Kingdom of Persia Remark the Second Hence Daniel nameth only Darius his settling the Kingdom consisting of 120 Provinces over which he set 120 Princes whereof Daniel was Chief c. Dan. 6.1 2 3. and this he did with all expedition even immediately after the Conquest of Babylon within the compass of that Year saith Dr. Lightfoot for which Haste Junius renders this Reason because he was now come to his Old Age which is call'd an Evil Age Eccles 12.1 and desir'd to see some Settlement before he died Josephus saith that Darius carry'd Daniel from Conquer'd Babylon along with him into Media out of his great Veneration to him because 1. He had foretold the fall of Belshazzar c. for which cause Nebuchadnezzar had favour'd Jeremy Jer. 39.11 c. 2. He saw in Daniel a Right Noble Spirit even the Spirit of the Holy God And 3. Because himself was now Old and unfit for Government and therefore Darius took Daniel along with him for his Assistance Jos Antiq. 10.12 N.B. 1. We read how Daniel Prophesied in the first Year of Belshazzar Dan. 7.1 c. of the four Monarchies which he calls Beasts because they were all Beast-like unruly troublers of the World especially of the Church in the World The Jews thought that when they saw the first Beast the Babylonian Kingdom destroy'd and themselves in hope of returning from Captivity they might enjoy sublime Peace and God's Plenty after their Return To this Daniel saith Nay in a plain Denial saying Three Beasts were yet to follow in troubling them and this Prophecy he wrote in Chaldee for a Caution to the Chaldees but Belsbazzar would not be caution'd but by Pride and Profaness ruin'd himself and all his N.B. 2. Daniel after that first Year of Belshazzar Prophesies again in his third and last Year Dan. 8.1 c. Now was Babylon closely besieged therefore Daniel could not be corporally at this time in Shushan the chief City in Persia but in Vision only ver 2. saith Maldonate tho' Josephus saith it was in Ecbatane a prime City in Media In this Chapter Daniel Prophesies how the Grecian Goat should destroy the Medo-Persian Ram as he had done the Babylonian and how in the 137th Year of the Grecian Monarchy when the Transgressions of the Jews are come to the full a little Horn should arise out of Alexander's Successors namely Antiochus Epiphanes which would cast down the Doctrine of Truth and its Professors to the ground prospering in such Practices for a little time which as Christ himself that Palmoni Hammadabbar or Excellent Speaker or Wonderful Numberer ver 13. Interprets to last not all out 7 Years which was much less than their 70 Years Suffering in Babylon for 23000 Natural Days of 24 Hours do but amount to Six Years Three Months and Twenty Days so Gracious was the Messiah to put so timely a period to his Peoples Sufferings at that time in their own Land ver 14 20 24. but the Prince of Princes against whom he Warreth shall at the end break him in pieces by laying a loathsom Disease upon him and so wrap him up without the hands of Man in the Sheet of Shame v. 25. This Prophecy Daniel writes in the Hebrew Dialect and all the following Chapters to the end of this Book because these all concerned the Jews to know as before he had writ in the Chaldean Tongue from the 2d Chap. ver 4. to this Chap. the 8th because it concern'd the Chaldeans c. This sad Vision made Daniel Sick out of Sympathy with Sion yet prudently he restrain'd his Sorrow and rose up to do the King's business ver 27. Which words make it manifest saith Polanus out of Calvin that Daniel was not now in Persia but in Babylon executing the Office of that Triumvirate or Chief of the three Princes who had the oversight of the 120 Governours whom Darius had plac'd over his 120 Provinces whose Accounts Daniel took both of Tribute and Affairs with his other two Co-partners N. B. 3. Darius being enamour'd with that excellent Spirit of Prophecy Prudence c. he beheld in Daniel design'd to preferr him over all the Princes and Presidents and to commit to him the Government of the whole Realm when he found himself disenabl'd for it by his Old Age Dan. 6.3 This singular Promotion of Daniel conceiv'd to be presently after the Conquest of Babylon and Settling of the Empire made this Holy Prophet a most obnoxious Eye-sore and object of Envy to all the Princes and Presidents who hereupon Club their Wit with the Devil as well as one with another ver 4. to find some fault in the Management of his High Matters that they might impeach him of High-Treason say Grotius and Vatablus and so take him out of their way but they failed in this Impious Project Remark the Third Is hereby Introduced No sooner had God promoted Daniel thus High for the good of his Church in her low Estate still in Babylon to have such a Friend in the Court as this prudent Prophet to Plead for them but presently the Devil imploys all his Imps and Instruments to Remove him out of the way and when they could find no Treason in him as to his Service of Man saith Grotius they resolve to find it in his Service of God They lay their Plot to destroy Daniel but God over-shoots the Devil in his own Bow Mark 1. Those Plotting Princes do Request of this King Darius to Establish a Royal but a most Irreligious Statute That whosoever shall ask a Petition of any God or Man for 30 days save of thoe O King he shall be cast into the Den of Lions ver 5 6 7 8. This Act of Vniformity by an Vnalterable Decree is the Plot. Mark 2. This too facile Old King now in his Dotage was easily overcome to pass this Act and to Sign it with his Signet Manual because saith Capellus it was accommodated to his ambitious Humour now flush'd up with his new Conquest of Babylon he can now swallow down Divine Honour done to him beside saith Junius this would exalt him above his Corrival Cyrus c. Mark 3. When Daniel understood what was done ver 9. hearing it proclaim'd He left the Court as unwholesome Air to breath in and retiring to his House he comfortably converseth with his God his Windows being ope as his Custom was ver 10. and this Custome he would not break in shutting his Windows now either to the scandal of the Weak or scorn of the Wicked who watched him and would have charged him with Dissimulation if he had shut them c. Mark 4. These Watchers found Daniel thus praying upon his Knees The Sun shall sooner stand still in Heaven than Daniel will stop his praying to his Father in Heaven Who can stand before Envy Prov. 27.4 those envious ones had now got matter enough they come with full Mouth to accuse Daniel to Darius ver 11 12 13. they call him in
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
Bondage then was she a forlorn Outcast as Ezekiel there describes her yet even then saith Hosea God loved this unlovely Child when she little deserved his love He loved her because he loved her Deut. 7.7 it was a spontaneous and a gratuitous Act of God Idea dei non advenit â—i aliundè no Motives of love were in the Object outwardly but all sprang from the Agent inwardly God healed their Backslidings and loved them freely as he did afterwards when they had rendred themselves unworthy objects of his love Hos 10.9 and 14.4 only because he remembred his own Mercy Luk. 1.53 then he called his Son Israel out of Egypt even out of the iron furnace Hos 11.1 Deut. 4.20 God had no need of such a Son as Israel was For First There was no defect on God's part He had his own natural Son by eternal Generation Isa 53.8 Psal 2.6 One brought up with him Prov. 8.22 23 c. so needed not to adopt any Son Secondly There was no Desert on Israel's part who was now cast out to the loathing of his Person c. No Eye pitied him c. Ezek. 16.4 6 7 8 c. then did God's Eye pity him and this pitiless Fatherless Child found mercy in God Hos 14.3 even at such a time when this untoward Child had so highly provoked his Heavenly Father as he was just upon resolving to Ruin him and to make his Grave for him in Egypt yet even then God wrought for his own Names sake that it should not be blasphemed among the Heathen Ezek. 20.8 9 10. Some Godly Israelites had no doubt within the space of 215 years discoursed sometimes of God's Promise to Abraham that he would bring his Posterity out of Egypt c. Had not this been done it would have reflected upon God's Glory and the Egyptians readily had reproached the God of Abraham in whom the Israelites so boasted c. This whole Book of Exodus is but the fulfilling of God's Promise to Abraham Gen. 15.15 c. Israel God's first-born Exod. 4.22 call'd out of Egypt is a type both of Christ Personal who when a Child after his stay there two or three years some say six or seven years was call'd out of Egypt Mat. 2.15 And of Christ Mystical 1 Cor. 12.12 his Church which God will call out of the Bondage of Babylon spiritually call'd Sodom for uncleanness and Egypt for oppression Rev. 11.8 when the Beasts Lease of 1260 Prophetical Days is expired God will hasten it in his time Isa 60.22 Christ will not leave his Son Israel to live and die in Egypt though his Slavery in that House of Bondage may last two hundred and fifteen years as sure as God call'd Israel his Son and Jesus his Son out of Egypt so sure will he call his Church out oâ— Egypt also How long Christ staid there is uncertain Some say several years as before but others are of opinion that Herod did not live many Months after that barbarous Murder of so many Innocent Children his bloody Butchery at Bethlehem but fell into a foul and loathsom Disease whereof he died If this be supposed we must suppose also that his Son Archelaus's Journey to Rome for his Inthronization in his Father's stead must take up some considerable time However he staid in Egypt till God sent him word that they were dead who sought his life Matth. 2.13 14 15 20 21 22. would to God we could be content to stay till God bring us word c. 'T was a blessed Prognostick that Israel's Slavery in Egypt was near its expiration when God gave them Hearts to sigh groan mourn and cry c. Oh that those best Prognosticks were found amongst us could we but cry Lord we are Hell but thou art Heaven we are all Sin but thou art all Grace c. Alas we are all Abjects both as to our Persons and Conditions Oh let us now be the Objects of thy Mercies and Compassions c. It was one of the Emperor's Symbols or Mottos Miseria est Res digna Misericordiâ Misery is an object that is worthy of Mercy How much better becomes it the King of Kings to say My Sion is now an outcast whom no man seeks after but I will heal her c. Jer. 30.17 He will not leave her as an Orphan Joh. 14.18 but will hear her very breathings Lam. 3.56 when such Kings Rule as know not Joseph Exod. 1.8 nor know the Lord Exod. 5.2 nor Jesus our Brother nor his Brethren but deal hardly with them Deo confisi nunquam confusi such as trust in God shall never be ashamed much less confounded Isa 28.16 Rom. 9.33 1 Pet. 2.6 The Second Remark is As the Motive for Israel's Deliverance out of Egypt was only the mere Mercy and Compassion of a gracious God upon his groaning People under most grievous Oppressions so the means whereby this Deliverance was effected were the ten miraculous Plagues which God by Moses poured down upon Pharaoh and his People c. for dealing so injuriously with Abraham's Seed c. Note here 1. That the Church of God may be in an evil Case when Deliverance is at the Door Thus it was with Israel in Egypt They saw how they were in an evil Case Exod. 5.19 because of their evil Courses being tainted with the Idolatry of Egypt Ezek. 20.5 7 8 and 23.8 Josh 24.14 as before 't is writ as an heavy Curse of God If ye still transgress against me I will set Princes over you that shall hate you Levit. 26.17 such as are odious to God and malicious to his People and the more that Moses by Commission from God mediateth for Israel the more was the Tyrant inraged and their Affliction aggravated as this evil Case provoked the passionate people by mistaking Occasions for Causes like Dogs in a Chafe to bark at their best Friends as if Moses had made them stink before Pharaoh when he had promised their Deliverance so this startled Moses himself being displeas'd with the Disappointment and he being too short-spirited also complains of it to God not distinguishing betwixt God's Denying and Delaying Exod. 5.20 21 22 23. God could have cut off Pharaoh at once by his Power but his Wisdom was to glorifie himself gradually and though he had promis'd Deliverance yet had he left to himself a liberty both for the time means and manner of its Performance We must not awake our love till he please Cant. 2.7 but we must wait saith the Lord and we shall we shall we shall be delivered Hab. 2.3 so that text soundeth 2. Note Now God begins to make himself known by his Name Jehovah to the Posterity of the Patriarchs in performing that Promise made to them who only knew him by the Name Elshaddai in propounding this very Promise of bringing their Seed out of Egypt but lived not to see the full performance of it Exod. 6.3 Now God began to work Miracles as the Great Jehovah whose being is of
10.10 where he expresseth how afraid he was lest God should destroy them being far more troubled for them then they were for themselves insisting so much upon this eminent History of his interceeding for them this second time when their case was almost desperate insomuch that Moses was put upon a Peradventure I may make an Atonement Exod. 32.30 implying the difficulty thereof and therefore makes he use of his best levers at a dead lift as Prayer and Fasting Thirdly That there was sufficiency and consistency of time for all those three forty days fasts Dr. Lightfoot makes manifest in his Chronology affirming that Moses came down to break the Golden-Calf c. upon the 17th day of the Month Tammuz which answers to our June the next day he returns to God by prayer but is returned back the same day with a sad Answer whereupon Israel is humbled c. Exod. 33. from 5 to 12 c. The next day Moses goes up again and falls upon his second forty days fast wherein he desired to see the glory of God as in his first he had seen a glorious Tabernacle upon Israel's humbling the Cloud of Glory which had been removed by their Idolatry was restored c. On the 30th day of the Month Ab which answers to our July he enters on his third fast then he seeth the Lord and heareth him proclaim himself by most glorious attributes c. Exod. 34. and on the tenth day of the Month Tisri which answers to our September he came down with the glad tidings that all was well betwixt God and Israel with the renewed Tables in his hand and with a Commission to set about the making of the Tabernacle here 's time sufficient for two forty days fasts c. The Twelfth Remark on this Twelfth Station of Israel at Mount Sinai is the erection of the Tabernacle which was the visible sign Divinely appointed of God's favourable presence with his Church the glorious Cloud taking possession of it to dwell therein among his people Exod. 40.17 and 34. Mark here how God renewed his Covenant with Israel when duly humbled for their gross Idolatry God had given Moses upon his first fast Exod. 24.18 two Tables which were the work of God hewn out of the Saphire of the Throne of God's glory v. 20. say the Jewish Doctors and the writing was the writing of God Exod. 31.18 and 32.16 Moses brake those Tables at the sight of the Golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a Pattern and a Command for making and setting up a glorious Tabernacle and die service of it that benefit is also forfeited by their Calfish Idolatry and neither Tables to be restored nor the Tabernacle to be made tho' Moses had directions for it Exod. 25 26 27 28 29 30 31. Chapt. All those Love tokens from the Lord were lost by their peccatum flagrans the flaming Sin in Exod. 32.1 to 7. until Moses by long and earnest prayer had prevailed for Israel's peace upon their due humiliation 'T is said the People mourned Exod. 33.4 even in Mourning Habit as they had good cause they looked after Moses c. v. 8. to see what success his interceeding for their sin might obtain And when they saw signs that God was appeasable they bowed in thankfulness v. 9 10 11. This Friendship and familiarity of God with Moses was further manifested in those words hew thee two Tables of Stone c. Exod. 34.1 4 c. Herein they differed from die first Tables which were the work of God Exod. 32.16 but these were of Moses's hewing to shew the work of Moses's Law is to hew an heard heart Hos 6.5 yet cannot change it from Stone to Flesh nor write the Law in it that is Christ's work Ezek. 36.36 37. he makes all new Rev. 21.5 the first Law writ in the heart was broke by the sin of the first Adam The Messiah as Moses here renews all both heart and life God writes the Law again here in Moses's two new hewn Tables renews his Covenant with Israel thus humbled gives a new Commission to set about making the Tabernacle the People freshly fall on the work Exod. Chap. 35 36 37 38 39. and so freely frame they furniture for this Worldly Sanctuary Heb. 9.1 as they not only do but over do Exod. 36.7 to make amends for breaking the Law by Idolatry The Women devote their Looking-glasses whereby they dressed their Bodies to make the Laver whereby through Faith they might sanctifie their Souls Exod. 38.8 All was finished by the first day of the first Month in the second year then the Tabernacle was erected the Cloud of Glory fills it Exod. 40.17 34. So that Moses who had oft entred the Cloud cannot here v. 35. when God took up his Seat on the Ark to shew the unworthiness and weakness of all Flesh to come into God's presence as Levit 16.2 Aaron went in only at God's call as Moses into the Cloud when called Exod. 24.16 If so such daâ—ling Glory was not usual then it had hindred the service there it was a Type of God's dwelling with Men in Christ The Thirteenth Remark upon this Twelfth Station at Sinai is that no sooner was the glorious Tabernacle erected in all its furniture both without and within and God had taken his Chair of State upon the Mercy-Seat between the Cherubims but immediately he who had hitherto spoken to Israel out of Heaven Exod. 20.22 and Nehem. 9.13 c. now speaketh from the Mercy-Seat in the newly-erected Tabernacle and called Moses who stood without and could not enter when the glory of the Lord had filled the place Exod. 40.35 to come to him Levit. 1.1 and there taught he Israel by Moses how they should serve him with Sacrifices according to the Levitical Law c. all expressed in the whole Book of Leviticus which only containeth an entire History of one Months time while they still staid at Sinai after the Tabernacle and its service was set up being the first Month of their second years wandring in the Wilderness and of their Redemption from Egypt and the 2515 year of the World Note the first from hence This was wonderful Divine Condescension that the Great God should vouchsafe to humble himself so far as to meet Man in this Tabernacle which had the Cloudy Pillar upon it by day and fire upon it by night in the fight of all Israel in all their journeyings after this Exod. 40.36 38. Numb 9.17 23. this great favour is oft Celebrated Neh. 9.19 Psal 78.14 105.39 Note Secondly God did not call Moses to him with a loud frightful thundring voice as he did upon Sinai but with a sort low yet audible voice as the last letter in Vaiikra He called being less than all the other in that first word doth intimate or it may hint that tho' this were a glorious Oracle yet was
evil Ghost and overtake them in the punishment as it did Gen. 44.34 and after Isa 59.12 Hereupon the two Tribes unanimously renew their Promise and Covenant shewing thereby their Faith in God and love to their Brethren they were resolved to be in the fore-front of the Battel with their lives in their hands against so many and mighty Enemies of Canaan leaving their weak Families behind them to the Lord's protection N.B. Thus the matter was adjusted betwixt them and Moses yet was it not accomplished under Moses's Ministry figuring that the Law should make nothing perfect but the bringing in of a better hope Heb. 7.19 it was fulfilled under Joshua who dealt favourably with those two Tribes and did not take all their able Warriours according to the strict letter of their Covenant v. 21. but only forty thousand of them Josh 4.12 13. which was not half of their military number as appeareth by their last muster Numb 26.2 7 18 34. the over-plus of the forty thousand staid behind to guard their weak Families The Fifth Remark concerns the half Tribe of Manasseh whereof no mention is made untill v. 33. where they are named either First Because they joyned themselves to the Petitioners looking upon the Land of Og and Sihon to be too large for the two Tribes only or Secondly Because those Sons of Manasseh shewed much faith and fortitude in conquering Gilead v. 39. and 't is said of Machir the Son of Manasseh that he was a man of war therefore he had Gilead and Bashan Josh 17.1 Thirdly Because this half Tribe abounded with Cattel as did the other two Tribes This half Tribe had also their Inheritance given them upon the like condition with the former two Tribes Josh 4.12 And the Inheritances of all the three was not only Moses's Donation but it had also the Lord's approbation as 't is said the Lord hath given it you Deut. 3.18 The Sixth Remark is Musakkoth Shem Hebr. The changing of the names of those Cities which the two Tribes and half conquered v. 38. for those Amorites on this side Jordan to fill up their Iniquity Gen. 15.16 called their Cities by the Names of the Idols which they Worshipped such as Nebo Isa 46.1 Baal Judg. 6.31 which the Lord would not have to be mentioned by his People Exod. 23.13 Psal 16.4 therefore their names were changed Beside 't is common for Conquerors to change the name of Conquered Cities and Countries to commend their Conquests and their own Names and Fames to Posterity But Jerom's saying absit abore Christiano ut sonet Jupiter Omnipotens Mehercule c. Magis portenta quam Numina is grounded upon the first Reason Heathenish Gods no nor Popish Idols should not be mentioned so honourably by the mouths of Christians yet those old Idolatrous names were revived and retained especially when Israel did degenerate Judg. 13.17 Isa 15.2 Ezek. 25.9 and so it is with us c. The Thirty Third Chapter being the next of Numbers affords some few Remarks The First is Here begins the 43d Lecture of the Law call'd the Journeys which were 42 in number from Egypt to Jordan figuring the Churches unsettled estate under Moses's Law that brings not to rest Deut. 12.9 as the Gospel of the Messias doth Heb. 4 3. Isa 33.20 Heb. 12.27 28. as Moses reckons up 42 removings from Egypt to Canaan so Matthew reckons up 42 Generations from Abraham to Christ Mat. 1. by whom we have entrance into Heaven All those manifold Stations wherein Israel met with manifold Exercises as Hunger Thirst Fiery Serpents Plague c. shew us that through manifold Tribulations we must enter into the Kingdom of God Act. 14.22 2 Tim. 3.12 N.B. The Jews do miserably comfort themselves that these 42 Journeys are so distinctly described by Moses to make out the hope of their Redemption by the Messiah yet to come after their long wandrings and that they shall then return into their Promised Land 't were well they would more mind what their own Rabbi Moses Hadarschan most truly saith the true Redeemer was born before He was born that reduced Israel into this last Captivity The last of those Mansions was Abel-Shittim v. 49. so called from their woeful bewailing the sad plague Numb 25.6 The Second Remark is The Command of God for Israel's destroying all the Idols and the Idolaters also out of the Land of Promise from v. 51 to the end And this Command is back'd with a grievous Commination If you dare be sparers of any of them know that those spared will not spare you no not your tenderest parts your eyes to which they will be pricks v. 55. and they will gore your sides also with the sharpest Weapons without either measure or mercy The troubles which those spared Jebusites brought upon Israel are set forth in the Book of the Judges in the History of Jabin Sisera and others N.B. No less pernicious are those spared Jesuites to those Christian States that harbour them An Interpreter saith here Shall we suffer those Vipers to lodge in our bosoms 'till they eat out our bowels This extirpating Command of rooting out those cursed Jebusites is oft repeated by God Exod. 23.33 Deut. 7.1 2 5. and again Deut. 12.2 3. no less will be the preserved Jesuites but pricking Briars and grieving thorns Ezek. 28.24 to the Souls and Bodies of the Church of God as Psalm 106.34 35 36. Nor ought it to be objected Why did not God command Israel to endeavour the Conversion of those Gentiles rather than their confusion and utter extirpation Answer Because 1. The time of persuading Japhet to come over to the Tents of Shem Gen. 9.27 that is of propagating the true Worship of God in the way of the Gospel was not now come 2. Because these Canaanites were the cursed Offspring of Cham and therefore to be cut off lest Israel should be harmed by any sinful Society with such notorious Sinners their Land did spue them out and God who is the true proprietary of all Lands gave it to Israel which was divided by Lot to all the Tribes Numb Chap. 34. and a portion for the Levites and Cities of Refuge Chap. 35. and the inconveniency of alienating the Inheritances of Daughters was remedied by their Marrying in their own Tribe hence the Daughters of Zelophehad Married their Uncle's Sons lest their Inheritance should be removed from their Tribe Chap. 36. All which Divine Commands must certainly corroborate Israel's confidence of a Conquest of Canaan seeing all these Orders were given as if Israel had been now in present possession of the Land already c. Now come we to the last Book of Moses call'd Deuteronomy in Greek signifying the Second Edition of the Law and unto the last two Months of Moses's Life and the two last Months of Israel's forty years wandring in the Wilderness This Book doth plainly appear to be a Rehearsal and Explanation of those Laws God gave Israel mentioned in the three former Books
Exodus Leviticus and Numbers as likewise it is a repetition of the principal matters that had befaln them in their forty years travel from Egypt to this last Station and Recorded in the three Books of Moses aforesaid There be but few Histories falling forth in this Record of only the two last Months and therefore the fewer Remarks must be made upon it so far as it affords new Histories The First Remark is to shew the Reasons why Moses in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded The First Reason was Because all that old Generation of Israel who received the Law at Mount Sinai were now dead in the Wilderness Deut. 1.35 39. and among the Aaron their High-Priest was now dead also Numb 20.25 Therefore Moses Rehearseth here the principal Laws given to their Fathers unto this new Generation that were either not yet born at that time or were then so young as to be uncapable of understanding the Law at Sinai to whom Moses addeth a large Explication of the Law not before delivered which may be Remarked upon afterwards The Second Reason is That Moses having conducted this new Generation to the very confines of Canaan for the space of forty years in a long Pilgrimage through the Wilderness he might prepare them for their possession of the Promised Land therefore he publickly preacheth these two last Months to them and presseth them to obedience c. lest their sins should cut them off in Canaan as their Father's sins had cut themselves off in the Wilderness And The Third Reason is That Moses might renew the Covenant betwixt the Lord and this new Generation requiring a solemn promise from them for the performance of it Thus all this was done Deut. 29. and thus Moses spent the two last Months of his Life would to God we could learn to do so when he knew by Divine Revelation that he must live no longer The Second Remark is After Moses had made a Rehearsal of God's Inestimable benefits to them on the one side and of their Ingratitude Murmurings and Rebellions on the other side in the four first Chapters of this Book he out of a Pastoral Prudence and Providence lays the Law again before them Chap. 5. and expounds the first Command of the Decalogue Chap. 6 to the 11. in which and the 12th Chap. is the 2d Command explained by abolishing false Worship then the 3d Command is opened in the abuse of God's name by False Prophets Chap. 13. and how holy Communion must be being taught by clean Meats c. ch 14. The 4th Command is explained by the Rites of the Sabbath Year the Solemn Feasts c. Chap. 15 16. The 5th Command of Obedience to Governours Civil and Ecclesiastical but not to hearken unto False Prophets Chap. 17.18 The 6th Command concerning Murder Wars c. Chap. 19 and 20 21. The 7th Command touching Adultery Rape Incest c. Chap. 22. The 8th Command concerning Usury and Payment of Vows Pledges or Man-Stealers Wages Weights c. Chap. 23 24 25. The Third Remark is Moses addeth some more Ordinances which he had not mentioned before in the three former Books as the Homage unto God to be paid when they came to Canaan Chap. 26. and the writing of the Law upon stones Chap. 27. and the many blessings promised to the obedient and many curses threatned to the disobedient Chap. 28. and the renewing of the Covenant Chap. 29. together with a promise of mercy to Penitent Sinners believing in Christ Chap. 30. then follows an History 'till Moses's death N. B. To All which is added that Moses Rehearsing the Ten Commandments in Deut. 5. proposeth a Reason for the Sabbath's Ordaining differing from that in Exod. 20. There it was because God rested on the Seventh Day implying the Sabbath's morality and perpetuity But here it is because of Israel's Deliverance out of Egypt and so it respecteth the Jewish Sabbath most properly c. Now come we to the last History concerning Moses to wit the last Facts of his Life a little before his Death After which followeth the famous Relation both of his Death and of his Burial c. Of the first of those famous Facts that Moses did last before his Death an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof The First is the Resignation of his Grand Government of Israel unto Joshua his Successor in which resigning Act Moses declareth the grounds of laying down that great Burden to be Just and Honest 1. Because of his old Age. And 2. Because it was the declined Will of God that it should be done And withal He encourageth his Successor both to Possess and to divide the Land of Promise having the Presence of God with him in that double Work from ver 1 to 9 and ver 23. The Second Record is His Deuteronomy which was written by himself this he commanded to be solemnly Read relating by whom to whom where when why and how oft and to be laid up and preserved in the Ark from ver 9 to ver 14. and ver 25 26 27. The Third Record is his Prophetical Song wherein He foretelleth Israel's falling away from God and God's anger against them for so doing Moses commandeth this Song to be written to be learnt and Sung by all the People as a standing Testimony against their Apostasy from ver 14 to 30. Now follow the Remarks upon this Chap. 31. The First is Such an Accent and Emphasis is put upon this Histoircal Passage that as the renewing of the Covenant between God and Israel was made by the Rabbins Deut. 29. the one and fiftieth Section or Lecture of the Law so here they begin the two and fiftieth Section wherein Moses setteth forth the State of Israel before his Death and Vatablus makes this Story in Chap. 31. the Ninth Division of the Book rendring Vaialek ambidavit Moses walk'd from his House to his Pulpit c. The Second Remark is Moses's Age ver 2. an hundred and twenty which is divided in Scripture into three equal Forties Moses lived in Pharaoh's Court forty Years Act. 7.20 23. and his second forty was in Banishment in the Land of Midian Act. 7.29 30. Exod. 7.7 and his last forty was his Conduct of Israel through their wandrings in the Wilderness This same Term of an hundred and twenty Years was Noah preaching to the old World and building his Ark Gen. 6 3 14. 1 Pet. 3.19 20. the Doctrin he taught them was aut poenitendum aut pereundum either repent in that time or perish for ever As to the complaint Moses makes of his inability here to bear any longer so great a Burden may be wondred at on this account because his hundred and twenty Years had not made him unable for when he died His sight was not dim nor his natural Force abated Deut. 34.7 but it was upon another account that disenabled him namely He
and Mystery of Israel's Conduct to Canaan by Joshua HAving finished the five Books of Moses which contain the History of the first 2554 Years of the World according to Sir Walter Rawleigh's Reckoning such Variety being in the Computation of Chronologers I come now to the History of Israel's Conduct into Canaan under General Joshua who was Moses's Successor in the Government Constituted their Supreme Governour by God himself The Book of Joshua gives us a Narrative hereof on which Book the General Remarks are first to be observed and they are threefold The first is concerning the Scope of the Book The second is concerning the Author of it And the third is concerning the Subject of the whole Book First As to the Scope of it in the General 't is a solemn Doxology or giving Glory to God for the manifestation of his four Glorious Attributes his Mercy his Justice his Power and his Truth namely 1. His Mercy to Israel his Old Testament Church tho' they provok'd Him to the highest Displeasure with their most Heinous Sins both in Egypt and in the Wilderness c. yet God would not write Lo-ammi upon them Hos 1.9 so as to Unchurch or Unpeople them but his Mercy still Triumph'd over his Justice Jam. 2.13 bearing with their Evil Manners in the Wilderness forty years Act. 13.18 God's Pardoning-Mercy did follow them from their Departure out of Egypt until they came to the Borders of Canaan Numb 14.19 2. His Justice to those Cursed Canaanites who when their Sins were full Gen. 15.16 filled up their Ephah Zech. 5.6 and the measure of their Iniquity Matth. 23.32 were universally cut off by the Justice of God save only some Reserved not only for the Exercises but also for Drudgery to that Royal Nation 3. His Power that such a poor contemptible People born all of Bond-slaves and Brick-makers in Egypt all Foot-men should be impower'd to conquer so many War-like Nations who had Iron Chariots and Horse-men Josh 10.6 9. and 17 18 c. 4. His Truth in performing his Promise that God made to Abraham of giving Canaan to his Seed Gen. 12.7 13.15 15.18 tho' that Promise had been made four hundred years before this yet now God fulfils with his hand what his mouth had spoken and now doth as he had said Beside all this respecting God's Glory c. the Scope of this Book aimeth at a most Graphical Description and Character both of a right Godly Man and of a right Godly Magistrate such an one as Joshua appeareth to be as will be demonstrated occasionally in the sequel of this Discourse The second general Remark is concerning the Author of this Book which respecteth Joshua under a twofold capacity 1. As the Sacred Pen-man or Writer of it And 2. As the Principal Sword-man or Warriour in it 1. Of the Writer of it c. There be indeed various Opinions in this point As 1. Some make Isaiah the Author but without any Argument this is Gratis Dictum Or 2. Eleazer the then High-Priest whose Office was not only by speaking vivâ voce but also by writing to teach the People 3. Some say it was either Samuel or Ezra We grant some parts and passages might be added to this Book by either of them to wit what happened after Joshua's Death as Joshua wrote the last of Deuteronomy The Occurrences after Moses's Death 4. Others affirm it was written by Phinchas grounding their Opinion only upon mentioning the consequences of Joshua's Death which Joshua himself could give no particular account of But 5. The most probable Opinion is that Joshua was its Writer for 1. He is call'd Moses's Successor in Prophecyings that is in writing the Sacred Scriptures Ecclesiastic 46.1 2. Joshua being all along Moses's Minister might well learn from his Master to write his own Acts as Moses had done his 3. 'T is said Josh 24.26 Joshua wrote all these things c. The third General Remark respecteth the Subject of this Book which as it bearech the Name of Joshua so Joshua is the Subject of it throughout consisting upon three Topicks wherein he is described 1. By his Office or Figure he bare in the World 2. By his Actions both in the time of War and of Peace and 3. By his End First As to his Office He was solemnly called and inaugurated by God himself to be Moses's Successor in the Chief Magistracy and Conduct of Israel This was signified by the change of his Name from Oshea into Jehoshua or Joshua Numb 13.16 the former Name fignifying Save us O God or let God save us the latter God shall save us to teach us that under the Law which brings us as it were into the Wilderness we may desire wish and pray that there were a Saviour but under the Gospel we are sure of Salvation For as Moses foreseeing by the Spirit that this Man his Successor would certainly save Israel from all the Cursed Canaanites named him Joshua in Greek Jesus Act. 7.45 and Heb. 4.8 which signifies a Saviour Matth. 1.21 So he became a Type of our Jehoshua or Jesus who hath as the Captain of our Salvation Heb. 2.10 bound himself to fulfil all Righteousness for us Matth. 3.15 that He might ensure Salvation to us and Land us safe at the Key of a better Canaan the Kingdom of Heaven It was the manner of Monarchs to change the Names of their Ministers Gen. 41.4 5. and Dan. 1.7 upon the account of Honour but Moses learnt this from God himself who had changed the Names of Abram Sarai Jacob c. Gen. 17.5 15. 32.28 thereby putting a greater Dignity on them God at Moses Request constitutes Joshua his Successor in his Supremacy Numb 27.15 18. at which time Moses gave to his Minister his Honour or Glory v. 20. As if the shining of Moses's face Exod. 34.30 35. had been transferred upon Joshua Hereupon the Rabbins say that the face of Moses shone as the Sun and the face of Joshua shone as the Moon being inferior to Moses Deut. 34.10 yet our Joshua or Jesus is counted worthy of greater Honour than Moses Heb. 3.3 Secondly Joshua's Actions in his Publick Office are of three sorts 1. Military 2. Sacred 3. Civil relating to his Time both of War and Peace As to his Inauguration into Moses's Imperial Office whereof an Account is given Josh chap. 1. hath been already discoursed upon in the end of Deuteronomy therefore do I omit it here The first sort of Joshua's Actions were Military whereof we have this short Scheme 1. His sending forth the two Spies to search the Land chap. 2. 2. His Miraculous March through the midst of Jordan chap. 3. for a Memorial of which twelve Stones were taken out of the River and set up in Gilgal chap. 4. 3. His Besieging and Destroying of Jericho chap. 6. where Sacriledge was committed but Expiated chap. 7. After this 4. His Storming of Ai in chap. 8. 5. His Conquering five Kings chap. 10. 6.
the Lord is our Law-giver the Lord is our King he will save us Isa 33.22 While they kept close to God and his Covenant These are call'd Judges here because they executed God's just Judgments upon Israel's Enemies c. The Third Remark is The time of these Judges Judging Israel is affirmed by the Apostle to be about four hundred and fifty years Acts 13.19 20. Whereas this Book sets down the History of the space of two hundred ninety nine years only under thirteen several Judges called out by God from several Tribes as in those sums and parcels appeareth I. Othniel of Judah Judged Israel forty years Chap. 3.11 II. Ehud of Benjamin And III. Shamgar Chap. 3.30 31. 80 years IV. Deborah and Barack of Napthali 40 years Chap. 5.31 V. Gideon of Manasseh 40 years Chap. 8.28 VI. Abimelech Gideon's Son 3 years Chap. 9.22 VII Tola of Issachar 23 years Chap. 10.2 VIII Jair of Manasseh 22 years Chap. 10.3 IX Jephtah of Manasseh 6 years Chap. 11.1 and 12.7 X. Ibsan of Judah 7 years Chap. 12.8 9. XI Elon of Zebulon 12 years Chap. 12.11 12. XII Abdon of Ephraim 8 years Chap. 12.13 14. XIII Samson of Dan 20 years Chap. 13.2 and 16.31 The Total Sum is Two Hundred Ninety Nine Years unto which if the Forty Years of Eli's Judging Israel with Samuel mentioned 1 Sam. 4.18 be added it makes Three Hundred Thirty Nine Years Now add the Years of the Oppressors as they are expressed I. Eight years Chap. 3.8 II. Eighteen years Chap. 3.14 III. Twenty years Chap. 4.3 IV. Seven years Chap. 6.3 V. Eighteen years Chap. 10.8 VI. Forty years Chap. 13.1 In all an Hundred and Eleven Years which being added to the Three Hundred Thirty Nine makes up the Four Hundred and Fifty that Paul speaks of Acts 13.20 Such Harmony there is betwixt the Old and New Testament in a Congruous Chronology The Fourth General Remark is the Causes of Israel's Corruption and of its Calamity by consequence is described at large in this Book The Corruption of the Church and its general Apostacy in its Causes which are two fold 1. Privative and 2. Positive First The Privative Cause was the Death of Joshua and of the Elders that were contemporary with him Judg. 2.7 who had hitherto prohibited Corruption Their Death was the Removens Prohibens Removing that Remora and Rampart which hindred Iniquity to come in like a flood upon the Church of God but when God gave them Godly Judges then the Spirit of the Lord did lift up a Standard against it Isa 59.19 Nor was this all but there was a second Privative Cause to wit the want of a King or Supream Magistrate and therefore the Holy Ghost rendreth this very reason of their wickedness no fewer than three times in the History of Micha's Idolatry and of the Gibeonites lasciviousness Judg. 17.61 and 18.1 and 21.25 Hence it is the Opinion of Sir Walter Rawleigh that the War between the Benjamites in the defence of lustful Gibeah and the other Tribes of Israel did likely fall out betwixt the times of Joshua and Othniel for then saith he there was no King in Israel and the Tribe of Judah who led the People against the Canaanites Judg. 1. ver 2 3. led them also against the Benjamites Judg. 20.18 and both these things of Judah's Conduct was by God's direction but Secondly The Positive Cause both of their Corruption and of their Calamity thereby was 1. Their Neglect of God's Command in driving out the Cursed Canaanites they became sloathful consulting their own ease and contenting themselves with what they had already got in their possessions they began to converse familiarly with those Nations which God had charged them to destroy root and branch and so it came to pass that 2. They mixed Marriages with them Judg. 3.6 whereby they became notoriously debauched both in their Worship and in their Manners Israel now fouly degenerates 1. In their Worship they serve Baalim and Ashtaroth c. Judg. 2.11 12 13 17. And particularly Idolatry was found in Micha's Family Judg. 17. And so it spread into the whole Tribe of Dan who 1. Rob Micah of his Graven Image his Ephod and Teraphim and his Molten Image 2. Entice away his Idolatrous Priest and 3. Establish Idolatry in their Tribe which made a Schism of a long continuance Judg. 18. 2dly In their Manners oh what wickedness was committed in that one City Gibea Judg. 19. besides the obstinacy of the other Tribes in their Sins so that they repented not neither at the reproof of an Angel nor of a Prophet but went on in their own stubborn ways Judg. 2.2.19 for which God punish'd them not only by selling them into Oppressors hands but also in their Battel against Benjamin The Particular Remarks now follow the General which will add a farther illustration to their darkness c The First Chapter of Judges holds forth Israel's negligence in expelling the Canaanites and because contraria juxta se posita magis Elucescunt one contrary gives light and lustre to another when they are aptly placed together therefore Israel's Valour and Victory is first related from ver 1. to ver 18. in the Expedition of Judah's Tribe to which is subjoined the same success in Joseph's Tribe from ver 22. to ver 26. that it might the more manifestly appear what little Reason Israel had for their following slothfulness in neglecting to extirpate those Nations which they contrary to God's Command spared as is Recorded from ver 19. and so on ver 21.27 28. to 36. Their foregoing Successes were a sufficient Demonstration that the reason why they Conquered no more was because in God's Name they undertook no more to Conquer from Love of Ease or Cowardly fear c. The First Remark is Here we have Israel's first Expedition against the Canaanites after Joshua's Death which could not but encourage the Enemy and discourage Israel For the Canaanites might happily hope to hold their own now that the Lyon was dead who had so lately and largely devoured their Land and the Israelites might well have misgiving fears that the loss of so Valiant and Victorious a General may prove the loss and ruine of the Common-wealth of Israel This hath befallen some other States in the World whose Weal hath been wrapped up in the Life of a brave Leader Joshua had told them before of his Death that those Nations yet left in the Land must be subdued Josh 23.5 and now all the Tribes were so encreased that they wanted room therefore a War must be undertaken now for inlarging their Quarters which might not be done before Exod. 23.29.30 and because the Success of this first Expedition had so much influence for encouraging or discouraging the Enemy hanging upon it therefore they solemnly seek Counsel of God by Vrim and Thummim which Tribe should begin this Expedition and Judah the Royal Tribe is chosen by God for that Work to avoid Emulation among the Tribes and this
gone c. this gave them good cause to weep c. but they hoped that in his Wrath he would remember Mercy Habb 3.2 The Third Remark is The Repetition of the Story of Joshua's Dismission of the People from his Parliament at Shechem c. borrowed from Josh 24.28 29. and mentioned here from ver 6. to 11. this is done in order to a discovery of the Time Cause or occasion of Israel's Defection from God and God's Desertion of them these five Verses have Joshua's Death and the Death of those Godly Elders about his Age c. Inserted in them to clear the way of all the ensuing Stories Vatablus his Note here is that these things are spoken here by way of Recapitulation that the Sum and Argument of this whole Book may be in this place set down together and à Lapide calls it an Hysteron-proteron repeating what was done long ago as if now done that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua But others are of Opinion that these Verses have a due Connexion to the words of the Angel in ver 1.2 who told them that the Idols of the Canaanites will become your ruine and now those Verses declare how this really came to pass and when and by what means dating it from the Death of Joshua c. then they began to forsake the Lord but above all Dr. Lightfoot's Judgment in this point seems to me most cogent and of greatest importance saying That all these things that were past are mentioned here as present that the foundation of the future story may be better laid and that the time of the Peoples beginning to degenerate may be the more manifestly marked out and hereupon after the tenth Verse of the second Chapter he placeth all those Stories which are held forth in Chapters 17 18 19 20 21. and after all these Chapters he begins again at Chap. 2.11 with the Death of the first Judge of Israel namely Othniel Let me have leave to transcribe his Reasons for his double Assertion First That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter And Secondly That the Holy Ghost did not preposterously lay those Stories which came to pass so soon in so late a place of this Book of Judges As to the first of these his Arguments take as followeth his Chronology may not be in every hand where this may come Argument the First The Danites were not setled when the Stories of the 17th and 18th Chapters came to pass and therefore this could not be long after Joshua 's Death Secondly Phinehas was alive at the Battle at Gibeah 'twixt Benjamin and the Ten Tribes Chap. 19. and Chap. 20. ver 28. Thirdly The Wickedness of Gibeah is reckoned for one of their first Villanies Hos 10.9 there they began it as in Judg. 19. c. Fourthly Deborah speaks of the 40000 of Israel that perished by Benjamin as if neither Swâ—rd nor Spear had been among them Judg. 5.8 Fifthly Mahaneh Dan or as in our Translation the Camp of Dan which was so named upon the March of the Danites when they set up their Idolatry Judg. 18.12 is mentioned in the Story of Samson by that very Name Mahaneh-Dan though that Story of Samson be set before the Story of the Danites Judg. 13.25 Sixthly The first publick Idolatry that was found in Israel had its first beginning in the Tribe of Dan Judg. 18.30 before the Worshiping of Baalim and Ashtaroth in any other Tribe Judg. 2.13 Therefore Dan is omitted among the Sealed of the Lord Revel 7. Seventhly Ehud mentioned in Judg. 3.15 may very well be supposed to have been one of the Left-handed Benjamites and one of them that escaped at the Rock Rimmon Judg. 20.16 47. and 21.13 The Reasons of his second Assertion why there is a transposition of those Histories by the Holy Ghost I must refer to the Reader Lightfoot's Chronicle of the Old Testament pag. 93. to avoid prolixity of Quotations c. Nor is this the private Opinion of Dr. Lightfoot alone and singular but I find an Universal Concurrence of the most Learned and Judicious Interpreters with him concerning this Dislocation c. such as Judicious Junius Learned Lavater Bochartus Malvenda and many others both Foreign and Domestick Writers who do not only Insist upon the Reasons aforementioned but also do much amplifie upon them all unanimously affirming that these Stories in the five last Chapters of Judges did not fall out in the order wherein they are placed but much sooner even presently after the Death of the Elders that out-lived Joshua Judg. 2.7 and not immediately after the Death of Samson as they are set down in this Book Those Divines afore-named make it more apparent by adding Amplifications to the Arguments aforementioned N. B. They add to the First That it is not at all probable the Tribe of Dan which was numerous could want their proper Possessions for so long a time as 300 Years after Joshua's Death yet are they said to seek an Inheritance to dwell in c. Judg. 18.1 this could not be after Samson's Death To the Second is added The Story of the Levites Concubine and the War with the Benjamites happened while Phinehas was High priest Judg. 20.28 who must have been about 350 Years old if these things had falen out after Samson's Death which is more than improbable for Phinehas was at Man's Estate when he slew Zimri and Cozbi Numb 25.7 8. which was before Israel entred into Canâ—an and he succeeded in the High-Priests Office after his Father Eleazar who died about the same time that Ioshua did Josh 24.33 and therefore could not out-live Samson To the Third is added That the Sin of Gibeah Hos 10.9 must be soon after Joshua's Death and before the time of the Judges for Jebus or that part of Jerusalem which belong'd to the Benjamites was not yet taken Judg. 19.11 12. but was still possess'd by the Jebusites so that the Sin of Gibeah that Hosea mentions must be very Ancient c. To the Fourth is added That Deborah beside her mentioning the 40000 of Israel slain by Benjamin Judg. 5.8 doth in ver 14. use an Apostrophe turning to God in her words After thee Oh Benjamin among thy People and admiring that the poor Remnant of Benjamin reserved from that General Slaughter of them Judg. 20. should not be discourag'd by his paucity of number but became most forward in her Expedition and encourag'd Ephraim a Numerous Tribe thereunto the whole Tribe of Benjamin though now but small came forth to this War of Deborah's when the Numerous Tribe of Ephraim sent forth but an handful to it and did but follow after Benjamin she admires God in this double precedency To the Fifth is added That the place where Samson's Parents dwelt and where their Son Samson put forth the first Specimen of his Miraculous Prowess
The same God who had wrought a double Miracle 1. By it as an Instrument wherewith to slay a Thousand Philistines And 2. Vpon it in turning it into a Fountain to quench Samson's Thirst might add one Circumstance more namely to fix it so in the Ground as to make it unremoveable And 3. The words unto this Day is understood only until Samuel's time who is thought to be the Author of this Book of Judges and it might well enough remain so long being less than an Hundred Years yet Hierom saith it remained till his time as a Testimony to Posterity of the truth of this Glorious Work c. The Third Consequent is Though the Israelites had dealt unkindly with Samson before yet now after this Victory they publickly own'd and acknowledg'd him as their General Judge ver 29. pleading their Causes and avenging their Wrongs against the Philistines who at this time Tyrannized over Israel for Twenty Years for Samson did but begin to deliver Israel Judg 13.5 Their compleat Deliverance was reserved for David and this clause of his Judgeship Twenty Years while the Philistines had Dominion over them clears up this truth that the times of Israel's Judges and of their Oppressions are included as Contemporary which justifies the Account of time given in 1 Kings 6.1 Judges CHAP. XVI JVdges the Sixteenth declareth the last concerns of Samson's Life Death and Burial Where we have first the Remarks upon the last Actions of his Life As First His going down to Gaza ver 1. a chief City of the Philistines Two things may justly be marvell'd at N. B. First How he durst go so soon thither after his late Slaughter of such a Multitude of their Men And Secondly How he could be suffer'd to enter a fenced City N. B. To these two Questions it is thus Answered First He might go thither upon some weighty occasion which is not here expressed Secondly To make some new Attempt upon them whom he feared not either in their Camps or in their Cities after such large experience both of his own Strength and of God's Assistance Thirdly It appeareth not that he was sent by God thither but went of his own Mind presuming upon former Successes and therefore deserted and ensnared Fourthly He might go thither Incognito by Night unknown and unobserved till afterwards Fifthly He went into a Publick House of Entertainment to refresh himself in contempt of his Enemies Sixthly He went not to seek see and have this Harlot for his Carnal Service that had been to make Provision for the Flesh c. Rom. 13.14 And this is scarcely consistent with Saving Grace in a true Believer so deliberately to contrive an Act of sin N. B. Therefore 't is said he there saw an Harlot that is Accidentally and giving way to Lustful Looks he was overtaken to commit Filthiness with her Here another Mars Videt hanc Visamque Cupit potiturque Cupitâ This Martial Man more like Mars than Pan was Overcome by a Wicked Woman who had Overcome a Lyon Loenam non potuit potuit Superare Leoenam Quem fera non potuit Vincere Vicit Hera This Strong Man being forsaken of God as one out of God's Precincts and so out of God's Protection and being left to his own Humane Infirmity forgeteth himself that he was not only God's Servant as he stil'd himself Judg. 15.18 and called of God to be an Holy Nazarite Judg. 13.5 7. but also that he was both Judex and Senex a publick Judge and an Old Man and notwithstanding all this he falleth into that foul Sin of Fornication having no Wife c. He should have pray'd with David Lord turn away mine Eyes from beholding Vanity c. Psal 119.37 The Second Remark is The eminent danger that Samson plung'd himself into by this Iniquity The Gazites got notice compassed him in but as God ordered it in tenderness to his sinful and secure Servant 1 Tim. 1.14 it was hid from them in what House he was harbour'd N. B. Had they known they might have seiz'd upon him in his Bed by Night therefore not knowing they set a strong Watch at the City Gate to surprize him at his Departure in the Morning ver 2. expecting that by Light they might better direct their Weapons to kill him forgetting how well he had used them when a great Host of them were gathered together in Arms against him yet a Thousand Men were slain by Samson c. but now wary Samson when he had satisfied his Lust was watchful against danger and rose up at Midnight and took the Doors of the City-Gate and the two Posts and carried them up to the top of an Hill c. ver 3. wherein he was a Type of Christ in his Glorious Resurrection as afterwards N. B. It may well be wondred at First That Samson should awake so soon seeing post Venerem Somnum Venery makes Men sleepy but it is supposed by some that God awaked him by a Dream and warned him both of his Sin and Danger not dealing with him according to his Demerit knowing the Root of the matter was in him so the Spirit did not yet loath his Lodging though he had just cause to do so N. B. Secondly 'T is a Wonder what was become of the strong Watch at the City-gate that they opposed not Samson in his pulling down the Posts and Door As to this 't is supposed Samson's coming upon them so unexpectedly at Midnight whom they expected not until Morning and accordingly were but preparing to make resistance this put them into such a frightful Astonishment that they all very stoutly betake themselves to their Heels and leaves the Gate to guard it self against Samson N. B. Thirdly 'T is a Wonder that Samson's foul sin had not provoked God t◠withdraw his strength from him as his sin with Delilah did after when she rob'd him of his Hair Answer But this Harlot prevail'd not so far with him he retains his Hair and so his Strength still besides his Strength was not a Grace but a Gift which might be naturally in a Graceless Man and therefore might continue in a Gracious Person notwithstanding his heinous sin but it must farther be supposed That upon the Divine Warning in a Dream God brought and wrought Samson into a Repentance for his sin at which the Lord pitty'd and pardon'd him and likewise preserv'd him and his strength in him to work his own Deliverance by pulling up the Posts Bars and Wicket-Door c. whereby he made his Escape N. B. Fourthly 'T is a Wonder they did not pursue him seeing as some say the Watch-men were asleep while Samson did this Feat in the dead of the Night the noise of pulling up and falling down of the City-Gate could not but awake them and Samson could not flee fast away but very slowly with so much lumber upon his Shoulders To which may be Answered Their Courage might well fail them for a Pursuit because they knew that Samson only
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
of that doleful Chain of David's Lust So far was David still from Repenting of his Sin that seeing his craft for concealing his Adultery he failed him in all the other fair means he contrived now resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly and so to cover his Adultery with Murther that so he might not live to accuse the Adulteress Mark 1. In order hereunto he wrote a letter to Joab v. 14. not with Black but rather with Blood and Vriah must carry this Sword to Joab for the cutting of his own Throat Hence was feigned that Fable by Satan's subtilty of Bellerophontis literas portare to elude this true Scripture-Story When a Man bears the message of his own death c. Mark 2. Vriah must be set in the hottest Battle and then lurched v. 15. Joab must believe this most excellent person had some way deserved Death and he must be the Executioner yet could he not be ignorant of the Law that no Criminals should Die without two or three Witnesses against them therefore he was too obsequious in obeying so Tyrannical a Command v. 16 17. but Joab happly hoped hereby to ingratiate himself with David for the Murther of Abner which he had not yet answered For now David was like to be no less guilty than himself Right or wrong he 'll please the King Mark 3. Tidings hereof are dictated by Joab in what order the Messenger must tell David v. 18 19. and if the King object any rashness in the enterprize he must answer Vriah is slain also and that answers all objections v. 20 21 22 23 24. The Messenger played his part notably like a pick-thank and makes haste to tell David of Vriah's death which salved all so that he needed not to tell him of the death of Abimelech Judg. 9.53 as Joab had tutor'd him to qualifie the death of any of his Brave Souldiers c. Mark Fourthly David was pleased saying Let not Joab be displeased c. v. 25. where he smootheth up his General slights the slaughter of so many gallant men and deeply dissembleth with the Messenger that so neither his bloody Command nor Joab's fawning obedience might be discovered to him N. B. David had been still striving against the stream in the use of fair means and none would do to his content but having found success in this foul Policy Oh how he huggs himself under hardness of heart But was this like David who while but a Servant was so tender hearted he could not cut off the Lap of Saul his Adversary but his Heart smote him with remorse 1 Sam. 24.5 but now coming to be a King he can kill his faithful Friend and loyal Subject yea one of his famous Worthies without regret and with peace of mind O quantum mutatus ab illo how had Adultery altered him Mark 5. Bathsheba mourned for the Death of her Husband v. 26. and no doubt it was a feigned and a merry mourning She was inwardly pleased both as freed from fear of his rage and punishment of an Adulteress and as hoping now to be made a Queen Had she been sensible of her sin afterwards doubtless she was she would have mourned like a Dove as Queen Huzzah did Nah. 2.7 But after Seven days of mourning saith Josephus the ordinary time Gen. 50.10 1 Sam. 31.13 the Adulterer Married the Adulteress and probably more haste might be made here that she might be thought to be with Child by David after they were Married v. 27. But the thing that David had done displeased the Lord which was not simply his Marrying of her for that is no where forbidden in Scripture but for his alluring her to Adultery and for murthering her Husband after it as will more plainly appear in the following Chapter where David's Conscience is awakened THE THIRD VOLUME Of the SACRED History and Mystery OF The Old-Testament Logically Discust and Theologically Improved Beginning at The Birth of Solomon and ending at the Birth of Christ Wherein an ample Account is given of all the Apocryphal Times also betwixt Malachy and the Messiah as well as of all the Canonical Books till that Time By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1695. 2 Sam. CHAP. XII THIS Chapter contains First David's Repentance for his double sin and both of them of the first Magnitude Adultery and Murder He was reduced to Repent by Nathan's parable and by direful punishments denounced against him for them And Secondly The effects of his Repentance both as to his private and as to his publick capacity Remarks upon the First Part are First The procuring cause of David's Repentance as God himself was the principal so Nathan God's Prophet was the instrumental cause thereof for 't is said The Lord sent Nathan and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was v. 1. Mark 1. The time how long David lay in his Sin without Repentance 't is computed about Ten Months was the time of his impenitency for God sent not Nathan untill the Child begot in Adultery was born by Bathsheba So long did David indulge himself in his Amourous Embracements of his dear Adulteress whom he the Adulterer had now ventured to Marry Yet all this long Ten Months as Peter Martyr well observes David sanctified every Sabbath presented himself before the Lord in the Holy Assembly and did purifie himself with others according to the Laws of the Sanctuarie's purification But Oh wonderful With what kind of mind Surely he did nothing sincerely nothing from real Piety it was all in Hypocrisy and from a customary Formality When the ordinary use of the Ordinancies of God could not cure David of his Lethargy but still he stuck fast with his Feet in the cloggy Clay because the God of ordinances was not in them He had only got the Mantle of Elijah in his Tabernacle-Worship but he still for these Ten Months time wanted the Lord God of that Mantle of Elijah which Elisha pray'd for 2 King 2.14 Even then God out of meer Commiseration and Free Grace to David makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay as David acknowledges Psal 40.2 N. B This was to teach us That as no Man can awaken himself out of a Dead Sleep so the best of men may fall when they will but they cannot rise when they will untill the Lord lent him his Holy Hand to help him and to do for him what Ebedmelech did for Jeremy to draw him up with the Cords of Mercy out of a Miry Dungeon Jer. 38.6 12 13. The Second Remark is Nathan is the Ebedmelech to David This Nathan had been sent by the Lord to David with Glad Tidings about filling David's House with variety of Sweet Cordials and Comforts Chap. 7.4 to 17. And
hired to Perfidiousness therein the Prophet told him he had done foolishly Asa's Fourth Frailty was His being wroth with the Lord's Prophet for his plain-dealing and faithfulness 2 Chron. 16.10 which might better have become an Ahah a Joash or an Herod all bad Men than such a good King as was Asa what was Hanani but God's Herald from Heaven to denounce War against him for these his sins upon Earth here Repentance was his Duty but Rage and Choler was his Sin N. B. And as Dr. Hall saith well it had been more meet that the water of godly sorrow had been found in his eyes gushing out with tears than such sparkles of fire and fury flaming forth at them upon this innocent Seer His Holy Grandfather David did not so with Nathan the Prophet in the like case of heavy tidings 2 Sam. 12.4 5 6 c. yet Asa imprisons the Prophet for delivering God's Message only His Fifth Blemish is Asa in the latter end of his long Reign is stricken with the Gout 2. Chron. 16.12 as he had laid up the good Prophet by the heels in Prison even so doth God lay him up by the heels in his Bed He should therefore have sought to the Lord principally who had Imprisoned him and with whom he had solemnly Covenanted to own for his yet 't is said of him He sought to the Physicians and not to the Lord tho' his Name Asa Hebr. signifies a Physician to mind him of Jehovah Rophekah the Almighty Healer Exod. 15.26 No wonder then that his gouty seet serv'd to carry him to his grave No doubt but before he dyed he repented of this and his other sins see 2 Chron. 15.17 and 20.32 where 't is said for his heart was perfect with God all his days c. The latter part of this Fifteenth Chapter gives an account of the two Kings of Israel contemporary with those of Judah First Nadah Reigned in the Second year of Asa even while his Father Jeroboam is alive saith Dr. Lightfoot for God smote Jeroboam with some sad Diseases that he could not Rule the Kingdom 2 Chron. 13.20 This made him resign his Crown to his Son before his death as some suppose c. Remark the Second Before he had Reigned two full Years Baasha slew him as appears from ver 28 and 33. The Lord seeing the Son as wicked as the Father saw it high time to cut him off according to the Threatning Chap. 14.10 c. for his own Sins as well as for his Father's Remark the Third Baasha traiterously slew him in his Army as he was besieging Gibbethon which the Philistines had taken from Israel but the Slaughter of the King prevented the Recovery of this Right Josh 19.44 and 21.23 therefore the Siege was renewed to recover it Chap. 16.15 Remark the Fourth It may well be supposed that this Murtherer of Nadab Baasha did cast his dead Body to be devour'd by the Dogs or Fowls as the Prophet Ahijah had fore-threatned Chap. 14.7 10 11. saith Menochius The next King of Israel was Baasha who placed himself in the Throne as soon as he had Murther'd Nadab ver 29 30 to 34. concerning this King Remark the First Baasha destroys all Jeroboam's House and Jeroboam himself was alive this Year saith Dr. Lightfoot and if he escaped the Sword of Baasha yet died he not long before Baasha destroyed his Family Remark the Second Though Baasha in all these Murthers did but aim to gratifie his own Ambition and Cruel Disposition to establish himself upon the Throne more firmly and without Emulation yet God wisely ordered Baasha's wicked both Intentions and Actions to bring to pass his own righteous and glorious Ends. God over-ruled his Pride and Malice to accomplish his own Counsel and Prediction N.B. Thus the Devil and all his Imps and Instruments are made to do God's Will not only while they are doing their own but oft sore against their own Wills Thus wise Physicians use Leeches which aim only at sucking of Blood for Cure of their Patients c. Remark the Third Though this Baasha was God's Instrument to punish the Wickedness of a wicked Father Jeroboam and of his wicked Son Nadab yet neither did he aim at any Obedience to God in those Executions of God's Justice nor was he reclaimed at all thereby from the same wicked Ways ver 34. Remark the Fourth Those very Means and Methods of Wickedness whereby Jeroboam thought to have established the Kingdom to himself and to his House namely by setting up Idolatry became indeed the true Cause of their utter Ruine Baasha is imployed in executing this divine Vengeance yet the same Sin which was the true procuring Cause of all this Mischief and Misery to Jeroboam's House he still retained in himself Remark the Fifth Baasha now settled in his Kingdom begins to bustle and disturb good Asa with Inroads into Judah though he saw such a mighty Presence of God with him in his Victory over a Million of the Ethiopian Army yet will he still be an Enemy to him God punishing Asa by Baasha for his harshness to Judah as well as to Hanani Tyrannizing over the People as well as over the Prophet in his declining Days 2 Chron. 16.10 1 Kings CHAP. XVI THIS Chapter contains the History of Five Kings of Israel Baasha Elah Zimri Omri and Ahab The General Remarks are First Good Asa notwithstanding his many Miscarriages which were not inconsistent with his Uprightness Imperfections being to be found in the most refin'd Soul did out-live not only Jeroboam and his Son Nadab but also this his worst Rival and Troubler Baasha though he Reigned over Israel twenty and four Years Chap. 15.33 for Asa's Forty and one Years of his Reign expired not until the Fourth Year of Ahab wherein Jehosaphat succeeded his Father Asa after his Death 1 Kings 22.41 42. So that while Asa held the Throne of Judah he saw many Changes in the Throne of Israel The Second General Remark is the Holy Penman of this Sacred History in the Book of Kings giveth a large Narrative of Asa's Life c. altogether Chap. 15. from ver 9 to 24. because many Kings did Reign over Israel during Asa's long Reign Asa began his Reign in the Twentieth Year of Jeroboam the first King of Israel divided from Judah and he continued to the time of the Eighth King of Israel Asa's great Work of Reformation required it and God gave him a great continuance in his Kingdom wherein to accomplish it The Third General Remark Asa wanted not God's Fatherly Chastisements for his declining from his former Goodness for beside his Gout in his Feet because he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk uprightly in God's way Gal. 2.14 He had continual Wars and Troubles after his alteration into Acts of Vnbelief Passion against the Prophet and Oppression of the People c. which troubles we have an account of Chap. 15. both the Rise of them ver 16 17 18. and the Removal
the Heb. Vaiegnather signifies Though he had cast off his God and had been inexorable to him yet his God had not cast off him When his Soul was greatly humbled for his great Sin then was he quicken'd to pray for Pardon ver 13. which was the ready way to meet with Mercy from God who is High and Mighty and Merciful too Isa 57.15 and 66.2 and then God likewise granted him his Inlargement which he desired this undoubtedly was done though we are not told how by God's moving the Enemy to shew him Mercy according to his precious Promise Jer. 15.11 and according to Solomon's Prayer 1 Kings 8.46 47 48 49 50. which was here performed when he had his Bonds loosed and dismiss'd to return to his own Countrey N.B. 1. This Confutes that Novel Opinion both of the Old and of the New Novatians who teach that the great God hath no Mercy for great Sinners None though never so sinful if they have not sinn'd that Sin unto Death need to despair of Mercy seeing a Sinner of the vastest size found Mercy here If Men can but find a Praying Heart God will find a Pitying Heart and an helping Hand N.B. 2. The Rabbins report their uncertainties whether Manasseh got out of Prison with the King of Babylon's good leave or he made his escape And some say his Prison doors were opened his Chains loosed c. and he was delivered as Peter was afterwards Acts 12.6 7 10. but 't is enough for us to know The Lord knows how to deliver his 2 Pet. 2.9 Remark the Third Manasseh being returned home his first work was saith Josephus to reform Religion and then to repair the Walls ver 14. which probably were broke down when he was taken Captive yea and the Lord's Altar which he himself had defaced in his Idolatrous Humour and then to destroy those Idols which in that Humour he had before adored ver 15 16. which Deeds on both hands were good Evidences of his true Repentance and which no doubt he had vowed to do in his Distress observing God's Rule Vow and Pay Psalm 66.13 14 c. Remark the Fourth When this Reformed King had reformed his Kingdom save only the High Places that old Superstitious and unremovable Custom and had reduced his People to rights whom he had formerly seduced to Sin 2 Kings 21.9 then he died in the fifty fifth Year of his Reign and sixty seventh of his Life and was buried in his own Garden 2 Kings 21.18 by his own Last Will appointed as holding himself unworthy for his former Abominations to be buried in a Royal Sepulchre The latter Part of both these Chapters relate the Life of Amon his Son and Successor the fourteenth King of Judah and one that was old enough when he succeeded being ten Years older than his Father when he began to Reign and being born as is supposed in the Time of his Fathers Repentance yet doth he imitate his Fathers Sins notwithstanding all the former fearful Fruits thereof but not his Fathers Graces He humbled not himself as his Father had done but waxed worse than he say the Rabbins in burning the Book of the Law wherefore God soon cut him off after two Years Reign because saith Tirinus He would not be made wiser by his Fathers Example His own Courtiers conspired against him and slew him 2 Kings 21.19 to 26. and 2 Chron. 33.21 to 25. N.B. But because Josiah his Son was very Young so could not revenge his Fathers Death therefore the People undertook it as a special Part of Justice 2 Kings CHAP. XXII and 2 Chron. CHAP. XXXIV THESE two Chapters contain the History of the beginning of good Josiah's Reign a most Pious Son of a most Impious Father Amon who well knew all the Calamities that befel his Father Manasseh for his most notorious Impiety Yet was not caution'd is kill'd and buried in a Private Place Remarks upon Josiah First He was the youngest King being but eight Years old when he began to Reign ver 1. that ever sate upon the Throne of Judah as young again as Vzziah 2 Kings 15.2 Dr. Lightfoot well observeth that God had a great deal of Work to be done by Josiah therefore he sets him upon the Throne betimes to accomplish that Work which he had cut out for him in the World and which God had foretold in his Word should be wrought by him N.B. Giving him then his Name about three hundred forty Years before he was born 1 Kings 13.2 Remark the Second This Name which God himself had given him so long ago signifies the Salvation of God to which High Name his renewed Nature did excellently Answer both as to himself for he made God his Salvation by believing in him and as to his People whom by God's Help he saved both from Idolatry and from a foreign Enemy all his days His good Mother Jedidah which signifies the Lord's Darling did undoubtedly drop in Divine Instruction to season her young Son so soon as he was capable to receive it insomuch as he sucked in a savour of Piety with his Mothers Milk and began betimes 1. to do that which was right c. 2. To walk in the good ways of David And 3. more carefully than David He avoided all Aberrations on both hands but kept God's Cause-way Numb 20.17 1 Sam. 6.12 Deut. 5.32 Josh 1.7 Prov. 4.27 until he came to his last Step till then he step d right ver 2. Remark the Third No sooner had Josiah pass'd the time of his Minority living under a Tutor and Protector as Grotius well observeth and come to the Age of Sixteen Years the Eighth Year of his Reign 2 Chron. 34.3 than he began publickly to shew his Zeal for God wherewith his Soul had been seasoned in his Childhood as above Upon which Account too much good cannot well be spoken of this pious Prince that while he was now just entring into the Age of manifold Temptations and a State much expos'd unto many Touthfui Lusts and having now no Protector over him but had the Administration of his Kingdom wholly in his own hands without the Controul of any Superiour yet even at Sixteen Years of Age he begins to be in good earnest for a publick promotion of a Religious Reformation Oh Mirror of Piety at such an Age when commonly Youth is addicted to Vanity Eccles 11.10 Remark the Fourth His Reformation of Religion as described 2 Chron. 34. hath Circumstances of Removing 1. the High-places with their Groves c. ver 3. 2. The Altars and Idols which he Demolished ver 4. 3. He burnt the Bones of the Idolatrous Priests 2 Kings 23.20 Defacing their Sepulchres ver 5. 4 He in a word purg'd forth Idolatry both out of the City and out of the Country far off as well as near hand ver 6 33. so great was his Zeal Remark the Fifth Josiah's Repairing the Temple 2 Kin. 22. ver 3 to ver 20. 2 Chron. 3 34. ver 8 to ver
the whole of his Discourse therein is carry'd on in a stately Style in figurative Terms full of Passion and Compassion as to shew his love to his Country so to work upon his hard-hearted Country-men pressing them to Repentance Prayer Patience together with a Sanctify'd use of all their Sufferings and a confident expectation of a most happy Issue at the end notwithstanding his doleful Echa which signifies How which he useth no fewer than three times in the 1st Verse of Lamentations the 1st intimating 1. How are all the Holy Vessels of God's Sanctuary now carry'd into Captivity 2 Kin. 25.13 14 15 16. 2 Chron. 36.18 Jer. 52.17 18 19 20 21 22 23. All the Instruments of God's Service together with the Ornaments of the Temple were all carry'd away as had been foretold by Jeremy Jer. 27.21 22. where he adds to that Threatning which they then would not believe a comforting promise that a great part of those Vessels should be brought back again and be anew Consecrated to the Lord's Service Ezra 1 7. and 7.16 The 2. Echa or How is the Glorious Temple that Solomon built for an House to the Lord the Wonder of the World c. now laid in Ashes because his People had notoriously prophaned it and all the Holy Vessels of it c. And the 3. Echa or How is His bewailing the Desolations both of City and Country once full of People able to send forth vast Armies in the Days of David Asa Jehosaphat c. once a Princess commanding many Nations but now a Solitary Widow forsaken of her God of her King and of her People c. Remark the Fourth The Occurrencies Recorded in Scripture which happened in the first Year of this long Captivity are Mark 1. Young Daniel and three other young Nobles of the Blood-Royal are brought to Babylon as had been foretold Isa 39.7 where they refused to Defile themselves with the Court's Diet because it was oft such as was forbidden by the Law of God Levit. 11. and Deut. 14. which would have been an offence to their weaker Brethren with whom they chose rather to sympathize in their Adversity than to live in excess and fulness Amos 6.6 This was done in the third Year of Jehoiakim Dan. 1.1 3 5 8 11 15. Their Pulse and Water in their austerity of Life made them look fresh and fat shewing Man lives not by Bread only c. Deut. 8.3 Matth. 4.4 The main matter that made them look so well was God's blessing on their courser fare Josephus the Jew is much mistaken in Antiq. lib. 10. cap. 7. making this to fall out in the 4th Yea of Nebuchadnezzar and in the 8th of Jehoiakim Rabbi Don Joseph upon Daniel doth better saying Nebuchadnezzar in the first Year of his Absolute Reign after his Father's Death came up against Jerusalem in the latter part of Jehoiakim's third Year and took it in the beginning of his fourth Dan. 1.1 Jer. 25.1 Mark 2. In this same first Year of the Captivity it was that Jeremy prepared a Cup of Indignation for Jerusalem and for all the Nations round about it and at last for Babylon it self Jer. 25.1 c. The Captivity began at the first Year of Nebuchadnezzar and ended at the first Year of Cyrus and Darius 2 Chron. 36.20 21 22. in which Court Daniel continued all that time Dan. 1. ver 1 21. Jeremy's Cup was Babylon's Sword which was Commission'd by God Jer. 47.6 7. and caused to ride its Circuit like a Judge in Scarlet N. B. And this Cup tho' it began at Jerusalem Judgment begins at God's House Ezek. 9.6 1 Pet. 4.17 and made Judea Desolate for Seventy Years yet after it had gone its Round running from Nation to Nation it ends at last at Babylon it self Jer. 25.9 10 11 12 15 19 to 29. the Scourging Rod God burns at last Mark 3. In this Year also Baruch writes the Prophecy of Jeremy in a Book Jer. 36.1 to 8. About twenty Years had Jeremy spent his pious pains among them for he began to Phophesy in the 13th Year of Josiah Jer. 1.2 who Reigned 31 Years so as Jeremy Prophesied 18 Years during Josiah's Life and this was the 4th Year of Jehoiakim Here God commands Jeremy to Record all the Revelations he had from God for 22 Years last past and to write the summ of all his Sermons that they might be reserved as Witnesses against them seeing they had been nothing better by that Doom he had so deservedly denounced against them Chap. 25 c. And now the Time drew near wherein all was coming to pass at this juncture Jeremy was confin'd to his House by Jehoiakim for he says Jer. 36.5 I am shut up Therefore Baruch must Read the Roll for him Remark the Fifth There is no particular Occurrence Recorded in many of the following Years of the Captivity yet in the Second of the Seventy there is namely the Reading this Roll publickly upon a publick Fast-day and the Effects thereof Jer. 36.9 to the end A Fast-day on which a great concourse of People could not but be expected from all parts of the Country was a fit Season for Reading this Scripture Roll yet was it not the Ordinary Yearly Fast Levit. 23.27 call'd the Day of Expiation or Atonement for that was held on the Tenth Day of the Seventh Month whereas this was kept in the Ninth Month appointed upon Emergency for fear of the Chaldeans c. Mark 1. It seems there was some Form or Carcase of Religion yet left in this so Degenerated Nation insomuch that a Fast was observed for the Prophets God sent them kept the Coal from being quite quenched N. B. This is one difference betwixt the Lord's casting off the Jews at this time and that of his casting them out for Crucifying of Christ afterwards for now God sent them Prophets both before and all along their Captivity therefore 't is call's a Transmigration only but this last easting out hath had no Prophets sent from God to them so their House is left Desolate as if under an utter Rejection for almost this Seventeen Hundred Years c. Mark 2. Baruch Read this Roll probably out of a Chamber-window or some Balcony that all the People under him might the better hear ver 10. The Princes it seems were not present at this Fast but were Solacing themselves with their Court-Consolations while the People were Humbling themselves before the Lord and Trembling at the Word Therefore Micaiah one that had heard it runs to tell these Privy-Counsellors ver 11 12 13. They sent Jehudi to fetch Baruch who comes couragiously and these Princes not all out so bad as the King very courteously bade him Sit down and Read the Roll v. 14 15 16. So far they were at the first affected with it that tho' they durst do no other but Acquaint the King yet knowing the fierceness of his Temper c. advise Baruch to Hide himself and Jeremy ver 17 18 19
Sins of the People were the true Cause why God gave them this wicked King who broke Covenant both with God Jer. 34.17 and with Man Ezek 17.18 19. God harden'd his Heart that he humbled not himself c. Remark the Eighth The next remarkable Passage Recorded is in the nineteenth Year of the Captivity which was the nineteenth Year of Nebuchadnezzar's Reign and the eleventh of Zedekiah's Then was the full fatal and final Fall of that Earthly Kingdom c. 2 Kings 25.2 Jer. 39.2 and 52.12 't is true this Time is call'd the eighteenth Year of Nebuchadnezzar ver 29. Jer. 52. and the ninth Year of Zedekiah 2 Kings 25.1 and Ezek. 24.1 but we must suppose the King of Babylon besieged Jerusalem about two Years before it was Tibbakang Hebr. broken up with Battering Rams saith Vatablus 2 Kings 25.4 8. nor may we say with Grotius that this Place of the eighteenth Year seems to be corrected by that Place of the nineteenth but better say with Lyra 't was the latter end of the eighteenth and in the beginning of the nineteenth and though the Books of Kings and Chronicles give no account of any Occurrence betwixt those Years of nine and nineteenth of the Captivity yet find we some Passages of Remark in the two Prophets of Jeremy and Ezekiel Mark First In Jeremy who relateth how Hananiah in the beginning of Zedekiah's Reign in the Fourth Year falsly foretold the return of the Captives within two Years Jer. 28.1 c. This Priest probably but a pretended Prophet had seen how ill Vrijah and Jeremy had sped by telling the Truth therefore he resolves to Preach Placentia pleasing Matters to have Honour from the Princes and likely lucre too from the People so he affronts Jeremy publickly in the Temple as a lying Prophet in saying the Captivity would continue for seventy Years but the Issue was Hananiah is struck with Death within two Months after his false Prediction because he taught Rebellion against the Lord as Jeremy had foretold him ver 14 15 16 17. Mark 2. After this Jeremy tells us how he sent a Letter to the Children of the Captivity in Babylon in the former part of Zedekiah's Reign the Date and Contents thereof are declared Jer. 29.1 2 3 c. and Chap. 30. and 31. altogether Consolatory to the Captives and Chap. 49.34 and Jer. 50. and 51. in another Letter afterward to Comfort them that they must Exercise Patience and not Antedate Promises as their false Prophets prompted them to do against whom Jeremy denounced their most dreadful Doom Jer. 29.21 22. yet would they but wait God in due Time would deliver them and destroy Babylon and Elam that help'd her Calvin saith that Zedekiah suffer'd Jeremy's Letters to be sent by his Messengers Non ex Pietatis studio not from any Respect either to God or to his Prophet but out of Self-Love for he had heard by Hananiah that Itconiah his Corrival and the Captives would in two Years Time come back to Jerusalem if so he must resign up his Throne wherein the King of Babylon had seated him therefore sends he Embassadors to Nebuchadnezzar to testifie how obsequious he was to his Lord and Master and was Content they should carry Jeremy 's Letters knowing the purport of them was to perswade the People there Patience and to live peaceably in Babylon and not think yet of returning to give him Disturbance Mark Thirdly In Ezekiel whom in the fifth Year of Jehoiakin's Captivity and the thirteenth of the first as Dr. Lightfoot computes the Lord raised up a Prophet in Babylon as Jeremy was in Jerusalem and he began to Prophesie in the fifth Year of Jehoiakin's or Jeconiah's Captivity or as some call it with Lavater a Transmigration because he yielded to the Besieger c. Ezek. 1.2 and the same Ezekiel foretells the fatal Issue of Zedekiah's breaking his Covenant First with God Ezek. 16.38 and then with Man even with the King of Babylon Ezek. 17.15 who had set him up and sworn him to be faithful yet he revolts and seeks succour from the King of Egypt which perfidious Perjury and Treachery was the true Cause of Ruining all 2 Chron. 36.13 Mark Fourthly Ezekiel also in the sixth Year of Jeconiah's Captivity and the fourteenth of the first hath the Lord shewing him All Ezekiel from Chap. 8. to the End Daniel 2 3 and 4. Chapters what just Causes he had to remove his Glory from the Temple Ezek. 8.1 c. Chap. 9. and 10. and 11. and 12. and so on to Chap. 20. All this must be while Zedekiah Reigned the King of Babylon had set him as a Vine Ezek. 17.6 but not Content with that he must needs be a Cedar out Caesar aut nullus therefore did he bend his Boughs and Roots toward the other great Eagle Pharaoh for relief ver 7 8. so falsified his Fidelity which was his utter Destruction Mark Fifthly Again Ezekiel Prophesies in the seventh year of Jeconiah's Captivity and of Zedekiah's Reign Ezek. 20.1 which was two Years and five Months before the fatal Siege began here some rank Hypocrites came to be resolv'd of Ezekiel whether it were better to shake off the Babylonian Yoke or patiently to bear it Whereas before-hand they came concluded what course to take ver 31 32. Ezekiel by his Prophetick Spirit pierced into their putid Hypocrisie loath'd their false looks and abhorr'd their Motion God had no Answer for such no more than he had for Saul 1 Sam. 28.15 the Prayers of such are an Abomination Prov. 21.27 yet tells them the Day of this Prophane Person was now come and the Crown must be overturned overturned overturned until Christ come Ezek. 21.25 26 27. the Earthly Kingdom shall be no more in its former Glory Remark the Ninth Now Ezekiel returns us to the eleventh year of Zedekiah and the nineteenth year of Nebuchadnezzar and of the first Captivity Ezek. 26.1 c. all which Computations Grotius c. make contemporary Now are Ezekiel's three hundred and ninety years compleated from the first Division of Israel's Kingdom into ten Tribes and two Ezek. 4.5 and now was the City and the Temple destroyed c. 2 Kings 25.2 to 20. 2 Chron. 36.17 to 21. Jer. 39.2 to 15. and 52.5 to 28. N.B. Having made this most necessary Digression in enquiring what happened betwixt the ninth and nineteenth of the seventy Years Captivity The Enquiry following is what followed this fatal nineteenth year Answer The Prophets Jeremy and Ezekiel do supply what is not Recorded either in the Book of Kings or in that of Chronicles Mark 1. Jeremy gives an account of what was done in the twenty third year c. Jer. 52.30 Nebuzaradan comes then and carries away seven hundred and forty five more Captives probably to revenge Gedaliah 's Murder Mark 2. Ezekiel tells of a Messenger that came with sad Tidings of all that had been done at Jerusalem unto him now Captive in Babylon Ezek. 33.21 and
of Zedekiah and so it continued under the Chaldeans and now under the Persians Remark the Third Relating likewise to the Quantity their number is summ'd up together ver 64. to be in the whole forty two thousand three hundred and sixty whereas the Summs recited in all the foregoing Verses amount only to twenty nine thousand eight hundred and eighteen to whom are added in this total Summ twelve thousand five hundred and forty two which either were of the other ten Tribes beside Benjamin and Judah or were such as supposed themselves Israelites but could not prove their Pedigree by their Genealogies though these be not reckon'd here by their Names say Lavater and Junius yet are they added here to make up the total summ which as Wolphius well observes makes it manifest from comparing the number of the Captives carried away in the Books of Kings Chronicles and Jeremy with this number of them that returned they were by God's Blessing upon them multiplied to more than a double number even in the Time of their Captivity thus had it been with Israel in Egypt the more they were molested the more they multiplied Exod. 1.12 and thus it was with them in Babylon also N.B. 'T is the Motto of the Palm-tree Depressa Resurgo the more weights to pull me down the higher Launches I make upward The Church is God's Camomile the more it is troden the better it grows Sanctius observes the same Solution for the like Catalogue in Neh. 7.66 his foregoing account falling short also of his total Summ. Secondly Their Quality is rank'd into Princes and People Remark the First The Guides and Governours are named First As Men of Renown of which eleven are numbred here ver 2. The first of this number of the Men of Name and Note saith Vatablus is Zerubbabel which signifies a Stranger at Babel or a Disperser of Confusion some say he was born in Babylon however this was a Babylonish Name given him as to Daniel and his three Companions Dan. 1.7 but his proper Name was Sheshbazzar Joy in Tribulation as before Ezra 1.8 that famous Prince of Judah and the Governour thereof Hag. 1.1 his Hands laid the Foundation of the Second Temple Ezra 3.8 c. and his Hands also finish'd it Zech. 4.6 7 8 9. with the Assistance of his famous Second namely Jehoshuah the High-Priest Ezra 5.1 2. Hag. 1.14 These two were those faithful Witnesses of God in their Generation as before them had been Moses and Aaron N.B. The Work of God goeth best endways when the Word goes along with the Sword when Magistracy and Ministry do concurr c. Remark the Second Among the other nine Nehemiah and Mordecai are named whom some Learned Men say were not that Nehemiah that hath an History in a Book of him after this nor that Mordecai who was so famous in the Book of Esther but others of the same Name Reasons see in Mr. Pemble's Period of the Persian Monarchy page 30 31. but I find Sanctius Dr. Lightfoot c. Judge them the same Persons saying 't was the same Nehemiah who wrote the Book of that Name and who first came with Zerubbabel and then returned to Babylon upon the Obstruction of the Temple's Building but after some Years he returns to Jerusalem again as will be shewn in its Place and then repaired the City c. as to Mordecai Tirinus and Mariana say with Dr. Lightfoot that he was Esther's Vncle and the overthrower of Haman who saith D' Dieu when he saw the Building of the Temple and City did not succeed according to his desire went back to Shushan c. until a better Day dawned Remark the Third The other seven were Men famous in their Generation though little or nothing be Recorded of them beside their Names upon Scripture-Record only Seraiah call'd Azarâ—ah Neh. 7.7 is supposed to be Ezra call'd Seraiah after the Name of his Father Ezra 7.1 and who is supposed to be the same with Malachy the last of the Old Testament Prophets as some say for the Word Malachy may be taken Appellatively signifying my Messenger so that Prophet was God's Messenger in Ezra's Time as the Matter contained in that Prophecy plainly demonstrates but more of that afterwards unto those eleven Men of Fame Nehemiah adds a Twelfth by Name Nachamani Neh. 7.7 for he came not up now but before Nehemiah took that Catalogue who likely like that Young Man in the Gospel at first said I will not but after repented and went Matth. 21.29 30. Thus far of the Princes of whom Zerubbabel was Chief now of the People Remark the First The People that returned are computed to be forty two thousand three hundred and sixty described by their Families saith Vatablus from ver 2 to ver 21. then by their Cities to ver 35. then by their Dignity either Sacerdotal or Levitical to ver 40. then by their Employs as Singers ver 41 65. Porters of the Temple ver 42. and Nethinims the Sons of the Gibeonites who were Hewers of Wood and Drawers of Water ver 45 to 55. and the Sons of Solomon's Servants ver 55 to 58. as the Nethinims Hebr. were Deodati given to God or God-sakes devoted to his Service in his House ministring to the Levites as the Levites ministred to the Priests N.B. Whereby their Misery in Bondage and Burdens imposed on them as a Punishment for their beguiling Israel Josh 9.4 5 c. became their Mercy for the nearer they were to the Church the nearer they came to God and this gave them occasion to partake of the things of God and to behold his Face in Righteousness Psalm 17.15 N.B. So those Servants of Solomon were such Strangers of Canaan that submitted to Solomon saith Piscator and served him in Building the Temple 1 Kings 9.20 21. and becoming Proselytes were incorporated into the Common-wealth of Israel and whose Posterity say Lyra Erpennius and Osiander Solomon devoted to a perpetual Preservation and Reparation of the Temple in after Ages Or those Proselytes might give their Family this Name accounting it a great Honour to be Servants to so great a King N.B. How much more may we Glory in being Servants to so great a God Psalm 34.2 1 Cor. 1.29 30 31. Psalm 18. Title and who is so gracious as takes where he likes without respect of Persons Acts 10.33 and admits Strangers us Gentiles when the Children of the Kingdom the Jews are cast out Matth. 8.11 12. Remark the Second The Men-Servants and Maid-Servants are cast up here likewise to be seven thousand three hundred and thirty seven ver 67. where Sanctius-makes a wonder that above forty thousand Masters should have so few Servants at their return to this I add whereas we read how one Abraham the great Father of all those Jews had no fewer than three hundred and eighteen Men-Servants in his single Family Gen. 14 14. yet this vast Multitude of Masters had no more Servants though there be added to
while they stood out of Doors N. B. Then why is there not the like care taken and the like speed used to make peace with God who commands us Agree with thine Adversary quickly while thou art in thy way of Health and Strength Matth. 5.25 seeing for ought we know 't is now if ever now or never 2 Cor. 6.2 to Day hear his Voice or not at all c. Hebr. 3.7 Is it nothing to lose an Immortal Soul They here do hasten lest they should lose only their Temporal Estates and shall we stand trifling from Day to Day crying to morrow will he soon enough and while we fondly future our Repentance until it be all too late and the season of Grace gone so we fool away our own Salvation not learning to be wiser than the foolish Virgins Matth. 25.10 11. The Second Part is the Concomitants of this Divorce c. Remark the First Ezra's Oration to the Multitude Ye have transgressed in taking strange Wives c. ver 10. Adding this Sin to all your other Sins which heaps them up to Heaven as Chap. 9.6 and so calls for fierce Fire as well as this furious Water of Rain from Heaven upon you Psal 11.6 Therefore confess ver 11. and forsake too then shall ye find mercy Prov. 28.13 Ye have pleased your selves now do ye please God Remark the Second The Multitude understanding the Equity of Ezra's Exhortation promiseth Obedience with a loud voice ver 12. only they begged time for it because 1. The Transgressors were too many to be dispatched in one Day and 2. Much less on such a Rainy Day ver 13. and they were afraid to stand any longer out of Doors that Day because saith Wolphius this was an Extraordinary Rain more like Spouts than Showers falling on them and therefore Indications of God's Indignation Their Fear was much augmented by their Guilt and therefore they desire the Settling of the Sanhedrim who might take time to determine all dubious Cases ver 14. and so dismiss them for that Rainy Day Remark the Third Ezra as the King's Lord Commissioner grants the Peoples Petition the Sanhedrim is Settled Ledariosh Hebr. to Examine and Execute all Matters c. ver 15.16 where Dr. Lightfoot noteth That the word Dariosh may hint that the Meeting about this Matter might be in the seventh Year of Aataxerxes Darius the same Year that Ezra came to Jerusalem And this Work proved so weighty that it was not the Work of one or two Days as ver 13. but of full three Months ver 17. tho' the Sanhedrim sequester'd themselves from all other Affairs and set wholly to this saith Masius The Work lasted the longer because there were so few Innocent Persons to employ in managing this matter among the People only Jonathan and Jahaziah among the Priests that were not guilty Meshullam Chap. 8.16 and Shabbethai the Levite Assistants to the two Priests these four pious and prudent Men had their hands full from our December to our March Remark the Fourth Who they were that upon Conviction Covenanted by giving their Hands to assure the assent of their Hearts as 2 Kin. 10.15 that they would put away their Wives which still retain'd Pagan Opinions The 1st were Ecclesiasticks named ver 18 to 25. this was a contagious Sin saith A Lapide that had corrupted so many Priests and Levites yea even the Sons of good Jehoshua who had help'd Zerubbabel to Build the Temple Chap. 3.2 N. B. To shew That Grace is by Gift and not by Entail c. And the 2d were Laicks numbred from ver 25 to the end Ver. 44. concludes the Account saying That some only of the Pagan Wives had Children that were all put away ver 3. yet this implies the most of them were Barren which came to pass saith Vatablus by a special Providence of God who blasted such Matches and who would not have Ezra c. over match'd with too long and tedious Trials as must have been seeing All the Children were judg'd with the Wives Nehemiah CHAP. I. THIS Chapter is a Narrative how Nehemiah was stirr'd up to repair the Walls of Jerusalem wherein we have those Circumstances the Time Place Means and Manner Remark the First This Book begins with The Words of Nehemiah hence Sanctiâ—â— c. do infer that he was the Pen-man of this Book being writ in an easier and plainer stile than Ezra wrote who as Wolphius observes mixt his Book with much Chaldeâ— but many Ancients make Ezra this Book 's Author also calling it the second Book of Ezra c. However Nehemiah is the principal Subject of it who according to the Notation of his Name Hebr. the Comfort of God was a most singular Comforter from God to his Countreymen the afflicted Church of God And it came to pass ver 1. that Phrase declareth this Book to be a Continuation of the foregoing Book Nehemiah being God's third Instrument to Comfort his Disconsolate Church after the Captivity's Years were expired and deservedly counted and called the third Founder of the Common-wealth of the Jews after Zerubbabel and Ezra Remark the Second The Time when is express'd in the twentieth Year of Artaxerxes about thirteen Years after Ezra and his Company first came to Jerusalem Ezra 7.8 with Neh. 2.1 during this interspace there is a silence of any thing done saith Dr. Lightfoot from Ezra's Action of Reforming their mixt Marriages Ezra 10. which most probably was done in Darius's seventh until his twentieth and then Nehemiah began to stir but in this space of twelve Years saith the Doctor we may well conceive that the Prophet Zechary was Prophesying among the People and helping for ward the Reformation which Time saith he taketh up his 9.10.11.12.13.14 Chapters In which the Prophet prophesieth plainly of many things concerning Christ and the Time of his coming c. Remark the Third The Place where Nehemiah was in Shushan ver 1. which was the King's Winter-Palace as Ecbatana was his Summer-Palace c. and the City was call'd Shushan which signifies a Lilly not only because it abounded with Lillies in the Spring but chiefly for its beautiful Situation In this Palace Nehemiah was a Courtiâ—â— with the King and as Cup-bearer to him ver 11. as Esther came to the Kingdom so Nehemiah to this Office for such a Time as this Esth 4.14 Though he was a Captive a Stranger and one of another Religion yet is made the King's Taster which was 〈◊〉 Office not only of great Honour but also of mighty Trust wherein the Life of the theâ—â— greatest King upon Earth was put into his Hands This must needs be looked upon as an over-ruling Work of Almighty God to cause sundry Pagan Princes thus to Countenance a Religion the excellency whereof they were so ignorant and to protect that People whom their Subjects hated even with a perfect hatred Remark the Fourth The Means whereby Nehemiah came to be stirred up was the coming of Hanani c. from Jerusalem to
from the greater to the lesser ver 26 27. saying if none-such Solomon both for Wealth and Wisdom was drawn away by strange Wives unto strange Sins if this befel such a Green-Tree what may Dry Trees expect c. Remark the Second Nehemiah's Severity in special against one of the Sons of Joiada Eliashib the High Priest's Son ver 28. whom he banish'd for ever from all Civil Society either at Court or in the City This Priest is not named here but Wolphius out of Josephus calls him Manasses who Married Sanballat's Daughter N.B. Who being banish'd to Samaria Sanballat built him a fair Temple upon Mount Gerizim near the City Shechem and to keep him with his Wife made him the High Priest thereof Thus this Vile Apostate Brother to Jaddua the right High Priest who met great Alexander as before drew many other prophane Priests like himself and many People also who would not put away their strange Wives unto this Mock Temple of Sanballat and so became the first Founder of that deadly Feud and Sad Schism betwixt the Jews and the Samaritans so as there was no dealings between them John 4.9 Remark the Third Nehemiah in his Vezakarah lehem Hebr. Remember them O my God ver 29. turns the incorrigible of those Priests that hated to be Reformed over unto God to be punish'd by himself for polluting the Priesthood and prophaning the Covenant of that sacred Function wherein God had promis'd to give them an Everlasting Office Numb 25.12 13. 1 Sam. 2.30 Mal. 2.4 5. and wherein they had likewise reciprocally promis'd all faithfulness on their Part according to the Holy Rules God gave them Levit. 8.35 and 21.1 c. and 22.2 c. Vatablus saith here N.B. Wo to those Priests that should outshine all others in godly Patterns yet dare to debauch the People by their wicked Practices Corruptio optimi est pessima the sweetest Wine makes the sourest Vinegar and a wicked Priest is the worst of Mankind and woe to such prophane Priests whom God's People do thus turn over unto God to punish Remark the Fourth Nehemiah's purging the Priest-hood c. ver 30 31. Mark 1. He made all the Ministers of the House of God put away their strange Wives and the Children born of them as Chap. 9.2 and such as would not do so he forced them to forsake both the Temple and the Land of their Nativity lest they should corrupt others Mark 2. When he had purg'd away all the filth and rubbish from the Priesthood and made clean Work he sets all such as willingly Reformed in their several Stations appertaining to them in their sacred Function so caused the Priesthood to shine again as the Word here Tahar Hebr. ver 30. signifieth Mark 3. He prepareth the Wood-offering which saith Vatablus was the sacred fuel to nourish the Coelestial Fire to keep it always burning upon God's Altar And the first-Fruits likewise see Chap. 10.34 35. Grotius out of Josephus saith there was a solemn Day appointed to be observed in Memory of this Wood-offering call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A bearing of Wood observing both a Season to cut it and a Season to carry it Remark the Fifth The most sweet Conclusion of the Old Testament History a sacred Sentence of his fervent Supplication Mark 1. Nehemiah had prayed before that God would remember those prophane Priests for evil ver 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself Remember me O my God for good ver 31. as he had done ver 15. and ver 22. and Chap. 5.19 wherein he doth not Brag or Boast of his good Deeds but only produceth them in his Prayer as blessed Testimonies of his Sincerity whereof he begs God's gracious acceptance he prays with so much Reverence as to God yet with so much Confidence as to his God c. Mark 2. This Devout Sentence in Nehemiah's last Supplication is the closing sweet-bit of the Old Testament-Times upon sacred Record for though the Book of Esther be set after this yet is it an History of many Years before this as is abovesaid As for the Prophets they all but the three Last lived before the Captivity Haggai and Zechariah prophesy'd while the Temple was in building Malachy when it was builded saith Mr. Pemble reproving mixt Marriages c. Mark 3. Learned Dr. Lightfoot excellently observeth that though the Scripture be utterly silent to express the number of the Years of the Reign of Artaxerxes Ahasuerus who was Husband to Queen Esther long before Nehemiah's last return to Jerusalem or of any of his Successors in clear Expressions so that we are not told how long he Reigned Yet the Scripture mentions Artaxerxes Darius his second Year Ezra 4.24 his fourth Year Zech. 7.1 his sixth Year Ezra 6.15 his seventh Year Ezra 7.8 his twentieth Year Neh. 1.1 and 2.1 and his thirty second Year Neh. 13.6 but how long he farther Reigned the Scripture gives no account no more than of the former Kings and here the Chronicle of the Old Testament-Times as to any express Terms endeth N. B. 1. It seemed good to the Holy Ghost as the Phrase is Acts 15.28 and to his sacred Penmen to Name some several Years of those Kings intending to continue the Scripture Chronicle until the City Jerusalem was compleated and the Temple thereof was compleatly Reformed and its Worship reduced to its Primitive Purity of the legal Priesthood and there to end the Church's Annals c. N. B. 2. The former of the two last Prophets namely Zechariah doth indeed Prophesy concerning the coming of Christ of his Riding upon an Ass Zech. 9.1 9. of his confounding the three Shepherds to wit the Pharisees Sadduces and Esseans and of his being Sold for thirty pieces of Silver Zech. 11.8 12. and of his Disciples to be scattered Zech. 13.7 and of divers Jews mourning over him whom they had pierced Zech. 12.10 as likewise of the City and Temple now restored to their pristine Beauty their second Destruction Zech. 11.1 c. because of their unbelief Though the Time of Zechary's prophesying be express'd as above yet have we no History of the Time between these Times N. B. 3. The latter of the two last Prophets namely Malachy concludeth his Prophecy Chap. 4. with an Exhortation to the Jews to study well the Law of Moses and the Old Testament and giveth them an Expectation of Elias's coming namely John the Baptist at the beginning of the New Testament Because after the Death of this Prophet Malachy the Spirit of Prophecy was to depart with this Malachy from the Jews and was a Stranger among them until the dawning of the Gospel 'T is true some Apocryphal Books were writ betwixt those Times but they all wanted the dictating of that Holy Spirit which was now departed N. B. 4. Malachy concludeth the Canonical Books of the Old Testament with a Prediction of Elias's the Baptist's coming and with a Threatning
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but
this in the General That Christ our Reedemer is resolved at some time or other to take unto himself his great power and to put down all contrary powers as verily he will 1 Cor. 15.24 Rev. 11.15 17. c. and in the mean time will order all matters of the world both Pagan and Pa-pagan in ordine ad Ecclesiam for his Church's best good Romans 8.28 Psalm 84.11 and 128.1 2. Isaiah 3.10 c. This alone is very comfortable 2ly The first of the three periods afore-mentioned in this prophecy concerning the Pagan power is certainly accomplished in Constantine the first Christian Emperour tho the determination thereof was not so expresly revealed in the seal-prophecy as is that of the Pa-pagan power in the Trumpet-prophecy The Pagan Empire persued the persecution of the Church in ten successive persecutions John living in the second thereof But when God raised up Constantine the Pagan State and Religion was in such a consternation under the effects of the sixth Seal wherewith the Book was sealed Rev. 5.1 that the Ruine thereof resembled to their apprehensions the dread of the day of Judgment Rev. 6.12 to the end This began about the year 311. and was carried on to year 325. yet this rest to the Christians who still suffered by the Arrians and by Julian the Apostate was not a compleat quiet rest till Theodosious's time about the year 390. This small time of respite from persecution may be probably signified by that silence in Heaven for half an hour Revelations 8.1 3ly That which more nearly concerns us to make a more narrow enquiry after is the second period under which we live and suffer We must know for our comfort that tho' God be very choice in keeping the keys of time hanging at his own Girdle Dan. 8.26 and 12.4 9. Acts 1.7 c. yet such hath been his Divine condescension in this case that he hath not altogether hid it as an Arcanum or secret from our knowledge For beside that in the General which the Angel Christ Dan. 12.7 sware that as the Pagan so the Pa-pagan power shall be no more or any longer Rev. 10.6 as he had put a period to the former so he would surely put a period to the latter and more particularly He hath pointed out the Period tho' not of the Pagan yet of this Pa-pagan Dragon expresly revealing that his lease allowed him to live and to do his Exploits shall not last any longer than 1260 years N.B. Reckoning those prophetick days as Num. 14.34 and Ezek. 4.6 and as Daniel reckons his 70 weeks by 490 days there being just so many days in so many weeks for 490 years otherwise the promise of the Messiah's coming had failed in his account Dan. 9.24 and reckoning the 42 months mentioned Rev. 11.2 and 13.5 to be the self-same time with the 1260 days mentioned Rev. 11.2 and 12.6 For in those Countries they counted 30 days to each month and but 360 days to each year This great Remark is therefore worthy to be well weighed how our Lord hath revealed to us that the four great dispensations of Divine providence namely 1. Those new Gentiles or Pa-pagans treading down the outward Court the formal professors that worship not within the Oracle Rev. 11.2 2. The witnesses or faithful Ministers prophecying in Sackcloth all this mournful time Rev. 11.3 3. The Woman or Christ's Church lying hid in the wilderness so long Rev. 12.6 And 4. The Reigning of that Apocaliptick Beast represented in his double capacity of Secular and Ecclesiastick power Rev. 13.1 11. N.B. All those do Synchronize together and as contemporaries do all run in parallel lines all along from their beginnings to their endings one with another at the same time So that thus far our Lord hath apparently condescended for the comfort of his Church N.B. That if we can but find out where to fix the Epocha or beginning of any one of those four Remarkable providences in what year any of them had its first rise and Original we might then without difficulty discover the punctual period of all the other three Oh! how comfortable would it be could we but find out when the witnesses shall put off their Sackcloth and take down their harps which they have not cast quite away but only hung them up upon the Willows by the banks of Babylon's Rivers and then tune them again to sing the Songs of Zion and to found out the praises of the God of Israel Psal 137.1 2 c. We are assured of this that at the time appointed the end shall be Dan. 8.19 Note well 1. Likewise how comfortable would it be to know the precise time when the Lord will call back the woman his Church and Spouse out of her wilderness-State into which he hath now allured her Hosea 2.14 or according to a plainer Version I will allure her after that I have brought her into the wilderness shewing that God first visits and chastizes her for playing the Adulteress verse 13. and then comes to comfort her by alluring her with kind Intreaties to return again to her first and best Husband verse 7. and speaks comfortably to her heart like a kind Husband who wins his Disloyal Wife home to him after her wandrings from him making use of her present Distresses to gain her again to himself and into a condition more honourable and happy to her Hos 2.14 15 16 19. I will be reconciled to thee I will take thee upon new Amicable Terms and betroth thee again to my self for ever in my Kingdom c. Note well 2. 'T is likewise no less comfortable for us to know when those New Gentiles so the Papists are call'd for bringing in Gentilism again into the Church and scarely differing in any thing save that the old Pagans worshipped many supreme Gods but these new Pa-pagans own one only shall have done treading down the outward Court or generality of Christians whose worship is not warranted by the word so cannot indure a measuring by God's reed the rule of the Gospel and therefore less under God's care for preservation than those that were to be an holy Priesthoon and more spiritual 1 Pet. 2.5 worshipping God in the inner Court of the Priests and Levites according to the Rule of the Divine Rod the word of God It however should grieve us that the Christian Church call'd the holy City as the Jews in general were call'd the Holy Nation Rev. 11.1 2. should still be troden under foot more and more by the foul feet of the Beast which yet will not be for ever because limited to 42. Months only Note well Lastly Oh! how comfortable would it be to know the pricise and punctual period of the Reign and domineering of this Behemoth or Beast of Beasts Heb. The plural faeminine as if he had many Beasts in his belly and therefore is described as a double beast Rev. 13.1.11 because he began in the civil power of the Roman Empire but
of God's Curse upon the unbelieving Jews Mal. 4. ver last Sixtus Senensis sets this Prophet Malachy so low as about five hundred Years before Christ Alsted makes the distance of Time betwixt this second and last Prophet and the Birth of Christ to be five hundred and twenty nine Years Alsted Encucloppad Lib. 33. Cap. 3. and so do other Authors To write an History of this interspace when the Spirit of Propheâ—y was withdrawn Hic Labor hoc opus est 't is hard Work APOCRYPHA CHAP. I. REmarks in General First are First Malachy knew that after him no Prophet should arise until the Days of John Baptist as is aforesaid therefore he shuts up his Prophecy with a most solemn Exhortation to the Jews that from henceforth after his Departure and in the Departure of the Spirit of Prophecy with him also They must read and remember the Law of Moses and with it the Prophets those Interpreters of the Law and excellent Commentators thereupon Mal. 4.4 Buxtorf observeth that a great Zain is put in the Hebrew Word Zakor Remember to intimate the necessity and excellency of this Duty of minding Moses Law c. during the Deficiency of Prophecy while there was no more any Prophet among them c. Psalm 74.9 from which Expression there some do conclude that this Psalm was penned after the Captivity for there was then Cathimath Chazon a Sealing up of Prophecy as Dan. 8.26 and 12.4 9. and though this sealing up and ceasing of that Spirit of Prophecy continued for some hundreds of Years yet at their Expiration Malachy tells them God will send them one as great as Elijah to prepare the way for the blessed Messiah Mal. 4.5 He saith not the same in Person as the Jews and Romanists fondly Fable in favour of such Mistakes as they have adopted the one that Jesus who was crucified was not the Christ and the other that the Pope is not the Antichrist because Elias the Thisbite is not yet come But the Angel of God better Interprets Malachy's meaning Luke 1.15 16 17. and so doth the Angel of the Covenant the Lord of Angels Matth. 11.10 11 12 13. and 17.9 10 11 12 13. though John deny'd himself to be a Prophet in their Sence John 1.21 yet doth not that contradict this for Christ calls him one greater than a Prophet Matth. 11.9 and the Evangelist Mark begins his Gospel with these very Words of Malachy Remark the Second In General The Books called Apocrypha which were written after Malachy's Death and after the departure of the Spirit of Prophecy were never received among the Canonical Books by the Antient Jewish Church to whom the Oracles of God were betrusted Rom. 3.2 the Authentick Catalogue whereof was collected by Ezra whom some suppose to be Malachy as above either alone or with the Assistance of other Prophets who lived in his Time and as neither Christ nor any of his Holy Apostles condemn any where the unfaithfulness of the Jewish Church in corrupting the Canon so nor do they honour the Apocrypha with one Quotation out of it N. B. The Synodicum set forth by Pappus tells us this Story that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures setting them altogether a little below the Holy Table and earnestly pray'd to the Lord that those Books of Scripture which were of Divine Inspiration might be found above but those that were of a spurious Extract might be left below and this saith Gregory God granted them graciously for a distinguishing sign between them N. B. We are commanded by the two great Apostles to give no heed to Jewish Fables 1 Tim. 1.4 and 4.7 and 2 Tim. 4.4 and Tit. 1.14 and again 2 Pet. 1.16 such as the History of Susanna and of Bell and the Dragon both additionals to the Book of Daniel and both which Jerom confidently condemns for a couple of Jewish Fables and no better a Character can be given of the History of Judeth whereof Josephus the Jewish Historian and an exact Searcher of the Hebrew History and the Antiquities of that Church maketh not the least mention of N. B. Luther boldly affirmeth that those Books of Judeth Tobit c. were at the first but Plays or Comedies acted as Stage plays and then converted into Histories afterward The best Title I find given them is that they might be sacred Poems c. and though Ecclesiasticus be the best undoubtedly of all the other Apocryphal Books for a Moral Discourse about the avoiding of Vice and the pursuing of Vertue c. yet therein is found a minture of many Matters saith Diodate contrary to Canonical Scripture and too low for the Majesty of God's Spirit Nor is it at all Historical and therefore improper for our present purpose in relating the History of the Jews Remark the Third In General though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval betwixt Malachy and John Baptist yet was it not written by infallible Inspiration seeing then was a Cessation of Prophecy c. and though the subject of the first Book be very profitable and necessary for the understanding of Daniel's Prophecy c. yet seeing it cannot be made manifest that the Author of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God therefore could it never be accounted Canonical having only the Greek-Translation and not any Hebrew Original Much less hath the second Book of Maccabees found Reception in the Church of Christ. Because First In the beginning of that second Book we have a strange Story how the Holy Fire that first came down from Heaven was found hid in the Earth after the Captivity and of the Altar Ark and Tabernacle all hidden by Jeremiah Secondly The other Part of that second Book which begins at Chap. 2. ver 20. besides the Description of the Death of Antiochus Chap. 3. is very much differing from that in the first Book Chap. 6. there is likewise the commending of Rhasis for murthering himself Chap. 14.41 to 46 which Act of self-murder the Doctrine of the sixth Commandment and of all Canonical Scripture is quite contrary unto and therefore all Learned Divines look upon it as a Fact rather to be pitied than defended And Thirdly The false Judgment that Author gives concerning Judas Maccabeus his Sacrifices and Prayers for those of his Army that had been slain in Battel for the Expiation of their Sins to turn away God's Wrath from the surviving Remnant of it as if that had been done for the Benefit of those who were dead for their Sins also Chap. 12.44 45. whereas the Holy Scripture giveth no Ground nor Approbation for using any Sacrifices or Prayers for the Dead and 't is contrary to the Custom of the Jews at this Day to do so Moreover Joseph ben Gorion who wrote these Matters in Hebrew and out of whose writings this Author took his Abridgement maketh no mention