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 ☞ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Page 263 Redeemer Vol. 2. Page 204 Religion Vol. 2. Page 180 213 Remedy Vol. 2. Page 15 Sup. Remuneration Vol. 2. Page 50 Repentance Vol. 2. Page 92 Sup. 258 Resignation to God Vol. 2. Page 212 Revenge Vol. 2. Page 147 148 Rich Men Vol. 2. Page 187 Riddle Vol. 2. Page 146 Rock Christ Vol. 2. Page 23 24 Sup. Rome Vol. 2. Page 25 S. Sacrifice of Jephtah Vol. 2. Page 130 131 Salutations Vol. 2. Page 171 191 Sanhedrim Vol. 2. Page 46 Sup. Satan Vol. 2. Page 244 Sayings Vol. 2. Page 208 Science middle Vol. 2. Page 301 Scripture Record a great Blessing Vol. 2. Page 90 Sup. Sea Red Vol. 2. Page 7 Sup. Security Vol. 2. Page 78 Sedition Vol. 2. Page 52 54 Sup. Self Denial Vol. 2. Page 283 Serpent Brazen Vol. 2. Page 69 70. Sup. Severity Vol. 2. Page 119 232 Signs Vol. 2. Page 113 Sin the evil of it Vol. 2. Page 45 Sup. 25 252 Sinful self Vol. 2. Page 103 Sup. Sinai Mount Vol. 2. Page 26 Sup. Singing Moses Song Vol. 2. Page 10 115. Sup. Sin seen in Israel Vol. 2. Page 93 Sup. Spyes Vol. 2. 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Page 162 Wife Godly Vol. 2. Page 213 Wisdom Vol. 2. Page 211 246 Witchcraft Vol. 2. Page 321 322 Work Vol. 2. Page 201 World a Wilderness Vol. 2. Page 22 Sup. Worldly Men Vol. 2. Page 210 211 212 X. Y. Z. Zeal of Phinehas 105 Sup. of Gideon Vol. 2. Page 109 AN EXACT INDEX OF THE SCRIPTURES OF THE THIRD VOLUME UPON THE Old-Testament GENESIS CHap. Verse Vol. 3. Page EXODVS Chap. Verse Vol. 3. Page 30 12 13  563 38 24 26  370 LEVITICVS Chap. Verse Vol. 3. Page 18 26 28  593 27 2 c.  563 NVMBERS Chap. Verse Vol. 3. Page 3 10  572 18 7  Ibid. 35 33  568 DEVTERONOMY Chap. Verse Vol. 3. Page 22 26  379 28 56 57  546 32 23  468 JOSHVA Chap. Verse Vol. 3. Page 9 15  414 JVDGES Chap. Verse Vol. 3. Page RVTH Chap. Verse Vol. 3. Page 1 SAMVEL Chap. Verse Vol. 3. Page 2 SAMVEL Chap. Verse Vol. 3. Page 12 24   369 to 424 1 KINGS Chap. Verse Vol. 3. Page 1 to 22   426 to 640 13 2 to 32  620 2 KINGS Chap. Verse Vol. 3. Page 11 per totum  560 561 Both Books of Chronicles are mixed with both Samuel and Kings EZRA Chap. Verse Vol. 3. Page 1   650 2   652 3   654 4   655 5   691 6   693 7   695 8   697 9   699 10   701 NEHEMIAH Chap. Verse Vol. 3. Page 1   704 2   706 3   709 4   710 5   711 6   713 7   716 8   717 9   720 10   721 11   723 12   725 13   727 ESTHER Chap. Verse Vol. 3. Page 1   661 2   666 3   670 4   673 5   676 6   680 7   681 8   683 9   687 10   690 JOB Chap. Verse Vol. 3. Page 10 2  413 12 13  471 18 14  608 20 5  510 21 19  427 Chap. Verse Vol. 3. Page 22 29  659 33 17  638 PSALMS Psams Verse Vol. 3. Page 3 6  544 30 6  611 40 2  369 56 7  635 68 21  468 89 33  460 104 19  609 107 34  528 115 3  469 116 15  316 127 3  470 PROVERBS Chap. Verse Vol. 3. Page 14 14  511 20 25  515 21 3  396    and 469  10 11  533 25 1  595 31 13 to 28  376 ECCLESIASTES Chap. Verse Vol. 3. Page 7 26  466 CANTICLES Chap. Verse Vol. 3. Page ISAIAH Chap. Verse Vol. 3. Page 7 6 7  590 13 17  465 14 9  669 30 33  588 36 and 37   603 c. JEREMIAH Chap. Verse Vol. 3. Page 10 7  521 11 12  616 12 5  616 15 11  614 24 and 25   639 35 1 c.  635 36 26  560 38 and 52   639 EZEKIEL Chap. Verse Vol. 3. Page All from Chap. 8. to the end 637 16 38  636 14 17  636 20 8 to 24  506  3  631 DANIEL Chap. Verse Vol. 3. Page 2   637 3   637 4   638 5 5 6  429  21  469 5   639 6   643 9   647 10   657 11 and 12   660 740 HOSE A. Chap. Verse Vol. 3. Page 11 8 9  589 13 9  472 JOEL Chap. Verse Vol. 3. Page A MOS. Chap. Verse Vol. 3. Page OBADIAH Chap. Verse Vol. 3. Page JONAH Chap. Verse Vol. 3. Page All of it   574 to 584 MICAH Chap. Verse Vol. 3. Page 3 5 11  541 NAHVM Chap. Verse Vol. 3. Page All of it   584 to 587 HABAKKVK Chap. Verse Vol. 3. Page 3 2  424 and 685 ZEPHANIAH Chap. Verse Vol. 3. Page 1 4  618 HAGGAI Chap. Verse Vol. 3. Page 1 4  657 ZECHARIAH Chap. Verse Vol. 3. Page MALACHY Chap. Verse Vol. 3. Page APOCRYPHA 737 to 740 THE New-Testament MATTHEW CHap. Verse Vol. 3. Page 2 14  560 8 21  602 12 42  464 23 35  565 24 22  424 MARK Chap. Verse Vol. 3. Page LVKE Chap. Verse Vol. 3. Page 4 25  496 9 55  496 11 30  580 13 24  549 32  494 18 5  497 JOHN Chap. Verse Vol. 3. Page 2 9 10  664
more solid reason of their dying within that term is rather to shew that the life of man though it be never so long yet in respect of Eternity is very short and not a day but a magnum nihil Mine age saith David my World Heb. That is my abode in the World is as nothing Psal 39.5 Punctum est quod vivimus puncto minus 't is but a point and less than a point so though never so long yet far off from perfection 'T is but a small space of time that the longest liver hath on Earth compar'd with Eternity in Heaven The Phrase and he died is added at the end of all those ancient Patriarchs to shew how unalterable was that grand Stature of Heaven Thou shalt die the Death Gen. 2.17 And 't is appointed unto all men once to die Heb. 9.27 So that the youngest and strongest should be mindful of their mortality learning to die daily as Paul did 1 Cor. 15.31 And to make death familiar to us at Bed and Board for as young as we and as strong as we do daily drop down into the dust The Proverb saith assoon goes the Lambs Skin to the Market as that of the old Sheep 'T is a witty and yet a worthy saying That while Death was but a young Archer newly come into the World and unexperienced he could not hit the mark for many hundred years Hence it was that those Primitive Patriarchs most of the Ten lived nine hundred years why Death then could not hit them with his Killing Dart any sooner but now he is become a better Marks-man and can strike down right Dead within the term of one hundred nay at seventy years Psal 90.10 which number is there stated as the term of Man's Life few exceed it and fewer attain to it As mens wickedness increased so the length of their lives decreased even in Mose's time who was the Pen-man of that 90th Psalm as the title telleth Yea Death learns to hit the mark sooner now for mens lives are daily shortened and Generations are fast justled out of their Beings to give place for others Eccles 1.4 The Stage of the Earth still standing in its place while the Actors upon it are often changed that so the World may come the sooner to its End and though there be some singular Examples of a longer life yet in the general 't is observ'd that more Die before they be Ten years old since Death became such a cunning Archer than there be that live above Sixty Yea some of Mankind there be whom Death sends out of the World as soon as Life hath led them into the World whose short passage is ab Utero ad Urnam from the Grave of the Womb to the Womb of the Grave There is but a little inter-space 'twixt their lying in the Womb and being laid in their Tomb Living in the former but Dead in the latter Besides how many die in their youth while their bones are full of marrow and their veins full of blood They perish in the midst of their way Psal 2.12 like the Jay pruning her self on the Tree Death shoots his Arrow and down they tumble while they hope in themselves to see many fair Summers The 4th Circumstance concerning Enoch's Appearance is the Function Capacity and Condition wherein he Appeared This is twofold 1. Publick as a Prophet of God and a Preacher of Gods Word or Will 2. Private as a Professor and a Practiser of Godliness both in the Form and in the Power of it in his walking with God 1. Of the first he appeared in the Quality both of a Prophet and of a Preacher both were publick Functions 1. Of a Prophet The Apostle Jude expresly mentioneth Enochs Prophecy Judes Ep. v. 14 15. How Jude came to this is uncertain There be two opinions concerning it the 1. is that the Apostle Jude had these two verses out of a book call'd the Prophecy of Enoch whereof Origen Tertullian Jerom Augustin Bede c. make mention That there was such a Book called by that name in those primitive times of the Fathers is not denied but all the doubt lieth 1. Whether Enoch was its Author Or 2. Whether Jude quoted those his two verses out of that Book considering 1. Because none of the Prophets either Moses Samuel or those after them in the Old Testament quotes any such book as those of Moses are by after-prophets 2. Because no such book is mentioned to be kept either in Moses Tabernacle or in Solomons Temple as the Tables of the Testimony were in the Ark of the Covenant 3. Because the Old Testament Church had no such book among all their Canonical Scriptures before their Babylonish Captivity 4. Because had there been such a book Moses could not have concealed it seeing the Creation of the World the History of all the primitive Patriarchs from Adam to himself were so distinctly revealed to him and had there been any such book in a true being he could not be ignorant of it but would have mentioned it as he doth all other things from the beginning Especially in his History of Enoch 5. Because if Enoch had indeed writ such a book then Moses had not been the first writer which all learned Authors both Protestant and Popish do acknowledge and which the words of our Lord Beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Luk. 24.27 do import for had Enoch writ a book before Moses Christ would have begun at Enoch and not at Moses 6. Because neither Philo nor Josephus two learned writers of the Jewish antiquities do make mention of such a book of Enoch now they both being curious observers and careful preservers of all memorable Monuments would undoubtedly have discovered such a precious treasure as could not but be in all generations of the Jews most highly valued both for the Reverend Antiquity and Eminent Piety of the Author as likewise for the sublime excellency of the matter There be indeed other various sentiments about this Enochs Prophecy some say he wrote it upon Pillars of Stone or brick that neither of those two grand destructions of the World which he foresaw by Water and by Fire might destroy it others say that he wrote it in a book which is lost as many other Books mentioned in Scripture as the book of the Wars of the Lord Numb 21.14 the Book of Jashar Josh 10.13 With many others of Nathan Semeiah Gad Ahiah Haddo Hanani c. Named in the Chronicles c. Others say that this book was preserved in Noahs Ark from the Floud or if it were lost yet was it restored by Noah thereunto inspired This was the opinion of Tertullian But all those are uncertain Conjectures having no confirmation from Scripture yea rather are a contradiction to it as it maketh Moses the first writer in the World Herewithal these following considerations introducing the 2d Opinion are worth due observation As 1.
Chaldee call Boaz the Good Man by whose Prayers Canaan was freed from the Famine that drove out Naomi c. Laus Deo Finis The First Book of SAMUEL CHAP. I. The History and Mystery of Israel under Eli the Fourteenth Judge N. B. AFTER the History of Ruth which Dr. Lightfoot placeth before Deborah and which setteth out the marvelous Providence of God in bringing Light out of Darkness namely our Lord Christ the Light of the World out of the dark Corners of Moab that came by Lot's Incest Gen. 19.34 Yet Ruth the Moabitess must be a Mother to our Saviour Matth. 1.5 Then comes in the History of the First of Samuel which containeth an History of Eighty Years namely from the Death of Samson who died by his own Hands Gloriously to the Death of Saul who also died by his own hands but Wretchedly and Ingloriously or shamefully The First Book of Samuel is a Synopsis or Recapitulation which runs upon two Heads First The History of Eli and of Samuel who is both the Author and the Matter of a great part of it And Secondly The History of the two first Kings of Israel to wit Saul and David The first Chapter of this first Book containeth the Birth of Samuel within the forty Years of Eli's Judgeship or Priesthood The Remarks upon it are these First Samuel's Father was Elkanah call'd an Ephrathite ver 1. not because he was of Ephraim's Tribe but because he was Born there for he was a Levite 1 Chron. 6.22 23. and ver 33 34. N. B. This Son descended from Korah a good Son from a bad Father and these Levites were scattered among all the Tribes as afterward the Jews were among other Nations and were called by the Names of those Nations Act. 2.9 10. N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets that Prophesied to Israel and that he was the Man of God who so sharply reproved Eli chap. 2.27 N. B. This good Man had two Wives ver 2. Polygamy in the Patriarchs and in him was a sin of Ignorance flatly forbidden Levit. 18.18 Thou shalt not take one Wife to another to vex her as Peninnah did Hannah here v. 6. It was not so from the beginning Matth. 19.8 Mal. 2.15 but Lamech of the Cursed Seed of Cain first brought in this sinful practice and so his Second Wife is called Zilla which signifies a Shadow because she was but the Shadow of a Wife yet this Shadow Peninnah whom Elkanah made his second Wife to supply Hannah's Barrenness as Abraham did Hagar for Sarah's had a most petulant and peevish Spirit in upbraiding Hannah not only with the fruitlessness of her Body but also of her Prayers for a Child from Year to Year v. 7. This was undoubtedly Vexatious to Elkanah to behold his Beloved Hannah so daily vexed by Peninnah whose Sarcasms he could not silence nor could he comfort Hannah ver 8. so this good Man had small Peace in his Polygamy which was his punishment for that sin The Second Remark is on Samuel's Mother Hannah who was so sorely grieved with Peninnah's Provocations that though she went up with her Family to the Feast of the Lord in Shilo which the Law required to be kept with rejoicing Deut. 12.7 and Levit. 10.19 yet Hannah's both Harp and Heart were out of Tune and cannot be chearful but betakes her self to Fasting and Prayer before the Lord while others were Feasting Nor could she be comforted by her Husband by telling her that he was better to her than the Ten Sons which Peninnah had wherein she so much glory'd over her and that her Barrenness was no abatement of his fervent Affections to her Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief cold Patience must quench her Corrivals fiery Contumely's and hot fervent Prayer must quicken and prevail with God to grant her desire and to animate her Devotion the more she adds warm Tears thereunto and as if all this were not enough she subjoyns likewise her Solemn Vow to God saying If thou wilt give thine Hand-maid a Man Child then will I give him to the Lord all the days of his life c. v. 8.9 10 11. The Third Remark is Eli's mistake concerning this Melancholick Woman it seems Hannah prayed and continued praying in the sight of the High-Priest yet prayed in her heart moving only her Lips but her Voice was not heard partly to avoid all suspicion of Vain-glory partly that others might not be acquainted with her Barrenness which was a great Reproach in Israel and partly that she might not give any disturbance to the publick Worship at that time with her private Prayers had she utter'd them with an Audible Voice However Eli marked the Writhing Motions of her Mouth and her unusual Gestures she used through the vehemency of her Affections and her fervency in Prayer He hereupon judged she had drunk Wine too liberally at the Feast and sitting as Judge there he to redress this disorder commands her to go sleep out her Drunkenness and repent of her wickedness which is a shame to the Lord's Feast v. 12 13. Thus the Judge misjudged and misconstrued her true Devotion as was that of those Primitive Christians Acts 2.13 c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages and if we be so in our Age God is not leading us through any untrodden Paths many better than we have gone before us in that way but our comfort is Veniet veniet qui malè judicata rejudicabit dies the Day of Judgment will judge over again all that are misjudged Psal 37.6 The Fourth Remark is Hannah's just Apology to Eli's unjust Accusation v. 15 16. 'T was indeed foul play that Eli should be both Plaintiff Witness and Judge alone yet Hannah makes a fair Defence being the Defendant and forced to be her own Advocate saying No my Lord I am a Woman of a Sorrowful Spirit c. ver 15 16. This Plea that she enters containeth saith Chrysostom a sweet bundle of precious Graces As N. B. First Her Patience she then had not rendred to Peninnah's Reproaches railing for railing had she done so how would Elkanah's House have been filled with the fire of Contention constant Combustions in his House betwixt his two Corrivals in Emulation would have fill'd that good Man's Heart with Horrible Anxiety as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives Rachel and Leah who both of them took their turns of Discontented Speeches to the troubling of Jacob's Tranquility but Hannah here is silent touching the Taunts of Peninnah that was so peevish to her and though she could not be so to Eli's Taunts here but answers them yet she setteth not up a loud Note at him calling him a false Accuser nor doth she twit him in the Teeth with bidding him to look better to those Drunken Whoremasters
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
the Reputation of a Prophet upon it ver 28. Remark the Third His cursed Carcass is carried in his all-bloody Chariot out of the Field to Samaria The Chariot was wash'd at the Pool there the Dogs came to claim their Due lapping up Blood and Water together as Vatablus saith after their nature and the Tongues of those Brutes verifie the Tongue of God's Prophet Remark the last is Micaiah and Elijah are justified Naboth is revenged Ahab is judged and his whole Council of false Prophets are all confounded which is a sufficient proof that Councils may err and now Zedekiah ware Horns thou art the next Sacrifice to expiate the Son Joram's Vengeance for leading his Father Ahab into Ruine The Lord is righteous in all his ways c. Psal 129.4 and 145.17 2 Kings CHAP. the first BEfore the History hereof some general Remarks must be made to make way for it The first is The last Chapter of the first of Kings gives a short account of Jehosaphat's Life and Death from ver 41 to ver 51. but speaks nothing of him in this second Book of Kings yet have we a large Relation of Jehosaphat's Reign in the second Book of the Chronicles Chapters 17 18 19 20. the summ of which is referred to this last Book of Kings Remark the Second in general is Ahaziah the Son of Ahab is briefly described 1 Kings 22.51 52 53. but more amply in this 2 Kings chap. 1. but not at all mentioned in the 2d of Chronicles because his Reign was short and enough had been recorded already of so bad a King Remark the Thâ—â—d in general is Ezra the Scribe as is generally affirmed was the holy Pen-man of these two Books of the Chronicles as appears by the two last verses of the last chapter of these two Books and the three first verses of the Book of Ezra which are almost the same word for word This is an evidence that they were written after the Captivity and therefore that Book of Chronicles to which the two Books of Kings do so frequently make a Reference cannot be those Sacred Chronicles which were written long after both the Books of Kings As the Hebrews do call these Holy Chronicles Debre-Haiamim the words or deeds of days because they contain an History from Adam to Ezra's Day So the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Remainders or gatherings up implying that the Books of Chronicles have gathered up what the Books of Kings had left out and not recorded yet omit many passages that were before fully related as the foul fall of David and the fouler fall of Solomon c. we have not a word there of them The Fourth general Remark is The second Book of Chronicles is the same with those two Books of Kings save only that after the separation of the Ten Tribes which was the turning point and began the Declinings of Israel's Glory that holy Pen-man gives over his History of the Kings of Israel which is sufficiently supplied out of this second Book of Kings and insisteth only upon the History of the Kings of Judah until their Captivity in Babylon and where-ever He relateth the same History formerly Recorded he returns as one phraseth it with Vsury as is before noted N.B. Only sometimes some of the Affairs of the Kingdom of Israel wherein the two Kingdoms had to do one with another are intermingled The Fifth general Remark is The cogency of this consideration causeth it therefore to be unavoidably necessary that as it hitherto hath been done so the History both in this second of Kings and in that second of Chronicles must go hand in hand in conjunction so far as the coincidency of matter doth constrain Hereupon this History of the second of Kings must be supplied out of that in the second of Chronicles and so begin this Book with the History of Jehosaphat of whom we have heard a little out of the first of Kings and tho' he be not treated on in the second of Kings yet is he largely in the second of Chronicles therefore begin we with him omitting what is already said before we come to Ahaziah Remarks in particular first upon Jehosaphat are First He was the fourth King of Judah succeeding his Father Asa 1 Kings 15.24 2 Chron. 17.1 in whose History is first His care of Religion tho' he was contemporary with wicked Ahab and Reigning about eighteen years in Affinity with him yet was he both Religious in his own person walking in the first ways of David before his fall into foul infirmities ver 3. he was not corrupted with that contagious Air of his neighbouring Idolatrous Israel ver 4. but his heart was lifted up in the ways of God not with Pride but with Zeal ver 6. He also endeavoured to make his People Religious by sending Teaching Princes Priests and Levites among them to teach them the Law of God ver 7 8 9. and not Humane Traditions For this the Lord requited him with a rich Reward 1. When he had established a Preaching Ministry the fear of the Lord fell upon Kingdoms round about him ver 10. And 2. His growing greatness brought in great Tributes to him from the Philistines Arabians c. ver 11. And 3. God blessed him with a prodigious Army of eleven hundred and sixty thousand brave fighting Men ver 12 14 19. of this 2d of Chron. c. 17. so that 't is no wonder that Ahab molested him not but made a League with him Remark the Second After this Jehosaphat joyns with Ahab and marcheth with him to Ramoth Gilead as is before related in 1 Kings 22. and now here again repeated in 2 Chron. 18.1 to the last verse N.B. 'T is usual for this Author Ezra to give only an Abridgment of those Histories he found so fully Recorded before yet this History he repeats over again almost word for word which must needs most highly commend the Contents hereof as exceeding necessary useful and profitable seeing the Holy Spirit who was Ezra's Enditer can do nothing in vain But he adds 2 Chron. 19.1 as well as that precious passage The Lord helped him noted before Jehosaphat returned to his house in peace looking upon his Deliverance as no less than a Miracle saith Vatablus and reckoning himself as a brand pluck'd out of the fire Zech. 3.3 and having seen Ahab suffer shipwrack before his Eyes he resolves to take more care of his own tackling for time to come c. Remark the Third God sent a Reprover to him 2 Chron. 19.2 even Jehu the Son of Hanant the Seer who delivered his Message with better success to patient Jehosaphat than his Father had done to passionate Asa 2 Chron. 16.7 10 c. whose wrath with God's Prophet would have better become wicked Ahab than godly Asa but a true sense of God's goodness in good Jehosaphat when he saw his Soul had through Divine Help at his call escaped as a Bird out of the snare of the Fowler
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
in his heart My Lord delayeth his coming c. upon this grew secure and notoriously extravagant Matth. 24.48 49. Even so our Lord hath his Travelling time and his Servants have their Trading time Matth. 25.14 c. And our Lord after this hath his Returning time and his Servants their Reckoning time v. 19 c. Should we know when this time will be we should misimprove the mean time Therefore seeing the coming of that Dreadful Day will be sudden and unexpected as that was upon the World we should always watch Matth. 24.37 38 39 42. and be always ready v. 44. Men are never less safe than when they are most secure Oh what manner of men ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quales quanti Men even to admiration looking up and longing for Christs coming in the Clouds those Chariots which carried him up shall bring him back again We should cry with Sisera's Mother VVhy are his Chariots so long incoming Judg. 5.28 and 2 Pet. 3.11 12. Hastening to meet him upon his way Mark 3. The very Symptoms of the last and worst of times are upon us in our Day We may safely say The time is short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracted or rolled up 1 Cor. 7.29 as Sails use to be by Mariners when the Ship draws nigh to Harbour the end of her Voyage Or as a Web of Cloth is rolled up only a little left at the end ungathered So God hath now rolled up most of his Works he hath to work in the World he hath only some few things to do a very little at the end of the World to wit four things 1. The Call of the Jews 2. The Fulness of the Gentiles 3. The Fall of Antichrist 4. The Reign of Jesus Christ and then God will say as he said Gen. 6.13 The end of all flesh is come before me The like doth Ezektel use the end it come is come and so some ten or twelve times is come is come Ezek. 7.2 3 6 c. as if he had said Destruction is at the Door If the Judge of the World were at the Door in the days of James the Apostle and the coming of the Lord did then draw nigh Jam. 5.8 9. sure I am it draws nigh much more now in our days and that great Judge who then stood before the Door is well nigh now got over the Threshold it being above a 1000 years since the Apostle said so Therefore let 1. The Persecuted be patient as v. 7. and hold a blow as we say let Patience have line enough in its perfect work the good Lord strengthen Faith and lengthen Patience when the Judge cometh he will set all to rights in the mean time grudge not v. 9. that is groan not grumble not grow not sour and sullen either to God or to one another 2. Let Persecutors Tremble though they be as tall as the great Giants in Noahs day yet God will sweep them away with a Floud of Fire as then he did them with a Floud of Water and not one of them shall escape his just indignation though the Jews feign that one Og a Giant was saved upon an High-Hill and with his own height or as some Rabbies say by getting and setting astride upon the Ark. Yet all this is said without book for the word saith expresly every man Died c. Gen. 7.21 22. no doubt but some might attempt it though in vain as we read of a fond Fryer that built himself an high house upon Harrow of the hill to save himself when an Astrologer had perswaded him the land should be drowned When this dreadful day comes there will be no flying to the Mountains unless it be a crying to them to cover us as Rev. 6.16 which yet shall be but a poor cover for Mountains shall melt and Rocks rend at this Judges presence Now the symptoms of this destruction are 1. Was there ever more burnings of unlawful lusts the fore-runner of the Floud than now when so many Pockified persons have invited so many Forreign besides Native Physicians for their cure in every corner 2. The Abounding of all manner of Iniquity as if Hell were broke loose amongst us The lost times are the loosest times The Dregs of time must needs be the worst as 't is of Liquor the sink of all the sins of former Ages seemcentred in our times 3. Coldness of love by such aforesaid Quench-Coals Dr. Latimer saw such lack of love to God and His People in his time that he verily thought Dooms-day was then just at hand much more may we think so now c. But beside and before this general Judgment-day wherein the whole World shall be burnt as before it was drown'd particular Dooms-days may come upon places and people our own Chronicles tell us of a dooms-day-Dooms-day-book in the Exchequer containing a survey of all England for proportioning the exactions of the Norman yoke by William the Conqueror God bless this Land from such Dooms-day-books and from such Dooms-day-times as were in the Marian days wherein so many Fires flamed out all over our Land to burn the poor Protestants The Apostle Peter saith Think it not strange concerning fiery Trials which are to try you at if some strange thing happened to you 1 Pet. 4.12 wonder not at it as at some new astonishing thing for there is no new thing under the Sun that which hath been not only may but shall be Eccles 1.9 now that there have been such Dooms-day-times and Fiery Tryals both Sacred and Civil Writings confirm it by a cloud of Witnesses 1. Sacred Frequently mentioning how God proves his people by bringing them into the Furnace or Fiery Trials God tried Job as Gold is tryed in the Furnace Job 23.10 and so he did Israel in a furnace of Iron Deut. 4.20 1 Kin. 8.51 and Jer. 11.4 The Oppression of Egypt was a furnace to Israel and so was Babylons Bondage to the Jews afterwards Those grievous afflictions wherewith they were grievously afficted both in Egypt and Babylon did most kindly melt them and made them more malleable under Gods Hammer of his Word Jer. 23.29 God tryed them as Silver c. yea brought them through Fire and Water Psal 66.10 12. Now neither Reprobate Silver nor Alchymy Gold can bear the seventh Fire as Golden Job did who as the Finest Gold is purged in the Fire and shineth in the Water but quite contrary it is with dirty Clay which the Fire Scorcheth and Water Dissolveth 'T is Gods method to gather together his Vessels and to cast them into his Crucible or Furnace as men do with Silver and Brass to melt them in the midst thereof Ezek. 22.19 20 21 22. That is a most direful Doom there I will leave you in the Furnace God deals so with his Foes bringing them into the Briars and there leaves them to be burned as Vessels of Wood only but not so with his Friends who are Vessels of Gold with those God
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 Iâ—amb 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
fiery Serpents though they looked upon the brazen Serpent with but one Eye with but a Squint eye yea but with half an Eye yet were they immediately healed So they that look upon Christ with an Eye of Faith though it be a weak Faith so it be true such as are weak in Faith may be faithful in weakness are sure to be saved for the Lord looks at Truth more than at Measure Only he expects we should look up as they did that were wounded both wishly and weepingly look pitifully and cravingly We must see and sigh we must look on him whom we have pierced and mourn having our Hearts as so many Hadadrimons Zech. 12.10 11. and our Sins as so many Hazael's who made the Prophet weep when he look'd upon him with fixed Eyes 2 King 8.11 12.5 As they that looked upon their own dolorous sores only which was a looking downward and not also upward at God's instituted Sign did assuredly die for that neglect so they that are bitten with Sin which is the sting of that old Serpent and look with fixed Eyes upon their Sins only though with some kind of Repentance and not upon their Saviour also such do surely despair and dye as Judas did Math. 27.3 4 5. He had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Transmentation he only changed his Thoughts concerning his former Actions but was not renewed in the Spirit of his Mind Eph 4.23 so died in the very Birth as that foolish Child Ephraim did Hos 13.13 Having only Compunction Confession and Restitution many go not so far that yet profess large hopes of Heaven but still wanted a thorough Conversion by looking up to the Lord his Saviour Luk. 1.47 he only confessed to Men c. for the easing of his Stomach as Drunkards do in their Vomitings but takes no notice of God c. 6. As they that were stung if they sought to Surgeons or Physicians or used Salves or Medicines of their own or other Mens making did undoubtedly perish so whosoever seeks to he saved by any other Means than by Christ or endeavoureth to lick himself whole by his own doing or suffering and thereby to have Life with God such are declared to die in their Sins Joh. 8.24 Gal. 5.4 for there is no Saviour but Christ Isa 48.11 Act. 4.12.7 As the Brazen Serpent was an unlikely means as before in humane Reason to heal such deadly wounds So Christ crucified is to the Jews a stumbling-block to the Greeks foolishness but unto the called of God both Jews and Greeks Christ is the Power of God and the Wisdom of God 1 Cor 1.23 24.8 As those that were once healed of their wounds if it happened they were stung again by the Serpents which were not yet removed ut suprà they had recourse to the same Remedy of looking up again upon the Serpent on the Pole c. So if Believers be again and again overtaken with Sin they must run to the same Remedy by believing in Christ 1 Joh. 2.2 who is that strong Tower into which the Righteous run and are safe Prov. 18.10 And Lastly Christ is the Seed of the Woman promised that he should break the Serpent's Head Gen. 3.15 and heal faln Mankind of the wound in the Heel which the Serpent had poisonously bitten Christ alone can do this and to him only it is ascribed Psal 2.9 and 110.1 6. and 68.19 And this Promise is applied to the Messiah 2 Cor. 11.3 1 Tim. 2.14 Rev. 12.9 and 20.2 3. 1 Joh. 3.8 Rom. 5.11 12 15 c. Heb. 2.14 15. Christ's Head is his Godhead his Heel is his Manhood which the Serpent kill'd but himself was kill'd thereby and was cast down Luk. 10.19 and troden under Foot Rom. 16.20 nor are the wounds in Christ's Elect from the Serpent's broken Head Mortal being in their Heel only far from the Heart which Christ also healeth Matth. 1.21 c. From this Zalmonah or the Place of the Image of the Brazen Serpent call'd also Maaleh Akrabbim the coming up of the Scorpions see Josh 15.3 Israel marcheth to Jie-Abarim by the border of Moab which Countrey they are forbid to invade Deut. 2.9 because descended of Righteous Lot Gen. 19.36 38. all along still through the Wilderness Numb 21.10 16. until they had passed the Valley of Zared c. The Remarks hereupon are First All the old Generation of Murmurers were quite worn out in their wandring thirty eight Years in the Wilderness Deut. 2.14 As the Lord had sworn Numb 14.21 22 23. God's Menaces as well as his Promises are confirm'd by an Oath let no Man therefore think that God doth threaten in Terrorem only read Zeph. 3.5 His Yea is Yea. The Second Remark is that Book mentioned Numb 21.14 which giveth a Geographical Description of that Countrey c. is now either lost or at least laies latent it was certainly no part of the Canonical Books of Scripture for God ham provided that not one Hair of that Sacred Head should perish or be diminished but rather some Chronicle or famous Poem some suppose it to be that Sepher Jasher Josh 10.13 Liber Rectus or Book of Direction written by Moses for Joshua's private Instruction in managing the Wars after his Decease and so was as a Directory to him as Dr. Light foot Phraseth it what to do and what to expect warranting Him to command the Sun to stand still and to expect its Obedience c. Wherein also Moses gave Directions for setting up the Art of Archery which is mentioned 2 Sam. 1.18 This Book is not now extant nor Solomon's Physicks 1 Kin 4.32 33. nor the Book of Solomon's Acts 1 King 11.41 nor the Books of Nathan and Gad 1. Chron. 29.29 nor that of Shemaiah 2 Chron. 12.15 nor that of Jehu 2 Chron. 20.34 nor the Books of the Chronicles of the Kings of Israel and Judah like our English Chronicles oft mentioned c. none of which were of the sacred Canon divinely inspired for the support of Religion as Austin saith de civit Dei cap. 38. lib. 18. but were rather Histories of State-affairs and for Knowledge in Humane Learning The Third Remark is The miraculous Conformity betwixt what God did for Israel at the Red Sea and what he did for them here at Arnon in the borders of Moab The Chaldee Paraphrast reads Numb 21.13.14 The Wars that the Lord wrought at the Red Sea and the mighty Works at the borders of Moab at the Brooks of Arnon intimating by this Exposition that as God made the Red Sea to serve for a safe Passage to the Israelites yet drowned the Egyptians as Recorded Exod. 14. so the high Rock at the Brook Arnon fell upon the Enemies of Israel yet made a more easie and eaven passage for the Israelites This Miracle the Jewish Rabbins relate making a reference to this Book of the Wars of the Lord not extant but latent or lost yet quoted by Moses but we know not
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
The last Remark is Samson's Burial by his Relations ver 31. which was an Act of Transcendent Love considering their danger in so doing from the now enraged Philistines for the loss of their Five Lords and some Thousands of their principal Men The Survivers therefore were more like to cut Samson's Carcase into a Thousand pieces and cast them to the Dunghil than consent that his Kindred should be allowed to give him a decent Funeral Notwithstanding all this they made a bold Adventure and succeeded with safety Because First The most Barbarous Nations denied not Burial even to their Enemies and would oft-times permit this to be done by their Friends Secondly Samson had taken all the blame to himself of this Dismal Destruction of them in destroying himself with them for which his Innocent Relations could under no pretence be punished Thirdly They were now under such a dreadful Consternation among themselves that survived this late fatal Fall that they had neither Leisure nor Pleasure to take Revenge of his Guiltless Relations Fourthly This Demolishing of Dagon's Temple had destroyed both the Many and the Mighty of their Men which weakened their Forces so as they could not easily rally and recruit for Revenge c. And Fifthly Perhaps God had mollified their Hearts with this Bloody Blow so as that they would not give any new provocation to the Israelites who had so far kept their Covenant of Subjection under them as to deliver up Samson into their hands c. And now they could be content so they might enjoy their own in Peace N. B. In Samson's Death ended the Twenty Years of his Judgeship ver 31. which is here added to explain Judg. 15.20 as to the period of that Term. The Conclusion of this History of Samson is to demonstrate the Parity and Disparity betwixt Samson and our Blessed Saviour First The Parity and Congruity he was a Type of Christ the Antitype As 1. His Birth was foretold first to his Mother and then to his Father Judg. 13.3 11. So it was of Christ first to Mary Luk. 1.30 and then to Joseph Matth. 1.20 2. Samson signifies a little Sun at suprà so Christ is the Son of Righteousness Mal. 4.2 3. Samson was a Nazarite so was Christ Matth. 2.23 4. Samson's Bride was a Stranger of the Philistines so Christ's Spouse is of the Gentiles Isa 55.5 Aliens to the Life of God Eph. 4.18 and Enemies of God Rom. 5.10 5. Samson Conquered a Lyon so did Christ that Roaring Lyon Satan Hebr. 2.14 c. 6. Samson found Honey in the Lyon's Carcase so Christ gives this Honey of Comfort as out of the Carcase of the Conquered Tempter to us who are Tempted in like manner that he who overcame him for us will likewise overcome him in us Hebr. 4.15 7. Samson Posed the Philistines with his proposed Riddle so Christ the Pharisees with his Parables Matth. 13.11 34. 8. Samson carry'd off the Gates of Gaza so did Christ the Gates of Death and of Hell at his Resurrection 9. Samson was Blinded bound in Chains and Derided by the Philistines so was Christ by the Priests Pharisees c. 10. He likewise stretched forth his Arms from Pillar to Pillar as Christ did his upon the Cross 11. He slew more at his Death than in his Life so did Christ 1 Cor. 15.57 c. 12. He was Buried by his Brethren so was Christ Luke 23.53 Secondly The Disparity betwixt the Type Samson and our Saviour the Antitype 1. Samson when he was betrayed into his Enemies hands c. did lose his Strength c. but so did not Christ for he then beats his Enemies back to the ground Joh. 18.6 Yea and he could have commanded Millions of Angels for his Rescue Matth. 26.53 c. 2. Samson's Bride was taken from him and given to another Man c. but the Church our Lord's Bride cannot be taken out of Christ's Hands John 10.28 the Gates of Hell cannot prevail against his Spouse Matth. 16.18 this burdensome Stone breaks their Back Zech. 12.2 3. 3. The Death of Samson's Foes was Samson's Death with theirs but so it was not in Christ's Case for Christ's Foes could only bruise his Heel Gen. 3.15 They could not break his Head as he did theirs and that Old Serpent's also who set them on work c. 4. Though the Parity run parallel betwixt these two in both Samson's having Seven Locks and Christ's having the Seven Spirits of God Revel 3.1 and likewise in Samson's Strength laying lurking in his Prison which return'd again upon the Growth of his Locks c. Thus also the power of Christ's Divine Nature did seem to lay lurking for Three Days in his Grave but returned upon the Third Day to raise him up again yet the Disparity runs far wide beyond the Parallel Lines in sundry Particulars As First Samson's Locks of Hair were but Excrements of Nature which were easily looseable so nothing comparable to Spirits which are the Quintessence and Excellency of all things much less to the Spirit of God which cannot be lost but shall abide for ever in those to whom it is given Joh. 14.16 Secondly Samson's Strength when it returned served only to kill himself among his Foes but he had no power to raise up himself to Life again as our Lord had who had power to lay down his Life and power to take it up again John 10.18 Again Thirdly The Type falls far short of the Antitype insomuch as a little Sun falls short of the Light of the World John 8.12 and the Creature yea and a Sinful Creature is less than the Holy Creator by whom all Persons and things were made Joh. 1.3 Col. 1.16 17 18. Hebr. 1.3 c. A Commentary or Exposition on the BOOK of RUTH RVTH CHAP. I. THERE be little Books in the Bible which the Hebrews call Chamesh Megilloth the five little Volumes to wit Canticles Lamentations Ruth Esther and Ecclesiastes This short Book being the shortest of all the Historical Books in the whole Bible Hugo Cardinalis compares to a Honey-Bee which though but a very little Creature yet is great in Labour and Usefulness as gathering both Wax and Honey which are two useful things for Light and Medicine Lavater compares it to a Jewel or precious Stone which is but little in bulk and substance yet great both in value and vertue N. B. This is an Appendix only to the Book of the Judges which contains an History of things that did fall out as some say betwixt the third and fourth Chapters of Judges and therefore they would have it there inserted betwixt those two Chapters 'T is call'd the Book of Ruth not because she was the Author of it but because she is the chief Matter and Subject of the Story and her Person and Part is principally Acted in it The Author of the Book some suppose to be Hezekiah others Esdras but most and that most probably do think it to be Samuel for he being the
Author by Universal Consent of the four Books of Kings beginning that History with David 't is altogether improbable that he should over-look the Original of David and not speak of Ruth the Grandmother of David being the Mother of Obed David's Grandfather Ruth 4.18 19 20 21 22. The chief Scope is to demonstrate the Genealogy of Christ our Spiritual David of whom literal David was both Father and Figure shewing how Christ descended not only of Boaz a Jew but also of Ruth a Gentile which teaches us that Christ was to become a Saviour unto both Jew and Gentile and that he is no Respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted of him Act. 10.34.35 Thus is Christ call'd the Saviour of the World In order to the Accomplishment of this great Enterprize many Eminent Passages of Providence are expresly Recorded in Scripture and among the rest this of the Original of David from Ruth the Moabite though the Moabites were forbidden to enter into the Congregation of the Lord even to the Tenth Generation Deut. 23.3 and that by a perpetual and Indispensable Law to wit for ever The Analysis or Summ and Substance the Contents of this Book followeth Ruth who is both the Subject and Title of it falls under a Threefold Consideration 1. In her first Marriage 2. In her time of Widowhood 3. In her Second Marriage Of her First Marriage so little is Recorded of her that we find she is a Widow as soon almost as a Wife Secondly The time of her Widow-hood was spent partly in the Land of Moab and partly in the Land of Canaan In both which places 1. He◠Affection to her Mother-in-Law 2. Her Subjection to her in all her Matron like Instructions 3. Her Unfeigned Devotion to the true God as a right Gentile-Proselyte evidently appeareth All which her God whom she had owned and avouched richly rewarded 4. With a Second Happy Marriage and made her Great-Grandmother to the Son of God Verse 1. Now it came to pass Vaiehi Hebr. not without a special Hand of God that orders all Occurrences Observation 1. Whatever comes to pass in this lower World is ordained by God's Decree and ordered also by God's Providence Vse Wise ones must be observing ones Psal 107.43 Observe Providences what comes to pass Record Experiences ye then will have a Divinity of your own if but well read in the Story of your own Lives V. 1. In the Days when the Judges Ruled the Rabbins say this fell out in Ehud's Days and that Ruth was the Daughter of Eglon King of Moab Josephus is for Eli's Time Tremellius thinks it was in Deborah's time as before yet 't is most probable to be in Gideon's time when the Midianites spoil'd the Countrey so brought the Famine hereafter mentioned This variety of Opinions makes it very uncertain and no sure ground for any one of them Hence Observ 2. Where the Spirit of God hath not a Mouth to speak there we should not have a Tongue to ask 'T is safest to be silent where the Holy Ghost speaks not 't is better to strike Sail and cast Anchor when the Spirit blows not lest by the contrary Blasts of Contradictory Conceptions we be tossed to and fro and at last driven upon the Rocks of Erroneous Mistakes There was a Famine in the Land the is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency the Granary of the World Canaan a Land that flowed with Milk and Honey the Glory of all Lands Ezek. 20.6 yet a Famine here Observ 3. The most Fruitful Land in the World may be made Barren for the Wickedness of those that dwell in it Psal 107.34 as here Jud. 6.4.6 with v. 1. Their doing evil was the bare fruit of their forty Years Peace The Aggravation of this Famine that even Bethlehem which signifies an House of Bread should want Bread A certain Man of Bethlehem-Judah to distinguish it from another in Zebulon Josh 19.15 this City was call'd so because of the fruitful Soil round about it Observ 4. From went though a Man be seated never so richly and contentedly in never so pleasant and plentiful a City yet thence may Divine Providence drive him as Elimelech here who the Jews say was a mighty Rich Man and his Wife Naomai says they went out full v. 21. not for want but for fear of want they went out from this House of Bread to seek Bread we have here no abiding City Hebr. 13.14 This polluted Earth will not afford a resting place Mic. 2.10 we should look for a better City Hebr. 11.10 and be not as the Fool Luk. 12.20 they may be taken from us or we from them To Sojourn in Moab where the Famine was not Observ 5. Divine Love or Hatred cannot be known by outward things The Cursed Land of Moab had plenty of Bread when a Famine of Bread was upon the Blessed Land of Promise There is one Event to the Righteous and to the Wicked Eccles 9 1 2 3. all things come alike to all It pleased God to punish the Sins of his People by this Famine when Moab had been at ease from his Youth Jer. 48.11 God was kinder to Israel in pouring him from Vessel to Vessel then he was to Moab in letting him settle upon his Lees that his Taste might remain in him and his Scent not changed God is never more angry than when he saith Let him alone Hos 4.17 To Sojourn To live there for a time as strangers during the Famine which otherwise was not lawful for them lest they should forget Israel's Worship and learn Moab's Idolatry The Philosopher said Athens was a pleasant place to pass through but unsafe to dwell in the same may be said of Moab that Worship'd Chemosh sin is as catching as the Plague and Solomon himself catched Moab's Plague of Idolatry 1 Kings 11.7 Chemosh was Bacchus or Pluto as is supposed He and his Wife They all take one part of Food and Famine Observ 6. Husband Wife and Children should live together not run one from another Elimelech had them in his heart ad convivendum commoriendum to live and die together not as Miscreants worse than Infidels 1 Tim. 5.8 yea brute Beasts that run from their Relations V. 2. The Name of the Man was Elimelech which signifies my God is King an admirable Name and such as might afford strong Consolation in a Day of Calamity Observ 1. Significant Names should be given to our Children not such as be meer Fancies or Insignificant the People of God throughout the History of the Scriptures gave such Names to their Children and such as were standing Memorials for them of some remarkable Mercies of God to them as Gen. 30.6 8 11 13 c. Yea the three first Names that ever were given to Men in the World were significant Names to wit Adam Cain Abel which signifies Earth Possession Vanity and which put altogether taught Mankind this Divine Lesson
will not appear before the Lord empty Deut. 16.16 Exod. 23.15 and 34.20 but brings her Son three Bullocks a Bottle of Wine and about a Bushel of fine Flour unto Eli in Shiloh as special Presents to make Merry with v. 24 25. and there Hannah told Eli that as sure as he lived she was the very Woman whom he had misjudged and and yet upon better Information had so heartily prayed for her v. 13 18. and then shews him her Son Samuel that was an Answer of his Prayers strengthening her own And N. B. She had both a full Heart and a fluent Tongue while she is mentioning this Mercy of God to her before him v. 26 27. There is much Elegancy in her Oration to Eli which she concludeth most pathetically v. 28. First Arguing from the Topick ab honesto 't is but Honest that he should be Educated in that House wherein he was obtained by Prayer from the Lord I received him from God and now I will return him to God The Lord hath lent him to me hitherto and now will I lend him to the Lord all his Life Then Secondly She Argues à Justo 't is but a Just and Righteous thing that I should pay my Vows and that my Shaul-Me-el Hebr. alluding to her Son's Name Shemuel should now become Shaul-Leel Hebr. that is by Interpretation 't is meet that as God hath freely given him to me so I should as freely give him back to God and Devote him to his Solemn Service which accordingly was done as the last clause of v. 28. that He is emphatical and signifies Samuel who now staid with Eli and did what service he was capable to do in the Sanctuary 1 Samuel CHAP. II. CHapter the second of the First Book of Samuel relateth Samuel's Education at God's Sanctuary in Shiloh The First Remark herein is Holy Hannah's Song of Thanksgiving for her double Blessing God had bestowed upon her First In removing from her the Reproach of Barrenness for which peevish Peninnah had so vexatiously Reproached her And Secondly In making her a Joyful Mother of such an Hopeful Son Yet her praising of God for this double Blessing is call'd her praying to God v. 1. for Thanksgiving is a part of Prayer Col 4.2 and 1 Tim. 2.1 and praising is an Artificial way of praying Gratiarum Actio est ad plus dandum Invitatio saith the Father Thankfulness for old Mercies is the best way to procure new ones God saith of such They are a Thankful People they shall have more of my Mercy and Hannah's praising God for former Benefits was her cunning way of begging God's Blessing upon the Education and Matriculation of her Son under Eli's Conduct The Second Remark is This Heavenly Song of Holy Hannah for her Son Samuel carries a congruous Correspondency with that Coelestial Song of the Blessed Virgin Mary for her Son Jesus who was both hers and our Saviour Luke 1.46 47 c. N. B. In both these Blessed Women there was First A Congruity of Causes the removal of the Reproach of Barrenness and rewarding them with Soveraign Sons Secondly Both of them did leap Levalto's and did Dance a Galliard as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.47 signifies in their Religions Rejoycings And Thirdly Both their Songs are filled with the like Metaphors Asyndeta's and Apostrophe's Yea and Fourthly Hannah Prophesieth of Blessed Mary's Son whom she expresly calls the Messiah or Anointed one v. 10. which is the first Scripture that gives this Name to the Lord Jesus of whom the Rabbins Interpret this place and Zecharias himself accommodates it to Christ Luke 1.69 who was to Judge all the ends of the Earth especially at the Day of Judgment And she foretelleth He shall give strength to his King that after the Judges God would raise up a King to save them wholy which should not be Saul for he was a King of the Peoples chusing but it must be David whom God did chuse and whom her Son Samuel did anoint and who was also a Type of Christ this Anointed one here c. The Third Remark is The Commendation of Samuel for his Sedulity in the Service of the Sanctuary though so young v. 11. and though he had the daily wicked Examples of Eli's Dissolute Sons before his Eyes yet was not this young Child debauched by them N. B. Some Parents to my knowledge have trembled to leave their young Sons as Pupils to a Tutor who had any Debauchee-Students attending him Yet Gracious Hannah here adventureth to leave her only Son when but Young yet Hopeful with Eli as his Tutor who had Tutor'd his own Sons no better and by whom the tender Buds of Samuel's hopefulness might soon have been blasted seeing Sin is as catching as the Plague to our corrupt Natures and especially the sinful Practices of the Elder prove too often woful Patterns and Presidents to the Younger as was the case of Samuel here 'T is a wonder that Samuel's Soul which the Philosopher calls Rasa Tabula a piece of White Paper whereon bad may be written as well as good was not tainted with the lewdness of Eli's Sons who were much elder than he and no doubt were oft tempting him to partake with them in their Villanies N. B. Mendoza indeed affirmeth That Samuel must be about Nine or Ten Years old when it is said of him That he ministred unto the Lord before Eli v. 11. because the Nature of his Mothers Vow chap. 1.28 did design some Service whereof Samuel was capable to perform nor is it probable she would present him to the Tabernacle of God before he was well weaned from the common Food of Children for had he not been so when he came thither he had surely been an Encumbrance and no Advantage to Eli and the Service of the Sanctuary had he been left there a very young Child after his first Weaning from his Mother's Breasts Suppose all this true yet in those Years was he the more exposed to Temptation by Eli's Lewd Sons and therefore it seems a bold Venture in Hannah to leave her Hopeful Son among Eli's Hopeless and Graceless Sons who at their grown years would be apt enough to Insult over such a Stripling N. B. But undoubtedly she had a particular Faith for her Son and could say with David In this will I be confident Psal 27.3 Then the Lord took him up Psal 27.10 whereby she left him with the Lord more than with Eli. And Mendoza's Opinion of Samuel being about Ten Years old is the more probable because though as a Levite he could not enter into the Service of the Sanctuary before he was Twenty five Years old Numb 8.24 yet as a Nazarite devoted to God from his Conception c. he had some special Dispensation and only lighted the Lamps sang Spiritual Songs and play'd on Instruments of Musick and such like Offices of the Tabernacle as he at that Age was able to perform 1 Chron. 6.31 32. and
only Mortal Men but common Ghosts yet ascending out of the Earth as if he came again from the state of the Dead N. B. Saul hereupon asks her what is his form Hebr. v. 14. which implieth that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her and Saul was not an eye-witness at the first nor as yet saw the Apparition while he made this double enquiry The Witch tells him his form that he asked after namely it is an Old Man that cometh up and he is covered with a Mantle that is the same Mantle he used to wear when he was Israel's Judge and Prophet yea the same that Saul did rend Chap. 15.27 and that wherein he was Buried saith Lyra at random when Saul perceived it was Samuel he stooped with his face to the ground and bowed himself Osiander's Opinion here is with others that Saul saw nothing like Samuel when he thus Worshiped but as the Witch only saw the form but heard not the voice so Saul heard the voice only but saw not the form yet he Worshiped from the words of the Witch that inform'd him it was Samuel but 't is more probable that Saul both saw him and heard him preach his Funeral Sermon to himself notwithstanding his Worshipful Cringes towards this mock Samuel for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel well knowing that Saul regarded not Samuel while he was alive yet is now made so mad for his Advice in his Distress that he will give him that Adoration which is due to the Lord only may he but have him raised from the dead N. B. After this Discourse betwixt Saul and his Dame she calls him into her Conjuring Room to see this supposed Samuel and then was the time of Saul's bowing to him at his first entrance and when the Witch had brought them two together she tho' Vilis Operaria a poor Pains taker as Josephus calls her yet had so much good manners as to withdraw from them and to leave them to themselves to debate their Secrets as appeareth from v. 21. she came to Saul Before we come to the Dialogue betwixt Saul and Mock Samuel v. 15. which is the Ninth Remark this Grand and Grave Enquiry is first to be answered to wit N. B. Note well Who was the other party that spake to Saul Answer the First Some Popish and other Writers do affirm it was the true Samuel upon these Arguments As First 'T is said that Samuel Prophesied after his Death Ecclesiasticus 46.21 To which we say that is but an Apocryphal Argument and therefore cannot be a Canonical Proof Besides that Author begs Pardon for his Darkness in his beginning of that Book Their Second Argument is That he is oft called Samuel in this Story To this we say He is called so because both Saul and the Witch thought him to be so though really he was not so as the Sun and Moon are called the two Great Lights though some Stars are really bigger yet seem not so to us As an Actor of a King in a Play is call'd the King but really may be a Rogue Their Third Argument is He foretold future contingents which come not within the compass of Satan's cognizance but belongs to God alone Isa 41.22 23 and to whom God reveals them To this we say Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes He knew Saul's Rejection and David's Election the Philistines Courage and Israel's Despondency therefore might give a shrew'd guess what would be the end of such means that were now at work towards it Moreover the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him as 1 Kings 22.21 22 23. Judg. 18.6 Answer the Second It was certainly Satan in the similitude of Samuel which appeareth evident upon these grounds as First Briefly The Souls of the Saints do immediately at Death go up to God to Rest there Rev. 14.13 and their Bodies are laid up in the Grave as in God's Repository until the Resurrection God keeps his Servants Bones Psal 34.20 So that neither the Philistines could break David's Bones saith Abenezra nor could the cursed Jews break the Bones of Christ Joh. 19.36 And they cannot be Raised up but by the Almighty power of God and therefore not by any power of the Devil or his Imps. Secondly 'T is altogether improbable that the Lord who so lately refused to Answer Saul by those means of God's own appointment Saul himself being a witness hereof chap. 28.6 should now Answer him or suffer Samuel to Answer here by such means as by Witchcraft which God both Contemned and Condemned Thirdly The very Circumstances of this Relation do discover this Party in the Dialogue to be no good but an Evil Spirit as 1. That he receives that Worship from Saul V. 14. which a Good Spirit would not own Rev. 19.10 and 22.8 9. God only is to be Worshipped 2. This Spirit pretends to be disquieted by Saul and his Witch which is not only absurd but impossible for a Good Spirit to be that is returned to God Eccles 12.7 Entred into peace Isa 57.2 Lodged in Abraham 's Bosom Luk. 16.22 And at Rest from their labours Rev. 14.13 Being made perfect in Heaven Heb. 12.23 The Fourth Argument is Had this been the true Samuel who was so zealous of God's Honour and so faithful a reprover of sin in Saul Amongst his other sins for which he reproves him here he would not have omitted this heinous sin of his asking counsel from this Witch for which great Transgression with others he is expresly said to be Slain by the Lord 1 Chron. 10.13 14. The Fifth Argument is Had it been the true Samuel then either he came on his own accord and so he consented to the Power of this Witches Magick Art when she called him up by Conjuration which is absurd to imagine Or he came unwillingly and if so then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth which is a Blasphemous Supposition The Sixth Argument is If it were the true Samuel then must he come by the will of God or by the power of Satan in this Witch He could not come by God's will at the call of a Witch for God had forbidden Witchcraft in many Scriptures aforementioned but in none doth he warrant it nor could he come against God's Will by the force of Magick for then the Devil must be more mighty than Almighty God Here is Saul's Will and the Witches Will but not one word of God's Will Had God sent Samuel he would not have called obedience his disturbance The Seventh Argument is This Spectrum's coming in a Mantle makes it manifest to be a meer Cheat and a Mock Samuel for the true Samuel had now no Mantle to bring with him
Bowels and so he Died even in a Damnable state Exit Tyrannus N. B. Note well First Josephus and the Rabbins make Saul a Martyr in Dying thus Valourously by his own Hands to avoid disgrace c. But surely he Dyed the Devil's Martyr not God's whose express command is Thou shalt not kill Secondly Saul had spared Agag contrary to God's command and now from a Righteous Judgement of God he will not spare himself but is Felo de se a Self-murderer destroying God's Image in himself Thirdly He Dyed in his Sin Joh. 8.21 and in the worst sort of sin the sin of Witchcraft whereof he was guilty in Consulting with a Witch c. A Man had better Die in a Ditch or in a Dungeon than Die in Sin Unrepented of or Unpardoned Fourthly Not one hint have we of his Repentance but 't is said the Lord slew him for his Sins 1 Chron. 10.14 The Second part of this Chapter is what happened after Saul's Death The Remarks hereupon are First If Saul's Armour-Bearer were Doeg following his Master 's Evil Example of Self-Murther when he saw his Master Dead whom he would not over-live because of his over-love as Brethren in Iniquity Hereby God justly Revenged upon him the Blood of the Lord's Priests which he had slain in his being his own Executioner The Second Remark is Saul's Death and his Army Routed put the Parts Adjacent to the Valley of Jezreel the place of this Defeat into such a Consternation that they fled from their Cities and the Philistines came and dwelt in them v. 7. Thus the Philistines prudently pursued their Victory and had not God raised up David at this time to put a stop to their Proceedings in all likelihood Israel had lost Canaan hereby The Third Remark is The Philistines Triumph over Slain Saul ver 8 9 10. All Saul's care was for his Body that it might not be Abused ver 4. but no care he took for his Soul and his Body was abused nevertheless They cut off his Head as David had done to Goliah and devoted it to Dagon for this Victory His Armour they Dedicated to Ashtaroth another Idol And they Hung up his Carcase as on a Gibbet in Bethshan for scorn The Fourth Remark is The Men of Jabesh-Gilead hearing of it and remembring the old kindness Saul had done them Chap. 11.11 Marched all Night as he had done for their Deliverance Though they were far Remote beyond Jordan yet they Zealously Marched thither and took down the Bodies of Saul and his Sons now Putrified by Hanging so long in the Sun and Wind by stealth carried them away Burnt their Flesh and Buried their Bones under an Oak in Jabesh for a Monument thereof v. 11 12. and then Lamented the Publick Calamity with Fasting and Prayer for Seven Days which was the very Term of Truce Nahash had given them in chap. 11.3 So long here v. 13. they seek God's Love of Israel The Second Book of SAMUEL Which in the general Prospect of it is an History of the Kingdom of David holding forth his whole Life as First His Inauguration to the Throne of Israel 1. By one Tribe only Chap. 1 2 3 4. and 2. By all the Tribes Chap. the 5th Secondly His Royal Actions in his Regal Government as first those that were laudable Chapters 6 7 8 9 10. and secondly those that were culpable Chapters 11. 12. Thirdly His Checker'd State of Life partly in Adversity both as to his private Capacity by his two bad Sons 1. Amnon Chap. 13. and 2. Absalon Chap. 14. and as to his Publick Condition First by Sedition which was 1. Domestick moved by Absalon Chapters 15 16 17 18 19. and 2. Extrinsick by Sheba Chap. 20. Secondly by Famine Chap. 21. and Thirdly by Plague Chap. 24. and partly in Prosperity which David Celebrates Chapters 22 23. After this Recapitulation of the whole Book in General Now the particular prospect of each Chapter is to be considered 2 Sam. CHAP. I. WHICH declares the state of Israel after this their direful defeat by the Philistines the Tidings whereof David received with deep deploration yea the Death of Saul tho' he was his Capital Enemy yet he profoundly bewail'd it Remarks hereupon are First The Messenger of those sad Tidings is described by sundry Circumstances As 1. When he came to David it was three days after David had return'd from the slaughter of the Amalekites v. 1. And 2. Whither he came to wit unto Ziklag for it was not so burnt but David and his Men might refresh themselves in it after so long an harrase until God provided them better Quarters 3. Who he was an Amalekite v. 8. the Son of a Stranger v. 13. 4. In what posture he came pretending sorrow for the loss of God's People with his Cloaths rent and earth upon his head and falling down at David's feet to humour and honour the Rising-Sun v. 2. and 5. He is described by his Age he was a young Man v. 5 13. The Second Remark is This Amalekite's Narrative of the effect of the Fight of the Philistines against Israel wherein he gives David a distinct Account upon David's diligent Enquiry v. 4 5 6 7 8 9 10. wherein Observe First He declares to David the flight of Israel the slaughter of the Army and the death of Saul and Jonathan v. 4. Secondly To confirm his Story of Saul's death which mostly concerned David he confesseth himself to be the Author thereof by a Casualty of coming to the place where he was v. 6. and Thirdly To qualifie his Crime he saith Saul call'd me v. 7. chose me v. 8. and requested me to be his Executioner v. 9. He adds Fourthly a comparing Saul's desperate Case saying as Josephus and others do relate Saul said to me I am sorely wounded by the Arrows of the Archers and by my own Weapon I have faln upon yet am I not likely to die of those wounds nor would I be willing to live with them until the Philistines overtake me and put me to some shameful and more painful death and seeing my Coat of Mail will not suffer my Lance to pierce deep enough to dispatch me do thou lean upon me with the whole weight of thy body that the Weapon may pass through me and outright kill me to quit me of my dolorous pain Fifthly Hereupon saith he when I saw he could not live both for anguish of Mind and pain of Body I thought it an Act of Charity to do for him what he desired of me to dispatch him out of his misery and to dye by my hands rather than by his cruel Conquerors then took I the Crown from off his head and the Bracelet that was upon his arm and have brought them to my Lord v. 10. The Third Remark is a Scrutiny touching the veracity of this Amalekite's long Harangue Tho' I find some Learned Men Patronizing this Amalekite and purging him from lying to David saying his Story was a Real
he had many Beasts in his own belly N. B. All these Victories are ascribed to David v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual These all made way for Solomon's peaceable Reign Sam. CHAP. XXII THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house and from the hands of all his other Enemies both Domestick and Foreign Now this whole Chapter being wholly Eucharistical and not at all Historical and the self same in substance with the Eighteenth Psalm which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House as the Title of that Psalm intimates or at the end of 2 Sam. 22. here where the Lord had again delivered David from his Foreign Foes Tirinus hath this odd notion that David first drew a rude draught of this Psalm which we have here recorded in this Chap. 22. but afterwards when at more leisure he perfectly polish'd it and gave it to the Priests which is Psalm Eighteenth yet only with some few variations This Song of Thanksgiving some Learned Men do better and more solidly suppose that David composed in the last year of his Reign when he enjoyed a setled secure and sublime peace not indulging himself in his old Age with ease and idleness as too many Kings and Conquerours do in the like Condition but he devoted himself to glorifie God the giver of all his Victories in Religious Exercises such as this was wherein he names Saul as his fiercest and most dangerous Persecutor and whose Persecution was of longest continuance Now seeing there is no History in this Chapter whereof to give the Mystery and Meaning I omit it as I have done others and pass on to the 23d Chapter 2 Sam. CHAP. XXIII WHerein we have the Swan-like Song of David a little before his death and in which we have likewise but little History save only a Catalogue of David's Worthies from v. 8. to the end and therefore a few Remarks upon the Song and the Catalogue will dispatch it also And first upon the Song from v. 1 to the 8th The First Remark is This Song is said to be the last words of David v. 1. not as the last he spoke while living for he spake often after this to Joab to Araunah to Solomon c. after this but it was the last he set down as Pen-man of Holy-Writ and by Divine Inspiration This Song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little wherein he doth in few words but full of matter First Acknowledge God's Kindness Secondly Confess his own Sins Thirdly Profess his Faith Fourthly Comforts himself in the Covenant and Fifthly Denounces destruction to all Unbelievers Remark the Second Junius judgeth he spake these words after he had given his Commands to Solomon 1 King 2. and after his prayers for him in Psal 72. when he was near his death and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories Chap. 22. and now he foretels here what great things God would give him hereafter for which he gives thanks also even for the Covenant wherein he confided for his posterity which must be understood of the promise of Christ David's Son and surest Comfort Remark the Third Whenever this Song was sang by David 't is properly placed here for all his Enemies had spat and spent all their venom and he was delivered from them all both domestick and foreign We hear not of any one that stir'd either hand or tongue against him until himself became an enemy to himself when Satan provok'd him to number the People as in Chap. 24. The Second Part is the Catalogue of David's Worthies The Remarks are First This Catalogue is reckon'd in 1 Chron. 11. as well as here Chap. 23.8 c. but with this difference there 't is set down in the beginning of David's Reign here at the ending of it This is a seeming Contradiction yet both are done so upon solid grounds for the former designeth to declare who were the Worthies that help'd David to his first settlement in his Kingdom but the latter gives an account of those that stuck close to him all the time of his Reign and help'd him all along to keep him in his settlement and fast in the Saddle Remark the Second In both the Books of Samuel and the Chronicles there is reckon'd a double Triumverate the first three were men of the greatest gallantry the second three tho' they were exceeding valorous yet not matching the first in fortitude or Magnanimous Atchievements N. B. There be diversities of Gifts yet from the same spirit all must not excell in degree and dignity if all were the head where would be the other parts of the body much less did the other Thirty Heroes Colonels and Commanders come up to the first three Remark the Third Among all those 36 Worthies Joab is not once named in the Catalogue some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa as well as for his killing Absalom contrary to the King's Command But others are of Opinion that Joab being the Lord Chief General needed not to be named because his Valour and high Generalship had been notified before at the storming of the strong fort of Sion and he must necessarily be reckon'd one of the number to make up the forementioned number of 36 to the full number of Thirty seven as is the express number v. 39. Remark the Fourth David's refusing to drink the waters of Bethlehem c. v. 15 16 17. looking upon it as too dear a draught for him but religiously pouring it forth before the Lord. N. B. 'T is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects and for Masters not to keep their Servants from Ordinances without necessity c. Remark the Fifth The Valour of those Worthies was oft laid forth in defence of the Harvest to keep a Field of Barley and of Lentiles 1 Chron. 11.13 v. 11 12. here and if they contended thus for Provender c. should not we be Valiant for the Truth Jer. 9.3 and contend for the Faith once delivered to the Saints Jude v. 3. Remark the Last on Chap. 23. is In all this long Catalogue of David's 37 Worthies none of David's Brethren are found amongst them tho' some of them were of such a Prince-like port and of so personable a presence that even the Prophet Samuel himself was deceived in them by looking too much at their outward appearance height of stature and a goodly Countenance he judged that Eliab David's Eldest Brother was indeed the Man appointed to be the Lord 's Anointed 1 Sam. 16.6 7. whereas neither he nor any of his other six brave Brethren proved so much as to be any of the number