35. to shew how this good Samaritan did far excell and exceed both the Priest and the Levite as after appeareth both in Compassion and in Conversation Enquiry the First Who is this good Samaritan Answer 'T is our Blessed Saviour whom the Pharisees called a Samaritan and one that had a Devil John 8.48 and such as looked to sick folk were commonly called Parabolanes or Samaritans saith Turnebus 't is certain Christ above all is kind to his Neighbour and came into the World to seek and save the sick Mat. 9.12 13. he is Jehovah Rophekah Exod. 15.26 which signifies a Gyant like an Almighty Healer and Omnipotenti medico nullus insanabilis ocurrit Morbus to this Almighty Physitian no Disease can be found Incurable never did any sick go away from him unhealed he is held forth here the Salving Samaritan Enquiry the Second How did this certain Samaritan excell and exceed the Priest and Levite Answer He excelled them first in Conversation as 1. both these had their laver to wash themselves in it before they offered any Mans Sacrifice Exod. 30.18 19 20. but this Spotless Lamb had no need of washing for he had neither the Original Blot or any Actual Blemish but was Holy Harmless and Vndefiled Hebr. 7.26.2 Neither Priest nor Levite could enter the Holy of Holies 1 Kin. 8.10 11. the Middle Court was their proper place the High Priest only did enter once in the year into the most Holy Levit. 16.2 34. This was a Type of Christs Priviledge Hebr. 6.19 20.8.9 12 24 25.3 The posture of those under the Law was standing but our High Priest is said to sit down Hebr. 10.11 12. and thus Christ excelled the Priest and Levite in many more Respects as to his Conversation but more especially he exceeded them in his Compassion as here is Demonstrated Enquiry the Third What are those Offices of Love and Pitty Christ shewed to this wounded Man Answer They are manifold as 1. Christs Journying as it were from Jerusalem to Jericho from Heaven and from that Jerusalem which is above Rev. 21.2 down to the Earth which is another Jericho a cursed place Gen. 3.17 Thus Christ in his Incarnation Travelled from his Fathers Throne and from that Glory which he had with God before the World was John 17.5 and his only Errand was to fetch his Redeemed up thither that they might partake with him of the same glory ver 24. this is implyed in that Phrase as he Journyed Luke 10.33 2. The next Phrase is he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or where he was This our Lord did in his State of Humiliation wherein he made his Approach unto fallen Men in putting upon himself nine several yet sinless Infirmities namely Hungring Thirsting Sleeping Sighing Groaning Weeping Sweating being weary and bleeding for us Thus it behoved him to be made like unto his Brethren c. Hebr. 2.17 He must be touched with the feeling of Mans Infirmities c. Hebr. 4.15 yet were all those Human Frailties in him only purae negationis of a pure Negation Non pravae dispositionis not of any depraved Disposition as the School-Phrase is no sin was found in him 1 Pet. 2.22 3. In the next place it is said when he saw him he had Compassion on him here Christ's Eye affected his Heart as Lam. 3.51 Christ looks upon fallen Man with a look of love as he did upon Peter Luke 22.61 Though then Man lay polluted in his Blood and no Eye pittyed him no not the Eye of either Priest or Levite here yet that time was the time of our Lords Love and then he bid Man live Ezek. 16.4 5 6 8 though he saw nothing in Man at that time but Wounds and Bruises and putrifying Sores from the Crown of his Head to the Soles of the Feet such as had not been bound up or Mollified with Oyntment Isa 1.6 Yet Christ pitties his Fathers Image lost by the Fall c. The Fourth Office of Love was his dressing of the Wounds c. here our Blessed Saviour is Represented as acting the part of a very kind and Skillfull Chirurgion in manual Operations c. The News-Papers sometimes cry up some Famous Operator either for Curing Dark Eyes Deaf Ears or this or that dangerous Distemper but here is a more excellent Operator one that exceeds all others in his Catholicon and Curing all Diseases both of the Soul as well as of the Body He heals all Diseases saith David Ps 103.3 who cries also Lord heal my Soul for I have sinned against thee Ps 41.4 'T is our Saviours Work to Heal broken Hearts and to bind up Wounds c. Ps 147.3 Isa 60.1 Luke 4.18 Matth. 9.12 and as he doth here in Dressing this half dead Mans Wounds by pouring in Wine to search them and Oyl to supple them well knowing that fallen Man hath need both of the sharp Reproof of the Law as well as of the sweet comfort of the Gospel nor is this all he doth but he also makes a Plaister of his own Blood and applies it warm upon the Wounds which immediately healeth them Some tell us strange Cures have been wonderfully wrought by the Weapon Salve c. we can hardly believe the power of this Sword-Salve that a bare anointing of the Weapon Wounding should at a distance heal the Wounds of the Wounded but we are assured by Faith in Gods Word that Sanguis medici factus est Medicina phrenitici the Blood of the Physitian becometh the Sick-Mans Salve as one of the Fathers Phrase it we ought to believe this Mystery that the Wounding of Christ becomes the Healing of Wounded Man for the Scripture of Truth tells us that by his Stripes we are healed Isa 53.5 1 Pet. 2.24 The Fifth Office of Love is when he had thus Searched Suppled and Salved all his Sores he then bound them up with bands of Grace and Love to secure them from all harm Thus our Lord is said to take us by the Arms. and teach us to go drawing us with the Cords of a Man with Bands of Love Hos 11.3.4 and he draws us with everlasting Love Jerem. 31.3 The Sixth Office of Love is he Clothed him also this is necessarily implyed for he found this Wounded Man quite stripped of his Raiment ver 30. and 't is altogether improbable that so Compassionate a Friend should not likewise cover his Nakedness before he set him on Horse-back c. This is Recorded for the Eternal Honour of Shem and Japhet that they took a Garment upon their shoulders and went backward to cover their Fathers Nakedness Gen. 9.23 This was a Famous Fact of Filial Affection yet not comparable to the kindness of Christ who went farther backward even from Glory to Ignominy with his own Robe on his shoulders to cover our Nakedness Our Jesus doth for us what loving Jonathan did for David He stripped himself of his Garment that was upon him and gave it to David c. 1 Sam. 18.4
50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. ☞ 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a
they sold him into Arabia wishing him scarce so well as Caracalla did his Brother Geta of whom he said Divus sit modò non sit vivus I would he were in Heaven or any where so that I were rid of him let him be Canoniz'd for a God so I may not be troubl'd with his Company as a Man Thus Joseph was a great Eye-sore and the grand Trouble-house as will more appear after when the third thing they sold him out of envy is spoke to even to Judah himself who made this motion of selling him away far from them as well as to the rest of his worse-minded Brethren 4. Consider The Quality and Nature of this motion which God put into Judah's mind and which Judah made manifest in proposing it to his Brethren The motion was both good and evil in various respects 1. It was good in its Nature and Quality yea so good in the General that the Jewish Rabbies do affirm this compassion of Judah in drawing Joseph out of this dry Pit was the cause why Daniel who was of Judah's Tribe was delivered afterwards from the Lions Den but more particularly judicious Pareus doth most solidly demonstrate the goodness of Judah's motion from the three famous Topicks ab utili ab aequo and ab honesto in Moral Philosophy to wit Judah's first Argument to prove and promote his motion of selling Joseph to be their present work and duty was drawn from that common Head ab utili arguing What profit is it if we kill our Brother The Cogency and Force of his Argument lyes in this That all men do in all their actings and undertakings propound some profit to themselves all Thieves and Robbers do promise to themselves some profit in attempting all their Thefts and Robberies and where no prize can be expected there no project will be atempted hence the Poet says cantabit vacuus coram latrone Viator The Purseless Traveller fears not the Purse-Cutter Pirates at Sea will not assault empty Vessels Chrysostom 's Thief Steals not Straw what profit is there in that but Gold Goods and all profitable things On this wise Judah argues Mah Betsang What profit c. what satisfaction or as the word signifies what a wounding will it be That is our wounding of our Brother will be the wounding of our own Consciences what ease and satisfaction will it be to our minds if to appease our grief we Sacrifice Innocent Blood and when our Anger is allayed a Storm of Anguish be raised up in our Consciences which cannot be appeased Our Thirst for Joseph's Blood will be a piercing Sword to wound our Spirits and what profit will this be There may be some profit in selling him but none in killing him ☞ Would to God that we when ever Tempted to any Sin could ask our Hearts Judah's Question Mah Betsang cui Bono What profit to do so and so Our Redeemer requires us to reason thus What profit is it to win the whole World and lose our own Soul Mat. 16.26 the loss of which is both Incomparable and Irreparable If to lose a Mans Life for Money be rightly esteemed a Madness how much more to sell a Mans Soul for such sory simple and insignificant toys and trifles as Christ teacheth us to say What profit is it to lose an Immortal Soul and to purchase an Ever-living Death the Soul once lost drops down irrecoverably into the Bottomless Pit far worse than this of Joseph's to be tortur'd for ever so the Apostle calls on us to cry out likewise What fruit have ye of those things whereof ye are ashamed Rom. Rom. 6.21 Would men consider the cost of Sin in pain and the Fruit of it in shame more they would stand in more awe and not dare to rush into it as the Horse rusheth into the Battel without either fear or wit so freely and so frequently Had David counted the cost of that one Sin in the matter of Uriah a black bed-roll whereof is recorded 2 Sam. 12.10 11 12. had he but asked What Fruit shall I reap from this four Crab-stock The Traveller ver 4. whether the Devil that World-trudge-over Job 1.7 1 Pet. 5.8 or Concupiscence but a stranger to him no home-dweller in him had never entred into him much less been so courteously entertained by him shame is always one Fruit of Sin 't is a vulgar yet a significant saying where Sin is in the Saddle there Shame will be on the Crupper Sinners look all upon the Honey in the Mouth of Sin in its coming to them but never mind the Sting in its Tail at its parting from them They would have the Sweet but not the Shame of Sin Let Souls Tempted to Sin remember Judah's and Jesus's of the Tribe of Judah's words What profit is it yea what loss every way The Judge will be sure to cast you in treble cost and damages c. and remember the Apostles words what Fruit will grow upon such a Bitter Root Heb. 12.15 nothing but Vanity and Vexation Judah's second Argument had its rise ab aequo for thus he argued 'T is more just and equal for us to sell him than to kill him for saith he we shall not be guilty of shedding his Blood if we only sell him our hands shall not he upon him hereby Judah here Judgeth that there was the more equity in selling Joseph in regard three inconveniences would be avoided by that means As 1. They should thereby be clear from shedding his Blood themselves 2. Yet they should thereby send him far enough off from his Father who so doted upon him as to lay out all his Love upon him and reserv'd little or none for them 3. Hereby also they should disappoint the Dreamer of that Dignity and Dominion he Dreamed of Joseph's being sold for a Slave Judah thought would prevent his preferment Thus he sooth'd them up by sending them but out of one Sin into another He fetcheth them off from slaying him because should they shed his Blood they would find it a matter of great difficulty to conceal his Blood for Murder will out with men sooner or later and could they conceal it from Men yet could they not from God for it will cry up to him for Vengeance against us and should it happen to be brought to light and become known to Men then can we expect nothing but both Reproach and Revenge Gen. 4.10 Job 16.18 Act. 28.4 Judah's third argument was taken from that topick ab Honesto 'T was but an honest act and a religious duty to spare Joseph for saith he Joseph is our Brother and our own Flesh To spare a Brother is honest this argument prevails upon them as the Angels call to Abraham saying Lay not thy hand upon the Lad Gen. 22.12 The strong influence hereof both fetcheth them off from slaying Joseph and fixeth them upon selling him because they were resolv'd that they would be rid of him they much matter'd not how so they see him
Evil Advice to a Good End Whereas the least Evil ought not to be done no not for procuring the greatest good Rom. 3.4 8. Simple Truth he thought not sufficient without Sinful Shifts Mark 3. Though Abiathar was Chief yet David sets Zadok before him as the more confiding Man he bids Hushai consult with them two how matters go and they will send me word by their two Sons ver 35 36. So Hushai David's real Friend departs ver 37. a dissembled Friend of Absolom's only whose Counsels he designed to defeat c. 2 Samuel CHAP. XVI THIS Chapter is a Narrative 1. Of David's Deeds in his flight And 2. Of Absolom's entrance into the Royal City The Remarks upon the First Part are First The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant ver 1 2 3 4. Wherein Mark 1. No sooner was David departed from the top of the Mount of Olives where he worshipped God but Ziba Mephibosheth's Man met him one that was so Sagacious and of such a crafty fore-sight that he could fore see David's Restitution notwithstanding his present disturbance because of his most eminent Piety yea and Absolom's Down-fall for his most notorious Impiety therefore he subtily brings a Rich present unto David in distress that he might lay a fair foundation of his own future fortune if David be restored Mark 2. David marvels at this Man's First Present and asks him if it were his Master Mephibosheth's doings to be so tender of his Wives and Children that all walked on foot as well as David did to send a couple of Asses for them to Ride upon This sordid Sycophant makes David believe that not only the Asses but also the Two Hundred Loaves of Bread the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods whereas probably being Steward he had furnished himself out of Mephibosheth's means designing to wrest the Land from his Master by a false Accusation for his own private advantage Mark 2. Upon David's asking where he was he answers with a shameless and senseless slander That Mephibosheth expected the return of the Kingdom to him as to the Top branch of Saul's House because Israel would be wearyed with VVars under the House of David thus divided against it self Son against Father c. This was a plausible pretence too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousie and Defection from David who above all expected Mephibosheth's presence Mark 4. David thus deluded with bribes and calumnies condemns Mephibosheth unheard and against his Oath to his dear Jonathan c. and gives all to this fawning slanderer who could bring two Asses to David but in truth would not saddle one Ass for his Lame Master Mephibosheth to go along with David as it afteward appeared Chap. 19.26 The Second Remark upon the First Part is David's providential check for passing this unrighteous sentence expresly against the Law of God upon the testimony of one witness only Deut. 17.6 and that when byassed and blinded with bribes Exod 23.8 and that also of a Sycophant Servant against an Innocent Master which Tacitus and Lawyers of Antient times call Petty-Treason ver 5 6 7 8. VVherein Mark 1. The Rod wherewith God chastized David for this his Injustice was Shimei who was but a Servant also so God wrote David's Sin upon his Punishment to humble him still more and to make him know that the best of Men are but Men at the best Peter Martyr notes well here that as David had unjustly enriched one Servant so God Afflicts him by another Servant And he addeth that Ziba in all probability would have been as ready to Murther his Master Ezek. 22.9 had David Doomed him to Death for his Treason and then Mephibosheth's whole Land had been his c. Mark 2. This other Servant Shimei was of God's sending as David himself acknowledgeth ver 10 11. to correct him for too much favouring Mephibosheth's Servant of the Devil 's sending to make David break his Oath with Jonathan This Shimei was an impudent fellow saith Grotius Qui Cynicos maledicentiâ facilè vicisset No Crabbed and Sowre Philosopher was comparably so Dogged as he One of Saul's House and therefore the more envious to David whom he would Kill with his Tongue Mark 3. Shimei throws Stones as well as Curses at David passing along to Bahurim of Benjamin not far from Jerusalem and so Adds Affliction to Affliction he spake Stones and cast stones as if he would have stoned David for his being an Adulterer and his Wife Bathsheba too for an Adulteress also according to Deut. 22.22 Ezek. 23.45 46 47. though all the Men of War did Guard them which shews him a Man mad with malice Mark 4. Nor did Shimei thus desperately vent his outragious malice and madness in casting Curses as well as Stones at David only though this Mad Man ventured his own Life thereby Yet he adds also such railing reproaches against David whom he called a Bloody Man and a Man of Belial c. ver 7 8. as if this Dead Dog had learnt to Bark out such Rhetorick from the Devil himself This Disciple of the Devil shot his Venomed Arrows at Rovers and missed the mark in charging David with the Blood of the House of Saul which was notoriously false for David had spared to spill Saul's blood twice when few other Men would have done it as Saul himself confessed 1 Sam. 24.19 and as to the Death of Ishbosheth and Abner it was well known that David had no hand in either of them Yet those shafts shot at random by Shimei God guided them to the wounding of David for Vriah's Blood from which Crimson-Guilt he so earnestly deprecates Psal 51.14 Beside David was rightly punished by Shimei's railing for his hearkening over-readily to Ziba's flattering How justly was David spoiled of his Honours and Regal Respect c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods c. The Third Remark is The manner how David endured with prodigious patience this reviling reproacher ver 9 to 14. Wherein Mark 1. Abishai offered his service to revenge David's reproached Royalty Shimei a Dead Dog did indeed deserve to have his Head cut off that he might be dead indeed and bark no more Abishai's cause was good because this villain had spoke evil against a Ruler the Lord 's Anointed Exod. 22.28 but his Zeal saith Peter Martyr was bad like that in Luk. 9.54 a preposterous Zeal 'T is probable Joab prompted his Brother Abishai to say so ver 9. Mark 2. David therefore rebukes them both for medling too much with his matters which appertained not to them ver 10. saying your Advice is now unseasonable Though your Fingers even itch to take off this Fellow's Head yet must not I indulge my Heart in personal revenge nor disoblige Shimei's Tribe of Benjamin at thi◠juncture of a
though they have changed their Kings into Captains and their Hills into Valleys c. yet shall they find more Graves in the Plains than they did in the Mountains before and more prodigious Destruction shall now befal them that Ahab and Israel tho' Idolatrous may know that the Lord and not Baal is the true God for God will work for his own great Name 's sake but not for your sake Ezek. 20.8 14 22 24. and 36.21 22. Now come the Concomitants the second Part in which there be Remark the First The Battle joins after they had stood in Battle aray each against other for seven days upon the seventh day ver 29. From whence it is manifest saith P. Martyr that they exercised Military Matters upon their Sabbath day as they had done at Jericho's Siege Josh 6.15 at least one of those seven Days was the Sabbath Then did this handful of Israel having the God of Israel the Lord of Hosts with them fall on and slew an Hundred thousand Syrians which was manifold more than every one his Man as they had done in the first Battle ver 20. Remark the Second The rest ran to Aphek for Refuge ver 30. but no place can secure Blasphemers from the stroke of divine Vengeance the very Walls of that City under which they shelter'd themselves were over-turn'd by an Earthquake as Jericho's Walls had been before and destroyed twenty and seven thousand more by falling upon them Thus the Lord's hand supplied the few hands of Israel The Third Part is the Consequents of this Fight from ver 31 to ver 43. wherein is a Narrative in general of the base abuse Ahab made of this glorious Victory he being the Conquering King most fordidly made a League with Benhadad the Conquered King Remarks upon it are First The making of this League wherein Mark 1. The moving Cause Proud Benhadad that had boasted such big words of the Dust of Samaria and swore by his Gods he would kill and conquer all before him is now glad to hide his haughty Head in the darkest hole he could find in Aphek his Courtiers come and finding his pride turned into fear they comfort him with hope of Mercy from the fame That the Kings of Israel were merciful Kings c. ver 31. Indeed David and Solomon were so but Baasha Zimri c. were not so However sure I am the God of Israel is so to such as are truly penitent which we have heard and seen c. Mark 2. The Vicissitude of Human Affairs saith P. Martyr Ahab had called this proud Man his Lord c. ver 4.9 but now it is Thy Servant Benhadad ver 32. His Crown is turned into a Rope and Robes into Sack cloth 't was Thy Lord Benhadad saith now 't is Thy Servant Benhadad saith Let me live c. Mark 3. This humble seeking of mercy in so submissive a manner created in Ahab a credulous and foolish courtesie ver 33. saying He is my Brother Was he not slain among the Multitude I will embrace him as my Brother yet this Brother fought with Ahab for his Life not long after Chap. 22.31 Mark 4. The Messengers catch at this word Brother as the drowning man snatches at any twig N. B. So ought we to do at any Promise hearkning what God will speak to our distressed Spirits Psal 85.8 They bring to him this Brother ver 33. the Covenant is struck ver 34. which Benhadad kept not for Ramoth Gilead was not restored Chap. 22.4 Benhadad escapes Ahab but not Hazael 2 Kings 8.15 His Preservation from present evil was but his Reservation for greater c. Remark the Second is Ahab's Reproof for making a League with Benhadad Mark 1. A Seer disguiseth himself like a Soldier and bids one of his Brother-Seers in the Name of the Lord to smite him that he might be a Sign to Ahab ver 35. but because he refused it being disobedient to the word of the Lord wherewith he was acquainted a Lion slew him ver 36. Mark 2. But the second Son of the Prophets he spake to for the same end did not dare to disobey the Word of the Lord though it seemed unreasonable to human Reason seeing many smite the Prophets at the Devil 's bidding when God forbids it do my Prophets no harm Psal 105.15 but this was when God commanded and therefore he obeys and not only smites but wounds him ver 37. fearing that Instance of Disobedience chap. 13.24 and here also Mark 3. This wounded Seer then slurried his Face with Ashes cast upon the blood that ran out of his slashed Cheeks way-lays Ahab who had he appear'd as a Prophet would not have heard him especially now when so flushed with his Victory but he seeming one of his wounded Souldiers had Audience ver 38. Mark 4. He propounds his Parable much like to Nathan's 2 Sam. 12.2 3 4. whereby he made Ahab judge against himself as David had been ver 39 40. there wanted only this here that was there Thou art the Man dismissing Benhadad Mark 5. The seeming Souldier discovers himself a real Seer saying to Ahab Thy Life shall go for his and thy People for his ver 41 42. Saul spared Agag and thou sparedst a Blasphemer ver 28. such are dead by Law Levit. 24.16 and one whom God had plagu'd with two Defeats Mark 6. This Doom damps Ahab's triumphant Joy having had many Experiences that God suffers not the words of his Prophets to fall to the ground yet neither confesses he his Folly nor calls upon God for pardoning his Sin and putting away the Punishment c. 1 Kings CHAP. XXI THIS Chapter contains Ahab's misimprovement of all those Miracles and Mercies that a gracious God had given to him in his Tyrannical murthering his Innocent Subjects The two general parts are 1. His commission of it and 2. His correction for it Remarks upon the first part are 1. The Time when ver 1. It was after all those glorious Evidences of God's own Greatness above Baal the Calves c. and of his Goodness to Ahab and Israel N.B. Tho' the Lord had let him down both Fire and Water from Heaven which his Baal could not do chap. 18.39 45. and had given him two great Victories over the Syrians chap 20 21 29. yet all those demonstrations of Divine Power and Love made no Impression upon Ahab's obdurate and rocky heart no more than the great Hammer doth upon cold Iron after all this his wicked disposition is not altered but he adds iniquity to iniquity Psal 69.27 No sooner was he returned home from his glorious Conquest over the Syrians but he is fordidly conquered by sinful self his own concupiscence Remark the Second Is the occasion what Naboth had a Vineyard nigh one of Ahab's Palaces and so was oft in Ahab's Eye which the Devil made a Burning-glass to set his heart on sire to cover it for Covetousness is call'd the lust of the Eyes 1 John 2.16 Ahab looked and lusted
its heighth He was victorious against the Ammonites God prosper'd him because he proved as good at last as at first His good ways blest his Wars with success and then he died The Third Part of 2 Kings Chapter the 15th gives an account of five Kings that Reigned over Israel from ver 8 to ver 31. Remark the First Zachariah the Son of Jeroboam the second succeeded ver 8 9 10 11 12. who Reigned but six Months so soon did God dispatch him out of the way and with him all Jehu's Generation because this fourth was as wicked as the first all of them being Worshippers of the golden Calves Long continuance in the same Sin of Father Grandfather great-Grandfather c. is a great Aggravation of this Man's Sin and did highly incense God's anger against him So now when God had made his Promise Chap. 10.30 good to Jehu he suffers Shallum some great Commander in the Army to conspire against him and to cut him off as the last of Jehu N.B. I find Lavater and many learned Men say that an inter-Reign cannot be denied in those Times of the Kings of Israel and Judah to make the Scripture-Computation currant See Dr. Lightfoot's Chronology Remark the Second Shallum of another Family cuts of Jehu's Family out of his ambitious Aspiring after the Crown of Israel ver 13 14 15. As this Zachary of Jehu's Race had soon fill'd up the Measure of his Iniquity Matth. 23.32 even in six Months Time So this Shallum of another Race fill'd up his Ephah Zech. 5.6 much sooner even in one Month's Time who as Cluverius well observeth lost his Kingdom the same way that he had got it and that before he was well warm in his Throne for Menahem another Captain of the Army Retaliates upon him in the same kind as he had done to Zacharias Blood for Blood writing his Sin upon his Punishment even in legible Letters writ not with Black but with Blood N.B. Josephus saith this Menahem was King Zacharias's General of the Army that besieged Tirzah who hearing there of Shallum's murdering his Lord and Master is said to go up from the Siege to Samaria where he likewise murder'd the Murderer c. Remark the Third Menahem began his Reign in Blood and carried it on in Blood ripping ope the Women with Child of Tipsah because their Men would not set ope their Gates to him as he passed along to Tirzah ver 16. Though this barbarous Cruelty was acted by him to terrifie his Opposers whom he doubtless feared because he came to the Crown by Treason Murther and Usurpation yet this Bloody Act did endanger him the more so that he was forced to call in a Foreign Force to confirm the Kingdom to himself ver 17 18 19 20. raising a vast summ out of his rich Subjects getting no less of Curses then of Coin he hires Pul the King of Assyria to be on his side whereby he Reigned ten Years and then dies Remark the Fourth His Son Pekahiah thus brought by his Father into an Alliance with and a Reliance on Assyria makes a shift to Reign two Years more ver 23 24 25 26. but Pekah one of his Captains slew him with the Assistance of Argob and Arieh c. his fellow Conspirators saith Vatablus though Josephus affirms they were on Pekah's side and were slain with him However the King is cut short by a Syllable as call'd Pekah only and no more Pekahiah Remark the Fifth Now is Pekah King instead of Pekahiah who Reigned twenty Years but his Reign was troublesome for the Assyrians now infested Israel as the Syrians had done before ver 27 28 29. and at last as he had slain his Soveraign so Hoshea one of his Subjects slew him ver 30. of whom more in Chap. 17. Mark 1. In one Year's time there were four Kings in Israel one after another and those dreadful Calamities foretold by the Prophet Amos Chap. 7.9 began to be fulfilled Mark 2. Ephraim is brought by Menahem to rest upon Assyria this they did to their utter undoing as the Prophet Hosea foretells them again and again Hos 5.13 and 7.11 and 8.9 and 9.3 and 11.5 Tiglathpileser Hebr. signifies a Remover of Captives as he was Chap. 17.6 unto Israel c. 2 Kings CHAP. XVI and 2 Chron. CHAP. XXVIII THE Holy Penmen of both those Books now return to the History of the Kings of Judah the Kingdom of Israel or Samaria coming now to and going upon its last Leg namely Hoshea mentioned barely before 2 Kings 15.30 but largely described in Chap. 17. where that Kingdom was extinguished and the ten Tribes were carried into a final Captivity These two Chapters 2 Kings 16. 2 Chron. 28. are a Narrative jointly of one of the most impious Kings that Judah had to wit an History of the Life of King Ahaz the eleventh from the Division Remark the First This Ahaz was a bad Son of a good Father Jotham N.B. And though Ahaz was a bad Father yet had he a good Son Hezekiah which shews that Grace is not entail'd The Wickedness of this King is described in General first Negatively He walked not in the ways of David and then Positively But in all that was not right which are described in Particular 2 Kings 16.1 2 3 4. and 2 Chron. 28 1 2 3 4. Mark 1. He was a worshipper of Baal accounting that Dumb and Deaf Idol at Elijah's Sacrifice 1 Kings 18.26 27 28 29. to be his Lord as Baal Hebr. signifies utterly rejecting a Prayer-hearing God Mark 2. He sacrificed his Sons to Moloch in Topheth in the Valley of Hinnom N.B. 'T was call'd Topheth from Toph Hebr. a Drum because the Pagans used to beat a Drum while they were sacrificing their Children that the cry of the burning Child might not be heard From this Valley Gehinnon saith Sir Walter Rawleigh comes the Word Gehenna for Hell Matth. 5.22 29. and Tophet also is used in the same Sense and Signification Isa 30.33 Mark 3. He sacrificed and burnt incense in High Places after the manner of the Heathen and expresly against the Command of God Thus did he evil with both Hands earnestly Mic. 7.3 as if afraid to be outdone by others taking long strides towards Hell Mark 4. This black branded Ahaz 2 Chron. 28.22 stands here in the History saith Learned Paraeus upon his Life like a filthy Thorn betwixt two fair Lillies or like a black besmeared Collier betwixt two neat and fine Fullers namely his godly Father Jotham and his godly Son Hezekiah himself being so much the worse and more wicked by how much better the Father and Son were and more vertuous and truly Godly Remark the Second God suffers not this none-such Sinner to pass unpunished 'T is said expresly Wherefore the Lord which would have been his God had he been docible did deliver him into the hand of the King of Syria and He smote him c. and carried away a great Multitude of Captives to Damascus
the Enemy and envious one doth not only Sow Tares among the Wheat Matth. 13.25 39. but also he sets upon all such as do begin to build the Tower of Godliness Luke 14.28 and hinders them to the outmost c. Remark the Fourth When those Adversaries saw all their Artifices in Hectoring the Builders and in Restraining the Men of Tyre and Sidon from bringing such Materials as were requisite for the Building as Sanctius saith proved all Ineffectual they took new Measures in bribing Counsellors saith Wolphius ver 5. to bolster up their bad Cause and to outface a good one These Counsellors saith Josephus were the King's Courtiers or Toparchs Deputites to King Cambyses who was a light loose and lewd Losel as one saith easily prevailed with to hinder so good a Work all the days of his Father Cyrus who favour'd the Jews but was now absent in his Warring abroad against the Lydians and then against the Scythians leaving his Son Cambyses to Reign at Home in his room so that Cyrus knew nothing of this Obstruction of his Royal Decree to the Jews saith Menochius but if he was informed of it and connived at the crossing of his own Decree by his own Son whom he had left his Viceroy behind him It was his Just Reward saith Dr. Lightfoot to meet with such a fatal End by Tomyris the Scythian Queen who Conquering him saith Justin cut off his Head and cast it into a Bowl full of Blood saying Satia te Sanguine Cyre quem Sitisti cujusque Insatiabilis semper fuisti Now glut thy self O Cyrus with Blood which thou hast ever thirsted after and wherewith thou could never yet satiate thy self Remark the Fifth Those Deputies and Officers of King Cambyses beyond the River Euphrates being profoundly bribed by the Samaritans wrote a most Pestilent Epistle full of all Diabolical Accusations Hatch'd in Hell and Dictated by the Devil who sharpen'd both their Tongues and their Pens and all this was done to Hinder God's People from Building God's Temple from ver 6 to ver 16. Mark 1. This Poisonful Epistle was directed to Cambyses in the beginning of his Reign ver 5. or Viceroyship immediately after his Father Cyrus went to his War abroad these crafty Courtiers would lose no time well knowing that tho' the Father was a publick Friend pet the Son was a private Enemy to the Jewish Nation and Religion so they take the fittest Season for granting of Suits from a New King Mark 2. This Cambyses the New King is call'd here Ahasuerus ver 6. which was his Chaldean Name and Artaxerexes ver 7. which was his Persian Name the two common Names of the Chaldean and of the Persian Monarchs as Pharaoh was of the Egyptian and Caesar of the Roman thus say Lyra A. Lapide Sanctius Wolphius Osiander Grotius c. all unanimously Ahasuerus or Achasueros say they is derived of Achas signifying a great V. Hebr. And and Ros or Resh Hebr. Head to signifie that he was a great Prince and Herodotus saith Artaxerxes signifies an Excellent Warrior both which Cambyses was being successful in his Wars adding Egypt and other Countries to the Persianâ— Monarchy He was a great Head indeed Mark 3. The Composers of this Satanical Suggestion are here named ver 7 8 9. the first that is named is Bishlam which Masius takes Appellatively Reading it Be-shalom in peace or in a time of peace so Onkelos c. implying that this mischievous Letter was written when the Jews thought all things were in peace Or it was some Congratulatory Phrase In peace be the King but most Read it as a proper Name with the rest of his Crafty Colleagues yea and Rehum the Chancellor President of the Council was Master of this Misrule and with him a whole Rabble of Rebels against God and his People all concurring in this cursed Confederacy not unlike that which David complain'd of Psal 8â— 5 6 c. Those named here were of Obscure Nations no where Recorded in Scripture such as Asnapper ver 10. some great Assyrian Officer brought from India and Armenia saith Wolphius to Inhabit Samaria 2 Kin. 17.24 Mark 4. As the Character wherewith this Letter was writ was such saith Schindler as might be understood at the Persian Court without an Interpreter so the Contents of it were sundry Lyes sowed cunningly together ver 11 12 13 14 15 16. all an entire hodg-podg of false and scandalous Accusations N. B. 'T is true wicked Zedekiah had once Rebell'd c. as before of him but Error Personae non Arti Imputandus his Personal Treachery ought not to Denominate the City and Nation Rebellious These false Informers say they had set up the Walls c. had they done so before the Temple was built the Prophet Haggai would have Reprov'd them for it as he did for preferring their own Houses before the House of God Hag. 1.4 the contrary appeareth Neb. 1.3 Nor was that old Device of the Devil and his Imps any better in slandering God's People that they are Anarchical against Government and Disturbers of the publick Peace Deniers of Toll c. pretending they certified all this for the King's Honour and Advantage when it only gratify'd their own Malice Mark 5. The Effects of this Letter follow from ver 17 to ver 24. No sooner had King Cambyses received it but he order'd to have it Read publickly before his Council This was so far well done had he kept one Ear free and heard both Parties he had done better However he returns an Answer to this Letter readily because it did so exactly gratifie his malignant Humour of Enmity against the Jews and that it might appear a more plausible piece of publick Iustice the Book of Records is searched as the Officious Letter Requested and enough was found from 2 Kings 24 1 19 20. of former Rebellion to palliate the issuing out of a Royal Decree for forbidding the farther Building of God's Temple N. B. Yet this Humane Decree did but carry on the Divine Decree Thus while Persecutors press backward from God's Command they still step forward to fulfill God's Decree Thus the Building was caused to cease until the Days of Darius Histaspis v. 5 24. Daniel CHAP. X. HERE falleth in and followeth the History of Daniel the 10th which is a Narrative of Daniel's Mourning Three Weeks for the Sad Tidings that the Building of the Temple was now Hindred Remark the First Is the Time of Daniel's Mourning in General 't was in the Third Year of Cyrus ver 1. Namely saith Polanus from his Conquest over Babylon in conjunction with Darius as before and the Constitution of his Absolute Empire and Monarchy over 120 Nations for he had Reigned over Persia only about 28 Years before this leaving his Son Cambyses to keep at home what he had already Conquer'd while himself went abroad to Conquer more Nations and in this Third Year of his Empire which was the 31th of his Reign he was slain
Dust and Silver as the Stones of the Brooks Job 22.24 The Second Part of this Chapter is the Effects of this damnable Design Remark the First The King 's foolish Generosity to Haman his grand Favourite ver 10 11. for without the least Consideration he grants Haman his bloody Motion immediately and more than so as the Sequel doth sufficiently demonstrate Mark 1. The King could in the Case of Vasthi consult with his Counsellours and referr the matter to their Determination Esth 1.13 to 22. and in the Case of the two Traitors that conspired to kill him he could make Inquisition and do Justice with Deliberation Esth 2.22 23. yea and in the Case of Haman afterwards though he was most deeply displeased with him yet would he do nothing rashly against him till he had taken a turn in the Palace-Garden and considered with himself what was best to be done Esth 7.6 7 8. Mark 2. But here upon the first Suggestion he gives his Royal Signet to Haman thereby Authorizing him to do what he listed as Gen. 41.42 1 Kings 21.8 and particularly to murder so many thousands of Innocents without hearing them speak for themselves c. this was done more like a bruitish Barbarain than a just Judge ruling in the fear of God 2 Sam. 23.3 never considering how every drop of their Blood would cry with a loud Voice up to God for Vengeance against him Gen. 4.10 1 Kings 9.26 Matth. 22.7 Mark 3. Moreover the King gave to Haman not only the Lives of a Million of Innocent Jews but also the ten thousand Talents which he had proffer'd to him and which Haman probably purposed to raise out of the Spoils of the murthered Jews all this vast summ is remitted and returned back again as a Royal Donative to this wretched Favourite Mark 4. How rightly is this Haman branded with this Mark of Ignominy Tsorer Hajehudim the Oppressor of the Jews as Junius renders it having both a Will and a Power to crush them and perhaps he glory'd in this Title and as an Amalekite he was one of the deadliest Enemies that ever the Jews had both in Inclination in Resolution and in Power to perform his purpose had not the All-powerful God stepp'd in to prevent him That Wrath of Man which turns not to the Praise of God He will restrain Psalm 76.10 Pilate Acted by a borrowed Power John 19.11 which cannot match the lending Power c. Remark the Second Then all haste was made immediately upon this grievous grant the Decree was writ not in Black but in Blood c. Mark 1. Those Servile Souls the King's Secretaries write what Bloody Haman did Dictate to them in the King's Name right or wrong and Haman Seals it with the King's Signet and all in haste lest the King should alter his Mind either by his Clemency or by the Perswasion of any of those over officious Officers shewing him the Iniquity of it Mark 2. The Day of Sealing and sending forth this Bloody Edict was the thirteenth Day of the first Month ver 12. this was soon after Haman had done casting Lots to find out his lucky Day ver 7. which no sooner had he found though it was very long to it even almost a whole Year from the first Month to the same Day of the twelfth yet Malice lets Haman lose no time he will kill all Ages Sizes and Sexes before hand by Posting away in all haste this Destructive Decree into all the Provinces c. Mark 3. For this Sanguinary Edict was stuff'd full of various Bloody Phrases as Destroy Kill and Cause to Perish c. ver 13. which Haman's malicious Mind made him thus multiply intimating so the Jews were but all made away by any means it much matter'd not with him what way if not by one way then by another N.B. What could the Devil himself have added more to this abhorr'd Cruelty all Jews both Young and Old little Children and Women must be Massacred without Mercy to any one and all done in one Day Mark 4. But this Day of such an universal Slaughter must not be until the thirteenth Day of February next ensuing the Date of the Decree upon the thirteenth of March foregoing that this Black and Bloody Day wherein such unparallel'd Barbarities should have been done at so long a distance betwixt the sending forth of this Decree and the time of its Execution must needs be acknowledged as a special over-ruling Providence of God that before that Time came this Hellish Plot might be prevented as is noted before on ver 7. and as on the one hand it serveth to magnifie the Wisdom of God the Lord God of the Jews so on the other hand it serves to manifest the Folly of this Madman Haman in deferring his Execution so long for little did he know what a Day might bring forth Prov. 27.1 much less above three hundred Days Remark the Third The Promulgation of this Bloody Edict in all the Provinces by the hundred and twenty seven Princes thereof put all the Jews every where scattered and dispersed into a most dreadful Consternation especially those in Shushan ver 14 15. Mark 1. While the winged Posts are flying into all Parts with this doleful Ditty the King and Haman sat down to drink and even to drown the Clamours of Conscience as Cain did by building a City c. Gen. 4.17 so drank Joseph's Brethren Gen. 37.25 instead of weeping for their Wickedness Mark 2. But the Jews in Shushan wept and all those that loved them being Citizens and more desirous of Peace than of War saith Serrarius and fearing how far the Sword once drawn might proceed to put all into Confusion in the whole Kingdom by killing so many Innocents yet did not Mordecai condole this doleful Case without Hope that Deliverance would come some way Esth 4.14 Esther CHAP. IV. THIS Chapter contains the doleful Lamentation both of the Jews in General and of Mordecai and Esther in Particular Remark the First Upon the General Mourning of the Jews ver 3. in every Province and Province Hebr. bekol-medinnah umedinna the one hundred and twenty seven Provinces were all Places call'd Bochim like that in Judg. 2.5 for wheresoever the Debar Hammeleck or Decree of the King came there was Abel Gadol great Lamentings the Jews generally lift up their Voices and wept Mark 1. They greatly mourned 't is not said they murmured much less mutined or meditated revenge against the King and Haman but they calmly and quietly cast themselves down before the Lord. N.B. As sensible of their slothful and sinful neglect in not returning with Zerabbabel into their own Countrey when God had so loudly call'd them crying Ho Ho come forth c. Zech. 2.6 and saying to those dispersed Jews Arise Depart this is not your rest for it is polluted Mic. 2.10 Mark 2. This being as a Bodkin at their Hearts it made them Fast as well as weep and wail which gave Wings to their Prayers
it must be meant for David himself had begged his Bread twice once at Nob. 1 Sam. 21.3 and again of Nabal 1 Sam. 25.5 8. Yet God forsook him not And the Lord gives this good Security to the very Daughters of Moab Let thy Widows trust in me and leave thy Fatherless Children with me I will preserve them alive Jer. 49.11 Assuredly God hath much more kindness for the Daughters of Sion c. N. B. Note Well 3. Consider how all Christs Sheep thrive best upon short Commons Gods Daniels likes well and looks fair and fat when fed only with pulse and water Dan. 1.12 15. Man lives not by Bread alone c. Mat. 4.4 the Lords People do Travel safelyer through the Valley of Bacah which signifies Tears then when they pitch their Tents in the plains of Sodom Righteous Lot made but an unrighteous Choice when he chused to Sojourn in that well-watered Country Gen. 13.10 11 13. with Gen. 19.4 c. It is much better to be pickled and so preserved in Brime than to rot in Honey Prosperity of Fools doth destroy them saith Solomon Prov. 1.32 It often proves too strong Wine for weak Brains and doth Intoxicate c. Davids Heart and Harp too was kept in better Tune for God and Godliness when he washed his Couch with Tears Ps 66. than when he with Job chap. 29.6 did wash his steps with Butter if it may be said that Adversity hath kill'd its Thousands with Saul sure I am that Prosperity hath kill'd its Ten Thousands with David 2. Let us look upon this Lazarus for his Leprosie as well as Poverty he was full of Sores ver 20. Running Ulcers were upon him this made him seemingly still more Miserable yet the Glutton's Dogs did Commiserate him more than their dogged Master did They licked his Wounds ver 21. Dogs naturally loves to lick blood thus 't is said that Dogs licked the Blood of those Peerless pair of sinners to wit the blood of Ahab and of Jezabell Yet this Miserable Man who was mocked by Men and lick'd by Dogs in his Life came to be Honoured by Angels at his Death therefore 't is not Righteous Judgment to Judge of any Mortal by outward Appearance it is said of one of the same Name with this Larazus to wit the Brother of Mary and Martha John 11.3 The two Sisters send this word to Christ Behold be whom thou Lovest is sick which shews Bodily sickness may consist with Christs Love and so may Poverty and Leprosie c. N. B. Note well The Lepers under the Law were not sent to the Physician but to the Priest Levit. 13.2 3 5 6 c. Hence our Lord to Confute the Jews Cavill that he opposed the Law bad the Leper go shew thy self to the Priest Matth. 8.4 to signifie that the Priest under the Law was a Type of Christ who is a Priest for ever Hebr. 7.3.17 Who is Jehovah the Physician Exod. 15.26 The Sun of Righteousness with Healing in his Wings Mal. 4.2 And who Healeth all our Diseases Ps 103.3 Unto whom we all that have the fretting Leprosie of sin ought to come for Cure It may not be said here why did not Christ Cure this Leper as he did many other Lepers for this Story of Leprous Lazarus was of one long before christs coming in the flesh Augustine and Prudentius think him to be that Eleazer who was the Faithful Servant of Abraham Gen. 24.2 3. c. And who for his Faithfulness now resteth in the Bosom of Faithful Abraham as 't is said of this Man ver 22. N. B. Note well This poor Lepar lay at the Rich Man's Gate and begged not for whole Loaves but only for such Crumbs as fall from this Gluttons full Table for his Dogs to Eat up under the Table ver 21. This was the Offall only and due to the Dogs Matth. 15.27 Yet would he not spare this Dogs part to this Beggar but these very Dogs having that part which he begg'd came forth and were kinder than their dogged Master and licked his Ulcerous Sores which sheweth that Man in the fallen Estate is not only like Brute Beasts that Perisheth Ps 49.12 20. But is become worse and fallen below them in many Moral Duties The Kine though they had Calves at Home took the straight way to Bethshemech signifying Hebr. the House of the Sun not turning aside to the right Hand or to the left 1 Sam. 6.7 12. Whereas Men turn aside to crooked Pathes c. Ps 125.5 Not minding the straight way toward the House of the Sun of Righteousness whereas Solomon saith Let thine Eyes look right on and thine Eye-lids look straight before thee c. Turn noâ— to the right Hand nor to the left c. Prov. 4.25 26 27. Thus Balaams Ass proved Wiser than his Master who became the worst Ass of the two and had been slain had he not been saved by the Wisdom of his Ass Numb 22. ver 23 25 27 to 34. And thus God often sends Man to the School of Inferior Animals for his Learning Instruction from them as go to the Ant thou Sluggard c. Prov. 6.6 and 30.25 yea go to the Stork to the Turtle to the Crane and to the Swallow who all know the Appointed time of their Coming which Men know not c. Jer. 8.7 Moreover God complaineth that the Oxe knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider a sinfull Nation a Seed of Evil doeos they are gone away backward Isa 1.3 4. N. B. Note well This Godly Beggar was in League and at Peace with those Brute Beasts the Gluttons Dogs according to the promise thou shalt be in League c. with the Beasts c. Job 5.23 These Dogs do not fall upon this Beggar to Tear him as is the manner of many Dogs c. but they rather fawn upon him quite contrary to their dogged Disposition which was here Chained up and Restrained as is expressed concerning dogged Persecutors Ps 76.10 And they did all the kindness they could do for him in cooling the burning heat of his Ulcers by licking them with then Tongues 'T is Remarkable while the Image of God did shine forth in the first Adam that he had Dominion over all Beasts Lions Dogs c. Gen. 1.28 But by his fall he lost this Dominion both for himself and for all his Posterity yet so far as this lost Image is renewed and restored by the second Adam to his Redeemed this Dominion is in part restored also Hence are we told by Antient Martyrologists that in the Ten Primitive Persecutions neither the Dogs nor the Lyons dired to Tear those Christians when the Law then was Christianos ad Leones that were cast forth to be Torn by them untill their Persecutors did cover them with the skins of Beasts that they might mistake them to be but Beasts like themselves The Third Difference betwixt these two Persons is in
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
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 prâ—mum 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
so hard to Cure that the Son of God must be killed before the Soul Stab'd by sin can be Cured No less than the warm Blood of Christ on the Cross can be a Salve Soveraign and sufficient enough to heal that Incurable Sore They are fools that think it an easie thing which Christ found so costly to Reconcile sinful Man unto an Holy God The 4. Inference is Oh! that we could do to the Cursed Body of sin so called Rom. 6.6 Col. 2.11 what those Cursed Kill-Christs did to the Blessed Body of our Saviour As they did to him so should we do to sin We should 1. Apprehhend it in its places of Retirement knowing its Haunts as Saul did David's 2. When Apprehended bind it Hand and Foot that it may not break out into any more Misbehaviour 3. Lead it bound with Hands behind away to be Judged in the Court of Conscience 4. Arraign it at that Bar not with false Witnesses but true ones whereof we need not want great Store when Process and Pleading against it are impartially managed Oh! what black large and long Bills of Inditenient may be drawn up against sin for doing us Mischief Imprimis at such a time and place Item in such a day and duty and a Thousand Items to follow that to the end 5. Condemn it therefore saying with Saul that which hath done this Deed shall Die though the Lot fall on my Son Jonathan my peccatum in Delicijs my best beloved sin 6. Then spit in its face the time would fail to Descant upon all 7. Crown it with Thorns 8. Beat it Buffet it and Scourge it yea let it be stripped as well as striped 9. Nail it to the Cross so fast that it may never stir Hands or Feet more but be Crucified The 5. Inference is Oh! that we could behold the Man how this God-Man Christ Jesus dyed with his Arms spread on the Cross as the place of his Birth was an Inn. which entertains all that come to it with great Gates wide opened So this was the posture of his Death ready to Imbrace all that come by Faith and Repentance and such as do so come he will in no wise cast them out John 6.37 The 6. Inference is Oh! how should our Consciences bleed to behold Christ bleeding to Death upon the Cross considering these following Motives as First that we were those Hard-hearted Jews and our Sins were the Nails which fastened our sweet Saviour to his suffering that worst of Deaths the most Accursed Shameful Painful Lingring and most exposed Death upon the Cross where he was Hanged thereon as our Surety in our stead Though those that beheld him then did mostly Taunt and Deride him while he was in Crucifying as above yet may not we do so when we behold Christ Crucified before our Eyes in his Word and Sacraments Gal. 3.1 1 Cor. 2.2 We must mourn over him whom we have pierced Zech. 12.10 and behold him with bleeding Hearts and not Crucifie to our selves the Son of God afresh and put him again to an open shame Hebr. 6.6 How much sorer punishment are such Sentenced to be worthy off Hebr. 10.29 c. It was we who Eat the sowr Grapes the forbidden Fruit and our Saviours Teâ—th are set on edge therewith c. Secondly That Christ Dyed the basest of Death's to teach us the Desert of our sins for which we all deserve to Die the worst kind of Deaths as he did for us whereby he hath not only purchased a more Calm Quiet and Comfortable Death that we may die in our Nests as Job saith chap. 29.18 that is at my own Home and upon my own Couch or Resting-place But also he Sanctified all sorts of Death to his Saints whether they be Hanged Drowned or Burned whether they be sawn asunder or slain with the Sword c. Heb. 11.37 Our Lord and sinless Saviour deserved to die the best of Deaths yea not to die at all seeing Death is the Wages of sin Rom. 6.23 Where no sin is found there no Death is due Yet as he became the surety for sinful Man so the worst of Deaths due to us himself dyed for us He dyed in a shameful place to purchase a better place for us to die in he died in the Field that we may die in our Houses he dyed in that base place of Skulls that we may die in the best Room of our Dwellings and he dyed on his Cross that we may die in our Beds and that among our Friends and with Ease and Comfort For Christ's dying among his Enemies and with utmost Extremity and Desertion hath purchased it for us But suppose any Saints be brought to die a Dolorous and violent Death as their Lord did and as many Martyrs in all Ages have done and still daily do and tho' they must say therein as the Penitent Thief said upon the Cross we indeed are justly in this same Condemnation for we Receive the due Reward of our Deeds Luke 23.40.41 yet hath our Saviour by suffering the bitterest of Deaths so Sanctified all sorts of such shameful and painful Deaths to his Saints that there is not one Dram no nor so much as a Grain though Deserted Souls do find a Scruple of the Poison of the Wrath of God therein Naturalists do relate that the Beasts of the Field dare not drink of the Fountain untill the Unicorn come first to dip in his Horn which sucks up all the Venom out of the Waters and then the Beasts dare drink most freely So our Saviour by his Cursed Death hath sâ—â—ked up all the Curse of every sort of Death into himself he hath drunk up the bitter part of the Cup leaving only the sweet for us Insomuch that all who die in the Faith Hebr. 11.13 though they be drown'd in Water on burn'd in the Fire c. yet do they die in the Favour of God though they die by the Frowns of Men Therefore should our Consciences be greatly concerned and our Hearts bleed freely melting kindly into Tears and Tenderness while a bleeding Dying Jesus is set before our Contemplations Oh! how melting should be our Meditations upon Christ's Death 'T is a Rule in Physick that Diverting the Circulating course of the Blood is the best Expedient for Curing any excessive bleeding in any part as bleeding a Vain in the Arm stops immoderate bleeding at the Nose Would to God we could thus correct our excessive Weepings for Losses and Crosses by Diverting that over-free because a Natural issue by giving a due Vent to our Weeping over our Dear Redeemer thus Dying and bleeding to Death for saving our Souls and making satisfaction for our sins Lastly Learn hence to love the Lord Jesus our Jonah as that Prophet Jonah could not endure the East-wind to blow and the Sun-shines Heat to beat upon his Head for himself yet could be content to be cast over board into the Sea to be Drowned for saving the Ship and its whole Crew So