy of Elijah was more plainly and plenarily fulfilled in Joram Ahab's Son A Child is the Father's Blood John 1.13 Acts 17.26 2 Kings 9.25 26. and though at first this Judgment was denounced against Ahab himself yet upon his Humiliation it was transferred from him to his Son Chap. 21.24.29 5. Yet the same Judgment befel Ahab's Person ver 38. here for notwithstanding that translation of the Curse to his Posterity because Ahab again returned to his old Sins here therefore is the Curse brought back upon himself ver 38. 6. Ahab's Death wound was received in Ramoth-Gilead according to Micaiah's Prophecy ver 28. Elijah had declared the Cause not the Place of Ahab's Death say the Dutch Annotations 7. N. B. Though Zedekiah's smiting hand escaped that withering which seized upon Jeroboam's yet we must not measure the quality of Actions by the goodness of their success God is a free Agent in his miraculous Actings and oft preserves great Sinners from lesser Punishments whereby he only reserves them for greater Judgments as he did this Zedekiah here Mark 2. Micaiah all alone and not defended or so much as vindicated by good Jehosaphat doth not return blow for blow with his hand but lays about him with his Tongue and tells this proud False Prophet his Doom ver 25. That tho' now his Prophet-striking hand escaped God's stroke yet for all his present strutting proudly God would strike him shortly with such a dread as he shall not know in what lurking hole to hide his Head with safety And those Horns wherewith he now insulted would not secure him from danger This Zedekiah thus hid himself say Osiander Lavater c. when he heard the Battle was lost and feared that the proud Syrian Conqueror would break furiously into the City or rather from fear of Ahab's Friends saith P. Martyr Piscator c. who seeing Ahab slain and his Army routed would seek him out to the Slaughter as the chief Abettor and Author of this pernicious War and of Ahab's Destruction Mark 3. Though Ahab's Son afterwards could not but in Zeal revenge his Father's Death by taking off the Head of this chief Seducer Zedekiah yet at present he goes off with Honour but helpless Micaiah must still undergo most severe Censure revengeful Ahab commands that he be returned to Prison from whence he came ver 26. with that scurrilous Nick-name upon him This fellow v. 27. Though he was God's Prophet and one of God's Privy-Council Psal 25.14 yet must he be Imprison'd and fed with Bread and Water of Affliction only to keep him alive that this Prisoners Pittance might reserve him for a farther bloody Punishment upon Ahab's Return being too Cock-sure and Confident of Victory N. B. So Debauched were the Days of Ahab that it was alike difficult to find a wicked man in his Prisons or a godly man out of them As it is a wonder to hear Ahab thus swagger and triumph before the Victory which fell out quite contrary forgetting his own Advice to Benhadad Let not him that girds on his Harness boast c. Chap. 20.11 yet now promising himself Peace Power Victory and Revenge before he buckles on his Armour So on the other hand 't
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
these straits had been prevented but this was good Jehosaphat's after-wit yet better late than never saith P. Martyr here 'T is for Women and Children to complain and lament but wise Men seek Remedies This good Man when whipt takes the right way and found good success for God ordered it so by his special Providence that as P. Martyr saith Elisha followed the Camp of those three Kings Nunquam serò si seriò not too late if true c. Jehosaphat had been wiser in consulting with God by his Prophet before he undertook his Expedition with Ahab 1 Kings 22.3 for this neglect he now suffers Remark the Fifth But God graciously provides a Remedy he is told Elisha is at band God was more careful of good Jehosaphat when he had been too much careless of himself in the beginning of this Enterprize a Prophet shall be provided to follow him and to be present in his perplexing pressures This good King tells bad Joram of this joyful Intelligence and that wicked King was made Religious by necessity at Jehosaphat's persuasion Elisha was not imperiously summoned to appear saith P. Martyr but those three Kings all went down to him ver 12. They did not majestically send up for him N.B. 'T was God's Law that the Priests should follow the Camp Numb 10.8 9 c. but the Ten Tribes had none now and therefore God provided this Prophet to pray in his Tent for the Army And this good Man who gave Intelligence of Elisha's presence if it was not Obadiah himself that hid the Lord's Prophets c. it was one of the same excellent temper in honouring them did plainly insinuate saith Dr. Hall that as he had poured out Water upon the hands of Elijah he was now invested with his Prophetick power to pour out Water to save the lives of those three Kings and their Armies taking for granted that as Elijah had power over Fire once again and again so Elisha his Successor had power over Water also Remark the Sixth Is Elisha's Reproof to Joram and his Respect to Jehosaphat ver 13 14. First His Reproof c. Joram was Generalissimo who call'd the other two Kings to him and against whom God had the greatest quarrel therefore Elisha addresses his speech first to him upbraiding him with his Toleration of such Idols as could not relieve him in his Distress he bids him in a Salt Irony saith P. Martyr go to the Calves which thou after thy Father dost now worship and to Baal which thy Mother now worshippeth by thy permission and tho' thou hast destroy'd one of Baal's Images yet doth thy heart hanker after it still Let those false Prophets now save thee N.B. How sharply doth this Subject chide his Soveraign this he did as a Man of God extraordinarily called and not as a Subject of Man We read God reproved Kings for his Prophets sake Psal 105.14 15. and they were oft authorized to reprove Kings for God's sake he stood in God's stead N.B. 2. Joram cannot justifie himself but tho' a bad man makes an ingenuous confession saith P. Martyr that he had gone too much to those false Gods which cannot now help him he promises to renounce all and to seek unto God only for help saying I see this Distress is from the Lord he only must be sought to for Deliverance from it therefore counsel thou us how this may be done and if thou cannot pity me yet do thou pity pious Jehosaphat and this innocent King of Edom and let us not all be delivered up into the hand of Moab and thus he feared the worst c. But Secondly Elisha's Respect to Jehosaphat whom he did reverence for his Piety When the Prophet saw the unsoundness of Joram's Humiliation he lays on yet more Load saying I would not thus far converse with thee were it not for the sake of pious Jehosaphat These seem words of contempt to a King but the double portion of God's Spirit was upon him and never had Elijah the Master been more bold with the Father Ahab than Elisha the Servant was here with his Son Joram N.B. Yet will God save all for the sanctity of one the other two bad Kings fared the better for the sake of good Jehosaphat Remark the Seventh The Means whereby Elisha saved all the three Kings and their Kingdoms for the sake of one was his fourth Miracle ver 15 to 20. Mark 1. Elisha calls for a Minstrel ver 15. How unseasonable seem'd Musick in such a day of deep Distress But Elisha's Spirit was disturbed saith P. Martyr for the loss of his good Master and at the sight of this bad King therefore be calls for a godly Levite likely that could sing Divine Psalms and play them upon the Harp that thereby his mind might be compos'd and made capable of the Spirit of Prophecy See Gen. 27.4 1 Sam. 16.23 c. Mark 2. Elisha thus composed began to prophesie of plenty of Water without either Wind or Rain and therefore bids them fill the Valley full of Ditches and God will fill those Ditches full of Water ver 16 17. This Water must be miraculous saith Peter Martyr given of God without either Rain or South-wind produced by a Divine Power out of some Rock or Vein of the Earth from those parts that were toward Edom. Elijah had relieved Israel with Water but it was from the Clouds out of the Sea 1 Kings 18. 44 45. but Elisha like another Moses by the help of Omnipotency must relieve them with Water out of a Rock and this must be Running Water too it Ran by the way of Edom and filled all the Ditches ver 20. Mark 3. As God was good here to preserve both Man and Beast Psal 36.6 so he was more greatly gracious to an unworthy People ver 18 19. whereas they were so weakned with want of Water that they feared to become a prey to the Moabites tho' it was a great thing in it self to have that want supplied yet this saith God is but a light thing comparatively ye shall conquer whom ye fear and Moab shall be utterly spoiled God gives more than they ask saith Piscator as 2 Kings 20.6 Mark 2.5 Mark 4. The Time when this predicted Water had its product and progress it was at the Morning Sacrifice ver 20. which was the Hour of Publick Prayer Exod. 29.39 Acts 3.1 Still all that night must they fast and exercise their Faith in expectation of Water In the morning the faithful resorted to Publick Prayer and no sooner saith Dr. Hall did the blood of the Sacrifice gush forth but the Water gushed forth also and filled both the Ditches and the Valley Elijah fetch'd down Fire at the Evening Sacrifice 1 Kings 18.36 Elisha fetch'd up Water at the Morning Sacrifice God honours both those Hours which were of his own appointment Exod. 29.38 39. At one hour God answered both Elisha's Prophecy and his People's Prayers Remark the Eighth Elisha's Prophecy of Victory was performed as
honourably as a Father saying Thy Son Benhadad hath sent me to say to thee shall I recover c. Remark the Fourth The Oracle Elisha Answers ver 10. in ambiguous Words Thou mayst certainly recover the Hebrew particle Lo may be read either as a Negative say not or as a Relative particle say to him therefore saith Sanctius the Prophet mock'd this wicked King as Micajah had done Ahab when he bid him go and prosper 1 Kings 22.15 and deludes him saith Piscator with vain Hopes of Health again but Tremellius renders it non omnino revalesces thou shalt in no wise recover so that Hazael manifestly lied saith Lyra in returning his Answer ver 14. some read the Words Interrogatively Say to him shalt thou indeed recover as thou dost flatter thy self No which Negation is implied in the very Interrogation The Lord hath shew'd me that he shall surely Dye Peter Martyr here adds also that this seeming contradiction is easily reconciled for Elisha doth but tell Hazael that Benhadad's Disease was not Deadly in its own Nature 't is not so mortal of it self as to take away his Life but though he dye not by this Disease He shall surely Dye by another Cause to wit by Suffocation ver 15. Remark the Fifth The Prophet fixed his Eyes upon Hazael ver 11. and look'd with such an awful Gravity as put this Peer to the blush but Elisha wept foreseeing all the Villanies that this Hazael would execute upon Israel as Christ did Luke 19.41 The Third Oracle of Elisha Recorded here which makes his Fifth as before is his foretelling Hazael should come to the Kingdom ver 12 13. Mark 1. Hazael with Reverence asks Why weepeth my Lord Elisha answers because I foreknow from Elijah my Master that thou wilt be King 1 Kings 19.15 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel The Evil of sinning I foresee in thee and the Evil of suffering I foresee in them is the double Cause of my Tears Mark 2. Hazael replies still with Reverence to the Prophet Is thy Servant a Dog c. to do so more like a ravenous Beast than a reasonable Man Peter Martyr puts a double Sense upon his Words 1. I am now but a mean Dog as 2 Sam. 3.8 and have no Power to act such Cruelties which none but a King can Act which I am not nor am like to be Or 2. Hazael at this time might abhor such barbarous curst and cruel Actings as rending forth the Bowels of Women and dashing their Children in pieces c. he might here speak sincerely be it far from me not knowing his own Heart N.B. No Man knows before hand what Depths of the Devil Rev. 2.24 lay lurking in the bottom of his Heart which is deceitful above all things and desperately wicked Jer. 17.9 only the Lord knows it ver 10. who searcheth the Reins and before whose Eyes all things lay dissected and with their Faces upward as the Word ãâã ãâã ãâã ãâã ãâã signifies Heb. 4.12 13. Insomuch that he knows beforehand both what good men will do hereafter Gen. 18.19 and what wicked men will do also in after-times and this same all-knowing God John 21.17 Acts 1.24 reveal'd to Elisha this bloody Disposition to be in Hazael and though he did not suspect himself to be such a Dog at this time yet when he came to be King his Honours chang'd his Manners and he became such a savage devouring Dog justly for the Vexation and Vastation of Idolatrous Israel as God's scourge to them Remark the Fifth Hazael returns with Elisha's answer to Benhadad ver 14 15. Wherein Mark 1. Hazael relateth the Prophet's answer by halves only and with as much honesty saith Junius as he afterwards strangl'd his Soveraign He represents only one part of the Prophet's Words concerning the possibility of his recovery because his Disease was not mortal but he conceals what the King most desired namely the Event and Issue of his Sickness And this he did out of design to make his Master the more secure that he might the better execute his Treason Mark 2. The means whereby Hazael murder'd his Master was a wet cloath ver 15. Hazael being impatient of delay lest the King should recover from his Fever which his fretting had cast him into pretends to cool and cure Benhadad's burning Fit saith Piscator but intends to stifle him as he did And this he the more boldly attempted because the Prophet's Prediction made him confident of the success which Oracle saith Peter Martyr excuses not Hazael's Treason and Treachery He made too much haste saith Grotius to accomplish God's Oracle but he ought to have waited God's time Though some say Hazael applied it at the King's command who unable to bear his burning bad him to do so but not to Choak him Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death saith Peter Martyr that 1. He could not cry out Murder when his Mouth was stop'd with this cloath And 2. There appear'd no wound upon Benhadad's Body only his Breath was stop'd hereby Hazael was not suspected by either Peers or People to be the Murderer and therefore they quietly suffer'd him to succeed the King in his Throne whom none durst oppose because powerful with the People Did not these two Benhadad and Hazael make two famous Syrian Gods both which saith Josephus are worship'd with Divine Honour in that Countrey N.B. Many Kings may thus be murder'd and the World never the wiser c. 2 Chron. Chap. 21. with 2 Kings Chap. 8. ver 16 to 25. Remark the First is A Preliminary Word to this following History because the Narrative of Jehoram King of Judah begins here 2 Kings 8.16 and carried on to ver 25. but more amply described in 2 Chron. 21. throughout the whole Chapter Therefore is it necessary to joyn those two Histories together and the rather because the latter by Ezra is far larger than the former of this Book of Kings which as some suppose was writ by Jeremy wherein we find oft but a short account so 't is supplied in the Book of the Chronicles as hath been observed before And whereas the two Sons of Ahab and Jehosaphat had much what the like Names through the Confederacy and Affinity of the two Fathers and both of them lived and reigned together at the same time therefore for Distinction-sake I call the King of Israel the Son of Ahab Joram and the King of Judah Jehosaphat's Son Jehoram Remark the Second Jehosaphat is still alive until the fourth Year of Joram the Son of Ahab 2 Kings 8.16 and then Jehosaphat Dying his eldest Son Jehoram Reigned in his stead 1 Kings 22.50 2 Chron. 21.1 2 3. though he had ruled as a Viceroy in his Father 's both Absence and Old-Age And 't is not improbable but that this Jehoram had a fair Deportment while his Father lived because he twice committed the Government of the
afterward Remark the Third In this Siege of Ramoth Joram King of Israel received by the Syrians such a mortal Wound as made him sick of a Fever 2 Kings 8.29 It seems Kings in those times exposed themselves unto great dangers in Battles As this same War was begun by Ahab the Father and proved fatal to him 1 Kings 22.3.34 so it did no less to this Joram Ahab's Son Here was he wounded and went down from Ramoth about twenty-four Miles to Jezreel a place of greater security to be healed c. 2 Kings 9.15 so that Jehu had a fair opportunity saith P. Martyr to fall upon Joram when he was withdrawn from his Army thither for Curing his Wounds The Fourth Remark is The final Fall of those two wicked confederate Kings is described together with the fall of the Grand Jezebel in 2 Kings 9. 1. Of Joram King of Israel ver 24 25 26. 2. Of Ahaziah this King of Judah ver 27 28 29. Then 3. of Jezebel that impious Queen ver 30 31 to 36. Whereas in the 22. of Chronicles the account there given doth only concern this man with three Names where we find several Circumstances of his last End described which are not Recorded in the Book of Kings as well as of his first beginning to Reign which he did by the Authority of the Sanhedrim then sitting in Jerusalem ver 1. while Jehoram under his dolorous Disease took no care to settle a Successor So ver 9. gives an Account omitted in the Book of Kings that Jehu allowed this wicked Ahaziah an honourable Burial for the sake of his good Grand-father Jehosaphat from whose honoured Dust he received this Favour though a degenerate Grand-son Holiness hath its Honour even from those that have it not God moved them to bury him from respect to Jebosaphat c. 2 Kings CHAP. IX THIS Chapter brings in Jehu's anointing to be King of Israel whom God raised up to destroy Ahab's House for the accomplishing of which his Generation-work God gave him a fiery and a furious Temper Remarks First upon his being anointed by a Prophet as First Elisha must not go himself to anoint Jehu either because be was now grown old or for privacy-sake saith Menochius c. he being too well known among the Captains but he calls one of the Sons of the Prophets ver 1 c. whom the Rabbins over-curiously determin to be Jonah the Son of Amittai Jon. 1.1 who they say was the Widow's Son of Sereptah whom Elisha raised from the dead 1 Kings 17.22 However he was one unknown to Jehu had Elisha himself gone it would have made Joram's Party jealous c. Remark the Second This Young Prophet Elisha orders not to fetch the Sacred Oil from the Temple saith P. Martyr but took that which was at hand because the Matter admitted of no delay nor did he take an Horn of Oil wherewith both David and Solomon were anointed 1 Sam. 16.1 and 1 Kings 1.39 which intimated a perpetuity of their two Kingdoms but a Glass Vial or Box. as 1 Sam. 10.1 the same Hebrew word in both places to shew a deficiency or failure in Saul's and Jehu's Kingdoms Jehu was anointed saith P. Martyr that in an extraordinary way he might succeed Ahab's Sons whom he was utterly to extirpate Remark the Third This Young Prophet obeys Elisha though in peril of his Life for High-Treason because Joram was still living He goes to Ramoth which Cajetan P. Martyr c. think was now won from the Syrians by Israel's Army though Jorant was gone to Jezreel leaving Jehu his General in his absence This they gather from the mention of the inner Chamber ver 2. and the top of the Stairs ver 13. and the Charge Let none go out of the City ver 15. Here the Prophet anointed Jehu and in God's name told him of Royal-work c. ver 6 7 8 9 10. This was done according to the command of Elijah to Elisha 1 Kings 19.16 and now of Elisha to this Young Prophet Remark the Fourth This Act though secretly managed did startle at the first the other Captains under Jehu the General They ask Wherefore came this mad Fellow c. ver 11. N. B. Thus those prophane Captains flouted the Lord's Prophets for their declaiming against their Debauchery and Idolatry and thus the Lord's Ministers are counted and called by a mad World always beside it self in Matters of Salvation even in all Ages as Jerem. 29.26 Hos 9.7 Acts 26.24 2 Cor. 5.13 yea Christ himself was supposed to be beside himself by his Carnal Kindred Mark 3.21 Remark the Fifth However those rude Ruffians knew him by his Habit and Gesture to be a Prophet and that he came upon some great Errand which they were more eager to know because Jehu modestly endeavoured to conceal it ver 12. And when they knew it partly from expected Preferment partly from humane Nature that desires Novelties but principally from God's Providence inclining their Hearts they consented and confirmed what this mad Man had done ver 13. making use of the top of the Stairs for Jehu's Throne and their own Garments instead of a Cloath of State for him to tread upon Remark the Sixth Joram's absence from his Army because of his Wounds made very much for Jehu's Advantage saith P. Martyr Jehu immediately marcheth to Jezreel where Joram was and where Jehoaaz or Ahaziah King of Judah was come to visit his Cousin King of Israel ver 15 16. which is marked as a marvelous Act of God's Providence 2 Chron. 22.6 7. N. B. That as these two wicked Kings had join'd themselves together in sinning so God ordered it that they should both be joined together in suffering Joram came thither to be cured of his Wounds and Ahaziah came thither to condole with his wounded Cousin-King at this juncture comes Jehu and catches them both in his Net The Second Part is what Jehu acted after he was thus Anointed Remarks upon it are First no sooner had Joram's Watchman discovered Jehu by his furious Marching but he sends first one Scout and then another ver 17 18 19 20. both which Jehu detained telling them That he would himself give an Answer to Joram Upon this Discovery Joram though sick and wounded goes in his Chariot to meet Jehu ver 21. never dreaming of an Enemy but rather thinking tho' his Messengers were detained that Jehu came with good Tidings from the Army whereof he had left him the General and that Jehu himself was resolved to be the first Messenger of their Success against the Syrians Thus God infatuates whom he designs to destroy Remark the Second When Joram saw Jehu ver 22. he ask'd If he came in Peace suspecting some Treachery when it was too late Jehu answers briskly and bravely again saith P. Martyr What Peace c. His Answer was as fierce and furious as his March was He mentions not Joram's but his Mother Jezebel's Sins who was a notorious Adulteress and
make any strict search and enquiry after it lest the People should listen and learn that there was yet one of David's Family left alive and they being weary of her Tyrannical Government might hearken and hanker after him through desire of a change c. The Second Part is Jehoiada's prudent Contrivance to bring Joash to the Crown and to depose her from being Queen who had no Title to it Remark the First Jehoiada's Conspiracy against usurping Athaliah ver 4 5 6 7 8 9 c. and 2 Chron. 23. throughout and setting up of Joash The Antecedents whereof were the Circumstances of the Plot. Mark 1. The Time when namely when the young Prince was now seven Years old ver 4 21. so long had Jehoiada waited for a fair opportunity to settle the right Heir upon the Throne No doubt but during the six Years of this Idolatrous and Tyrannical usurping Queen he communicated his Counsels to some faithful Friends but could not come at a sufficient Preparation to protect this young King against the Power of Athaliah Now fetches he Rulers five only at the first into Covenant with him ver 4. and 2 Chron. 23.1 2. and Priests and Levites with some pick'd out of the other Tribes of Israel whose Conscience and Interest oblig'd them Mark 2. The Lawfulness of this Conspiracy appeareth saith Peter Martyr because 1. Jehoiada was no Private Person but the High-Priest to whom belonged not only the Judgment of Sacred but also of Civil things Especially having the Concurrence of Princes Priests and Levites And 2. He was the Husband of the right Heir's Aunt so had by the Right of Affinity the Guardianship of this Fatherless and Motherless Child c. 3. Athaliah had not so much right to the Crown as Jehoiada's Wife a Princess but was a mere Vsurper and one of that wicked House of Ahab which God had particularly devoted to Destruction 4. 'T was the proper Place of the High Priest to see God's Promise to David performed and the Law in Deut. 17.15 observed which admits of Brethren to Rule but no Sisters much less Strangers 5. Grotius adds she was an incurable Idolatress so deposing was her Due 6. He did this by Divine Direction of the unerring Spirit of God Mark 3. This Prudent and Pious High Priest Jehoiada of the House of Zadok say the Annotations made a Covenant with all he found faithful among the Princes Lords Priests and Levites to depose Athaliah to set up Joash to put down Idolatry and to establish the true Religion N.B. Thus good Governours resolving to reform Religion used to begin with a Covenant 2 Chron. 15.12 and 29.10 and 34.31 Ezra 10.3 Neh. 9.38 and thus Jehoiada did as He was the young King's Protector at this Time taking an Oath of them here to Secrecy from Athaliah and Fidelity to Joash then he shewed them the King to quicken them up the more to Act vigorously in accomplishing the High Priest's honest and honourable Designs The next Circumstance is the Concomitants of this godly Conspiracy Mark 1. The Prudent and Politick Management of this Religious Association ver 10 11 12. and 2 Chron. 23.7 8 9 10 11. where I find some learned Men say that Jehoiada chused the Passover-feast-time wherein to transact this important matter lest Athaliah should suspect a Conspiracy from any unusual Concourse of Princes Priests and People which yet was usual and customary at the Pascal Feast c. Mark 2. As it was wisely done as to Time so as to Place likewise to wit in the Temple upon account both of its Capacity able to contain vast Multitudes without suspicion at a solemn Feast and likewise because it was contiguous to the King whom Jehoiada shew'd to his Company saying as Osiander saith God never Commanded that a Woman shall Reign much less a strange Woman that is not of the stock of Judah Therefore did he say The King's Son shall Reign 2 Chron. 23.3 and lastly because David's Armory was there ver 10. 2 Kings 11. wherewith to Arm them Mark 3. All came into the Temple unarmed to avoid Suspicion Now Princes Priests and Levites being all upon this extraordinary occasion armed all Watches and Guards are set and settled in all their Posts and proper Places the King is brought forth under the Name of only the King's Son ver 12. here but when Jehoiada had put the Royal Crown upon his Head and the Book of Deuteronomy into his Hand Deut. 17.18 and likewise anointed him with the Holy Oil then was the loud Acclamation of all that were present God save the King and they clap'd their Hands for Joy a visible Expression thereof Psal 47.1 Ezek. 25.6 The Third Part is the Consequents of all this Holy Confederacy Mark 1. Athaliah's Destruction occasioned by the Rumor of a new King soon handed to Athaliah's Palace being very nigh to the Temple N.B. Which verified that old Adage the nearer the Church the farther from God this held true in Athaliah and her Idolatrous Accomplices she upon the noise and news hereof came running into the Temple ver 13. and violently broke through the Ranges ver 8. to know the cause of this Tumult this was done by an over-ruling Providence of God to bring her that knew nothing all this time of this so secret Contrivance within their Power when she saw the King ver 14. though she was the grand Traitor yet she cries out Treason Treason Jehoiada bids carry her forth and not kill her in the Temple she ran away the Horse-way and there was slain probably among the Horses ver 16 17. that her Death might be like her Mother Jezebel 's Chap. 9.33 as she was not unlike her in her Sin Josephus saith she was carry'd down to the Town-Ditch and there dispatch'd however it was among the Stables of the King's House and none did defend her so weary were all Men of her Tyrannical Government c. Mark 2. The double Covenant of Jehoiada the first was sacred betwixt God and the King that the King might be oblig'd to serve the Lord to maintain his Worship and to root out Idolatry and the second was a Civil Covenant betwixt the King and his Subjects ver 17. and 2 Chron. 23.16 N.B. In the first of those Jehoiada did not bind the King to himself as the Pope doth Christian Princes but to the Lord and in the second he binds the People to Allegiance and Subjection that they should be his Liege-People as he should be their Liege-Lord that he should govern them and they obey him in the Lord. Mark 3. Baal's beastly worship which Athaliah had established in Judah when Jehu had abolish'd it in Israel is now pull'd down in its Temple Altars c. and Matthan Baal's High-Priest is slain before the Altar of Baal ver 18 whither he ran for refuge as Joab did to the House of the Lord 1 Kings 2.28 or rather he was brought thither as the most fit Sacrifice to Baal Mark 4. The
fourth Consequent was The restoring of the Primitive Order of the Priests and Levites in the Temple-worship ver 18. and 2 Chron. 23.18 19. where Baal's Priests call'd Athaliah's Sons 2 Chron. 24.7 possibly her Bastards had put all out of Order in the Service of God now Jehoiada rests not till he brings all to the rights and reforms every thing found amiss both in Worship and Order which Athaliah say Junius and Piscator had greatly corrupted Mark 5. The Consequence was Jehoiada's bringing forth the new King after a six Years close Confinement into a Possession of his Ancestors Throne and Kingdom ver 19. and 2 Chron. 23.20 Here God perform'd his Promise 1 Kings 11.36 and 15.4 here anew he is set up on the Throne that Solomon built saith Grotius 1 Kings 10.18 Mark 6. The Consequence The universal Joy of the Land for this Happy Change from an Vsurping and Tyrannical Queen to the Young King Joash under the Conduct of good Jehoiada ver 20. N.B. 'T is worthily observed by a worthy Expositor that as all the People of the Land did rejoice exceedingly when that wicked Woman Athaliah was executed by the High-Priest Jehoiada even so and much more than so shall the whole Community of God's People do when the Whore of Rome shall be executed by Christ the true Jehoiada who shall throw her out of the Temple and burn her with Fire because she hath slain the Seed Royal put down Kings at her Pleasure usurped the Government of the Church set up Altars and Images to Baalim and called such Traitors as have only endeavoured to seek and set the Crown upon Christ's Head c. The last Remark from ver 21. and Chap. 12.1 and 2 Chron. 24.1 Joash began to Reign in the seventh Year of Jehu who pieced out God's Providence with his own Policy as before never molesting Athaliah c. and in the seventh Year of his own Age for he was about one Year old when sought for to the slaughter and lay hid by Jehoshebah six Years Whatever his Mother Zibeah was his Foster-Mother his Aunt Jehosheba did all the Offices of a good Mother to him but he ill requited her afterwards in her Son Zechariah whom he ungratefully slew for the faithful discharge of his Duty 2 Chron. 24.21 2 Kings CHAP. XII and 2 Chron. CHAP. XXIV THESE two Chapters of Kings and of Chronicles consist of two General Heads First The good Government of Joash during Jehoiada's Life wherein Joash's Acts were laudable and to be commended And the Second is Joash's Apostasy from goodness after Jehoiada's Death where his Actions were Illaudable and to be condemned Remarks upon the first Part are First All Joash's Acts in General were right as to the Matter while Jehoiada lived but they were not upright as to the Manner of them in the sight of God ver 2. here and 2 Chron. 24.2 Education moveth somewhat though it be only an external Motive So Nero was good saith Grotius for his first five Years while he made use of his good Master Seneca who wrote his excellent Book de Clemontiâ for his Direction which had such an influence upon him that when desired to set his hand to the Warrant for the Execution of a condemned Person he cried out Vtinam nescirem literas I wish I had never learn'd to write so loath he was to sign it Remark the Second Joash's freeness and forwardness to repair the breaches and ruines of the Temple which had been notoriously neglected if not abused by his Idolatrous Predecessors especially by the Sons of Athaliah ver 7. Jehoiada did what he could to make Joash good and therefore he provided Wives for him 2 Chron. 24.3 N.B. Well knowing the mischief that Jezebel the Wife of Ahab and Athaliah the Wife of Jehoram had wrought in Israel and Judah Therefore this good High-Priest provideth that this King should not miscarry by such mischievous Matches Now the first good Act of this Young King was He was minded to repair the Temple 2 Chron. 24.4 2 Kings 12.4 5. hereby he testified his thankfulness to God who had so safely hid him in that House for six Years from the bloody Hands of the usurping and tyrannical Queen Remark the Third This young King doubtless by Jehoiada's Direction for what could his own Father had he been living have done more for him than to provide him Wives and give him continually all good Counsel commands that all the Half Shekels Exod. 30.12 13 c. payable by all above Twenty that perpetual Poll-Mony called the Collection of Moses appointed for the use of the Tabernacle and Temple for ever yea and all the Redemption-Mony Levit. 27.2 c. and all the Free-will Offerings of the People Exod. 35.5 c. All these vast Summs shall be laid out only for Repairing the Temple wherein the Lord had so marvelously preserved him from the Murderess his Mother to make up the Breaches which the Temple had contracted by Antiquity having now stood 155 Years or by the Iniquity of those later times 2 Chron. 24.5 6 7 c. Remark the Fourth The fervency of Joash's Zeal though but an Hypocrite yet it seems he chides even Jehoiada his Tutor and Foster-father because the Priests neglected to repair the Temple according to his Royal command 2 Kings 12.5 6 7. and 2 Chron. 24.5 6 7. So zealous was Joash saith De Dieu that he bids the Priests and Levites pass through the Land and gather this Poll-Mony of the People in all parts and not stay at their own homes till the people brought it to them Menochius notes well here That Joash found the Priests negligent partly because they gathered not the Mony for themselves but for the Temple they had no benefit by it but their Labour for their pains taking the Mony with one hand and paying it with the other N. B. We love to see something coming out of our Labour which otherwise hath but little Life in it and partly he saith from Josephus that the people were backward to part with their Poll-Mony not daring as yet to trust the Priests with it until their Faithfulness was after made apparent ver 15. and partly saith Grotius because publick Work is always least promoted what is the care of all men is oft the care of no man 't is a vulgar saying The mean Pot boils but meanly However Joash chides Jehoiada for this neglect which shews saith Grotius that Kings have the care of Sacred as well as of Civil Matters committed to them N. B. To which I add And that Kings may reprove the High-Priest the Pope 'T is a wonder so good a Man as Jehoiada was should stand in any need of quickning from the King who now though a mere Temporary yet was the fore Horse as we may say in the Teem the Ring-leader of his best Officers to a good Office and Exercise c. Remark the Fifth Josephus excuseth Jehoiada saying That it was the High-Priest himself
THESE two Chapters 2 Kings 14. and 2 Chron. 25. give us the History of Amaziah King of Judah from ver 1 to ver 23. of 2 Kings 14. and the whole Chapter of 2 Chron. 25. throughout Remarks upon Amaziah the First is His Age and the Name of his Mother 1. He was twenty five Years old when he began to Reign and Reigned twenty nine Years over Judah ver 1 2. and 2 Chron. 25.1 namely fourteen Years with Jehoash King of Israel and fifteen Years after his Death with Jeroboam the Second ver 17. and 2 Chron. 25.25 above half of his twenty nine Years he lived in base contempt among his People as will appear afterwards His Mothers Name 2. is recorded because saith Lavater he was one of the Kings of Judah whereof mention is always made of their Mothers but never so of the Kings of Israel that Kingdom being nothing so famous as this of Judah N.B. The Throne of Judah had some interchanges of good Kings but Israel had none at all And mention useth to be made of the Mothers of those Kings because in their younger Years they were instructed by them Prov. 31.1 and because Kings used to have many Wives therefore their proper Mother is mentioned by Name Remark the Second His general Character he did right in God's sight but not as David c. ver 3. to wit in the matter of his external Acts but not with an upright Heart 2 Chron. 25.2 for he proved a notorious Hypocrite like Saul so was unlike David who served God with a perfect Heart 1 Kings 11.4 but rather like Joash his Father who for a time during Jehoiada's days served God aright but afterwards fell foully to Idolatry as above And here is an Exception added to his right doing for he did not right in not removing the High Places ver 4. no more than his Father Joash had done before him Chap. 12.3 so that he did truly Patrizare like Father like Son Though their Works were materially good yet not formally and eventually Remark the Third Amaziah did well saith Sir Walter Rawleigh in making an outward Profession of the Law of Moses when he began to Reign and in forbearing to punish the Murderers of his Father Joash and in conniving at the mean Interrment of his Father's dead Body which was not buried among the Kings 2 Chron. 24.25 as had been disgracefully done to Ahaziah Joash's wicked Grandfather 2 Chron. 21.24 probably because Joash's murder'd Body was much putrified with his wounds All those Affronts Amaziah prudently puts up until he could be confirmed in his Kingdom ver 5. where Menochius Notes well that the Murderers of King Joash were not any sordid Mercenary fugitive scoundrel-cut Throats though described to descend of Moab and Ammon Chap. 12.21 2 Chron. 24.26 but men of great Note and Figure in Jerusalem however they had powerful Abettors among Peers and People to whom Joash had render'd himself odious by his Apostasy into Idolatry and by his gross Ingratitude to his Foster-Father Jehoiada but afterward saith Sir Walter when the heat of those Affections were allayed he slew the Murderers Remark the Fourth Beside the General Character of Amaziah's doing right These particular Acts were done right in special as 1st His Prudent Patience in forbearing revenge until he saw himself fast seated in the Saddle and settled on the Throne which he could not see in the beginning of his Reign because his Father's Murderers were either great Men and had great command or were of high Account among the People who patroniz'd them 2ly When Troubles about that Treason were well blown over he finding a fit season of his own Strength c. executeth Justice justly upon them which Act had a threefold Equity in it 1. The Blood of any Man if unjustly flain defiles the Land Numb 35.33 and cries for Vengeance Gen. 4.10 2. How much more the Blood of a King And 3. To Evidence the Equity of his Act of Justice 't is said this King was his Father 3ly Another right Act of Amaziah's was his not slaying the Children of the Murderers ver 6. wherein he acted like a Pious as well as a Just Prince in obeying the express command of God Deut. 24.16 though carnal Policy could not but prompt him to cut them off Here the fear of God seems to preponderate the fear of Man for he could not but naturally fear this Danger that if the Murderers Children were left alive they might seek revenge for their Fathers Death as the King did for his c. Remark the Fifth Amaziah hearing of Jehoash's success against the Syrians in his three Victories over them that Elisha had foretold him of resolveth hereupon to recover Edom who in the time of his great Grandfather Joram had cast off the Yoak that David had laid upon them Chap. 8.20 and though Joram had overthrown them yet continued they to Rebel unto Amaziah's Time therefore gathers he a prodigious Army ver 7. and 2 Chron. 25.5 even three hundred thousand choice Men of Judah N.B. Though this was a vast number yet his great great-Grandfather Jehosaphat had this number above three times told even Eleven hundred thousand 2 Chron. 17.14 15 16 17 c. it seems Judah was now wasted and weakned by their Idolatry and other evil Practices and though his three hundred thousand seem'd an Host able enough to overcome and overrum Edom yet that he might make sure work and out do his great Grandfather Joram he hires an hundred thousand of Israel to help him in this enterprize for an hundred Talents of Silver ver 6. Remark the Sixth But there came a Man of God to forbid the Banes of this League from God the Lord of Hosts ver 7. saying to him God hath forsaken Israel for their Idolatry 2 Chron. 24.20 and for their sakes will forsake thee and will Curse thy Forces if thou joynest thy self with such a revolting Crew c. But if thou wilt be so fool-hardy as to wrestle a fall with the Almighty then go but at thy Peril The like Ironical Concession Micaiah used to Ahab 2 Chron. 18.14 and here ver 8. N.B. No marvel then that our Confederate Armies prevail so little either against the Oriental or the Occidental Turk of these times considering what Soldiers they make use of Remark the Seventh Amaziah's dismissing of the Army of Israel which he had hired to assist him against Edom ver 9 10. Wherein Mark 1. The King was somewhat wrought upon by this Message of the Man of God he is willing to obey God but unwilling to be too great a loser by his Obedience to God hence he Objects I am like to lose my hundred Talents of Silver which amounts to seven thousand five hundred Pound Sterling and which the Captains have got into their Hands for raising those Soldiers to my Assistance and assuredly they will not fairly refund it Mark 2. The Man of God answers saith Osiander God will make up
2 Chron. 28.5 he becoming no better by this God le ts loose Pekah the King of Israel upon him who slew an hundred and twenty thousand of his valiantest Men in one Day Because they had forsaken the Lord God of their Fathers ver 6. and then it was that Zichri one of Pekah's Champions slew Maaseiah Ahaz's Son c. ver 7. this was to Plague him for sacrificing his Sons to the Devil yet God takes care to preserve his good Son Hezekiah by a special Providence both from being sacrificed by his Idolatrous Father and slaughtered by this Champion of Pekah God had Work for him to work in the World Remark the Third Nor must Ahaz's supposed Eldest Son be slain alone here but two of his principal Courtiers are slain with him to bear him Company into another World ver 7. nor was this all the mischief done him by Pekah but two hundred thousand Women Sons and Daughters were carried away Captive with much spoil toward Samaria ver 8. these also were Sinners against their own Souls Numb 16.38 for the Children gathered Wood and the Fathers kindled the Fire the Women kneaded Dough to make Cakes to the Queen of Heaven c. Jer. 7.18 probably the Husbands of those Women and the Fathers of those Children were slain among the hundred and twenty thousand Men. N.B. This aggravtes Israel 's cruelty to Judah Remark the Fourth Here God's repentings are kindled together and he would not execute the fierceness of his wrath Hos 11.8 9. God sends the Prophet Oded to mitigate Judah's Misery ver 9 10 c. Mark 1. This Oded might descend of that Oded in Asa's time which was two hundred Years before this He put his Life in his hand and met this bloody Host in the Face saith Piscator before they reach'd Samaria This was a bold attempt but God who call him kept him also Mark 2. He boldly reproves them for their Barbarity to their Brethren using an Hyperbole to them saith Vatablus to shew their Rage had known neither Mean nor Measure but had been so great that the one end of it did reach up to Heaven N.B. Brethren's Blood cries so high Gen. 4.10 Mark 3. Then he sweetly insinuates reminding them of their own Sins saying saith Vatablus 'T is true the Jews have sinned and therefore are they conquered but do not ye Sin too both in arrogating this Conquest to your selves and not to God and also in making your Brethren Slaves ver 10. which is a Sin against God's Law Lev. 25.42 43. and 39.40 beside other Sins which if not repented of will bring the like Vengeance upon you Mark 4. After he had like the good Samaritan Luke 10.34 poured in Wine to search their wounds he useth Oyl also to supple them he here with soft Words adviseth them to shew Mercy to their Brethren with whom they had dealt unmercifully ver 11. N.B. 1. This Prophet is the Picture of a good Preacher here turning himself into all shapes of Speech and Spirit to work upon his hearers according to the Task prescribed to Timothy 2 Tim. 4.2 3. N.B. 2. Oded's last Argument was Clinching and Cogent telling them they could not give a better Evidence of their Repentance than to break every Yoke and to let the oppressed go free Isa 58.6.7 c. but if they shewed no Mercy they should meet with Judgment without Mercy James 2.13 The Wrath of God hangs over your Heads saith he if you add cruelty to cruelty against God's Law saith Grotius Deut. 12.5 If you forgive not your Brethren God will not forgive you Math. 6.12 Remark the Fourth The Prophet gains the desired Point for presently four of the chief Commanders of the Army or Governours of the City stood up to withstand the bringing of the Captives into Samariae c. ver 12 13. saying Ye shall not add this heinous Sin to the vast heap of all our other Sins for the Idolatry of the whole Land is too well known and we have cause enough to fear the Wrath of God will fall down upon us some way or other c. N.B. Here behold and wonder how mightily did the Word of God in the Mouth of this one Prophet work upon them though he came not with the common Phrase of all other Prophets Thus saith the Lord in his moving Oration to them Hierom renders this Reason why Oded omitted that usual Phrase because saith he the Prophet thought Israel unworthy of it for their abominable Idolatries However though he used not the Lord's Name he so spake the Lord's Truth that the Lord blest it and made it effectual to bring over those four great Commanders to comply with it yea and many of the common People to accompany them in this good work yea the armed Men laid down their Arms ver 14 15. and yielded to the Arguments pressed thus upon them Mark 1. Behold here what a few may do against many against a Multitude in a good Cause when God is with them and when set about it in good Earnest and in God's Strength Psalm 71.16 John 7.35 Mark 2. Then doth Reformation and redressing of Grievances prosper c. when Princes do take part with the Prophets of the Lord to beat down the Transgressions of the People c. Mark 3. Grotius well observes upon ver 14 15. that as an evidence of their Repentance upon the Prophet's Preaching to them they did more than they were desired for they did not only dismiss their Captives but they restor'd all the spoils taken in Battel cloath'd those they had stripp'd fed those they had almost starv'd anointed those they had wounded and set upon Asses such as were weak weary and wax'd feeble with their wounds Mark 4. Dr. Lightfoot likewise well observes that this Act of Mercy in Israel to Judah was the only good Act that we read of acted in Samaria for a long Season This their shewing Mercy to the Poor Captives carrying the feeble upon Asses being unable to go back on Foot as far as Jericho near Judah was a likely way for lenghthening their Tranquillity Dan. 4.27 Remark the Fifth After all this saith Piscator Ahaz's wickedness brings Rezin the King of Syria and Pekah the King of Israel joining both their Armies to besiege Jerusalem then Ahaz sent to Tiglathpileser King of Assyria for Relief 2 Chron. 28.16 2 Kings 16.5 6 7. These two Kings in Confederacy came up against the Capital City which they had already swallowed up in their ambitious Desires and Expectations resolving to take Ahaz out of the way and to set up the Son of Tabeal whom some suppose to be some great Man of Syria or as Dr. Lightfoot thinks one of the Posterity of Tabrimmon 1 Kings 15.18 which signifies a good Rimmonite such as worships well the Syrian God Rimmon 2 Kings 5.18 as Tabeel signifies a good God Others say they designed to set up Zichri the Israelite for his meritorious Act in slaying Ahaz's Son 2 Chron.
he saw Sennacherib with his most formidable Forces as appears by the Hundred forty and five Thousand of them slain afterwards Chap. 19.25 had taken many of the fenced Cities of Judah yet not All of them Chap. 19.8 he did but think to win them All for himself 2 Chron. 32.1 but in his conceit of a Conquest of All he was at last Conquer'd himself Chap. 19.28 35. However saith Lavater God would punish Judah for their Idolatry c. notwithstanding the Holiness of Hezekiah let Sennacherib seize upon so many Cities as put the King into this fright which made him Spoil the Temple not only of its Treasure but of its Ornaments also that himself out of Piety in the beginning of his Reign Repairing the Breaches of his bad Father had laid on 2 Chron 29.3 And now out of Fear and Pusillanimity himself takes off to bribe Sennacherib into a Departure tho' he had seen Sennacherib restrain'd by God's Power and Providence from Interrupting him in his glorious work of Reformation until he had finish'd the same 2 Chron 32.1 the King of Assyria had been diverted to other Countries for full eight Years after Israel had been carry'd away Captive seeing his Enterprize against Judah here happened not until the fourteenth Year of Hezekiah Thus it appears the best of Men are but Men at the best this Act of Robbing the Temple better became his Impious and Idolatrous Father Ahaz than such an Holy King as Hezekiah was N. B. But we all need withdrawments to Humble us as well as of inlargements to Help us No sooner is the Spouse of Christ Feasted to the full but immediately after she falls asleep Cant. 5.1 2. The Second Part of this Comedy after its Prologue hitherto are the several Acts thereof and first of the first Act. Remark upon it are 1st Sennacherib Cerberus-like swallows this vast Present to the value of 225000 Pound Sterling upon which say Lavater Lyra and Piscator he covenanted to depart from Judah but having got the Money he breaks his Covenant with Hezekiah whose Sacrilege could have no better success sends Rabshakeh c. with a great Host ver 17. to demand Jerusalem it self to be delivered up to him ver 31 32. This Huge Host was to terrifie Hezekiah c. Remark the Second Tho' Tartan and Rabsaris be named with Rabshakeh being all three great Commanders in the Assyrian Army yet Rabshakeh was the chiefest of them and the best Spokes-man ver 19. whom the Rabbins reckon for a Renegado Jew because he spake Hebrew and some of them are not ashamed to say He was Son to the Prophet Isaiah but proving a dissolute Prodigal renounced the true Religion and ran away to the Assyrians Hierom de trad Hebr. so now he came to be employed by them Grotius thinks this not improbable because his Hebrew Oration had such a strange influence upon the King and his Courtiers Chap. 19.1 with 18.37 and Isa 36.22 with 37.1 Because Rabshakeh Hebr. signifies the Master of Drink therefore Masius thinks this was the name of his Office and that he was the chief Cup-bearer to the King of Assyria Remark the Third Hezekiah upon Rabshakeh's Demand sent his Three Embassadors Eliakim Shebna and Joash to Treat with those Three of Sennacherib's ver 18. to whom Rabshakeh makes a most Railing Oration from ver 19. to ver 25. Mark 1. He begins with a Phrase that savoured of intolerable Pride Thus saith the Great King whereby he derided the usual Preface of the Lord's Prophets saying Thus saith the Great God as if his Great King had been above the King of Kings and Lord of Lords c. Mark 2. After this proud and presumptuous Preface he ridicules King Hezekiah's Confidence in his Prayer to the Lord of Hosts as if it were no better than so much Prittle prattle All thy Prayers saith he can neither give thee Counsel to Contrive nor Courage to Execute any Relief for thy self from us c. Mark 3. He derides his Dependency upon Pharaoh which he only suppos'd Hezekiah did because Hoshea King of Israel had done so before him Chap. 17.4 5. and the King of that Reedy Country did but prove a broken Reed to lean upon and could not save him from Captivity Mark 4. Then this Blasphemer proceeds to affright him the more that as he could promise to himself no Protection from either Pharaoh or from his own Prayers so not from God himself to whom he pray'd because he had thrown down his Altars and so made God his Enemy by binding his Worship saith Grotius to one place Thus he made that a Vice saith Lyra which indeed was a most Laudable Vertue in Hezekiah's Reformation N. B. Had he instanced in his Sacrilege it had been more to the point c. Remark 5. He then challenges him to lie lurking no longer in his Hole and strong Hold but come forth if he durst to Fight in the open Field and whereas he might pretend his want of Horses which he expected from Egypt he proffers him 2000 Horses wherein he jeared him for scarcity of Horses according to God's Law that their Kings might not multiply Horses Deut. 17.16 and for scarcity of Riders too because few Hebrews did therefore learn to Ride c. Mark 6. Then to strike the greaten Terror he pretends a Commission from God to come and destroy his City ver 25. this was fully forged by one who own'd neither God nor his Providence N.B. The Lord no otherwise bidding him do thus saith Piscator than as he bade Shimei to Curse David 2 Sam. 16.10 Indeed God suffier'd it Isa 10.5 but he knew it not c. Remark the Fourth Rabshakeh's Railing Oration was receiv'd with much Reluctancy ver 26. He is requested to speak in the Syriak Language which the People understand not as they do the Hebrew lest they should saith Menochius be too much terrify'd This was no Wise Motion hence some say they were the words of wicked Shebna Isa 22.15 to 19. and not of good Eliakim Isa 22.20 c. Proud Shebna did purposely provoke Rabshakeh to Rail the more that the People might be moved to Surrender thereby But Lyra puts this candid Sense saying Speak no more in the Hebrew lest the People be provok'd by thy Blasphemies and shoot Darts at thee tho' an Embassador c. Remark the Fifth Hereupon Rabshakeh le ts fly his Railing Rhetorick with more outrage than before to the Jews upon the Wall in their own Language pressing a Surrender of the City ver 27 to ver 35. Mark 1. He tells the Soldiers and common sort what Extremities a long Siege would surely reduce them to of eating their own Dung c. Mark 2. He makes a mere Impostor of Hezekiah for deluding and involving them into such matchless Miseries ver 28 29 30. decoying them to yield to his Master and then might they enjoy a blessed Peace and so redeem themselves from the sad Calamities of a Siege that they might
go to a Land like their own Land and therefore he Harpoth much upon that one String Hearken not to Hezekiah ver 31.32 Mark 3. He sets on this insolent and insulting Insinuation with an Argument ab impossibili that it was impossible for Hezekiah's God to deliver them out of the King of Assyria his Masters hand which he proved by reckoning up all the Gods of many Countreys that his Master bad mastered ver 33 34 35. How much less shall your God c. 2 Chron. 32.15 oh prodigious Blasphemy to equal the God of Israel with such Dung-Deities as were the Work of their hands who worship'd them and saying Seeing I have destroyed so many Nations and some stronger than Judah is in despight of all their Gods 't is not possible that your God should better defend you than their Gods did them 2 Kings 19. with 2 Chron. 32. Isa 36. and 37. The Second Act in this Comedy follows here with sundry Remarks as First How this Oration of Railing Rabshekah was received 1. By the People whom he spake to on the Walls Chap. 18.36 They held their Peace for so the King had commanded them lest they should betray their own fears give Advantage for his farther progress and provoke him to belch forth more of his black Blasphemies 'T was an high piece of Prudence to say nothing which was the best way to stop his foul and full-opened Mouth No Answer was the highest Affront to him and their Silence was his Punishment thereby that Sulphurous Flash became extinct in its own Smoak only leaving an odious Stench behind it whereas their Answer might have been as fresh fewel to that Flame and whereas their Calmness could not but be a Torment to Rabshakeh when he saw the Vanity of his Attempts in seducing them from their Allegiance to Hezekiah 2. By the three Embassadors who returned to the King with their Cloaths Rent ver 36 37. and Isa 36.22 which was the manner of the Hebrews when they heard any Blasphemy the worst of which had been occasion'd by their speaking to him therefore neither the People nor they would answer him one Word more but turn their backs of him and return to the King 3. How it was relish'd by Hezekiah 2 Kings 19.1 Isa 37.1 he hearing a Relation of all Rabshakeh's Railings and much more added of the same Bran by Senacherib's Servants 2 Chron. 32.16 He Rent his Cloaths also and put on Sackcloath and went into the Temple to pray c. that in solemn Prayer he might turn Senacherib over to the Lord of Hosts who soon took him to task with a Vengeance afterward c. Remark the Second And lest his own Prayers should not prove prevalent enough Hezekiah procures the Prayers of the Prophet Isaiah who as Caussinus saith was Nephew to King Amaziah one that was at first a Prince good enough under whom this Prophet pass'd his Youth c. In Order hereunto as his first step had been into the Temple when so deeply concern'd âiso his second step he took was his sending Eliakim c. to Isaiah ver 2.2 Kings 19. and instead of Joash he sent the Elders of the Priests for a more effectual success all cloath'd with Sackcloath and gave them this Message T is a day of Rebuke and Blasphemy c. ver 3 4. Mark 1. In this Message he mentions not so much God's Rebuking them so sorely for their Sins as the Molestation they now met with from Senacherib whereof he complain'd not of God who did justly but of the Assyrian that did unjustly and provok'd God with his Blasphemies Mark 2. He useth a Parabolical Speech Children are brought to the Birth c. wherein Junius observes that Hezekiah compares himself and the Church to a poor Travelling Woman in great Extremity his Subjects to the burden in the Womb and the Extremity of their Danger to the Difficulty of bringing forth as if he had said neither can my People help themselves nor can I deliver them Or as others are of Opinion Jerusalem besieged is this Travelling Woman its Inhabitants the Infant in the Womb the pressing straitness of the Siege is the pains in Travel the Jews weakness is the inability of the Women to bring forth c. The Sense of the King 's complaining Message in this Metaphorical dress in a Word is this Hezekiah tells Isaiah that he had done what he could to bring forth the Child of Reformation by hard Pains and Travel 2 Chron. 32 1. but now are we hindred from compleating it by this insolent Assyrian who puts us to new Pains and Perplexities at the hearing of their horrid Blasphemies and now closely besieging us so that we are brought to the utmost Extremity of Danger and are utterly unable to help our selves both in removing what doth hinder and in applying what may help the Work of Reformation we humbly put all into God's Holy Hands that our Extremity may be his Opportunity Mark 3. Hezekiah looks upon Isaiah as a Man of God and as another Jacob who had Power with God and with Men and could prevail Gen. 32.28 Hos 12.4 and therefore he intreats the Prophet whom he knew could do much with God to improve his utmost Interest at the Throne of Grace for them in this extream Exigency and earnestly to implore Heaven's help at this dead lift saying Lift up thy Prayer Venashatha Tephillah Heb. ver 4. which signifies Pray to thy utmost strive and strain set Sides and Shoulders to this lifting Work tug hard and bestir thy self all thou can and in so doing we doubt nothing of it but can be confidently assured God will confound these Blasphemers whom he hath heard and spare the poor Remnant that was left now when the ten Tribes were carried Captive Chap. 17.3 6. and many of the Jews now destroyed Chap. 18.13 and many fled for fear Remark the Third Hezekiah's Messengers deliver their Master's Message ver 5. and Isaiah by them returns his Answer ver 6 7. Wherein Mark 1. How ready the Lord was to Comfort those that mourn'd Matth. 5.4 and to send Cordials for reviving his disconsolate and dejected Servants with all Expedition The Eyes of the Lord are every where beholding the Evil and the Good Prov. 15.3 âââsaw both the Haughtiness of Senacherib and the Humility of Hezekiah the Rage and Malice of the former and the Faith and Hope of the latter so God presently prepares a Plaister for the Prophet to apply c. Mark 2. The Prophet bids Hezekiah from the Lord not to fear the Words of Senacherib's Youngsters so the Hebrew signifies the Boys or Bullies so are they call'd by way of Contempt because they made Jehovah no better than an Idol there being many that both assisted Rabshakeh and consented to his Blasphemy Chap. 18 17 18 35. Mark 3. Hinneni Nothen Bo Ruach Hebr. Behold I will send a blast upon him ver 7. here God espouseth Hezekiah's quarrel and appropriates it to himself the
King Princes and Priests amounteth to three thousand eight hundred Bullocks and thirty seven thousand and six hundred of the smaller Cattel N.B. Oh prodigious Oblation to the Lord for Judah to afford after it had been so harassed with so many contrary Commotions 'T is true Solomon abounded much more in his Oblations 1 Kings 8.63 but he was King over all Israel lived in a time of sublime Peace and prodigious Plenty he making Silver and Gold as common as Stones in the Streets c. 2 Chron. 1.15 N.B. Those Hypocrites Mic. 6.7 made an overture of great Cost so they might thereby purchase to themselves a Dispensation to live as they listed Remark the Fifth The Manner of this solemn Celebration Mark 1. The Paschal Lamb was rosted ver 13. according to the Ordinance Exod. 12.8 9. to signifie the tormenting Death of Christ who as it were was Rosted in the Fire of his Fathers fierce Wrath the rest were Sod and distributed to the People Mark 2. Those Priests served the People first and afterwards they prepared for themselves ver 14. out of the Peace-offerings for till Night they had been busied with the Burnt-offerings N.B. They were not like those Irregulares Gulares greedy Gullions 1 Sam. 2.15 16. that served themselves first Mark 3. The Singers kept their Stations according to the command of David and his prime Masters of Musick 1 Chron. 25.1 2 c. These Singers graced the Solemnity with their Spiritual Songs and the Porters stood at the Gates that none might depart during the Solemnity therefore Provision was prepared for them both ver 15. as for the Priests ver 14. Mark 4. So all the outward parts of God's Worship were performed by each Officer in his Place ver 16. every one doing what was appointed to be done by them as Josiah order'd ver 10 and they continued together to keep this Passover seven days ver 17. Remark the Sixth The unparallel'd Pattern of Josiah both in Person and Passover 1. No King like him in Personal Piety 2 Kings 23.25 he was a Matchless Man and a Peârless Prince Tho' this same Character of a none-such be given to Hezekiah 2 Kings 18.5 Masius saith well there was none like Hezekiah in those Pious Actions which are described in that place but there was none like Josiah take him in all Respects Josiah excelled Hezekiah 1. in his Contrition and tenderness of Heart 2 Kings 22.19 2. in Purging Israel from Idols c. as well as Judah and that by a Personal Acting in both Countries c. as Sanctius observeth and beginning his Reformation when so very young c. 3. In his Humility being never puft up as Hezekiah was 2 Chron. 32.25 31. 4. In his Vnparallel'd Passover which is the second thing wherein none were ever like him 2 Kings 23.22 2 Chron. 35.18 no not from Samuel's time wherein Israel became a Kingdom under Saul no nor in the Days of David and Solomon 1. In such a Spiritual manner tho' they might have a greater concourse of People out of the Twelve Tribes and a vaster multitude of Sacrifices 2. Much less after the Kingdom came to be Divided and both of them most miserably Headed therefore must needs fall far short of this in the Solemnity of the Service 3. Grotius Junius Piscator do all observe That no King of Judah ever kept the Passover with such Pious Preparations of the People who came unprepared to Hezekiah 's Passover 2 Chron. 30.18 19 20. and of the Priests and Levites and of himself also nor with such an Vniversal Removal of all Abominations nor with such a deep Devotion and with such a Solemn Renovation of the Covenant 4. There never had been such an Vniversal joy of all good Men as was now both because of their Remembrance of those most miserable Times past under Manasseh and Amon And also because of the good Hope they now had for the Establishment of their Kingdom and of the True Religion in it whereby the direful judgments denounced against them might be prevented this was great joy Remark the Seventh The Event and Effect of this Vnparallel'd Passover As 1. The King Josiah is Proclaimed even by an Herald from Heaven the Pen-man of this Scripture Inspired by the Holy Spirit to be a none-such from Samuel the World's Paragon c. 2 Kings 23.25 None ever clave to God with all his Heart Soul and Strength saith Grotius as he did 2. The People notwithstanding their Sincere King did but dissemble their Repentance from Idolatry for as Grotius observeth the Prophecies both of Jeremy and Zephany in those Times do evidently demonstrate this and Wolphius adds That not only all good Josiah's Sons were bad following rather Manasseh in his Wickedness than their own Father Josiah in his Holiness but also that a great part of this People did more approve of Manasseh's matchless Extravagancies 2 Kings 24.3 4. and thefore 't is said Manasseh's Sins must not be forgiven here ver 26. 3. The Third Effect was The Lord resolves to Remove Judah ver 27 which was now grown worse than Israel Jerem. 3.11 and was therefore worse because she should have been better warned by the Harms of Israel now in Captivity Judah sinned against greater Light and Love and therefore the Lord determines to teach them their breach of promise threatned Numb 14.34 The Second Part of both these Chapters 2 Kings 23. and 2 Chron. 35. is a Narrative of the deplorable Death of this good King Josiah wherein the Antecedents Concomitants and Consequents are Remarkable First the Antecedents Remarks thereon are 1. 'T is said 2 Chron. 35.20 After all this when Josiah had prepared the Temple c. that is After all his Piety demonstrated in celebrating the Passover and all his other Glorious Reformations when he and his People hoped that God was Reconcil'd and a firm foundation laid of future Felicity yet all this Zeal could not prevent God's judgments to be inflicted as for Manasseh's Sins 2 Kings 23.26 so also for the Sins of the People even in Josiah's time Jerem. 3.6 about 13 Years after all the aforesaid accomplish'd in the 18th Year of his Reign 2 Chron. 35.19 and he Reigned 31 Years 2 Chron. 34.1 in which last Year happened the fatal fall of this good King in the 39th of his Age the fall of which Flower even in the flower of his Age blasted all the Hopes of Felicity afore-mentioned N. B. So much are Men oft mistaken about the Design of God's Counsels and it shews that sometimes the Sins of a People in a Land fulây prove too strong for the Prayers and Piety of their Pious Prince and of good People in it Ezek. 14.14 Remark the Second What was done in the space of those 13 Years betwixt the 18th Year of his Reign and Reformation and his Death in the 31st Year thereof is not Recorded in Scripture but as Dr. Lightfoot learnedly observeth in those latter Years of Josiah did Jeremy the
Kingdom of Persia Remark the Second Hence Daniel nameth only Darius his settling the Kingdom consisting of 120 Provinces over which he set 120 Princes whereof Daniel was Chief c. Dan. 6.1 2 3. and this he did with all expedition even immediately after the Conquest of Babylon within the compass of that Year saith Dr. Lightfoot for which Haste Junius renders this Reason because he was now come to his Old Age which is call'd an Evil Age Eccles 12.1 and desir'd to see some Settlement before he died Josephus saith that Darius carry'd Daniel from Conquer'd Babylon along with him into Media out of his great Veneration to him because 1. He had foretold the fall of Belshazzar c. for which cause Nebuchadnezzar had favour'd Jeremy Jer. 39.11 c. 2. He saw in Daniel a Right Noble Spirit even the Spirit of the Holy God And 3. Because himself was now Old and unfit for Government and therefore Darius took Daniel along with him for his Assistance Jos Antiq. 10.12 N.B. 1. We read how Daniel Prophesied in the first Year of Belshazzar Dan. 7.1 c. of the four Monarchies which he calls Beasts because they were all Beast-like unruly troublers of the World especially of the Church in the World The Jews thought that when they saw the first Beast the Babylonian Kingdom destroy'd and themselves in hope of returning from Captivity they might enjoy sublime Peace and God's Plenty after their Return To this Daniel saith Nay in a plain Denial saying Three Beasts were yet to follow in troubling them and this Prophecy he wrote in Chaldee for a Caution to the Chaldees but Belsbazzar would not be caution'd but by Pride and Profaness ruin'd himself and all his N.B. 2. Daniel after that first Year of Belshazzar Prophesies again in his third and last Year Dan. 8.1 c. Now was Babylon closely besieged therefore Daniel could not be corporally at this time in Shushan the chief City in Persia but in Vision only ver 2. saith Maldonate tho' Josephus saith it was in Ecbatane a prime City in Media In this Chapter Daniel Prophesies how the Grecian Goat should destroy the Medo-Persian Ram as he had done the Babylonian and how in the 137th Year of the Grecian Monarchy when the Transgressions of the Jews are come to the full a little Horn should arise out of Alexander's Successors namely Antiochus Epiphanes which would cast down the Doctrine of Truth and its Professors to the ground prospering in such Practices for a little time which as Christ himself that Palmoni Hammadabbar or Excellent Speaker or Wonderful Numberer ver 13. Interprets to last not all out 7 Years which was much less than their 70 Years Suffering in Babylon for 23000 Natural Days of 24 Hours do but amount to Six Years Three Months and Twenty Days so Gracious was the Messiah to put so timely a period to his Peoples Sufferings at that time in their own Land ver 14 20 24. but the Prince of Princes against whom he Warreth shall at the end break him in pieces by laying a loathsom Disease upon him and so wrap him up without the hands of Man in the Sheet of Shame v. 25. This Prophecy Daniel writes in the Hebrew Dialect and all the following Chapters to the end of this Book because these all concerned the Jews to know as before he had writ in the Chaldean Tongue from the 2d Chap. ver 4. to this Chap. the 8th because it concern'd the Chaldeans c. This sad Vision made Daniel Sick out of Sympathy with Sion yet prudently he restrain'd his Sorrow and rose up to do the King's business ver 27. Which words make it manifest saith Polanus out of Calvin that Daniel was not now in Persia but in Babylon executing the Office of that Triumvirate or Chief of the three Princes who had the oversight of the 120 Governours whom Darius had plac'd over his 120 Provinces whose Accounts Daniel took both of Tribute and Affairs with his other two Co-partners N. B. 3. Darius being enamour'd with that excellent Spirit of Prophecy Prudence c. he beheld in Daniel design'd to preferr him over all the Princes and Presidents and to commit to him the Government of the whole Realm when he found himself disenabl'd for it by his Old Age Dan. 6.3 This singular Promotion of Daniel conceiv'd to be presently after the Conquest of Babylon and Settling of the Empire made this Holy Prophet a most obnoxious Eye-sore and object of Envy to all the Princes and Presidents who hereupon Club their Wit with the Devil as well as one with another ver 4. to find some fault in the Management of his High Matters that they might impeach him of High-Treason say Grotius and Vatablus and so take him out of their way but they failed in this Impious Project Remark the Third Is hereby Introduced No sooner had God promoted Daniel thus High for the good of his Church in her low Estate still in Babylon to have such a Friend in the Court as this prudent Prophet to Plead for them but presently the Devil imploys all his Imps and Instruments to Remove him out of the way and when they could find no Treason in him as to his Service of Man saith Grotius they resolve to find it in his Service of God They lay their Plot to destroy Daniel but God over-shoots the Devil in his own Bow Mark 1. Those Plotting Princes do Request of this King Darius to Establish a Royal but a most Irreligious Statute That whosoever shall ask a Petition of any God or Man for 30 days save of thoe O King he shall be cast into the Den of Lions ver 5 6 7 8. This Act of Vniformity by an Vnalterable Decree is the Plot. Mark 2. This too facile Old King now in his Dotage was easily overcome to pass this Act and to Sign it with his Signet Manual because saith Capellus it was accommodated to his ambitious Humour now flush'd up with his new Conquest of Babylon he can now swallow down Divine Honour done to him beside saith Junius this would exalt him above his Corrival Cyrus c. Mark 3. When Daniel understood what was done ver 9. hearing it proclaim'd He left the Court as unwholesome Air to breath in and retiring to his House he comfortably converseth with his God his Windows being ope as his Custom was ver 10. and this Custome he would not break in shutting his Windows now either to the scandal of the Weak or scorn of the Wicked who watched him and would have charged him with Dissimulation if he had shut them c. Mark 4. These Watchers found Daniel thus praying upon his Knees The Sun shall sooner stand still in Heaven than Daniel will stop his praying to his Father in Heaven Who can stand before Envy Prov. 27.4 those envious ones had now got matter enough they come with full Mouth to accuse Daniel to Darius ver 11 12 13. they call him in
of Zedekiah and so it continued under the Chaldeans and now under the Persians Remark the Third Relating likewise to the Quantity their number is summ'd up together ver 64. to be in the whole forty two thousand three hundred and sixty whereas the Summs recited in all the foregoing Verses amount only to twenty nine thousand eight hundred and eighteen to whom are added in this total Summ twelve thousand five hundred and forty two which either were of the other ten Tribes beside Benjamin and Judah or were such as supposed themselves Israelites but could not prove their Pedigree by their Genealogies though these be not reckon'd here by their Names say Lavater and Junius yet are they added here to make up the total summ which as Wolphius well observes makes it manifest from comparing the number of the Captives carried away in the Books of Kings Chronicles and Jeremy with this number of them that returned they were by God's Blessing upon them multiplied to more than a double number even in the Time of their Captivity thus had it been with Israel in Egypt the more they were molested the more they multiplied Exod. 1.12 and thus it was with them in Babylon also N.B. 'T is the Motto of the Palm-tree Depressa Resurgo the more weights to pull me down the higher Launches I make upward The Church is God's Camomile the more it is troden the better it grows Sanctius observes the same Solution for the like Catalogue in Neh. 7.66 his foregoing account falling short also of his total Summ. Secondly Their Quality is rank'd into Princes and People Remark the First The Guides and Governours are named First As Men of Renown of which eleven are numbred here ver 2. The first of this number of the Men of Name and Note saith Vatablus is Zerubbabel which signifies a Stranger at Babel or a Disperser of Confusion some say he was born in Babylon however this was a Babylonish Name given him as to Daniel and his three Companions Dan. 1.7 but his proper Name was Sheshbazzar Joy in Tribulation as before Ezra 1.8 that famous Prince of Judah and the Governour thereof Hag. 1.1 his Hands laid the Foundation of the Second Temple Ezra 3.8 c. and his Hands also finish'd it Zech. 4.6 7 8 9. with the Assistance of his famous Second namely Jehoshuah the High-Priest Ezra 5.1 2. Hag. 1.14 These two were those faithful Witnesses of God in their Generation as before them had been Moses and Aaron N.B. The Work of God goeth best endways when the Word goes along with the Sword when Magistracy and Ministry do concurr c. Remark the Second Among the other nine Nehemiah and Mordecai are named whom some Learned Men say were not that Nehemiah that hath an History in a Book of him after this nor that Mordecai who was so famous in the Book of Esther but others of the same Name Reasons see in Mr. Pemble's Period of the Persian Monarchy page 30 31. but I find Sanctius Dr. Lightfoot c. Judge them the same Persons saying 't was the same Nehemiah who wrote the Book of that Name and who first came with Zerubbabel and then returned to Babylon upon the Obstruction of the Temple's Building but after some Years he returns to Jerusalem again as will be shewn in its Place and then repaired the City c. as to Mordecai Tirinus and Mariana say with Dr. Lightfoot that he was Esther's Vncle and the overthrower of Haman who saith D' Dieu when he saw the Building of the Temple and City did not succeed according to his desire went back to Shushan c. until a better Day dawned Remark the Third The other seven were Men famous in their Generation though little or nothing be Recorded of them beside their Names upon Scripture-Record only Seraiah call'd Azarâah Neh. 7.7 is supposed to be Ezra call'd Seraiah after the Name of his Father Ezra 7.1 and who is supposed to be the same with Malachy the last of the Old Testament Prophets as some say for the Word Malachy may be taken Appellatively signifying my Messenger so that Prophet was God's Messenger in Ezra's Time as the Matter contained in that Prophecy plainly demonstrates but more of that afterwards unto those eleven Men of Fame Nehemiah adds a Twelfth by Name Nachamani Neh. 7.7 for he came not up now but before Nehemiah took that Catalogue who likely like that Young Man in the Gospel at first said I will not but after repented and went Matth. 21.29 30. Thus far of the Princes of whom Zerubbabel was Chief now of the People Remark the First The People that returned are computed to be forty two thousand three hundred and sixty described by their Families saith Vatablus from ver 2 to ver 21. then by their Cities to ver 35. then by their Dignity either Sacerdotal or Levitical to ver 40. then by their Employs as Singers ver 41 65. Porters of the Temple ver 42. and Nethinims the Sons of the Gibeonites who were Hewers of Wood and Drawers of Water ver 45 to 55. and the Sons of Solomon's Servants ver 55 to 58. as the Nethinims Hebr. were Deodati given to God or God-sakes devoted to his Service in his House ministring to the Levites as the Levites ministred to the Priests N.B. Whereby their Misery in Bondage and Burdens imposed on them as a Punishment for their beguiling Israel Josh 9.4 5 c. became their Mercy for the nearer they were to the Church the nearer they came to God and this gave them occasion to partake of the things of God and to behold his Face in Righteousness Psalm 17.15 N.B. So those Servants of Solomon were such Strangers of Canaan that submitted to Solomon saith Piscator and served him in Building the Temple 1 Kings 9.20 21. and becoming Proselytes were incorporated into the Common-wealth of Israel and whose Posterity say Lyra Erpennius and Osiander Solomon devoted to a perpetual Preservation and Reparation of the Temple in after Ages Or those Proselytes might give their Family this Name accounting it a great Honour to be Servants to so great a King N.B. How much more may we Glory in being Servants to so great a God Psalm 34.2 1 Cor. 1.29 30 31. Psalm 18. Title and who is so gracious as takes where he likes without respect of Persons Acts 10.33 and admits Strangers us Gentiles when the Children of the Kingdom the Jews are cast out Matth. 8.11 12. Remark the Second The Men-Servants and Maid-Servants are cast up here likewise to be seven thousand three hundred and thirty seven ver 67. where Sanctius-makes a wonder that above forty thousand Masters should have so few Servants at their return to this I add whereas we read how one Abraham the great Father of all those Jews had no fewer than three hundred and eighteen Men-Servants in his single Family Gen. 14 14. yet this vast Multitude of Masters had no more Servants though there be added to
to any Friend of the Jews to Suit him for saving them from this bloody Decree of Cruelty 2. But Drusius demonstrates this Law to be older than Haman or Ahasuerus himself because all Persons far and near in all the 127 Provinces had this Law so notoriously made known to them beside Herodotus Diodorus Siculus c. make it a more Antient Law 3. Tho' this Old Law so commonly known by Custom and common Fame was first composed for Safety of the King's Person and to set off his State and Majesty left Familiarity should breed Contempt yet was it condemn'd by the very Pagans for being over Severe Barbarous and Pernicious to the Publick for if Subjects may not have Access and make Addresses to their Soveraign what shall the Oppressed do Remark the Sixth Another Reason Queen Esther renders for her Refusal namely Moreover I have not been call'd to come in to the King these Thirty Days Mark 1. At what a strange Distance did this proud Persian Monarch keep himself even from his own Royal Consort So that she her self his own Queen might not dare but in danger of Death to presume into his Presence in the Inner Court uncalled The manner of calling whom he would was saith Piscator his extending out his Golden Scepter in token that he call'd for them Mark 1. How this Queen in whom the King so much delighted before above all other Women Chap. 2.17 had not been call'd to come to the King a full Month's interspace Here was cold Love to the Queen all this while Lyra saith 't was because his Concubines had now engrossed him by the means of Haman le Grand N. B. Mortal Monarchs are Changeable Creatures in their Affections and Objects Remark the Seventh Esther at length undertakes to venture being press'd by a second Precept from Mordecai who prognosticated her own Peril in case of her Neglect ver 12 13. Yet suppose her Sinful Silence should continue he tells her that he foresaw by the force of his Faith grounded upon God's Promise for preserving his Church Deliverance shall arise from some other hand or from some other Land but thou and thy Father's House shall be destroyed ver 14. That is Think not thou to escape saith Grotius seeing Haman's Edict is against all the Jews in General for God will punish thee for thy want of commiseration to the Church and for seeking the safety of thy self alone Or the Jews themselves will destroy thee saith A Lapide out of Josephus for thy despising of them N. B. 'T is equally an Evil to be ever and over Silent as to be ever and over Loquacious Thus Mordecai's Message deterreth Esther by an heap of Holy Arguments compos'd of Discords sometimes Thundering out Threatnings for her deserting the Church to save her self and sometimes palating them with Promises Sowre and sweet make the best Sauce to Humane Palates which he gathers out of God's Providence in raising her up to be Queen at this juncture saying 'T is probable thou art come to the Kingdom for this purpose There is a Wheel within a Wheel Ezek. 1.16 therefore be Couragious c. Remark the Eighth Esther being thus Cajol'd and Conquer'd by these Cogent Arguments now Complies sends a sweet and satisfactory Answer to comfort Mourning Mordecai ver 15 16 17. N. B. She resolves to Roll her self upon God to whom the care of the End appertaineth yet takes she to her self a most Religious care of means to the End fist seeking God then casts her self upon the King well knowing that the hearts of Kings are in God's hands Prov. 21.1 Mark 1. The Means Go gather together all the Jews Great is the Power of Joint Prayer 2 Chron. 20.3 4. Rom. 15.30 and Rev. 14.2 't is as the Voice of a great Thunder it works Wonders in Heaven and on Earth Mark 2. She bids them Fast and Pray for her who went in danger of her Life as Rom. 15.30 31. 1 Thes 5.25 requiring them to point their Prayers with Fasting that they may pierce Heaven and prevail Mark 3. She appoints a three days Fast that is saith Lyra to eat but once a day and that no more than to sustain Nature and this Modicum was reputed nothing This Time was exactly measured as the three Days and Nights of Christ's Burial Mat. 12.40 two whole Nights one whole Day and part of two Days Mark 4. She enjoins nothing but what she will do her self and her Maidens tho' she was Tender and a Queen and must saith Serrarius preserve her Beauty for Enamouring the King yet will she Fast so long as they did leaving the Issue to the Lord and none but Proselytes that will Fast and Pray must be Maidens for her Mark 5. Then she resolves to cast her self upon God's Providence for her Safety and Success going upon the Wings of Prayer in her Royal Agparel upon the third day when the King had Dined and in the best Humour Esther ventures without bidding when Vasthi bidden would not go and she found favour with the King Chap. 5. Whether the Authority that Mordecai took over the Queen or the Obedience that the Queen rendred to him here should most be admired is not easie to determine c. Esther CHAP. V. THIS Chapter consists of Two Parts First Esther 's Acceptable Access to the King and Secondly Mordecai 's danger of Death upon his second Provocation of not bowing to Haman Remarks upon the First Part are First Upon the Third Day of that Solemn Fast she goes in confidence of the Benefit of her Peoples extraordinary Prayers and she puts on Malchuth Hebr. the Kingdom that is saith Drusius the Royal Apparel of the Queen of the Kingdom N. B. Having put off her Sackcloth and Ashes in her Addresses to God she dress'd her self with her Richest and most Royal Attire in her Addresses to the King ver 1. to allure her Husband to like her knowing well that he looked much at beautifying Braveries and glittering Glories whereas the Lord looks not as Man looks but at the heart 1 Sam. 16.7 In this delicate and desirable Dress hoping God would put upon her his Comeliness also Ezek. 16.10 11 12 13 14. she goes and stands in the Inner Court of the King's House where she might see him and be seen by him This was doubtless a bold Adventure for tho' she was Queen yet so had Vasthi been but was discarded for Disobedience she could have no confidence in the King's Affections towards her because he had not seen her for a Month nor did she know but Haman might be present who if he knew her to be a Jewess would prejudice the King against her Person by his Satanical suggestions to alienate his Affections from her nor did she know God's Mind herein until he signify'd it by the Event N. B. This therefore was an Heroical and Couragious Act in Esther proceeding from her Faith and the fruit of fervent Prayer Remark the Second The Favour she found from
and give them his whole Power knowing them to be Pious Persons and himself now desiring the Jews to be deliver'd N. B. How the hearts of Kings are in the hands of the Lord Prov. 21.1 to turn and tame them as he pleaseth Most Kings cry up Sic Volo sic Jubeo their Will must be a Law to stop a Subject's Mouth especially such Absolute Kings as those of Persia such cannot be brought to confess themselves to have been in an errour lest they should thereby be blamed for any seeming Lightness and Inconstancy But the Almighty God who is the Heart-maker and the Heart-mender had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People that he brought him into a better Temper insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents he will run the risque of being accounted Inconstant N. B. Causinus saith Haman was partly an Amalekite and partly a Macedonian and that this new Decree had inserted in it how Haman had design'd to translate the Kingdom of the Persians to the Macedonians c. Now come we to the Concomitants the Second Part of the Narrative Remarks upon it are First The Quality of this New Decree Mark 1. The King commands to write in the King's Name and to Seal with the King's Seal this latter Letter ver 8. wherein not one word is contained for Disanulling Haman's former Decree for destroying the Jews Chap. 3.12 13. but only gives the Jews full power to stand up in their own Defence which was enough to save them c. Mark 2. The King as it were begs their Excuse for not Reversing Haman's Edict because himself was under the lash of that Unrepealable Law of the Medes and Persians and his Recalling thereof might put his whole Kingdom into a Flame but he doth assure them this Plaister would prove broad enough for their Sore for this latter Letter coming last will in effect Repeal the former and they need never doubt but what they wrote in his Name Signed with his Seal would be Authentick enough and pass for a current Countermand fear it not c. Mark 3. The King's Scribes were call'd to write ver 9. N. B. which is look'd on as the longest Verse in all the Bible and those Scribes were as quick to come and write at Mordecai's Call and Command as they had been before at Haman's Chap. 3.12 nor probably cared they much saith an Interpreter what they wrote so they were but sure that it was the King's Will they would write so As for their Religion it may seem to be the same with that of Gallio a meer Irreligion not caring how the concerns thereof went Acts 18.17 so they could but please the King they made no matter of Displeasing God as appeareth in their readiness to draw up Haman's bloody Decree Remark the Second The Time of this New Decree's Publication It was on the Three and twentieth Day of the Third Month our May call'd Hebr. Sivan which signifies Covering for then the Earth is cover'd with all kind of fair and fragrant Flowers then all things were in their Prime and Pride and N. B. then did the Sun of Righteousness arise with Healing in his Wings unto all those Afflicted Exiles that had been design'd for Destruction Mal. 4.2 The precise Time is thus noted not only to set forth the certainty of the History but also to shew God's usual Dealings with and Dispensations to his Church and Children for this Time was above two Months after Haman's bloody Letters had been published so long saith Osiander did God suffer the Jews to lie in a low and lost condition in fear of Death that their Deliverance might be the more Glorious N. B. Other Reasons are rendred why the Lord let the Jews lie under the terrour of this dreadful Day for above two Months As 1st That the Jews might be truly Humbled for and throughly purged from their many and mighty Sins whereof they were guilty 2ly That in particular they might be convinced of their Folly in neglecting the many offers and opportunities of returning to their own Native Country where they might have enjoy'd not only their Lives in safety but also their Liberties in a free and full exercise of the true Religion whereas being dispersed abroad as they could not serve God c. so they were an easie prey to the Enemy 3ly In this two Months and upward God gave an opportunity to the most malicious Adversaries of the Jews of discovering themselves to their own Destruction as the Event evidenceth All these are added to Osiander's Observation afore-mentioned which was indeed the principal Reason for after two Months Terrour to have now such an admirable and unexpected Edict for their Relief and Security this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them Hab. 3.2 Remark the Third This Liberatory Letter was dispatch'd away by Posts riding upon the swiftest Beasts unto all the Princes c. in the 127 Provinces as a Countermand of the King ver 9 10 11. Mark 1. Tho' this Letter needed no such Haste saith Bonartius for there was still near Nine Months to come before Haman's Lucky Day happened being the thirteenth Day of the twelfth Month Adar or February yet Mordecai hasten'd it away in the great Wisdom God had given him that it might come in due time before it was too late Mark 2. It was directed to the Jews in the first place because they were in the deepest Dumps of Despair and so stood in most need of Comfort N. B. Thus the Lord comforted Peter with the first and by Name in his Go tell my Disciples and Peter that I am Risen c. Mark 16.7 for he knew him to be in greatest heaviness Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter The Equity of this Saving Edict so opposite to the former no Officer was allowed to Dispute but all commanded at their peril to Dispatch for where the Word of a King is there is Power and none must say what dost thou Eccles 8.4 Dan. 5.19 Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good Mark 4. This Letter was written unto every Province according to their Language every Nation had it in their several Characters such as they were capable to understand as it was Mordecai's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects that so none might plead Ignorance N. B. Even so and much more than so ought to be every good Magistrate's care saith an Interpreter that their People may have the Law of God the Holy Scriptures that Everlasting Rule of all Righteousness which can never be Repealed in a known Language tho' the
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâenzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
Author p. 552. Fornication is Folly p. 376. God will punish it if Man do not p. 378 379. 'T is allow'd of in Popery p. 438. Free God is in his Choice p. 418. G. Gentiles to be called shewn in the Gibeonites p. 415. They assisted to âuild the Temple p. 442. God its Name not found in Esther p. 661. Gospel the still Voice hath God in it p. 501. H. Haman's Malice against the Jews p. 671 c. God made a fâol of him p. 680. Hand-writing upon the Wall p. 640. Hearers that have Itching Ears cannot want flattering Preachers p. 513. Heart is deceitful and must be confined p. 433. Cannot be mollifââd by Ministry Misery Miracle or Mercy p. 475 c. A good Heart cannot want a good Life p. 483. None knows what Villany lurks in it p. 551. High Places not removed why p. 564. Honour of Victory must be given to Christ p. 374. Hypocrisie is foolish it cannot be hid p. 479. It will at last discover it self p. 631. I. Idolatry not always quickly punished p. 479. It besots Men p. 607. Jesting is not unlawful p. 495. Ingratitude God punisheth p. 565. Jonah's History at large p. 574 to 584. Joy of the wicked is short p. 510. Jews Joy great when saved from Haman p. 686. K. King see Prince such as are good have their failings p. 484. He ought not to oppress his Subjects p. 508. Many may be privately Murdered and the World not know it p. 552. They of Israel bad differing anointings why p. 555. Their Blood cryes most to God p. 568. Kings marry'd Priests Daughters p. 587. He is but a Mortal Man p. 617. L. Lamentation of Jeremy Vol. 3. p. 633. Lay-Preachers are fairly warn'd by Uzziah's Leprosie p. 573. Letter that of Elijah to Jehoram is discuss'd at large p. 553. M. Man is made Mortal and Mutable p. 426. Martyr Isaiah sawn asunder p. 612. Masters see Servants who are good may have Servants that are bad p. 541. Means God supplies them when he denies them p. 490. Both External and Internal must be used p. 609. Meat take with Joy knowing God accepts thy Person p. 440. Mene Tekel Peres explained p. 641. Merit Nehemiah pleads not p. 773. Mind of great Men is mutable p. 394. Ministers of the Gospel are a great Blessing to a People p. 372. God will vindicate them when abused p. 374. God useth them more than Miracles p. 422. may Marry p. 532. They must be meek to their People that speak incongruously p. 536. They are oft Poor and live upon Pottage p. 537. They are prized more after their Death than in their Life p. 567. They must be Men of Courage p. 572. Their Maintenance cared for by Kings p. 600. Exempted from Taxes p. 697. And provided for p. 717. Money is a Master and Monarch p. 465. Mordecai's Danger and Deliverance p. 677 c. Mortifie Sin by what means p. 374. We must cut off what feeds it p. 605. Mourn Daniel did so at hindering the Temple p. 657. And the Church did so at Haman's malice p. 673 c. Mount Olivet how a Vile Hill yet the place of Christs Prayer p. 620. Murder of Gedaliah p. 630. Musick composes a disturb'd mind p. 531. N. Nehemiah's return his Prayer to God and his favour from the King p. 700 708. His repairing the City Walls and Gates p. 709 to 712. Nobles disdain not Acts of Huswifery p. 376. Number of the Jews that return'd from Captivity p. 653. O. Opportunity of God is when man is in Extremity p. 548. Oracle of the Devil is always ambiguous p. 512. Ordinance when we come to them we must cry where is the God of this Ordinance p. 527. We may not prefer our own fancies before what God ordains p. 539. P. Parable of Cedar and Thistle opened p. 570. Paradise where it is p. 526. Pardon of Sin Eternally may consist with Punishment Temporally for it p. 373. Parents may not lay up Iniquity for Children p. 427. Parliament call'd by Ezra Vol. 3. p. 703. Passover of Hezekiah at large p. 597 599. and that of Josiah p. 621 622 623. Persecution may be fled from p. 498. God punishes Persecutors p. 557. They come to a sad end p. 647. Piety without Policy is too simple to be safe c. p. 493. Dissembled Sanctity is double Iniquity p. 509. Plague good Men may have it p. 607. Pope doth not as God's Prophets did practice p. 429 432. His Pride p. 518. Prayer so pleasing to God as he gives more than we ask p. 437. God gives more than we pray for p. 533. It should be lively and to the utmost p. 604 605. That of Nehemiah p. 705. Answers to it must be waited for p. 497. Pride what we are proud of may be our Punishment p. 401. 'T is hated of God p. 504. And Men are punish'd for it p. 571 572. That of Hezekiah God punish'd p. 610 611. Prince ought not to purchase his Pleasure with the hazard of a Subject's Life p 418. He may be bad for his Subjects Sin p. 419. He may not be too Arbitrary 420 421. He is established by Piety p. 435. Not too rough p. 471. See King Prison in debauched Days 't is hard to find a bad Man in Prison or a good Man out p. 515. Prophet of God knows not all things p. 543. The small Prophets in their Order of Time p. 573. The Time when each Prophet did Prophesy Appen p. 753. Providence observes an Order in fulfilling of Promises p. 519. 'T is oft checker'd with black and white p. 534. God extracts Good out of Evil p. 538. It wrought wonderfully for Esther p. 667 668 c. It Orders all things p. 705. Prudence comes from God p. 717. Punishment see Pardon hath Sin writ upon it p. 375. God punishes not only for Sins of present but also for Sins of former times p. 592. Q. Quarrels of the Religious are bitterest p. 656. See Hatred R. Rabshakeh's Railing Rhetorick p. 602 c. Rain restrained by a Miracle p. 488. Rebellion of a Son against a Father p 383 to 389. Reformation though but partial yet God rewards it p. 594 That of Josiah was the best p. 616 c. Remedies God provides against all Maladies he permits p. 692 and 694. Repentance of David for his double Sin p. 369. Nathan the Prophet God sends to David a Prophet to rouze him out of his sleep of Sin p. 370 371. How the false differs from true Repentance p. 372. 'T is the Remedy to every Malady p. 461. If but Temporary shall have a Deliverance Temporary p. 511. That of Nineveh p. 579 580. Saved then but destroy'd after p. 586. Signs of that which is sincere p. 720. Reward is great from God for Man's little Work p. 408. Carnal things are but small Rewards for Spiritual p. 541. S. Saints departed ought not to be prayed unto p. 525. The best here have a But at their Door Vol. 3. p. 538. Self-love is
4.18 23. not for Recreation-sake or for a past time nor as the Circumcelliones of old to make a vain shew of their Hypocritical Holiness nor as the Jesuits into whim the false Pharisees have fled and hid themselves do now to make Proselytes and to pervert Passengers that go right in their way Prov. 9.15 but his end was to finish his Fathers Work and for calling his Apostles c. The Fourth Remark is Christ came to Cana in Galilee where he wrought his first Miracle Turning Water into Wine at a Marriage Feast which some say was made at John his Beloved Disciples Marriage John 2.1 11. God the Son works his first Miracle for the Confirmation of God the Father's first Ordinance in Marrying Adam and Eve in Paradise Hereby his Apostles whom he had chosen and called believed on him more than they did before they proceeded from faith to faith Rom. 1.17 and 1 John 5.13 N.B. Note well Wine may be wanting though Christ be at the Wedding yea Bread though Christ be at the Board Yet 't is good that Christ be an Invited Guest his presence sanctifies what is present supplies what is absent and prevents extravagancies and disorders c. Sin in shamefaced when in Christ's Eye Those Disciples lighting their Torches one at another John 1.41 45. must also come with Christ to be Witnesses of this first Miracle John Baptist points at Christ to Andrew He to Peter c. Christ calls them out of their Dark Cells to come and see this Sun of Righteousness Christ was kinder to those Disciples than they expected to he is and will be to all-Commers to him He will in no wise cast them out John 6.37 They staid with him all the Day and as some say all the night too though he had not an Hole or House of his own N.B. Note well 'T is good to come near Christ and not be shie or keep at a sullen distance from Him such as stay with him shall partake of his Grace and Goodness N.B. Note well Christ Honours Marriage with a Miracle though Antichrist dishonour it with Mistakes and Prohibitions Those Miracles that are father'd upon Christ in his Minority are but Fables for then this could not have been his first now his Mother Mary both expected and desired to see some Miracle for supposing she had yet seen no domestick Miracles yet had she seen enough to raise up her Desire and Expectation the Star at his Birth did presage a famous life and beside his Disputing with the Doctors c. She saw he had cast off his private Trade the Carpenters calling and betaken himself to the Publick Ministry Now she longs to see something more than ordinary from her Son especially upon this opportunity the Bridegroom John the Evangelist or who else and the Bride were but a poor Pair who had more Company than Wine Mary a well-wisher to the new Couple intimates this defect to Christ not without Hopes of a supply Christ as Creator was above the Command of his Mother and would not work this Wonder as his Mothers Instigation but at God his Fathers Designation c. From hence Note N.B. Not well 1. Seeing Christ honoured Marriage State thus with his Presence and Miracle Married Persons must not Dishonour it by turning aside to strange flesh what do such therein but dissolve their Relation to Christ who declares himself an Husband to his Church all acts of uncleanness ought to be avoided N.B. Note well Christ and Satan walk in two contrary methods For Satan always gives the best first and reserves the worst last therefore Sin is never to be judged of by its coming to us but by its parting from us for though it bring Honey in its Month yet ever hath it a sting in the Tail The Tempter is like the Panther which enticeth men to him with his fragrant smell and then devours them On the contrary Christ's work is worst at first the best is behind First the bitter Waters of Repentance and then the Communication of Comforts The sweetest of Honey lays in the bottom of the Pot the best Wine Christ gave last at this Feast John 2.10 N. B. Note well Order of time is not in this Discourse strictly observed save concerning the four Passovers which were the measure of Christ's Publick Life as order to place is according to the Method of the Holy Pen-men who upon mentioning a Place take that occasion to relate stories out of their proper Time because they would take up the whole story of that place all at once together Therefore though Christ made three Perambulations of Galilee yet what works Christ wrought at the same Place but not at the same Time is here related The Fifth Remark is Christ's coming again to Capernaum his own City of Abode and Retreat when wearied with Travelling and Preaching abroad this place Christ dignified with many Miracles of Mercy in his being oft there As 1. On the Sabbath Day he cast out of Devil in the Synagogue Luke 4.31 33 c. and Mark 1.21 to 29. which Miracle hath these notable Marks 1. The Devil can foist himself into places not only where Christ is taught but where himself teacheth Drexelius's Vision was His seeing ten Devils at a Sermon and but one at a Market for which this Reason was rendred that at a Sermon People are mostly serious therefore Beelzebub to divert them from profiting by the word though ten Devils few enough for that tempting work but at a Market People are prone enough to Tempt one another into Sin so one Devil would serve there 2. Preaching with Authority not frigidly and Jejunely as the Scribes hath a power in it to startle Devils Such Grace was poured into Christ's Lips Psal 45.2 that all his Auditory was astonish'd at his Doctrine as one saw him without Reverence so none head him without Amazement even this Demoniack was first disturbed and then dispossessed The Evil-Spirit was made to cry out as one pained by the Word that went out with Power 3. The Unclean Spirit cried What have we to do with thee c. Oh horrible Impudence As if Christ were not concerned where his Members are perplexed the Devil grosly mistook here in severing from the Head the sense of an injury done to Members David felt his own Coat cut and his own Cheeks shaven in the Coats and Cheeks of his Servants 2 Sam. 10.5 6. The Soveraign suffers in his Subject nor is it other than Just that the Arraignment of the meanest Malefactor runs in the stile of wrong to the King's Crown and Dignity N.B. Notewell Christ is as sensible of the abuses done to his Saints Acts 9.4 Their sufferings are held his Col. 1.24 and their Reproach his Heb. 13.13 11.26.4 But if the Devil hath nothing to do with Christ Christ hath something to do with him for vexing a Servant of Christ notwithstanding his fair words he gives Christ to be rid of him as some do the
B. Note well Christ will look on those that look for him and will meet those that endeavour to meet him Jam. 4.8 We all are low in our Spiritual Stature as he in Corporal therefore stand we need of all Gospel Institutions to advance us toward a better prospect of Christ and we are hindred with the press as he was from seeing Jesus ver 3. There is the press both of wicked Men without and of Worldly cares Carnal Cogitations within to hinder our beholding Christ and drawing nigh to him N. B. Note well Oh! That we could climb up the Cross of Christ as he did this Sycomore Tree this would help us to a fuller view of Christ c. And N. B. Note Well Oh! That we could hasten as his name signifies and his posture was not only in running faster than others to meet Jesus ver 4. But also in making hast and coming down at Christs call to entertain him v. 5 6. Heaven is a matter of greatest hast and ought not to be adjourned till to Morrow we should hasten to cast away our Pride and come down to Christ by Humility Oh! the Marvelous vouchsafement of Christ to Zacheus here 1. He Honours this Rich Publican with a Name because his Name was writ in Heaven Luke 10.20 Whereas the Rich Glutton Luke 16. Hath no Name vouchsafed him as poor yet pious Lazarus had there ver 19 20.2 When this Publican had not Confidence in himself to invite Christ then Christ prevented him and not only invites but even obtrudes himself as it were upon Zacheus whose mind Christ knew was willing enough to invite him had not the Sense of his Sins and the publick Odium of his being a Publican yea a Master of them hindered him N. B. Note well we read not that Christ went to any House uninvited save to this Modest Man's 3. Christ left his own House and his glory in Heaven John 17.5 yet is willing not only to come to but also to take up his Abode in this Publicans House Luke 19.5 This also he vouchsafes to do in our Hearts John 14.23 N. B. Note well Assuredly that House had need to be clean swept and well garnished wherein the King of glory Psal 24.7 9. whom neither Heaven nor Earth can contain 1 Kin. 8.27 c. Comes as a guest No wonder then if this Penitent Publican received him with joy ver 5. Though the Malignant Pharisees murmured at this Publicans Priviledge as the Jews did when Christ left their House Desolate Matth. 23.38 And pressed himself into the House of the Gentiles whereof this Publicans was a Type They call Zacheus a sinner who was now none but a Justified Penitent willing to make a four fold Restitution for all his frauds c. ver 8. Standing undaunted at ther Murmuring whereby they would have hurt the green thing in him Exod. 10.15 But Christ will not let those Locusts do so Revel 9.4 And they also Calumniate Christ but he vindicates himself ver 10. Shewing how lost Publicans may be Abrahams Children found by Faith Now when Christ had spoke that he came to save Abrahams Seed the Apostles thence Conjectured that he would at this Journey to Jerusalem begin his Glorious Temporal Kingdom Luke 19.11 as was promised Isa 9.7 And knowing that Daniels seventy weeks were now Elapsed hereupon Christ to undeceive them Preaches the Parable of the pounds Luke 19. ver 12 to 29. Wherein he declareth that a Kingdom was indeed due to him not over the Jews only but over the Gentiles also as all the Prophets Prophesied concerning the Messiah but before the full Accomplishment of this he tells them tacitely of his own Sufferings and of the Jews Contumacy against his Kingdom in this Parable The Scope whereof is 1. That Christ is this Noble-Man that must take his Journey out of this lower World to receive his Kingdom in a better World with a Resolve in due time to Return and Reign gloriously c. 2. The Administration of his Spiritual Kingdom is in his Absence committed to Believers especially to Pastors who are all to Trade with their Talents and to Occupy and Improve their Gifts untill he come ver 13.3 The Pounds and Talents they are betrusted to Trade withal are the gifts God gives them whereby to promote Gods glory and the Churches good and though that Parable Matth. 25.15 Holds out how God giveth not the like Measure of gifts unto all but to every one according to their Capacity c. Yet here is an equal Portion one pound to each of the Ten is given to wit so much Knowledge Faith c. as are necessary to Salvation are equally given to all Christians 4. The Citizens that will not have this King to Reign over them are both Jews and Gentiles that Act Rebelliosly against him Psal 2.1 2 c. The Jews Conspire to kill Christ by a gentile power even that of the Romans instead of sending a Lamb to him Isa 16.1 They sent the Message of Rebels ver 14.5 Then this Great King Returns and Reckons with his Servants c. Christ Traveled at his personal Ascension from which time his Servants Tradeth untill his Return at the General Resurrection 6. Some Servants are found Faithful in their Reckoning saying not my pains but thy pound Lord hath gained ten pounds c. ver 16 18. Attributing the glory of the Gain not to the free will of Man but to the free grace of God as 1 Cor. 15.10 Yet some are found unfaithfull making false and frivolous excuses for their Reckoning and the Lord himself must bear the blame of their unfaithfullness ver 20 21. Matth. 25.24 25. Fretting against the Lord when his own foolishness had perverted his way Prov. 19.3 as fallen Adam did Gen. 3.12 saying in effect Had not God given me a Woman I had not Transgressed against him 7. The Judge passeth Sentence upon the good Servants who are both Highly Commended and Richly Rewarded ver 17 19. and upon the bad notwithstanding his plausible Apology that he had done his Lord no wrong in returning his own again and Translating the Servants fault upon the Masters Austerity ver 21. His Crime is retorted upon himself ver 22 23. And he is Judged out of his own Mouth his common grace was taken from him for he certainly wanted the Oyl of Special Grace seeing his Lips like Doors upon rusty Hinges move not without Murmuring and Male-contendedness and was doomed according to the proverbial Sentence by the Lords Liberality ver 24 25 26. Lastly The Lord having Reckoned with his Servants and Rewarded them according to their Works doth then Revenge himself upon the Rebels ver 27. And when Christ had ended this Parable he went before his Company as the Captain of Salvation towards Jerusalem as Daring to meet Death in the face out of his Matchless Magnanimity ver 28. And thus he is come from beyond Jordan to Jericho Zacheus's City and from thence to Bethany Luke
Lips should preserve Knowledge Mal. 2.7 to pour out their foul Invectives against him and this Slander of Seducing cast upon our Saviour by them was 2. The worse and the more abominable because Christ had publickly taught and told them in his famous Sermon upon the Mount that he came not to destroy the Law but to fulfil it Mat. 5.17 c. and though Pilate here said Hearest thou not what these say c. Mat. 27.12 13 14. Yet Christ hearing well enough Answered Nothing because they Alledged nothing but notorious Lies known to be so in the Consciences of his chief Accusers But principally because he had put himself in our room and was though Innocent yet willing to be condemned as Guilty in this Humane Court that we might be Acquitted at God's Tribunal He Answered Nothing because he would not hinder the work of Redemption which he had then in hand therefore patience and silence were his best Apology to those Calumniators as it had been in his Type Isaac to Ishinael nor was his silence any consent to his guilt for he was foretold to be the Dumb-Lamb Isa 53.7 never any Man more Innocent yet more willing to be Condemned Insomuch that Pilate marvelled greatly thingking possibly Christ betrayed his own Cause by his over wilful silence not knowing how he stood in sinful Man's stead as guilty of our faults so loved our Justification more than his own Reputation Pilate had more cause to marvel at the Impudence of the Priests pressing such palpable slanders against Christ such as the Pagan Judge himself could not but easily perceive what probability could there be that a poor Plebeian one of the ordinary sort of People as our Lord appeared to be having no Armies Armed Guards or Strong Garrisons nor so much as an Hole or House of his own where to lay his Head Mat. 8.21 should any way attempt a Treasonable Invasion of Caesar's Jurisdiction The bare Relation of such an Abominable Lye was a sufficient Refutation to it self and would clear Christ of all suspicion of Treason And there is no doubt but so much Sagacity Pilate had as did discover and see through so thin a Lye Tenue Mendacium pellucet Therefore did Pilate try so many Politick Tricks to Absolve our Lord whereof this was the first of Pilate's Politicks His Second was by sending him to Herod taking an occasion to do so from a Word drop'd by the Priests that Christ was of Galilee which was Herod's Tetrarchy and Jurisdiction Luke 3.1 therefore he partly to Court Herod who was then at Jerusalem for reconciling some old Heart-burnings betwixt them about Pilate's Murdering those Men of Galilee Luke 13.1 Over whom he had no Authority and partly or principally because he could be content to quit his hands from condemning the Innocent which he might well hope Herod would not do because he was so long desirous to see Jesus Luke 23.8 and therefore may find some Favour or Friendship or at least Justice from him He might hope likewise that the Accusers would not follow him so far seeing himself had so disappointed them but their Malice made them mad to leave no Stone unturned N. B. Note well Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist and Herod was exceeding glad to see Jesus looking upon him as some cunning Inchanter or nimble Juggler who would shew him some fine Tricks for his Court-diversion and for feeding his Phancy with Phantastick Feats but Christ would not gratifie him with either Deed or Word for God is not so profuse of his Power as to condescend at all times to humane curiosity 'T is a great matter that must occasion him to force Nature beyond its Bounds Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion Not to satisfie the curiosity of any nor for his own Vain-Glory much less for hindering his determined Death Least of all before Herod that Fox who had sought to Kill him before Luke 13.31 32. and who would not stir out of Doors to hear Christ's Word while he Preached in his Territory in the Cities of Galilee yet now having him in his Hand le ts him go though Christ would not vouchsafe him either a Word or a Work because Herod had heard the Baptist gladly yet put him to Death for crossing his carnal Corruptions Mark 6.20 21 c. and though the chief Priests did most vehemently accuse Christ before him both with Extention of Speech Intention of Spiâit and Contention of the most Hellish Spitefulness Luke 23.10 Herod only made no body of Christ Exoutheniz'd him ver 11. as the Greek Word is who is our All in all Col. 3.11 because he would shew him no Jugling Tricks upon his Stage and his Guard abused him putting on him a White Robe which the Jewish Nobility most affected as Pilate's after did cloth him in Purple a colour most affected by the Romans both in mockage and contempt of Christ representing him as an Histrionical King Luke 23.11 So sent him back to Pilate not so much because he could be content that Christ should escape his hands as appears from Acts 4.27 but because he would have Pilate who was only the Roman President to Court him again who was call'd the King and who promised the half of his Kingdom to the dancing Damosel Mark 6.22 23. Mat. 14.9 and therefore must have more reverence than the President from whence we have these few Notes N. B. Note well 1 Many desire to see Jesus not for Jesus sake but for some sinister by-respects for profit or pleasure as Herod did here Many as he would see the Works of Christ but love not to hear the Word of Christ especially that which crosseth their carnality as he did the Baptist till it came to that cutting point c. N. B. 2. Because Galilee was the place of Christ's Breeding Birth and his first Miracle c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod whose Jurisdiction Galilee did belong to Luke 3.1 It was thus far honesty in Pilate not to put his Sickle into another Man's that is into Herod's Harvest N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod for seeing he to whom the Kill-Christ's referred the whole matter judged Christ wholly Innocent and out of Envy only delivered to him why did he not as his Duty of a Judge was wholly to Acquit him and not venture him to that old Fox Herod at all This he did only to Extricate himself out of the Briars and to gratifie Herod upon a Politick account N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan because he sought after the knowledge of the Truth without any precurring prejudice but no answer to Herod who was Circumcis'd and of the Jewish Religion yet had kill'd the Baptist his Voice so left him dumb and would have killed him
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâmum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
and Death c. throughout the World verse 8. yea and in such places where their Testimonies would be most opposed More than this was not at this time given them to know that Key of Knowledge hangs at God's Girdle Hence learn we that 1. Christ doth not always answer the desires of his Disciples though it be promised Prov. 10.24 absolutely and Psal 37.4 conditionally He sometimes will grant the desires of wicked men according to their will as to Ahab 1 Kings 21.29 c. and to Devils themselves as when he gave them leave to enter into the Herd of Swine Matth. 8.31 32. How much more hath he something to grant to his own dear Saints always ad salutem according to their weal but not ever ad voluntatem according to their will saith Austin as here c. 2dly What severe Reprimands hath Christ given in our day to the over-curious Inquirers about Times and Seasons who have out-lived their own Conjectures with shame c. The second Remark is the Concomitants of Christ's Ascension where we have a particular description both of it and its circumstances Mark only relates the Action of Ascending Mark 16.19 calling it Christ's Assumption ãâã ãâã ãâã ãâã ãâã The same word is oft used for Christ's Ascension Luke 9.51 Acts 1.2 11 22. 1 Tim. 3.16 't is read Received up in all those Scriptures and the Septuagint expresseth Elijah's being Taken up with the Greek Thema that signifies taken up 2 Kings 2.10 into Heaven or Heavens Acts 2.34 Heb. 8.1 Christ was taken up into that place of Rest and Blessedness to wit by God the Father to whom he useth to ascribe all things by the Ministry of Angels c. This was the happy close of all Christ's toils and travels upon Earth to be taken up and to sit down at the Right hand of God in Heaven an higher honour than that of Angels whose places are only places of ministration Eph. 1.20 21. Heb. 1.13 15. Thus far St. Mark goeth St. Luke in his Gospel steps a little farther saying He was parted from them as Elijah was from Elisha 2 Kings 2.11 and carried up into Heaven Luke 24.51 into a place far above the Heavens saith Paul Eph. 4.10 His Body moved upward in a direct line by little and little as if he had been carried or listed up by the hands of others whereas undoubtedly our Lord ascended by his own power which Elijah could not have done without the help of an Angel and therefore did his Disciples now adore him Luke 24.52 whereas before this we never read of any Act of Adoration they performed to him from their familiarity with him in the days of his flesh wherein they look upon him as one sâââ of God a great Prophet and ãâã Temporal Saviour ãâã But now his Deity being more clearly declared both by his Resurrection out of the Earth and by his Ascension up into heaven those Spectaââââ faâââow ãâã prostrate before him and do worship him as the Eâânal Son of God whom they took to be before only the Son of David yet the same Author Luke in his Acts of the Apostles gives a more ample description of our Saviâââs Ascension in the several circumstances of it as to time manner measure c. Acts 1.9 As to the Time 1st When to wit when he had spokes whose things forementioned in the foregoing verses and all the other things which Matth ãâã Mark and Luke do likewise mention for settling his Church to the World's end 2dly The manner how 't is said He was taken up that is leisurely and by degrees not by any rapid motion that he might the longer delight the Eyes and Minds of his Disciples who were all that time looking stedfastly upon his gradual Ascending wherein had he been quick and sudden like a flash of Lightning in his Ascending up then those Eye-witnesses could not have found such complacency nor confirmation of their Faith 3dly The means whereby 't is said A Cloud received him out of their sight No doubt but this was a true and a most glorious Cloud every way comporting with his Divine Majesty and accommodated to become a Chariot of State for the Prince of Glory to Ride triumphantly in Yet may we not suppose that it administred any help to our Lord in his Ascension for he was not taken up by any external helps of it or of Angels as before but by his own internal power from his Divine Nature united to the Humane and from the Agility of his now glorious Body 4thly The place whence and whereunto every motion hath a Terminus a quo the place from whence and the Terminus ad quem or place whither it is made The place from whence Christ Ascended was the Mount of Olives or Bethany which was the place of his going to his Garden Agony and so to his Crucifixion which was also the place from whence he Ascended to Heaven This teacheth that God can make the very places of our trouble and torment as Sick-beds Prisons strange Lands into which we are banished c. to become places of our Triumph and Comfort even as Bethanies or Mount of Olives to us from whence we may mount up from our Earthly Crosses to take possession of the Heavenly Crown provided we be Christians indeed living and dying in the Image of Christ as our Lord did And if the place whither Christ went bodily thence be Heaven which must contain him till the time of the Restitution of all things as the Scriptures do assure us Acts 1.11 and 3.21 and Heb. 9.24 c. This then discovers the Folly and Foppery of Popery which affirmeth that the Body of Christ yea the very Flesh that was born of the Virgin Mary is in their consecrated Waters not only contrary to that sacred Truth above mentioned but also to that praediction of Christ himself saying If any man will say to you lo here is Christ or lo there is Christ believe him not Matth. 24.23 Where our Lord describeth the last Times containing the Rise Reign and Ruine of Antichrist whose chief Engine is to persuade Christ's Corporal Presence in their Popish Churches where he may be seen touched eaten c. thereby confining Christ's Body which is in Heaven to certain places here and there upon Earth yea to a thousand places at once 5thly The Witnesses whereof none of the wicked must be Witnesses of Christ's Ascension no more than of his Resurrection but only such as were ordained of God for both Acts 1.8 22. and 10.41 It must be only his own Disciples at the Mount of Olives near Bethany-Village they must not have it only by hear-say as others but shall be Eye-witnesses thereof None of the wicked Jews must be Spectators either of the one or of the other for his state of suffering by their wicked hands was now finished therefore a sight of him should not once be vouchsafed to any one of them thus our Lord manifested himself to his chosen
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he ãâã did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standinâ ãâã his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
abundance Matth. 13.12 They shall know that follow on to know the Lord Hos 6.3 God will rather work a Miracle than that they who thus seek should not find Matth. 7.7 Such as seek God sincerely and endeavour to know him and his Will faithfully and more fully shall not be disappointed N.B. Here God makes Philip miraculously to meet this Eunuch who was inquiring after Godliness c. N.B. Then 5 His Occupation he was Lord Treasurer to this Queen Candace which is one of the principal of Court-Offices yet while this Eunuch was occupied in his Charge over the Queen's Treasure he still neglected not the True Treasure for saving his own Soul wherein that precious Promise and Prophecy Isa 56.4 5. was graciously fulfilled Let not the Eunuch say I am a dry Tree verse 3. I will give to them a Place and a Name in my House both the Credit and the Comfort of being the Sons of God c. N.B. And this honour the Lord conferred upon this Eunuch to make him the first we find who carried the Profession of Christ into Africa and tho' the Ethiopians were a People most despicable in the Eyes of the Jews and of the Greeks likewise for their famous Greek Poet Homer calls those Sun-burnt People ãâã ãâã ãâã ãâã ãâã the lowest of Mankind yet the Lord did demonstrate hereby that there is no respect of Persons or of Nations with him but whoever fears God and works Righteousness is accepted of him Acts 10.34 Gal. 3.28 c. N.B. 3. The Manner of his Conversion is described by the Eunuch's Reading and by Philip's Running to hear what he Read both were done by the direction of the Spirit as the one is expressed so the other is undoubtedly implied As the Spirit by the Ministry of an Angel moved Philip verse 26 27. and made him able to Run as swiftly as this great Man's Chariot Ran so that not only he could come up to the Eunuch but keep pace with him to hold a conference also The Scripture he was Reading was that in Isa 53.7 c. He was led as a Sheep to the Slaughter c. Philip asks him Understandest thou what thou Readest The Eunuch modestly and humbly answered How can I except some man guide me verse 29 30 31 33 34 c. Is qui nil dubitat nil capit inde boni Ask learn This Proselyte might by conversing with both the dispersed Jews in his own Countrey and those at Jerusalem at his keeping the Festivals there be acquainted with the Lives of the Prophets and might find there Recorded how much Isaiah suffered under Manasseh this might well raise a doubt in him whether the Prophet spake of himself or some other Man and that he might be resolved of his doubts such was his modesty and humility that this great Man takes up his Inferiour into his Chariot as Jehu did Jehonadab 2 Kings 10.15 and asks him this Question in answer whereunto Philip Preach'd a powerful Sermon of Christ to him shewing that Prophecy could be meant of none but our dear Redeemer and not of Isaiah Jeremy or any other And by that pregnant and pathetical discourse the Lord blessing the Ordinance of Hearing the Word Saving Faith was effectually wrought in this Eunuch's Soul N.B. The Remarks upon this are these 1. This Ethiopian may teach us Christians to spend our time profitably not vainly we do not so much want time as waste time whereof we are but Tenants at will and must as Stewards give an account for that Talent 2. Of all other Books to Read the Scriptures most as he did that we may by digging in that golden Mine find Eternal Life John 5.39 3. That Masters ought to instruct their Servants out of the Scriptures Thus 't is supposed this man was doing though he had but small knowledge 4. That such as are throughly humble are also truly docile willing to learn knowledge from any hand and to acknowledge their own ignorance 5. That Superiors must not disdain to be instructed by their Inferiors as he here and great Naaman by a Captive Girl 2 Kings 5.2 13. How would our great Treasurers and Chamberlains huff at such an Affront 6. That bare Reading the Scripture without understanding it is no better than the tinkling of a Cymbal They are blessed that Read it with Knowledge Attention Affection and Application in their Lives Rev. 1.3 7. Divine Commands must not be grudgingly disputed but speedily dispatched as Philip did here in hastening through a Desart of Difficulties without cavilling at the uncouth way to save a Soul 8. Divine Providence doth wonderfully work in a concurring tendency towards this Ethiopian's Conversion God both orders him to be Reading such a portion of Scripture as he had need to be informed of concerning Christ and also Philip to be so ready at that juncture to inform him there in a most Fundamental Truth N.B. 4. The wonderful Effect of this holy Conference follows not only the Conversion but also the Baptism of this New Convert Incredible gain is got by mutual Conference in all Arts and Sciences especially in the knowledge of Divine Truths N.B. The Mathematicks are so call'd because they cannot be learned without a Teacher No Man is ãâã ãâã ãâã ãâã ãâã a Self-Teacher in Divine Literature It were to be wished that illiterate Mechanicks and ignorant Women would say with this great Officer How can I understand the Scripture except some Interpreters help me Acts 8.31 The Priests of the Lord should preserve knowledge on their Lips and the People should seek the Law at their Mouths Mal. 2.17 Deut. 33.10 and Jer. 3.15 N.B. He that in heavenly things dare become a Scholar only to himself hath no better than a Fool to his Master None can know the things of God by the reach of their own carnal Reason c. but only by the Spirit of God 1 Cor. 2.10 11 14. Thus God's Spirit who had directed Philip hither did also in lighten the Eunuch's understanding in the Divine Mysteries of Man's Salvation and this Questionist becoming a Christian desires the Seal of Christianity in Baptism which upon the Profession of his Faith was done according to God's appointment verse 36 37 38. by Dipping in those hot Countreys but now God will have mercy c. in our cold Countreys for Sprinkling is as significative and effectual answering the Type Exod. 12.3 and Heb. 10.22 5thly And lastly The Event of all to wit the departure of both each from other N.B. 1st Philip was suddenly taken up out of the Eunuch's sight and was miraculously caught and carried away out of this great Man's company by the Spirit of God in the Ministry of an Angel as the Apocryphal Daniel affirms of Habakkuk and this Rapture and Transportation was in a rapid and swift motion The like we read of 1 Kings 18. v. 12. and 2 Kings 2.16 and Ezek. 3.12 14. 'T is said The Eunuch saw Philip no more Acts 8.39 for he
of Felix's Guard at Caesarea c. Acts 23.24 was a Devout Man The second Remark is 'T is a good evidence of true Devotion and of the Religious Fear of God when a Master obligeth all his Family to observe the same Family-duties in the fear of God with himself as much as in him lieth This was God's commendation of Abraham I know that he will teach his Children and his Servants the knowledge of my ways Gen. 18.19 And David would testifie his sincerity by his being sacredly serviceable to his Sons and Servants at home Psal 101.2 c. in a faithful discharge of that Family-Trust committed to him A good Housholder is like the Bee which whatsoever Honey it gathers abroad brings home to the Hive and House The lips of the Righteous feed many Prov. 10.21 those under his own Roof especially N.B. Every man is in truth what he is at home He is really what he is Relatively Follow Hypocrites home to their Houses and there you shall discern what they are Like Stage-Players who act the part of Noble and honest persons while you look on them upon the Theatre but follow them to the Tyring-Rooms where they divest themselves of their borrowed Robes then are they discovered to be but Shabby-persons and the vilest of Varlets This conscientious Cornelius was therefore Really because Relatively Religious As he was ãâã ãâã ãâã ãâã ãâã a Devout Man Acts 10.2 a right Worshipper as the Greek signifies not resting in the King's Religion which was Heathenism as the Melchites which Nicephorus mentions who would be of the King's Religion whatever it was so had their name from Melech Hebr. a King or as the Herodians Matth. 22.16 who were meer Courtiers joyning in a conformity to Herod the Conquercur's Religion which was a Mongrel hodge-podge of Heathenism and Judaism Mark 8.15 So this Centurion tho' not circumcised which was not imposed upon the Gentiles Acts 15.10 24. yet forsook his Gentile-Idolatry and devoted himself to the Worship of the true God becoming a Proselyte of the Gate observing the seven Precepts of Noah and lived without any offence to the Jews and others call'd Proselytes of the Covenant who submitted to Circumcision and the whole Mosaick Paedagogy Yea he not only stands Recorded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul but also in his Relative Duties and more publick Family Exercises This good man will not go to Heaven alone but would have his Houshold to go with him thither The third Remark is Oh how good God is to those that fear him The Lord would not let this Religious Souldier lose his labour in the practice of his Piety but Respects Records and Rewards all Though this man was no Jew nor lived under the Law no not so much as a Proselyte as some say because the Jews at Jerusalem cavilled at Peter's Application to him whom they looked upon no better than as an Heathen yet the great and gracious God who is no respecter of persons Acts 10.34 had respect to this man's person as he had to righteous Abel Gen. 4.4 Heb. 11.4 Matth. 23.35 First God had respect to his Person and then to his Performance It may justly be marveled at how this man a Gentile came to this Religious Devotion especially to such an high pitch of Piety as to abound so both in his much Alms to poor People and in his many Prayers to the Almighty God As this People to whom he gave much Alms were principally Jews whom he had the greater kindness for because they worshiped the True God So his Prayers are commended here with a double commendation Acts 10.2 1. From their Object He prayed not unto dumb Idols with the blind Heathen nor to Creatures Saints or Angels with the superstitious Romanists but to Jehovah the great Creator And 2. From their perseverance he prayed not by certain fitts and sudden starts in some pang or passion as of fear or danger thus did even Jonah's Heathen Mariners devoutly in a Storm c. Jonah 1.6 but he prayed always or at all times not taking time in a natural sense for then he must have neglected all other duties N. B. God will not have our General Calling to justle out our Particular There is a time for all things and every thing is saith Solomon beautiful in its season Eccless 3.1 11 17. But he prayed always taking time in a moral sense for the seasons and opportunities of that duty This he would not neglect whatever else he neglected gaining some suitable hours for secret communion with God and endeavouring to keep his heart alway in a praying frame and in a devout disposition Thus Rom. 12.12 Eph. 5.20 and 6.18 Col. 4.2 are to be understood to be constant and instant in prayer earnest as Hunting Dogs who give not over pursuing their Game till they do gain it While Prayer stands still the Trade of Godliness stands still also Nor may we say with Austin that Peter laid the Foundation of Cornelius's Faith for without Faith it is impossible to please God Heb. 11.6 Therefore must it be asserted that this Centurion had the seed of Faith at the least and some saving knowledge of the Messiah who was vulgarly discoursed of at that time in Jerusalem otherwise neither this man's person nor his prayer could have pleased God much less so rewarded for being so faithful in his little Matth. 13.12 as to have first an Angel and then an Apostle sent him for his farther Instruction and Comfort The second part of Cornelius's Conversion is the Organ or Instrument namely Peter the Apostle who undertook a special Journey to convert this Gentile Wherein the Causes and the Accidents are to be considered First The Causes of Peter's Journey and Passage from Joppa to Cornelius the Centurion in Caesarea which be twofold 1. The Remote Cause to wit Peter's Vision which is described in all its Circumstances as time place manner matter and end Acts 10.9 10 11 12 13 14 15 16 17 18. but the principal and proximate Cause was both Divine in God's commanding him to go verse 29 20. and Humane by the Embassage whereby Cornelius call'd for Peter to come verse 17 21 22 29. Peter obeys the Call both of God and of Man verse 21. Secondly The Accidents hereof are three 1. Who were his Companions verse 23. 2. How he was Expected verse 24. and how Entertained verse 25 26 c. The Remarks hereupon are these First The Apostle must be the Organ of Cornelius's Conversion and not the Angel that appeared to him The Angel indeed told Cornelius of the Acceptance of his Person and Performance which he might know as having not only a natural knowledge that attends the Angelical Nature and an experimental knowledge beholding daily the manifold Wisdom of God in managing his Church as in a Mirrour or Looking-glass Eph. 3.10 but also a revealed knowledge as Dan. 9.21 22 23.
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were
presupposeth that Paul had then made his appearance before Nero-Caesar and was acquitted N.B. But besides this passage in the Epistle to the Hebrews there be other Scriptures that give us a fuller account hereof As 1. That in the 2 Tim. 4.16 At my first Answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge and therefore he orders Timothy to hasten his coming to him v. 21. looking on him as a fast Friend when all others failed From this may be observed 1st That tho' the phrase At my first answer seems to imply that Paul made more Apologies than one and so made more appearances than this as the Postscript understands it making also Timothy a Non-Resident Bishop yet it only intimates that at the very first pinch and appearance of danger All the Christians there that should have been his assistants started from him and left him to plead for himself among whom was Demas verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome when he saw this Tryal of Paul to be of a very doubtful issue 2ly Observe It is not sufficient for us to maintain the truth our selves but we ought to assist such as stand up for the truth and not shrink from them when they are in trouble for it and need our assistance Thus all Paul's Friends sinned in shrinking from him through weakness and humane frailty therefore he begs of God that he would grant them a remission of that Sin 3dly It was a very sad Circumstance in Paul's sufferings that when he had appealed to Nero himself and when Nero himself in the Court of Rome heard his cause and defence none of the Church that was at Rome nor any of those that were of his own Retinue durst own him through a fright or stand by him in so signal an encounter and in so eminent Danger where his very Christianity was Crime enough for which to be executed And Paul himself did read his own death near even in Nero's Temper v. 6.2 Tim. 4. 4thly Tho' men failed Paul yet God failed him not but stood by him 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was delivered out of the Lion's mouth namely from Nero so called as Tyrants and persecutors of the Church have frequently in Scripture that name of Lions put upon them Ezek. 19.2 Psal 35.17 and 91.13 Pro. 28.15 and Jerem. 2.15 47. N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse God loves to help those that are forsaken of their helps and hopes N.B. The next Scripture that giveth light herein is those passages in that Epistle to the Philippians Ph. 2.21 where at this time of his imprisonment also he complains that all seek their own and not the things of Jesus Christ just like all forsaking him c. 2 Tim. 4. verse 16. then he goes on verse 23. Hoping to send Timothy presently to them so soon as I shall see how it will go with me He could not as yet spare him to accompany Epaphroditus until he came to a certainty what would be the Issue of his present imprisonment telling them withal that he had sat down counted the cost of Godliness and cast it up thus that he had made up a total Resignation of his own will into the holy will of God according to Acts 21.13 14. comforting himself and them with those few Considerations As 1. That hitherto his confinement had fallen out for the furtherance of the Gospel c Phil. 1.12 13 14. Tho' the Devil designed it for the hinderance thereof yet through the over-ruling providence of God so ordering it he had Liberty two whole years and opportunity of Teaching the things of Christ whereby his Chains of Iron became a greater honour to him than were those Chains of Gold which King Agrippa the Emperor Nero or any of his Judges wore with so much Ambition therefore would he not have them discouraged but comforted as the Corinthians were 2 Cor. 1.5 6 7. Acts 5.41 James 2.2 It was matter of Joy to him that all Nero's Court began to ring of his sufferings seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them were Converted Phil. 4.22 2. He lets them know that supposing the worst though his imprisonment should determine in his death and that he should then be offered up a Sacrifice yet as this would be his own advantage so it could be no dis-service to their faith Phil. 1.21 and 2.17.18 if it should be thus sealed with his blood 3. Yet was he persuaded either by a Prophetick Spirit in a Revelation or by the Sanctifying Spirit strengthening his Faith that as his prison had been his Ark of safety for two whole years so now that he should be delivered out of the mouth of the Lion and restored to them to confirm their Faith farther with his personal presence writing thus to them And having this confidence that my still abiding in the flesh is more needful for you I know that I shall abide and continue with you all for your furtherance and joy of Faith Phil. 1.24 25. and again I trust in the Lord that I also myself shall come shortly Phil 2.24 designing to follow Timothy to them Another Scripture which gives light that Paul weathered out this point and was restored to his Liberty in despight of the Lion after so long imprisonment is Philemon verse 22. but withal prepare me a Lodging for I trust that through your prayers I shall be given to you This accords with Phil. 1.25 and 2.24 Paul had long longed to visit the Christians at Rome and had prayed for a prosperous Journey thither but had been long hindered Rom. 1.10 11 12 13. and 15.22 23. yet was he brought to Rome by such a way as he little dreamed of Little thought Paul that when he was bound at Jerusulem and posted from one prison to another that God was now sending him to Rome his longing for it might be one cause of Paul's making his appeal to Rome Acts 25.10 11.12 N.B. Now God sent him and very safe with a great Convoy to Cesarea and from thence with a great convoy God's own protection notwithstanding both the Shipwrack and the Viper as safe to Rome N.B. God goes oft another way to work for granting our desires and for doing us good than we could imagine Paul lyes prisoner at Rome two years at the end of that term he is set at liberty bespeaking his Lodgings for him at Coloss where Philemon was a Minister call'd Paul's fellow-labourer whose wife was Apphia named before Archippus another Minister Col. 4.17 whose house must be now Paul's Lodgings Philemon verse 1.22 Thus have we a full account of Paul's confidence that through the Church's prayers for him both at Philippi and
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word ãâã ãâã ãâã ãâã ãâã signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word ãâã ãâã ãâã ãâã ãâã signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this