or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
cannot be unjust to any because he is bound to none and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there is no chatting or wording it with God about those profound points v. 20. God may pass by whom he will and do with his own what he will Mat. 20.15 and who can say to him VVhat dost thou Eccles 8.4 He rejects some as Cain here that his Mercy might the more appear in the Electing of others as of Abel that he might be a Vessel of Honour as Cain was of Dishonour for God hath his use of both in his great house the VVorld 2 Tim. 2.21 He hath mercy on whom he will and whom he will he hardeneth Rom. 9.18 Inference hence is Oh how ought we to magnify the glory of Gods Free-grace Eph. 1.6 for we were all alike Cast aways in the faln and lost Estate Abel as well as Cain we were all Children of wrath by Nature even at others Eph. 2.3 and who maketh thee to differ from another that proud Arminian Gervinchovius undertakes to answer with a stinking Breath that question of the Apostle 1. Cor. 4.7 with egomet meipsum discerno I do make my self to differ from another but we have not so learnt Christ Eph. 4.20 We are taught in Christs word to say that God who is rich in mercy for his great love wherewith he loved us even when we were dead in sin hath quickened us together with Christ by Grace we are saved Eph. 2.4 5. and to cry with that Blessed Disciple How is it Lord that thou manifests thy self to us and not to the VVorld John 14.22 Christ is our all and in all we are nothing in our selves Col. 3.11 and of all the good that is found in us we may say as the young Prophet said of his Hatchet Alas Master it was borrowed 2 Kings 6.5 for in us that is in our flesh or corrupt Estate dwelleth no manner of thing that is good Rom. 7.18 until we borrow both the good will and good deed from a good God Phil. 2.13 Therefore when we see others wallowing in wickedness and committing sin greedily and with both hands earnestly Eph. 4.19 Hos 7.3 then should we reflect upon our selves and say such were some of us This was our natural condition but now we are washed c. 1 Cor. 6.11 Now through Grace we find a Law in our Hearts to be more careful to please God and more fearful to offend God Can we say this our Consciences bearing witness hereof in the Holy Ghost Rom. 9.1 Oh how should we bethink our selves that it is God who putteth the difference snatching us as brands out of the fire Zech. 3.3 Ascribe to him all the Glory 2. As God putteth the difference so he beholdeth the difference 'twixt good and bad as here between Cain and Abel And this latter flows from the former as doth the stream from the Fountain for after God hath made a difference he must needs have a prospect of what himself hath made Hence was the cause and ground why Abel was righteous Mat. 23.35 and so accepted in his Person but Cain was wicked 1. John 3.12 and so rejected of God Whence observe 2. That the Holiness and Righteousness of Man it not the Cause but the Effect of the Electing love of God The former is the Branch but this latter is the Root from whence it springeth Paul that great Assertor and Preacher of Free-grace not of Free-will doth Divinely both affirm and confirm this Truth saying According as God hath chosen us in Christ before the Foundation of the VVorld that we should be holy not because he foresaw we would be Holy and without blame before him in love c. Eph. 1.4 5 6 7 8 9. where the Apostle Teacheth 1. That Christ was assigned and designed the Mediator from Eternity to wit by vertue of that Humane Nature which he should assume wherein to be slain Revel 13.8 2 That God ordains to the means holiness as well as to the end happiness 3. That Holiness is the Effect of Eternal Election not the Cause thereof 4. That all the Causes of our Election or Predestination to Life are meerly without us As 1. The Efficient God 2. The Material Christ 3. The Formal the good pleasure of hit VVill. 4. The final Cause to the praise of the glory of his Grace So that the difference 'twixt Cain and Abel did wholly flow first from the Counsel of Gods own VVill that put a difference between them v. 11. God doth all by Counsel and ever hath a Reason for his VVill which though we cannot comprehend it here on Earth we shall be sure to apprehend it hereafter in Heaven mean while we must adore what we cannot compass or fathom crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. Rom. 11.33 Hence observe 3. That Difference which God putteth the same he beholdeth betwixt one Man and another 'twixt good and evil and accordingly he respects or disrespects their Persons first and then their Actions As here God had respect first to Abel 's Person and then to his Offering or Action Gen. 4.4 But unto Cain's Person first and then to his Action or Offering God had not respect v. 5. though God put a difference in his Eternal purpose yet Men also put a difference by their personal performances the godly through Grace and the wicked through want of Grace c. From whence observe 4 'T is the piety or impiety of Mens Persons that do commend or discommend their Actions and Services to God 'T is not the work that so much commends or discommends the Man but the Man the work As is the Man so is his work good or evil at least habitually quo magis aliquid tale est illud est magis tale or qualis causa tale causatum As is the Cause so is the Effect and the better that the Cause is the better must the Effect be These are Maxims in Philosophy which hold true in Divinity also A good Man worketh good Actions and the better the Man is the better are his Actions As the Temple is said to sanctifie the Gold and not the Gold the Temple Mat. 23.17 So the Person gives acceptance to and sanctifies the Action not the Action the Person Solomon saith that a Gift will make room for the Giver among Men Prov. 17.8 with 18.16 but it cannot do so with God because Man looks first on the Gift and then on the Giver measuring the Giver by his Gift but God doth just contrary for he first looks upon the Giver and then on the Gift first upon the Person and then on the Action as here and as he finds the Man he doth accordingly accept or reject approve or disapprove of the Gift Action or Offering This Truth is further demonstrated by Prov. 12.2 and by Prov. 15.8 in both which Solomon setteth out two famous Antitheses or Oppositions betwixt the godly and the wicked as two contrary opposites the former
25.6 7 8. The Fourth Remark is The Discommendation of Eli's Sons v. 12. to v. 22. for their five foul sins As First For their affected Ignorance v. 12. the Sons of Eli were Sons of Belial and knew not either the Lord or his Law practically as 't is Rom. 1.28 1 Cor. 15.34 Tit. 1.16 Jerem. 9.3 1 John 2.4 though they could not want a Speculative or Notional Knowledge of God c. by vertue of their Education under a Godly Father Secondly For their odious Avarice Rapine and Violence v. 13 14. where they are branded not only for Inhumane Robbery but also for Impious Sacriledge they did not only rob the offerer of his part of his own offering but they stole God's part too and serv'd themselves before him So covetous they were as not being content with the Breast and Shoulder allotted them by the Lord Exod. 29.27 28. Levit. 7.31 c. which also ought to have been waved c. Levit. 7.34 They catch what they can with their Flesh-hook out of the Caldron and whether it were their part by the Law or not they converted it to their own use this was their Custom but not their Right Thirdly For their Abominable Intemperance and Gluttony v. 15 16 17. Sodden Flesh would not serve and satisfie those Liquorish Losels N. B. They must be fed with Rost-meat forsooth and would be kinder to themselves than God was to them Their Belly was their God Phil. 3.19 they served their Lusts in pampering their Appetites more than the Lord in attending his Altar They made their Gut their God they took what they listed and both how and when they pleased Fourthly For their unparallel'd Whoredoms with the Women that came up out of all the Tribes to Worship God at his Tabernacle v. 22. this was ordinary for Women to accompany their Husbands thither Thus Hannah did here and the Blessed Virgin Mary Luke 2.41 and thus they used to do long before Exod. 38.8 sometimes with their Parents N. B. Oh Abominable Impiety That those Prophane Priests should so scandalize their High and Holy Calling with such Matchless Villanies as to commit a Rape upon the Women that came thither for better purposes possibly to fast and pray as Luke 2.37 However to perform some Service to God in a Religious Manner Oh what an high provocation was this to the most Holy God whose Priests they were that they should give themselves up to such outragious Filthiness And Oh what a pestilent pattern was this to the People in General seeing 't is so generally observed like Priest like People No wonder if it be said Men abborr'd the Offerings of the Lord v. 17. because they knew that their Offerings might pass through the polluted hands of these profligate Priests which was enough to make the Lord to abhor them rather than to accept of them nor durst they trust their Wives to go thither for Purification after Child-bearing as was required Levit. 12.6 much less their Virgin-Daughters lest they should be Ravish'd by those Lecherous Lurdans N. B. Their wanton Tooth was the Harbinger of their Luxuriant Wantonness and their Gluttony was the Gallery that their Lechery walked through Sine Cerere Baccho friget Venus Lechery is a Monster without Gluttony and Drunkenness saith Tertullian Et Ventrem Vino Aestuans despumat in libidines he that pampers his Paunch must fry forth his Froth in wicked ways saith Jerom This Luxury had been abominable in any of the People much more in those Priests who should have taught the People better Lessons by their Lives as well as Lips So that a wicked Priest is the worst Creature in the World N. B. Those that were once Angels of Light damn'd themselves into Devils of Darkness The more damnable was the practice of those Priests because they had Wives of their own Chap. 4.19 and so might drink Water out of their own Cistern c. as Solomon adviseth Prov. 5.15 No Wonder then if Popish Priests who are not allow'd to Marry be so notoriously branded for Whoredom especially considering they mostly want that pious Education which Eli's Sons had And Fifthly or Lastly They stand stigmatiz'd for their Obstinacy and Obduration upon Scripture Record v. 25. They were disobedient to the grave Counsel of their good Father whom they despised for his Old Age so persisted in their pertinacious practices which are described by aggravating Circumstances As First Oh Place in Shilo the Holiness whereof should have smitten them with shame to commit such Horrible Abominations even in the sight of God himself ver 14. Secondly Of Persons Priests who ought to lead exemplary Lives and to teach by pattern as well as by precept And Thirdly By Time when they should have been better employed in God's Worship N. B. But the cause of all their wicked Courses is expressed God gave them up to their own Lusts because he had a purpose to slay them ver 25. The Fifth Remark is The manner how this Good Man Eli yet a fond Father did chastize his most notoriously flagitious Sons for their unparallell'd Sins v. 23. to v. 27. wherein he is found too fondly mild with them all along in his chastizing of such Miscreant Villains not only as too fond a Father but also as too Indulgent a Judge and too remiss an High-Priest both which Superiour Offices did require in him much more severity against such sins of the first Magnitude and against such Sinners of the blackest Dye as they were Chemarims which signifies Black-Coats a word used for Priests Zeph. 1.4 but more especially against sinful Sons of his own Loins and Family He that ruleth not his own House well how can he rule well the House of God 1 Tim. 3 4 5. N. B. Let us take a view hereof in its Branches First He saith over softly to them Why do ye such things v. 23. This was reprove them Lenitate Patris non Authoritate Pontificis saith Jerom with the Lenity of a Father not with the Authority of a Magistrate 'T is an old Saying Pity spoils a City sure I am it did so here for it spoil'd his Family causing the Priesthood to be removed from it as is demonstrated afterwards in the next Remark Secondly I hear of your evil Doing This was too Gentle to mention them in the general only and not to particularize them with their Detestable Aggravations he should have rebuk'd them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or sharply Tit. 2.15 with all Authority and not by Hear-say only Thirdly By all the People As if it were their Report only and that he was put on by the People to say what he said Fourthly Nay my Sons v. 24. He should have set on his Reproof by saying Ye act more like Sons of Belial than my Sons the Sons of the High-Priest of the Most High God Fifthly 'T is no good Report He should have call'd it the most Dismal and Diabolical if he had had a right Zeal for God's
Truth for Saul had indeed faln upon his own Weapon but his Coat of Mail had hindred it from piercing deep enough to be so speedily a mortal wound but that the Philistines might come and catch him alive and abuse him and tho' it be said when his Armour-bearer saw that Saul was dead he slew himself 1 Sam. 31.5 Which yet Dr. Lightfoot Senseth thus When he saw Saul had given himself so deadly a wound he did the like and died indeed but Saul's wound was not of so quick a dispatch therefore he desired this Man to kill him outright N. B. Notwithstanding all this yet upon a more serious inquest into Particulars this whole story seems more probably to be a pack of Lies one stitched to another for these Reasons The First is 'T is altogether improbable either that Saul after he had given himself such a deadly wound whereof he was ready to dye should be able to call him and spend so many words in talking with him or that this Man should dare to stay so long in this Discourse with Saul seeing he also was fleeing with the whole Army to save his own life which he might have lost by making this halt had the Philistines overtaken him in their pursuit which Saul feared for himself during this Parly The Second Reason is Nor can it be probable that Saul should desire to die rather by the hands of an uncircumcised Amalekite than of the uncircumcised Philistines which he so much feared He could not put any such difference between them seeing Amalek was more accursed and devoted to destruction than the Philistines The Third Reason is 'T is expresly said that Saul fell upon his own Sword 1 Sam. 31.4 but this Fellow saith he fell upon his own Spear v. 6. here Gnal Chanatho Hebr. whereas it is Ethbachereb his Sword The Fourth Reason is 'T is as expresly said that Saul's Armour-bearer being yet alive saw that Saul was dead 1 Sam. 31.5 which doubtless he would throughly know before he did kill himself The Fifth Reason is Had the Armour-bearer been yet alive when Saul call'd this Amalekite to dispatch him he would certainly have hindred him from doing that which himself durst not do 1 Sam. 31.4 The Sixth Reason Nor could that be more probable which he told David I took the Crown that was upon his head v. 10. but look'd rather like a Lye for 't is not likely Saul would wear his Crown upon his head in Battle this would have made him a fair Mark to his Enemies whom they chiefly aimed at A Wise General will rather disguise himself as 1 King 22.30 than be so fondly exposed c. The Seventh Reason The Scripture of Truth doth manifestly ascribe Saul's death to be his own action 1 Sam. 31.4 5. even to his falling upon his own Sword which must be of more credit with us than an artificially composed speech of an accursed Amalekite who had taught his tongue to tell Lyes Jerom. 9.5 and all to curry favour with David from whom he promis'd to himself some great preferment by thus glozing with him N. B. Note well First Thus far it is true that this Fellow brought Saul's Crown c. to David How he came by it is the question The Rabbins relate that as the Armour-bearer was Doeg so this Man was his Son and as the Father had the Crown in his Custody to carry it before the King in State and now seeing Saul was like to wear it no longer and that himself was resolv'd to dye with the King he gave Saul's Royal Crown and Bracelets to this Fellow his Son advising him to carry them to David ut in ejus gratiam se insinuaret so to win the favour of him whom he calls his Lord whom he owned as King now Saul was dead N. B. Secondly This very Sword wherewith at God's Command Saul should have cut off the Amalekites but spared them was the Instrument of his own death and as some say an Amalekite one whom Saul had spared with Agag must push it forward and Saul who had been so Cruel to David all along is now become cruel to himself Thus God fills Men with the Evil of their own ways Prov. 14.14 The Fourth Remark is the effects of this Relation which be two-fold First What David did v. 11 12 13 14 15 16. And Secondly What David said thereupon v 17 18. c. First What David did as 1. He rent his Cloaths v. 11. which was usually done in those days to testifie an extremity of passion without regard either to damage or decency Regis ad exemplum his Men did the same with David 2. They all Mourned Wept and Fasted until Even v. 12. though upon their own private accounts they had but small cause to do so Yet upon the publick account there was great reason for so doing because a great blow now was given to the Church of God and that by the hands of the uncircumcised who would by this means exalt their Dagon above the God of Israel and there was cause enough of this Humiliation because Israel had brought this fatal Overthrow upon their own heads for their many grievous sins yea tho' Saul was their Capital and irreconcilable Enemy yet was he the Lord 's Anointed and one that had Fought the Battels of the Lord with good success Therefore it may not be marvel'd at that tho' David was so well pleas'd with Nabal's death yet he thus mourn'd for Saul's because the case was not alike beside many brave Men were fallen in Battle out of Israel but above all David's dear Jonathan as afterwards 3. David did after all this Arraign Examine Condemn and Execute the Amalekite that came to curry favour with him v. 13 14 15 16. wherein David like a Just Judge gives him a fair Trial in a Judiciary way and tho' the Fellow had told him that he was an Amalekite v. 8. yet David asks him again who he was either for fear of his mistake in not minding his story well enough because of his great grief or it was to try the man whether he would agree with himself in telling his Tale then David said Why didst not thou refuse to kill the King as his Armour-bearer had done how knowest thou but some Providence might have happened for saving his life notwithstanding his most eminent danger c. Thou confessest thou kill'd the King thou shalt be killed N. B. Note well A just hand of God on this Amalekite for his Lying As David before had as it were Sacrificed a whole band of Amalekites to Saul's Funeral 1 Sam. 30.17 before he had intelligence of Saul's death so now he Sacrificed this Intelligencer thereof on the same account which David might lawfully do both because God had commanded that all the Amalekites might be slain as before and because David at Saul's death was now virtually the King 2. What David said as well as did namely David's Elegy or Funeral Song upon
of Worthies to the Lord 's Anointed even to David the youngest of them N. B. Which is an evident Demonstration of the freeness of God's choice in causing the first to be last and the last first Mat. 20.16 God will honour whom he willeth or abase c. Rom. 9.15 16 17 18. 2 Sam. CHAP. XXIV THIS Chapter is an admirable Description of an horrible Pestilence upon Israel consisting of three parts First Its procuring Cause Secondly Its Progress and Proceeding Effects and Thirdly The Period put to it in the issue c. Remarks upon the First Part are First The Procuring Cause principal and less principal was three-fold God Satan and David v. 1. wherein Mark First God is the Primus Motor the First Mover not only Philosophy but also Divinity so styleth him By him we live move and have our being Act. 17.28 the nature and essence even of Evil Actions is from God but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorder and malignity of the actions comes from Satan and from our selves The most holy God cannot be the Author of any unholy disorder or disposition which be naturally in every man's heart by the fall of Adam and which regeneration it self non totaliter sanat as Aquinas's Phrase is doth not totally cure because we are only renewed in part and have in us still as it were the Company of two Armies Cant. 6.13 tho' we be Shulamites that is at peace with God as to our state still there is an Army of Flesh warring against the Army of the Spirit in us Gal. 5.17 Rom. 7.15.19 21 23 c. So that 't is said here God moved David as 't is said God stir'd up Saul against David 1 Sam. 26.19 and God bade Shimei Curse him 2 Sam. 16.10 and God bid a Lying Spirit deceive Ahab to his destruction 1 King 22.22 and God turned the hearts of the Egyptians to hate his People Psal 105.25 and God made Men to err from his ways Isa 63.17 and God sends strong delusions 2 Thes 2.11 and God hardem Pharaoh's heart c. God is said to do all these things as a just Judge to punish one sin with another not by infusing Sin but by withdrawing Grace which he is not bound to give unto any c. Deus Removet prohibens scilicet gratiam suam saith Peter Martyr God removes his grace that hinders sin that he may punish sin with sin when he is angry as God was here with Israel v. 1. which though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicts sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellecta Tho' it be spoken after the manner of Men who punish when they are Angry but must be understood according to the Majesty of God who cannot be subject to any Human passions Mark Secondly 't is expresly said Satan stood up against Israel and provoked David c. 1 Chron. 21.1 Standing is the Plantiff's posture at Man's Tribual Satan signifying an Adversary and an Accuser Rev. 12.10 and a Plaintiff at Law 1 Pet. 5. 8. he is repesented in this posture of standing before God's Tribunal after the manner of Men condescending to our capacities Job 1.6 Psal 109.6 1 King 22.21 Zach. 3.1 and so in 1 Chron. 21.1 where the Devil stands begging leave of God to tempt David for a mischief to Israel for God Tempts no Man Jam. 1.13 N. B. Piscator saith here God moved David as the first cause of all motions as they are meer motions and likewise so far as they are punishments but Satan moved him as he is the first cause of all sins so far as they are Sins And Lavater adds Satan did directly move David to this Act of Numbering the People as it was a sin and God only indirectly moved him to it as a punishment for Sin Thus the seeming contradiction is Solved and Salved Satan provoked David to it as it tended to a sin in David and God being provoked not only permitted but also moved him to do it as it tended to a Punishment of Israel Bishop Hall interprets it thus Both God and Satan are said to move David to Number the People God by permission Satan by Suggestion God as a Judge Satan as an Enemy God as in a punishment for Sin Satan as in an act of Sin God ordering it wisely for Good but Satan maliciously intending it for Evil c. Mark Thirdly David was likewise one principal cause of procuring this Plague as the Head Sinner with the Body his People God was Again Angry with Israel ver 1. again that is after the late Three Years Famine for Saul's sin is the Plague sent for Famine and the Plague are seldom asunder or it might be for their abuse of that Plenty and Peace Israel now enjoyed or for their now putting over much confidence in the King and his many Worthies named in the foregoing Chapter or it was for their so little Regarding and their so oft Revolting from David's Kingdom under Absalom and Sheba It was for some General Sin of the whole Land well known to God though unknown to us that the Lord was so Angry with Israel as to send a Plague upon them N. B. Therefore saith Peter Martyr out of Gregory Subjects ought not to be Angry at their Princes when they fall into any Vice but rather ascribe the cause of their falls unto themselves and to their own Sins because a Prince otherwise good may be left to fall for the faults of their People as David was here God was so far Angry with Israel as to desert David and leave him to himself so that he yielded to that Satanical suggestion especially when not barely tempted but violently prot voked thereto It daily dogg'd him till it conquered him his closing herewith brought a dreadful destruction upon his People The Second Remark is How the Lord was displeased with David as well as with Israel for his many Sins also as well as for his Numbering the People First Some say for his Injury to Uriah because he is last named among his Worthies in the last verse of chap. 23. immediately preceeding this ver 1. where 't is said God was angry again Secondly Others Say That David's Heart began now to be pricked up with Pride at his present Peace and Prosperity and at the large Catalogue of Brave Heroes that Divine Providence had now provided for him Hereupon he was prompted to take a Catalouge of his People also Therefore the Lord saw it a seasonable time to prick this Bladder of Pride with the Pin of a Plague the effect of his Arrogancy and Curiosity c. God having his Holy Hand both in his Sin and in his Punishment N. B. For 1. God holding the Devil like a Dog in a string looseth him off at David as the owner of the Beast may suffer his Dog to bait the Beast during his pleasure Thus Satan by God's sufferance Bull-baits David and wearies him with his renewed provocations until he had fastened his Temptation upon him Go Number the People
c. pretending great profit to him for thereby he might lay a Tax upon every Poll and much enrich his own Coffers Hereupon David bids Joab to do it Secondly How God had his Holy Hand in the Punishment appears after Objection How could this Act of David being but a Civil Act and frequently practised by Kings be so great a Sin to deserve so great a Plague Answer 'T is true it hath been the practice of great Princes to Tax their People with an Universal Tax by Poll This is certified not only by Civil but also by Sacred Story The Holy Scriptures tell us of Agustus Caesar's Taxing the Subjects of his Dominions far larger than that of David his being of the whole Roman World both of Jews and Gentiles Luk. 2.1 and probably with far more Pride and Vain Glory than this was done by David yet was it not imputed to him as any heinous sin Yea and Moses Numbered the People of Israel without sin Numb 1. ver 2 3. and this was done to prevent a Plague every Head paying the Redemption of their Souls Exod. 30.11 Answer the Second Though all this be granted yet David doubtless sinned in thus doing for that expression of his That I may know the Number of the People ver 2. seems to point directly at David's Sin in that matter seeing there was then no important Reasons either for Church or State to require it at this time therefore must it proceed either from his Curiosity or from Vain Glory or Carnal Confidence in the Number of the Creature with a distrust of God's Providence which an All-seeing God distinctly observed and something thereof Job himself suspected And though Caesar did so for his pleasure without punishment yet David shall not do so God will bear with that in others he will not bear in his own Amos. 3.2 The Philistines may Cart the Ark of God but if David do so he smarts for it and as to Moses God bid him do so but David did this of his own Head without any Divine Direction Answer the Third How could this Action of David be good when General Joab a Man more a Souldier than a Casuist Souldiers use not to trouble themselves with Cases of Conscience saw it to be evil and unseasonable ver 3 4. and 1 Chron. 21.3 Wherein Mark First Joab Judges there was no just cause for so tedious and troublesome a task at this time seeing there was now no fear of any Sedition but the whole Tribes of Israel were entirely devoted to be the Subjects of David and not now blowing up in any part any new Rebellion Mark Secondly This will create saith Joab an endless disturbance to thy Subjects and give them a grievous Avocation from their necessary Employments by their Daily Attendance for many Months to be Polled in every City This will make them murmur Mark Thirdly Besides their dissatisfaction with the Vanity and Vain Glory of this Action it will also involve the People into a participation of thy Pride and Curiosity if not of thy Creature-confidence so God may punish them for this sin as he commonly doth People suffer for their Prince's sins 1 Chron. 21.3 c. N. B. Joab hath here more Piety at least more Policy than Holy Wise David had and declines this God-displeasing Act. N. B. 2. Joab very judiciously having a Nail to drive in disswading David from this design dips it first in Oyl that it might drive the deeper saying The Lord thy God how many soever they be make them an Hundred times more this he wisely wisht lest David should suspect that he Disswaded him out of Dis-affection to him N. B. Thirdly Joab had more sagacity and sapience saith Peter Martyr for his Soveraign than he had for himself saying Why doth my Lord the King delight in this thing that is to be so set upon it without colour of cause and meerly for thy mind's sake This would oft have been happy Counsel to himself had he not been better at giving than at taking Counsel N. B. Fourthly The best Kings may sometimes be too Soveraign as the School-Man phraseth it both Grace and Wit being asleep in one of the best of Human breasts as here in David's a Man after God's own Heart The Third Remark is The accomplishment of this unalterable resolve-Royal in Numbering the People at the King's importunity Mark First Joab perceiving David would not be disswaded neither by him nor by the Captains of the Host that did second him loth he was to lose again the King's favour by farther disputing or disobeying his commands ver 4. Hereupon they like obsequious Courtiers began their computation of Polling the People in the Eastern part of David's dominions beyond Jordan ver 5. Mark Secondly Joab took the Captains of the Host and their Companies with him therefore 't is said they pitch'd in Aroer probably saith Peter Martyr to over-awe the People who might be unwilling enough to be put to this unnecessary trouble and more especially to pay Poll-Money if required of them No wonder if Joab went thus well guarded not only for the pomp of a General but for his safety also in fear of Resistance c. Mark Thirdly Joab passeth through the other parts of Israel to Poll the People according to the King's Command Behold how Joab differed from himself as Peter Martyr well observes when David bewailed the Death of Absalom he could handle the King couragiously and with his roughness reduced David out of his Melancholick Dumps for then was he but acting the part of too Fond a Father But now coming to act the Part of a Resolute King Joab opposeth him molliori Brachio with a softer Hand though he knew it was against the Law and though he had found already how hateful a thing this Poll-Tax was to the People beyond Jordan yet he tamely here not only receives the King's Commission against the light of his own Conscience but Executes it also in other parts of the Kingdom on this side Jordan that he might not lose the King's favour Mark Fourthly The time taken up for this Poll-Tax was Nine Months and Twenty Days ver 6 7 8. So that Joab's counting time was much near the counting time of a Woman with Child and then he brought forth his Number as his Child N. B. So long did David lay again insensible of his Sin in numbring the People as he had done before about the same term of Time after he had committed Adultery with Bathsheba He lay senseless of that Sin till the Child was born as is noted before upon that Story and repented not all those intervening Months which shews that God's Children may not only be deeply Drenched in the Waves of Sin but even lay under them for some time and perhaps sink twice to the Bottom c. notwithstanding all this yet Sin did not dwell in David as an Owner or Home-dweller 't was only a Stranger or a Traveller to him Chap. 12.4 Mark
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâ—sses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
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
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi â—â—ie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
was the common stock out of which the following days works were deduced having its Original from God alone without any concurring power or foregoing Matter as the word God created noteth Whatever is or existeth besides God must proceed from God who is the Original of all All Creatures were in God before the Creation as effects are in the cause as the Rose before the Summer when it is neither spread nor sprung is in the Root the Idaea of all was in his understanding and will Thus David saith Thine Eyes did see my substance yet being imperfect and in thy books all my members were written which in continuance were fashioned when as yet there was none of them Psal 139.15 16. God had all the Names and Number of every part of the Creation as it were writ down in his Common-place-book like a curious workman that works all by the book and by a Model set before him he draws first a rude Draught then polisheth and perfecteth all The Third Enquiry is What is the Form of the Creation Answ God having made this rude Mass or first Matter of nothing by his Almighty Creating power in process of time and by degrees this Tohu Vabohu or Material Mass without form and void hitherto the Lord gave every part a proper and particular Form and perfection both in the higher and lower world beautifying Heaven with two great Lights and bespangling it with a numberless number of Stars so it became a stately Star-chamber for glorious Angels and glorified Saints to dwell in though that stupendious Arch-work of Heaven be not born up by props and pillars yet falls not upon our heads to the earth and clothing the earth with grass garnishing it with Flowers and furnishing it with Fruits This is called Creation-Mediate because her Matter praeexisted as Plants and Animals were Created out of the earth and out of the waters Gen. 1.20 24 25. but the production of that Matter out of which they were Created is called Creation-Immediate as it was made of nothing simply yet inasmuch as this Matter was a subject that had no Hability in it self to produce any thing the earth a dead lump had no power of it self to produce Plants or living Creatures no more than the Rock in the Wilderness had power to produce Water Exod. 17.6 Hence Gods producing all sorts of Creatures out of the first Matter is call'd Creatio Mediata as Gods making the first Matter out of nothing is call'd Creatio Immediata These two are call'd the primary and secundary Creation The form of the Creation is twofold 1. That which is common to all Created things was the Existency of all things which Existed not before that God gave to them in one moment by his Almighty Word and All-working command yea a most perfect Existency all his Creatures were very good Dei dicere est efficere God spake the Word and it was done so that Creation was no Motion but a simple and bare Emanation which is when without any Repugnancy of the Patient or toilsome labour of the Agent the work doth freely flow from the action of the Working Cause as the shadow doth from the Body This wonderful work of the great World made by Gods Irresistible Word is the shadow and obscure Representation of his unsearchable Wisdom Power and Goodness 2. That which is proper and peculiar To each Creature both Coelestial and Terrestrial God gave a distinct and differing Form making the Stars above and all things below to differ in their kind one from another This Formation of all things in differing Species out of the first Matter without either Successive Motion preceding Mutation or gradual Alteration no Created Being could possibly effect but God the Father alone by his Eternal Word and Spirit made all out of the first Matter and gave to all their several Form which was not in the first Matter but was Created out of nothing perfection was the Form and Beauty of the World and of every Creature in the World All the works of God are perfect works Deut. 32.4 Nothing could have been made more perfect essentially though God could have made some things better than he made them accidentally as he could have made Worms to be Angels and he could have given more excellent endowments to every Creature respecting the parts of the world but in respect of the whole the World was perfect both in respect of Degrees and Parts Every days Work was good Gen. 1.4 10 18 21 25. in respect of the parts severally but when the whole is spoke of all together 't is said They were all very good v. 31. The Fourth Enquiry is What was the Final Cause or End of it Answ The End of the Creation is twofold 1. The Supreme End 2. The Subordinate The first is the Manifestation of Gods Glory the second is the Instruction and Comfort of Man Gods Master-piece 1. Of the first God who is the most pure Act as before may be considered under a twofold Act. 1. Internal 2. External 1. The Internal or inward Act was not onely his actual enjoying of himself and solacing himself in himself from all Eternity thus God was happy in himself and was an Heaven to himself and needed no Created thing to make him more happy he was God blessed for ever without and before the Creation but also his Decree which was one eternal voluntary constant Act of God absolutely determining the Infallible future Being of whatsoever is beside himself unto the praise of his own glory Eternity is an Everlasting Now. whatever God thinketh or willeth he always thought and willed and always doth and will both think and will there can no more be a new thought or a new purpose in God than there can be a new God Gods thinking or determining is God himself whatever is in God is God as before God decreed the Futurition of the Creatures freely not from any necessity of Nature but only from his meer good pleasure Psal 115.3 Isa 49.3 Dan. 4.25 Eph. 1.11 c. God had no need of the things decreed had he so pleased they had never been but continued for ever in their Nothing-state yet God might have been without them and happy without them though they had never been he being Eternal All-blessed All-glorious light life and love all in himself This Divine Decree gave not only a possibility that all Creatures may be but also a futurition or certainty that they all shall be they shall have an Existence an actual being in time according to Gods determination before time 2. The External or outward act of God is his Efficiency or working all that he decreed according to his Decree Gods Decree was the great design of future Action and Gods Efficiency is the execution of that design those two answer each other as the pattern and Tabernacle Exod. 25.40 and as the pattern and Temple 1 Chron. 28.12 As the actual framing of Davids Body answered the Idaea or Platform thereof
11.20 so it may be said of the lust of the Eyes that it is the chief of the Devils Engines an Heathen could say that a world of wickedness windeth it self into the heart by the window of the Eye There is an Apologue a most significant Fable of a Contention that arose betwixt the Eye and the Heart which of the two was the greater cause of sin a Reference was made by them both to Reason which decided the Controversie thus Cordi causam imputans occasionem Oculo Reason determined that the Heart was the cause of sin but the Eye was the occasion of it oh how oft doth the Devil make the Eye to be as a Burning-glass to set the Heart on fire as he did Davids 2 Sam. 11.2 from the roof he saw a woman and from this roof did Davids downfal begin for there the old Serpent easily winded himself into his Heart by the loop-holes of his Eyes and made himself master of the whole man from looking he went on to lusting and the venome thereof did so infect his Vitals that upon the Ladder of Hell he got a most foul yet not a final fall though it would have been no less had not the hand of Heaven been underneath him to help him up again Psal 37.24 No wonder then if David did so heartily cry Lord turn away mine eyes from beholding vanity Psal 119.37 lest looking should cause liking and liking lusting again and Job steppeth one degree further to wit from a Prayer to a Vow Job 31.1 yea from a Vow and Covenant to a solemn Imprecation v. 7. he knew the danger of irregular glancing and of inordinate gazing these two do often metamorphize a Man into a Beast and make him a prey to his own bruitish Affections Thus we see that the Eye is now become an Evil Eye so called frequently in Scripture Deut. 15.9 Prov. 23.6 28.22 Matth. 6.23 20.15 Mark 7.22 Luke 11.34 1. Hence the Word flatly forbids us to walk after the sight of our Eyes and the lust of our Hearts Numb 15.39 Eccles 11.9 for those two are seldom sundred 2 Job set a guard and laid Gods Charge upon his Eyes lest they should prove a Broaker of sin to him as that Hang-by Hiram the Adullamite did to Judah Gen. 38.20 4. Hence God hath placed Tears in this sinful and in no other Member which are tokens of Repentance that as it were they might wash it from its sinfulness therefore the Hebrew word Gnaijn well signifies a Fountain as well as an Eye for from it as from a Fountain doth Iniquity flow and surely as the Eye is a Fountain of sin it should be a Fountain of sorrow also Therefore the Prophet wish'd that his Eyes might be a Fountain of Tears Jerem. 9.1 that he might with the waters of godly sorrow wash away the filth both of his own and of other mens sins the waters that flow from a bleeding Vine are said to cure the Leprosie sure I am those Gospel-tears which flow from a Godly Heart are very Instrumental in curing the fretting Leprosie of sin and therefore God hath made the Eye of a watry Constitution that it may be frequently trickling down Tears for that washing work such waters will be turned into wine at the Marriage of the Lamb for which purpose they are preserved in Gods Bottle Psal 56.8 Oh blest is that Soul which is plentifully bathed in the warm bath of their own penitent tears and in the Kings Bath of the Blood of the Lamb of God for without blood there is no remission Hebr. 9.2 'T is not our Tears alone but 't is Christs Blood that doth expiate sin Zeeh. 13.1 The Fountain opened in the sides of our Saviour Job 19.34 who came by water to sanctifie and by blood to justifie penitent sinners 1 Joh. 5.6 Finally seeing the sight by the fall is become a deceitful and a sinful sense our Saviour giveth safe and saving Counsel Matth. 5.29 not only to bind it to its good behaviour call it from its outstrays and lay Gods charge upon it as well as thine own check but also to pluck it out of the old Adam and place it in the new lest it prove a window of wickedness and become a worse disease than any of those two hundred diseases which Physicians reckon up do belong to the Eye and lest Death enter in at that window according to Jer. 9.21 as the Antient Fathers apply that Text cautioning us to shut our Casements lest sin ascend into the Soul thereby and Death by sin so this light of the body bring the Soul to utter darkness Secondly The Ear is a noble Organ and an honourable Member of the Body as well as the Eye in many respects 1. The Ear is as Aristotle calls it one of the two Learned Senses it is an Instrument of Instruction it lets in all Discipline to the Soul All Learning is let into the Mind either by Ocular demonstration or by Auricular Admonition Job 33.16 36.10 15. As the Eye is the window so the Ear is the door for Discipline to enter 2. The Ear is that excellent Organ that lets in Life and Salvation At this door the Devil drew in death at first Gen. 3.1 c. as well as at the window v. 6. Satan in the Serpent said only to bely what God had said Eve listned and let in death God ordaineth as it were to cross and counter-work the Devil that as Death entred into the world through the Ear by our first Parents listening to that old Manslayer so Life should enter into the Soul by the same door the dead shall hear the voice of the Son of God As the living Parents of Mankind Adam and Eve in their state of Innocency had listned with their Ears to the Devils proffers so their dead posterity which by their first Parents fall were become dead in sin by bearing Christs promise should live not only the life of grace on Earth but also the life of glory in Heaven Joh. 5.25 And the Prophet saith Hear and your Souls shall live Isa 55.3 therefore he calls on them there Hattu Oznekem to hear with all their might unto the Covenant of Grace and so to the Counsel of Christ Revel 3.18 which only hath power to quicken dead Souls the Covenant of works and the Counsel both of the Devil and of our own darkened understandings have a killing property 3. The Ear is that noble door by which Saving Faith is conveyed into the Soul Faith comes by hearing Rom. 10.17 Faith is the gift of God Eph. 2.8 and God giveth not that gift to all men 2 Thess 3.2 but only to his Elect therefore 't is call'd the Faith of Gods Elect Tit. 1.1 yet God giveth not this gift immediately to Man but mediately by hearing the word As the Eye is called the Sense of Love so the Ear is call'd the Sense of Faith The saving knowledge of God is not conveyed into the Soul
at all in the former The Sixth Remark is God Suffered man to be Tempted by the Tempter though he foresaw if man were Tempted he will surely Fall The good pleasure of God which always is a Fathomless Depth Rom. 11.33 Must be acquiesced in and there is no Chatting or Wording it with God Rom. 9.20 Man must not ask God a reason why he did permit the first sin or why he did not prevent it Gods will is sometimes secret yet always Just as 't is never severed from his Wisdem God being a free Agent cannot be unjust to any because he is bound to none Gods unsearchable Counsels do conquer our understandings when our understandings cannot comprehend them Yet those Reasons of this Divine permission may be understood As 1. It was to prove man whether he would persist and persevere in his Obedience to God thus Abraham was proved Gen. 22.1 to manifest his Faith the more and 't is observable God doth not praise man when he had made him as he had done all his other creatures for this cause man must first be proved and then if he deserved it praised Homo prius probandus quam approbandus saith Ambros. Man must first be proved and then if he deserve it approved 2. God permitted mans sin to manifest the frailty of the best created beings none of which neither Mâ—n nor Angels can continue in their Integrity without the special Grace of their Creator to assist them 3. It might be as a pattern of punishment for the creatures Confidence and Independency on his Creator Who had given him Free-will and Sufficient Strength to resist the Temptation if he would now while God leaves man as was meet to exercise his own motions of Will and Power Man abusing his own Free-will and trusting in his own strength did not desire of God his sustaining Grace 4. But above all God permitted the perpetration of all this evil both in the Tempter and the Tempted yet all this consisted with Gods Justice and Holiness because God well knew how to convert all this evil into a greater Good and to a more excellent manifestation of his own Glory for if man had not sinned God had not died to wit that God-man Christ Jesus by whom and by which greater glory redounded to the great Creator the Power and Justice of God in Rejecting the Vessels of wrath and his Grace and Mercy in receiving the chosen Vessels are most evidently and eminently declared Rom. 9.22 23 and 11.32 33. These are therefore groundless cavils to say either God will'd or nill'd the Fall of man If he will'd it why did he forbid it and how could he justly punish man for doing what God willed Yea and is not this to make God the Author or approver of sin Or if God nilled it why did he make a Serpent that Tempted man and why did not God hinder the sin of man by sustaining him in his Temptation All those carnal Reasonings against Gods Deep Counsels are but Fleshly Folly controlling Divine wisdom in the bottomless and Incomprehensible depth whereof it is confounded for in this dilemma or double-horn'd Argument which carnal reason raises against this great Truth there is not a Full and Sufficient Enumeration of particular causes because God simply nether will'd nor nill'd mans Fall but only suffered it to be so yet not altogether unwillingly for this presupposeth some sadness to besal the patient that suffers evil to be and a greater power in the Agent that doth the evil as if God the permitter of it could not prevent it So that Divine permission is quodam modo a kind of Gods willing it yet not as it was a sin for so God will'd it not but with utmost detestation did prohibit it and after it was done he did most justly punish it But as it was 1. For Mans proof 2. For discovery of the Creatures frailty 3. As a mulct for Humane Confidence And 4. As an occasion of a greater manifestation of Divine Glory as before so God hinder'd it not but suffer'd it to be yet herein designing and directing all both the Temptation and the Fall to the highest advancement of his own Praise and Honour The seventh Remark is 1. The proper procuring Causes And 2. Gradual progress of this primitive sin 1. The prime External Cause was Satan with his outward Insinuations and inward Impulses John 8.44 1 John 3.8 9. The next Exterior Cause were the Ears Eyes Hands and Mouth of Man for by those outward Senses and Members the Allurements of Satan and Sin did penetrate to the Heart and to the Internal Appetite The Interior Cause was their Free-will voluntarily turning it self from God and subjecting themselves to the Devil hereby they spoiled the Image of God Engraven upon them lost the due knowledge of and true reverence to the Divine prohibitive Precept given to them and Affected that Deity which the Devil had promis'd them Yea Lastly Hereby their Concupiscence to the Forbidden Fruit was every where Irritated so that the desire of the Flesh then set Eyes Hands and Mouth to that sinful work insomuch that though the Tempter was the first in the fault because he through Envy and Malice thus supplanted them yet the nearest and most immediate fault lay in the freeness of their own Will according to the third Branch of the distribution of parts aforesaid whereby they freely consented unto Satans Impostures and forsaking God they voluntarily yielded themselves up to the Devil therefore Satan is not so to be blamed for this first sin as that Man should in the least be excused And as 1. The sundry Causes so 2. The several Degrees of the first sin are very remarkable such was the subtilty of Satan in the Serpent that by little and little from less to more and from more to most of all he usher'd in the first sin for first He makes the Woman to listen unto the Tempting Voice of the Serpent 2dly He perswades her to look upon the lovely Fruit. 3dly He prevails with her to pluck it and eat it And 4thly To give it to her Husband that by her perswasion he might be seduced to a Society in her sin and all this in a very little time Oh what a speedy graduate sin is quickly passing from Eve's Ear in hearkening to the Tempter to her Eye in gazing upon the Tree and so immediately to her Heart the Devil driving it Jehu like in a furious pace Still sin must not rest there but it must be propagated and communicated to others Eve must hold forth the Tempting Apple to Adam and as Prov. 7.21 With much fair speech she caused him to yield yea with the flattering of her lips she forced him The Apostle Jam. 1.13 14 15. points out the pedigree and proceedings of sin 1. He clears God of being its Author the Author of all good cannot be the Author of any evil that is Morally so 2. Though the Devil strike the Fire of sin yet 't
is Mans own Concupiscence always finds him dry Tinder 3. This Lust is the Mother of Sin and Death is the Merit of it at last 4. Sin gradually incroacheth upon the Soul 1. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seed plot of sin by Satans over shadowing begets Thoughts 2. Thoughts irritate desires 3. Then arises an inward Titillation or Contemplative Delight 4. This produces Consent 5. Then comes Action 6. Action causes Custom 7. And Custom Necessity .. Lastly comes in Death which is but a modest word for Damnation the first and second Death being implied in it Thus sin never stands still at a stay but from Concupiscence or corrupt Nature is all along in Motion yea in quick Motion till it conclude in Death or Damnation if the Grace of God prevent is not Now follows the fourth Branch of the Distribution to wit the sad consequences upon the Sinners The Lord 1. Serves a Terrible Citation upon the Tempted before he came to the censure of the Tempter so 't is said those first sinners heard the Voice of the Lord c. Gen. 3.8 to wit either in a mighty Thunder which is call'd Gods Voice Psal 29. often as he spake to Pharaoh Exod. 9.28 or in an Horrible Whirl-wind as he spake to Job Job 38.1 or the Lord comming as a just Judge to judge them for their Sin might form such Articulate words in the Air as these yea have they served me thus Have they made a conspiracy with the Devil against me their Maker Indeed So some Interpret Leruach Haiom ad Spiritum seu ventum Diei Gods presence did Demonstrate it self either by a Thunder or by a Whirl-wind or by a dreadfuly angry Articulate Voice though we translate the words in the cool of the Day This struck such a terrour into both the Offenders that they both ran to hide themselves for fear of Gods Majesty their sinful Consciences sought to shun Gods presence with as much folly as faultiness for he that formed the eye shall he not see Psal 94 9. and 139.2 7. They ran with their fig-leaf Aprons into the Thickets there to hide themselves from an All-seeing God Oh how many do so to this day which Job saying If I cover my transgression as Adam then let this and that evil come upon me Job 31.33 c. durst not do neither ought we to do it Prov. 28.13 Besides suppose what is not to be supposed that they could have run from God yet this would not do unless they could run from themselves too for Haeret lateri lethalis Arundo the wounded Deer whither ever he runs carries with him the fatal Arrow sticking fast in his sides The Guilt of their Souls and the terror of their Consciences went along with them whither ever they went So would onely have been like the Angled and Entangled fish with the Hook of the Fisherman that may indeed swim away all the length of the line but the Hook in her mouth hales her back again So God summons in sinful man saying Adam where art thou v. 9. not as if God knew not where he was for he knoweth all things Joh. 21.17 but to proceed against him after a judiciary manner therefore is he brought from behind the Bush at the Voice of the Lord will he nill he he must appear and answer for himself which he did but untowardly in the words following v. 10. God would not condemn Adam before he heard him and therefore asks him three Questions The first was as before where art thou to which Adam Answers not directly confessing his Sin but indirectly excusing his flight for three reasons all along hiding the true cause thereof Adam's first reason or shuffle was that he heard Gods Voice This he had heard before his fall and feared not but rejoic'd therein with greatest joy his second shift or shuffle was I was afraid as if he had not feared God before yes with a filial fear for his goodness Psal 31.19 Hos 3.5 as he was blessed for blessed are they that fear the Lord Psal 128.1 but now being a sinner he had turned it into a slavish fear of Gods wrath the joyful sound of God Psal 89.15 Mic. 2.7 was now become frightful to him his third excuse was I was naked Here also is now causa pro causâ for before sin they were both naked and were not ashamed Gen. 2.25 Pure nakedness was Gods Creature wherein he had appeared before in Gods presence without fear or shame thus he would have transferred his flight to God because he had made him naked and frighted him with his Thundering Voice but alas there was another pad in the straw which Adam studiously concealed to wit the Conscience of his Sin Hic murus Aheneus esto nil conscire sibi nulla pallescere culpâ The second Question God asks Adam was c. VVho told thee thou art naked And the Third Hast thou Eaten c. thereby to convince him of his sin and to make him confess it oh the wonderful condescension and kindness of God to man thus to dispute with him whom he might justly destroy Here still God's asking and arguing with man saying thy shameful nakedness could not come upon thee but by a Violation of my law because it is the punishment of Sin doth it not demonstrate that thou hast broke my precept and strip'd thy self of the Garment of Innocency Why dost thou not candidly confess the Truth Why dost thou not blame thy self but thy Mâ—â—â—â— for making thee Naked Thus the Lord most tenderly presseth hard upon him to convince his Conscience of his Sin when he might in the rigour of his Justice have confounded his person ipso facto according to the Divine Menace In the Day thou Eatost thereof thou shalt surely die Gen. 2.17 Hereupon Adam puts in his Answer a sorry one Gen. 3.12 wherein He makes indeed a confession of his Eating but it was only a cold confession and accompanied with transferring the cause of his Eating from himself both to the Woman and to God too for he sophistically argued from that common maxim causa causae 〈◊〉 causa causati The Woman was the cause of my Eating and God was the cause of my having a Woman therefore my Eating is caused by thy self Thus as he had blamed God before for making him naked So now again for giving him the Woman implying thus much If God had not given me a Woman I had never sin'd against God whereas had Adam argued aright he would have discerned that the Woman much less God who forbad it was no essential cause of his Eating whereof that Maxim is meant but by accident onely And had Adam acted as an Husband ought to do in the like Temptation he could not have been caused by his Wife to Sin against God but he should as Job did his Wife have rebuked her for her Sin and for Tempting him to her transgression It was the duty of his place to reprove her for it
and not to follow her in it But the grand aggravation of all was when man could not come to be like God in Deity as the Devil had deceived him he will then make God like himself in Iniquity This Adam did in transmitting his fault upon God as if God had been the Principal therein and himself but Accessory both to God and the Woman Oh the unpâ—raâ—lel'd Gentleness of God in making no reply to Adams frivolous Apology well may he say Fury is not in me Isa 27.4 God turns from him to Eve Gen. 3.13 who confesseth the fact yet denies the fault imputing it to the Serpents fraud rather than to her own ambitious Affections and too too liquorish Appetite Thus sinning and shifting came into the World both together Oh what woful work Adam and Eve here make to undo themselves and all their posterity first Eve Teacheth Adam to Sin against God and then Adam teacheth Eve to hide her Sin from God Eve heard how Adam had transferr'd his Sin upon her now when God comes to Arraign her saying What hast thou done She learnt by her Husbands example to throw off the Guilt from her self to the Serpent saying The Serpent beguiled me c. wherein though she lyed not yet this excuse did trebly tax her self 1. That she had hearkened to the Serpents lyes more than to the God of truth 2. That she was not content with that happy state wherein God had made her but had affected a Deity of the Devils promising 3. Neither could the Devil have thus deceived her unless she had been willing to be so deceived therefore the yielding of her Assent and Consent from her free will to the Devils deceptions was her own Crime not the Serpents After this personal examination the most just judge proceedeth in a Judiciary way to pronounce Sentence upon the sinners and first he begins with the Serpent and Satan in him whom God examines not as he had done the tempted that he might bring them to repentance but God would shew no mercy to the tempter and therefore he is Doomed immediately without any examination because his sin was from himself he had none to seduce him unto sin but sinned out of meer malice against a greater measure of Angelical Light and stronger obligations of Caelestial Love Because thou hast done this v. 14. The fact was so obvious the Devil could not deny it so notorious he had none to blame but himself God praefixes this to shew he was not judged without cause 't was the Devils hatred to God whose goodness he had blasphemed to man and his Envy to man that he should be happy when himself had lost his happiness which prompted him to sin Upon this Conviction the Judge passeth Sentence Thou art cursed c. In which there are four parts 1. He is cursed above all Cattel 2. He must Crawl and Creep upon his Belly 3. He must lick up the Dust of the Earth for his meat 4. He must live under a fatal enmity forever v. 14 15. All which have a double sense the 1st Literal pertaining to the Serpent as Satans Organ and Instrument the 2d Mystical pertaining to the Devil who was the chief Actor and Author of all For it cannot rationally be imagined that so much Divine severity should be executed upon the Corporal Serpent who could not sin inasmuch as the Law was not given to him but to man and where there is no Law there is no Transgression Rom. 4.15 And the Spiritual Serpent the Devil the chief Abettor should scape scot-free Therefore it must be granted that the Author was Doom'd with the Organ and if the Organ had so dreadful a doom according to the literal sense how much more dreadful was the Doom according to the Mystical sense upon the principal Author Who must therefore be principally understood in this Doom of the Serpent 1. The Doom on the Organ and 2. On the Author may be distinctly considered 1. That on the Serpent Who hath his share in the punishment as he had been the Devils Instrument for the severity of Divine Justice is declared against the Instruments of sin as well as against Authors of it Exod. 32.20 Lev. 20.15 16. Though they cannot be guilty of sin whereof man only is capable yet the Law saith there that the Beast shall be burned wherewith the beastly man had carnal copulation to shew the hainousness of the sin And not only the Law of God Judgeth thus against the Organ or Instrument but also the Law of Man for a Judge condemneth not only the Forger of false Bonds Deeds c. But also the very Pen wherewith they were written And not only the murderer but also the very weapon wherewith the Murder was commited And as the Bodies of the reprobate which are but the Organs of their sinful Souls are doomed to damnation so is the Serpent here doomed for lending his Body Mouth and Tongue in this first sin to the Devil Hereupon 1. He who was a Beautiful and Delightful Beast to behold without all doubt before now became accursed above all Cattel and most hateful to God men and all the other Beasts which all do Shun as their common enemy 2. He was cut shorter by the feet and made to wriggle on his Belly that before this the Serpent had Legs to lift him up a little from the ground which might Improved by Satans artifice put him into a better decorum for Conferring and Conversing with the Woman is not improbable because he is consorted with the Beasts of the Field Gen. 3.1 Which are distinguished in kind from creeping things Gen. 1.25 Now as Satan by his sin of an Angel became a Devil so the Serpent by this sin of a walking Beast became a Creeping thing and confined to that painful posture of motion 3. Dust must be his diet which his crawling upon the ground must raise up to his mouth and if he feed on any other food yet 't is that every foot doth tread upon so must have dust or dirt upon it to defile it 'T is not improbable that the Serpent went before in a more erect posture than now for the more noble a creature is the more erect that creature goes as beasts being more noble than creeping things and Man than Beasts Yea and Noblemen than Rusticks are more erect in their goings and that he fed before upon fruit but now he is either famished or fares worse than any other creature 4. Instead of that Amity and Familiarity he had with the Woman God Inflicts an everlasting enmity 'twixt him and her yea the brood of Serpents and the whole race of mankind are irreconcileable enemies to each other so that Serpents dare no more go abroad openly but hide themselves in holes and hedges This implacable enmity is more forcible 'twixt the Female Sex and the Serpent insomuch that a Woman is more affrighted than a man at the sight of a Serpent and the Serpent is affrighted at
about the Circumstance of it Therefore should we not wonder now that the Prophets or Pastors of the Church have some differing apprehensions to wit in points extra-fundamental less material about Modes and such as touch not the foundation Here Father and Son were divided in matter of Ceremony and though the Son Joseph was a great Prophet and Diviner yet was he out in his Judgment here not minding that mans dignity is not by Works or Nature but by Grace and Election Rom. 9.7 8.11 12. And not knowing that God oft sets the younger before the Elder and makes the first to be last and the last first and hath mercy on whom he will Rom. 9.18 Thus ' also concurs the 5. and last instance in Noahs family Shem the younger Brother hath priority before the Elder brethren Gen. 9.18 It hath oft been Gods rule and method that the Elder shall serve the younger Isaac is preferr'd before Ishmael Jacob before Esau as here Abel before Cain Inferences hence be these First Men may and must be respected according to their Places and Dignity in this World 't is not an idle complement but a Religious Duty to render Honour to whom Honour is due Rom. 13.1 7. This was Pauls practice in his salutation of most noble Festus Acts 26.25 Thus Gods Word gives Cain priority because of his Birth-right The second Inference is Though God allow of such due honour to the outward ranks and qualities of men according to their birth and breeding yet this will nor avail to render a man acceptable with God for neither Worldly greatness nor Millions of Money can bear any Mastery in the Kingdom of Grace though they be so much valued in the Kingdom of the World as the former instances shew how God inverts the Order where he findeth Grace David the youngest of seven is preferr'd before them all as one after Gods own Heart The third Inference is This reproves the folly and partiality of those who so much adore rich Worldlings and abase yea despise poor Christians Jam. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek a Gold-finger'd man ought not to be admir'd beyond a gracious-hearted believer who is the Glory of Christ 2. Cor. 8.23 nor the Wicked Rich be preferr'd before the Godly Poor Grace in Rags is as lovely a Grace in Robes as to God so to Men. The fourth Inference is though Birth-right be indeed a Blessing a great outward blessing having many priviledges yet this is but nature still Grace hath a prerogative before it God stands not upon how we are Born but that we be born again or from above as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies John 3.3 5. 'T is not the First-Birth but the New-Birth that makes Men the best sort of Gentlemen as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.11 signifies 'T is not the Birth-right in nature but 't is that Birth-right in Grace that hath the greatest honour put upon it in Scripture-Record as Rom 16.7 Andronicus and Junia saith that great Apostle were in Christ before me and 't is Recorded as an honourable encomium upon Mnason that he was an old Disciple Acts 21.16 and it was in this sense that the good old man in Ecclesiastical History answer'd one that ask'd him how old he was said he was but four years old when indeed he was fourscore speaking of his age in Grace not in Nature reputing all his many other years before his conversion to be lost or nothing non quamdiu fuimus sed quamdiu viximus c. saith Seneca 'T is not so much matter how long we have been in the World but how long we have lived unto God for without the life of Grace we are dead while we live 1 Tim. 5.6 and while alienated from the life of God we are dead in trespasses and sins Eph. 2.1 and 4.18 until Christ quicken us by Grace The fifth Inference is This shews us whom we ought to please in all our Works or Worship It must not be Man but God who knoweth the Heart John 2.25 Acts 1.24 'T is well supposed Cain strove to please Adam his Earthly Father only in this his Worship but Albel strove to please God his Heavenly Father also 'T is not enough for the Hireling in his day-tale work to strive the pleasing of By-standers only and not at all the pleasing of his Master who hires him to do his work and must pay him his wages also such an one is every careless comer to Gods Worship who never mind or matter their pleasing of God therein provided they can but merit a good opinion amongst Men thereby Alas men are but standers-by it is God who is the only allower and approver of our Holy actings He is not approved that commendeth himself or is commended by men but whom the Lord commendeth 2 Cor. 10.18 He is not a Jew that is one outwardly c. Rom. 2.28 29. God seeth not as man seeth 1 Sam. 16.7 Oh then how careful and conscientious should we all be not so much to please Man why he is a looker-on only and judges the outward actions But especially God who judges inward Affections cuts out work and pays us wages Mat. 20.1 2. The second particular is the ground of that Inversion or the reasons of this Disparity the Causes why the one was accepted and the other rejected There is a twofold difference here very remarkable 1. Of their Persons 2. Of their Actions 1. In regard of their Persons and that is also twofold 1. God put or set the Difference And 2. He saw the Difference 'twixt those two Person unto Abel God had respect but unto Cain he had not Gen. 4.4 5. From the former of these take this first Observation 'T is the most wise God that puts or sets the Difference twixt one man and another twixt a good and a bad Man as here twixt Cain and Abel 'T is the Free-grace of God that is the main Fundamental cause of Difference preferring Abel before Cain This was the Head and Fountain of that discriminating and distinguishing Difference between them as afterwards betwixt Jacob and Esau of whom 't is said before they were Born neither had done good or evil Jacob have I loved and Esau have I hated Rom. 9.11 12. Hath not the Potter power over the Clay v. 21. Where God compares himself in respect of his Soveraignty over all Men not to a Goldsmith whose Materials he works upon are precious as Gold Silver and precious Pearls but to a Potter who always works upon base and sordid Matter as Clay No better is Mankind in that Massâ corruptâ or corrupt Mass of the faln Estate yet God out of that filthy Lump of Earth or Clay maketh one Vessel for honour and another for dishonour as here Cain and Abel even before they were Born God put a difference betwixt them in his Eternal Purpose and Decree God Elects not from foreseen Faith or VVorks but from Free-grace and being a free Agent
and Almonds as a present to his Joseph the Lord of the Land of Egypt Gen. 43.11 How much more ought we to prepare the best of our performances as a Spiritual present to our Joseph our Jesus who is the Lord of all Acts 10.36 Lord of all Lands of all persons of all things Lord of the Church and Lord of the World yea Lord of Heaven as well as of the Earth Mat. 11.27 and 28.18 Can we et any thing too good for so good a Lord. 2. We should tremble to be Cainites in our Worship of God lest Cain's Curse come upon us Josephus gives this Character of Cain that he was Covetous and Narrow-Souled grudging God his best yea turning over many a Sheaf to pick out the worst and lighted for his offering to the Lord. Just such doings are found among too many men There be three sorts of Cainites in the World 1. Such as spend many hours in Vanity yet cannot spare one hour for God and the good of their Souls 2. Such as are profuse in Villany upon their Lusts yet can find nothing to bestow in Pious and Charitable uses upon the Lord. 3. Such as swatter away all their Youth-time while the Bones are full of Marrow and Veins full of Blood both as ponderous Sheafs in ways of both Vanity and Villany and think to put off God with the poor pined Sheaf of their Old-age as if the great God would be put off with the Devils leavings whereas all our four Ages are due to God 3dly Cain offer'd of Dead things as was his Sheaf but Abel of Living things as was his Sheep as sensitive things are of a more noble nature than Vegetative so living services are better than Dead ones and such are all duties done in a formal perfunctory and superficial manner as Cain did 'T is true Abel's Burnt-Offering was more Honourable than Cain's Minchah or Meat-Offering in themselves for shedding of Blood was the staple Service in slaying their Sacrifices which pointed the Lamb slain from the Worlds foundation and there was no shedding of Blood in Cains Sheaf as there was in Abel's Sheep yet had Cain's Minchah been the best of the kind it had been acceptable but Cain's carelesness in the choice was the aggravation and the Dead Fly in the Apothecaries Pot of precious Ointment Eccles 10.1 he did not offer in Faith as Abel did but doubtingly and grudgingly looking upon it as lost labour what he laid out upon the Lord and never minding the recompence of reward Heb. 11.26 'T is the Fathers saying opimum Deo debetur optimum pro Religione pro gratitudine optimum God may challenge all from us who receive our all from him why should we grudge our Fat and our strength for God and lay out as liberally for the Lord as the Lord layeth out liberally for us why should his Heart and Hand be enlarged towards us and our Hearts and Hands be straitned towards him The second Difference in their action was in respect of their Devotion and Affections Abel offer'd in sincerity but Cain in Hypocrisie Abel did it out of Conscience to please God his Heavenly Father but Cain did it out of conformity only to please Adam his Earthly Father who had brought him up in that way of Worship and not out of any love to God Hence the second observation The bare outward action of Divine Worship will not commend us to God without inward affection God is not taken with glozing shows and formalities but requires Truth in the inward parts Psal 51.6 and would be serv'd sincerely out of love to his Name and zeal to his Glory He loves not a seeming without a Being and Real Religion he seeketh true Worshippers Joh. 4.23 24. Inference Then God is greatly to be feared in the assemblies of the Saints Psal 89.7 he is to be feared every where but especially in the place of his Worship The Heathen Poet could say Jovis omnia plenae all places are filled with Jehovah especially Bethel the House of God though out of doors and in the open Air Gen. 28.17 Where Christ's Disciples are gathered together in his Name Mat. 18.20 Oh then how should we demean our selves as in Gods presence Act. 10.33 Are Women enjoin'd modesty because of the Angels 1 Cor. 11.10 how much more we sound piety because of the God of Angels We should all be what we seem to be be to God what we seem to be to men and we should be to God at all times what we sâ—â—m to be to men at any time therefore should we have Grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Heb. 12.28 29. Alluding to that fire which consumed Nadah and Abihu for offering strange fire Lev. 10.1 2. False Affections are no better than strange Fire Oh that all may beware of of strange fire lest consuming Fire come down upon us and so write our sin upon our punishment or at least that Cains Doom come not upon us to be rejected of God But the 3. And principal difference that distinguished Cain and Abels action was Faith which is indeed the prime cause of all the other differences Abel offered in Faith but Cain did not so Heb. 11.4 'T was Faith that denominated Abel a Righteous man and Cain was a wicked man because he wanted Faith It was Faith that made Abel offer uberiorem agnum as Erasmus reads it a fatter and fuller Lamb or Plurimam Hostiam according to the Vulgar Latin a more plentiful Sacrifice by Faith Abel offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Mountague Such as was first in nature in order and in excellency But Cains Infidelity or want of Faith undid him he did not only bring Macrum Sacrificium a lean Sacrifice but he did not divide aright for God Cain rectè obtulit non rectè divisit he offered rightly but he divided not rightly he gave God opus personae not ipsam personam not himself but of his Abel offered as well Se ut de suis himself as his Sacrifice which Cain did not From hence the third observation Every devout and Divine action receives from this grace of Faith its due and dignifying denomination 'T is Faith here that distinguisheth the Matter Nature and Property of this Religious action It is Faith that made Abel come to God with an honest and good heart Luk. 8.15 And out of a sense of duty and Love to God but Cain came in his Infidelity with a false and unsound heart so offers up his poor Starvling Sacrifice to God This may thus be exemplified Isaac commanded his Son to make him savoury meat such as he loved Gen. 27.4 And hereupon both Jacob and Esau his two Sons prepare savoury Morsels for him and bring it to their Father but it was Faith that did distinguish both their persons and actions Jacob by his having Faith got the blessing and Esau by his wanting Faith lost it 't
he is Impassible therefore that any thing should grieve him is Impossible The cause by a Metonymy is put for the Effect The second Enquiry How did God resolve to ruin man How did he resolve to marr man as he did repent to make man Answ This is the positive part as the former was the Negative and both must be understood after the manner of men who usually say in cases of high displeasure I 'le consult no more I 'le dally and delay no longer I 'le resolve to ruin them that are in the power of my hands Thus saith God here My Spirit shall not alway strive c. Gen. 6.3 That is The Spirit of Christ in those few Godly Patriarchs who lived in that corrupt and incorrigible age did strive with the stubborness of that old wicked World 1 Pet. 3.18 19. Both Preaching to them Gods good ways and protesting against their evil works yea and this Spirit of Christ had suggested many a good motion in the very Consciences of that sinful offspring which they Resisted and Rejected as Acts 7.51 Now Gods Spirit is a delicate thing as some read Psal 143.10 If grieved once he may be driven away for ever Here he is weary with striving and urging them to Repentance for Sin and Reformation of life This doing despight to the Spirit Isa 63.10 Eph. 4.30 Heb. 10.29 moves God to come to a Final resolve for their total ruine I will destroy both Man and Beast v. 7. God hates sin worse than he hates the Devil for he hates him only for sins sake but he hates sin for its own sake God hates Man for sins sake and Beast for mans sake he will be revenged of both the Beast that was created for man perished with man What had those poor sheep done as 2 Sam. 24.18 They all alas are undone by mans sin and are for his Punishment to be marr'd with him as they were made for him This is a branch of that bondage which the creatures are still subject to and grievously groan under yet waiting for deliverance from it Rom. 8.21 22. The second particular is The causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impulsive procuring cause and occasion of all this divine displeasure in so repenting of making man and so resolving for marring man and the whole sublunary Creation for mans sake was mans sin in General and it was all kind of sins in all Sorts and Sexes also in particular as the Evangelist Luke doth most roundly deiver it in a most Elegant Asyndeton saying universally They Ate they Drank they married c. Luk. 17.27 28. Without the copulative And between these actions as if they passed without Intermission from Eating to Drinking from Drinking to Marrying c. They follow'd these things so close as if it had been their sole and singular work and they born for no other end in the World summum bonum in Ventre aut sub Ventre posuerunt Those Antediluvian Belly-Gods made their Gut their God which is but a Dunghill Deity so rendring themselves far worse than the sorry Scavengers who live honestly by emptying Privies but those lived wickedly as if only to fill them Eating and Drinking on Earth what they were to digest in Hell from their Gluttony and Drunkenness they passed on to carnal concupiscence for sine Cerere Baccho friget Venus and est Venus in vinis Gluttony c. is the very Gallery that wantonness walks through not so much in lawful Marriages for that Luke nameth not v. 28. Chap. 17. as he doth v. 27. But in unlawful matches Such as their Lust Liked and Loved not only in their unequal Yokes of Polygamy but also of Sodomy too that odious concubitus qui non utrinque resolvit as Ovid Phraseth it and they Planted and Builded for the use of Posterity neither taking any notice of Noahs Predictions nor of their own Peril Their wits they had buried in their guts and their brains in their bellies Whoredom and Wine c. had taken away their hearts Hos 4.11 All universally were no better Hence the second Observation An Universal or General defection is amost certain fore-runner of an Universal and General Destruction All here of all Sorts and Sexes were departed from God all kind of sins were common amongst men In families were found promiscuous Lusts unlawful matches c. In the State abounded Tyranny Violence Oppression and all kind of Injustice In the Church appeared contempt of Gods Command abuse of Gods Patience unto Presumption and a despight of his bounty unto a fatal security in sin All these aforesaid abominations they wrought in Gods sight and God seemed for a long time silent and unconcerned Therefore their hearts grew fat as brawn they were set upon their Villanies and would lose no time therein Hence our Saviour saith They did know nothing nor indeed would know any thing until the very day that the Floud came Mat. 24.38.39 Into such a dead Lethargy were they cast by their notorious Impiety All flesh had corrupted his way Gen. 6.12 This was a ready preparation and provocation on mans part for an Universal Perdition from Gods Justice they were now grown ripe and ready for Gods Sharp Sickle Rev. 14.15 18. ☞ Note The wickedness of man was great in the Earth Gen. 6.5 The World was now grown so foul with sin that God saw it high time to wash it clean with a Floud A Deluge of Sinning must now bring a Deluge of Suffering And their sin so heinous had given the very Earth so deep a tincture and a stain so engrained that it must lye soaking under water for about a twelve-month before it could be Rinsed and fitted for mans life again The Old World had heaped up such a multitude of horrid sins as the top thereof higher than Babels Tower reached up to Heaven and fetched such a floud of water from thence as reached up again to Heaven There was a grand superfluity of naughtiness Jam. 1.21 before there was so great a superfluity of overflowings of the Flouds Mens sins went over their heads as Davids did Psal 38.4 before Gods Judgments which their sins sent for came down upon their heads The World was drowned in wickedness before it was drowned in water their sin was writ on their punishment The second Note is Sin had its Advance the same way that it first had its Original both for Organ Object and Subject As a Woman was the Subject of the first sin so Women were here Satans Instruments to promote sin As the beauty of the Apple was the Object that bewitched the first sinner So the beauty of the Daughters of Men was that the Tempter presented to the Sons of God to render them manifold the Sons of the Devil 'T is said there is scarce any notorious sin but a Woman hath a hand in it as is observed quite through the Word and through the World and the Organ Satan used both in procreating and procuring the first
which his posterity say they suffered so long and so hard a bondage in Egypt bur as God must be Trusted so he may not be Tempted by neglect of lawful means so it was not Diffidence but Obedience in Abraham to seek out necessary supply Gen. 12.10 however no sooner was he come thither but his Wives Beauty had like to have betrayed her and him for her sake had not God over-ruled the matter assoon as some pick-thank People saw her they tell tidings hereof to Pharaoh's Parasites or Courtiers and they to the King If a Ruler hearken to lies all his Servants saith Solomon are Wicked Prov. 29.12 Flattering Courtiers please Princes Humors to an Hair as Doeg did Sauls and gratifie their Lusts though to the procuring of their own Plagues as here and 2 Chron. 24.17 18. where the Court-Parasites Fawned upon young Joash and flattered him into wicked ways Fair words make Fools Fain as saith the Proverb insinuating he had been a King without a Kingdom and had been subject to his Subjects during Jehojadahs days now that he was Dead himself must assume his Royal Power and give liberty for men to live as they list and not confine them to Gods Temple c. Thus likewise Sarah was sent for to Court by the like insinuations and probably was by a Marvellous providence put into the House of the Women in order to Pharaoh's Bed as Esther was purified for a time in order to Ahasuerus Esth 2.8 or as others say for no worse purpose than to wooe and win her good will to become his Wife and therefore did be entreat Abraham well for her sake Gen. 11.15 16. that he might not be a back-friend but sollicite his Sister for her free consent Thus she was brought into the Bryars so that neither she could Extricate her self nor could her Husband help or so much as own her Then comes God undoubtedly at both their Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine both to save Sarahs Chastity and her Husbands Life the Lord Plagued Pharaoh with great Plagues saith the Hebrew or Tormented him with Torments as set upon the Rack saith the Greek v. 17. not because he had defiled her but that he should not Defile her God gave him this diversion he had then something else to think on than the satisfying of his Lust the Hebrews say that Sarah had a Tutelar Angel who upon her Prayer to God Vaienagang nagagnim smote Pharaoh with Plagues either with a Tumor upon his Groin or with an Ulcer upon his Privy Parts or with a Gonorrhea such a running of the Reins as render'd him incapable of Defiling Sarah and as 't is said of her after Gen. 20.16 Thus she was reproved so it may be said of her here Thus she was preserved The Lord is the preserver of all those that hang their Hope and their Help upon him who is called the Hope of Israel and Saviour thereof in time of trouble Jer. 14.8 9. These things are an Allegory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.24 what God was here to Sarah that he is to his Church she hath a Tutelar Angel indeed even the Angel of the Covenant Mal. 3.1 and of Gods presence Isa 63.9 her Redeemer who Redeemeth her from all Evil Gen. 48.16 he will come as out of an Engine and preserve his People when at a pinch Abraham had done all he could and 't was but a sorry shift to deny his own Wife this brought him into the Bryars and he could find no way out he commends his case to God for preserving his Wives Chastity and no doubt he had many an heavy Heart for her vvho suffer'd by his default and she again for him God upon their Repentance provides graciously for them both she is kept unpolluted and he is greatly enriched for her sake though the Rabbies say it vvas because he had taught Egypt Astronomy They are both of them safely dismissed vvith the Kings ovvn conduct Gen. 12.20 1. Oh what a shame it is that this Heathen King should abhor Adultery whereas many Kings now called Christian and should know better things even wallow in the practice of it 2. Oh how sad it is for Saints to fall justly under the reproof of Sinners God had reproved Pharaoh ver 17. and Pharaoh reproves Abraham ver 18. for telling him a Lie out of fear We should lead shining Lives in the sight of the World 1 Pet 2.9 c. 3. Oh who would not serve such a God as turns our Errours and evil Counsels into the greatest good as here c. 2. Sarah was in danger again in Gerar as before in Egypt for her Beauty though at that time Ninety years old Gen. 10.1 2. Lis est cum formâ magna pudicitiae her Beauty was her Bane this time also had not God who miraculously preserv'd it to this great Age been her Guardian and preserv'd her also Abraham the Father of the Brood of Travellers was oft Journeying from one place and sojourning in another hence was he call'd Abram the Hebrew of Heber which signifies a Pilgrim or Stranger so he was while on Earth expecting his Home in Heaven He is driven out from the Plains of Mamre Gen. 18.1 with 20. either by Famine as his Son Isaac was after Gen. 26.1 or for sorrow at the sight of Sodom's Ruine or as annoyed by that pestilent Air which arose from the Sulphurous Rubbish thereof or as loathing Lots Incest or as desirous to do good to many however that this remove brought him into a snare is certain though the cause of it be uncertain He falls into the same sin the second time both against piety towards God in distrusting him and using indirect means and â—â—ainst Charity towards his Neighbour in exposing his Wife to Abimelech's pleasure and â—â—â—elech to Gods displeasure No doubt but Abraham had repented of his former Dissimulâ—◠〈◊〉 which made the Lord move Pharaoh to deal kindly with him so as to give him Sheepâ—â—â— Oxen c. Gen. 12.16 The best of Men are but Men at the best and may fall again 〈◊〉 the same sin they have truely repented of None are able to define how oft and into how heinous but surely not oft into the same sin which is heinous and scandalous 'T is a great Remark put upon the Patriarch Judah that he knew Tamar again no more Gen. 38.26 'T was no sin of Custom that which is so is no Infirmity of Saints but rather an Enormity of Sinners who cannot cease from sin 2 Pet. 2.14 God gives it as a great aggravation upon Israel's sin saying This have ye done again Mal. 2.13 and how oft did they provoke him in the Wilderness c. Psal 78.40 'T is a graceless one that drives the Trade of sin Here again Sarah is taken into the King of Palestina's Court as before into the King of Egypt's and God through his tender Care over his Children fetches her off and out without harm Gen. 20.1 2 3. Joshephus
meekness of Wisdom Jam. 3.13 It must he a wife meekness Wisdom must be both its cause and its quality It must be such as is only opposite to an heady and furious fierceness which knows no due bounds not to a well-grounded and well-guided Zeal and Fervency of Spirit Rom. 12.11 The Spirit appeared not only in the form of a Dove Mat. 3.16 but also in Cloven Tongues of Fire Acts 2.3 4. There is a blessed consistency of the Spirit of Power and of Love 2 Tim. 1.7 Nazianzen gives a good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let meekness be mixed with wariness then is it wise meekness or meekness of VVisdom We must neither be Foxes for subtilness nor yet Asses for silliness couching under every Burden without complaint Meekness many times brings on Injuries God requires not we should be as the silly Sheep that suffers the Crow to stand upon her Back and to pull off Wooll from her side Paul wishes us wise to that which is good as well as simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Horns not Horned Beasts to push others to evil Rom. 16.19 A Second Objection or Doubt cloth arise to be answered As 1. Whether Rebekahs Device and Advice for circumventing Blind Isaac be excusable 1. Answ Negatively If this act he weighed in the Ballance of the Sanctuary the sacred Rule so far as her project was promoted by any transport of Carnal Affections and Private Respect to her beloved Jacob together with a particular prejudice or grudge against Esau 't is not Excusable For 1. She Sins against her Husband Isaac whom being blind she deludes laying a stumbling block before the Blind which the Laws calls a Cursed Act and Curseth the Actor Deur 27.18 2. She Sins against her Son Esau whom she designs to deceive of his Fathers Blessing which seemed to be his due as he was their first Born 3. She Sins against her Son Jacob whom she should have taught better things than to lye many lyâ—â— and thereby to deceive his own Father which moreover might have brought upon him his Fathers Curse as he feared and which must unavoidably expose him to his Brothers Implacable Hatred 4. She Sins against her self and agâ—â—â—st her own Soul Numb 16.38 in imprecating with a weak and Womanly precipitancy the Curse her Son feared upon her self v. 12 13. desiring his danger of the doubtful Issue of that deceit might be upon her 5. She Sins against God lastly in carrying on his Holy Counsel by Unholy Contrivances as Lying and Deceit not willing to wait till God make good his own Oracle but doing evil that good might come thereby contrary to the Apostles Rule Rom. 3.8 2. Answ Positively This fact of Rebekah may be excused though it seem a sinful project as in those live respects aforesaid yet in truth it might all flow from a strong Faith in her working wisely not so much to deceive her Husband as to correct his Errour in his acting contrary to Gods Oracle going about to give the Patriarchal Blessing to the wrong object Though all the Actions of Holy Men and Women cannot be excused but are set down in Scripture for Caution not for Imitation Yet in doubtful cases wherein probable reasons may be rendred Charity bids us chuse the better part and not to condemn without cause For clearing this point two things are considerable First The Matter of the fact to wit the translating of the Blessing upon Jacob herein Rebekahs Faith might manifestly operate upon solid grounds As 1. Upon the Divine Oracle The Elder shall serve the Younger 2. Upon that wonder at the Birth that Jacob took hold of Esau's Heel 3. Upon the sale of the Birth-right 4. Upon Esau's Profaneness and Departure from the Covenant in wicked Marriages The Second is The Manner of her translating the Blessing from Esau to Jacob seemeth most dubious as to the Quo Warranto in divers circumstances yea 't is the common opinion of the Antient Fathers that Rebekah did all by a Divine Instinct and Warranty from Heaven which notwithstanding makes not God the Author of fraud and lying For 1. There is a good craft as well as a bad the bad is when one thing is acted and another feigned for the hurt of him whom the design is to deceive this was not Rebekah's deceit but it was a good and an honest craft to reduce her Husband from a gross mistake such projects and politick practices are so far from being condemned that they are sometimes commended as in the Faithful Physitian who beguiles his fond Patient in order to his cure giving him some effectual remedies which if he knew them he would not take them So in the tender Mother who oft is constrained to cheat the froward child to bring it either to eat or sleep None condemn Pauls for using craft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high point of Heavenly Wisdom Dan. 12.3 to gain the Souls of the Corinthians 2 Cor. 12.16 nor Christ for seeming as if he would go further than Emmaus to stir up the Disciples desires for his abode with them Luke 24.18 29. As to the five Articles wherewith Rebekah is Arraigned in the first Branch they all may be thus answered in order 1. She did not lay a stumbling block before the Blind but rather remov'd one out of his way by directing Isaac into a right way of obeying and accomplishing Gods Oracle 2. 'T was no Injury to Esau for she design'd not to bereave him of any thing that was properly his due the Blessing belong'd not to him but goes with the Birth right 3. Neither did she corrupt her Son with pernicious counsel but rather corrects her Husband with pious prudence her honest advice and device did no damage to Isaac which he never complain'd of after to her but confirms it as profitable counsel to them both neither did it incur the danger of a Curse which Jacob feared as the event did demonstrate nor that deadly hatred of Esau against Jacob for this happen'd by accident from his malice 4. It was not Female rashness but certainty of Faith that made her Prophecy a good Issue saying Only obey and upon me be thy Curse thou vainly fears though as to second causes the counsel seem'd doubtful but she surely saw a good event from Gods Oracle which she believed 5. Neither did She act against God herein but according to God and his will declared to her in his Oracle besides other Providences to be spoke of in the last remark concurring to demonstrate the mind of God to her and therefore she was not to wait till God by some miracle should confer the Blessing on Jacob but upon this emergency uses those means an honest Wile to effect it it follows then she did not do evil to procure good and if she gave good counsel Jacob sin'd not to take it but more of this afterwards The Fifth Remark or remarkable means of Jacob's obtaining the Blessing was the over-ruling Providence of God
this City to learn some Fashions and Manners from the Citizen Damosels This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vain Curiosity the Wisdom of the Ancient Heathens call a Pest and shew how it should be shunned accordingly This Homer teacheth in the Moral of his Fable concerning the Mouse which being Ambitious of the Frog's Friendship left her own Paternal House and went out of Curiosity to view the Frog's Kingdom that lay under Water where the silly Mouse once plunged in was soon Drowned 'T is great pity that any of our Daughters should become no wiser than this silly and simple Mouse so childishly to expose their Chastity by their Curiosity 'T is an odd yet a wise Saying in Ecclesiasticus If thou have Daughters keep their Bodies with care and shew not thy Countenance overchearful to them That is let not your fond Indulgency give them too much Liberty in Gadding abroad especially if she be one as the Poet expresseth it that is Nubilis apta Viro Ripe of Years and capable of being Defiled no care can be accounted too much for their preservation especially in our Debauched Days wherein the Apostles Rule is almost rased out Let every one keep their Vessel in Sanctification and Honour 1 Thess 4.4 And that Whoremongers God will Judge Hebr. 13.4 The Fourth Inference is If this mischievous Miscarriage happen'd to Jacob's House through the Indulgency of the Mother in too much Cockering her dear and only Daughter This sounds a loud Alarm to All over Fond Mothers whose over-strong Affections will probably bring over-strong Afflictions And where they do love too much they may possibly Grieve too much as Leah here who might read her Sin writ upon her Punishment Dinah is call'd the Daughter of Leah here by an Emphasis for Leah was but Jacob's first Wife by intruding her self into Rachel's Right and Room If she did think upon that wrong done by her both to Jacob and to her Sister she might now take an occasion to reflect upon her self and remember her own Sin which this Miscarriage of her Daughter might well remind her of for as she the Mother became a Wife too soon by her own Fraudulency so Dinah the Daughter became not a Wife soon enough being made a Bedfellow to him whom she had not time to call her Husband by her own precipitancy which if help'd forward by Leah's doting Indulgency supposing as before her Heart as tender as her Eyes she might see cause enough now to wash her tender Eyes with whole Floods of Tears on this double account yea Jacob himself felt God's Hand upon his Back so laid his own hand upon his Mouth smothering his Grief v. 5. The second Mischief and Miscarriage in Jacob's House was the Massacre made upon the City Shechem wherein Dinah had been Defloured by his two Sons Simeon and Levi. This followed the first Mischief as the Effect doth the Cause and as the Threed doth the Needle In the first is held forth the heinous sin to wit the Rape upon Dinah In this second is contained the grievous punishment for that great sin which was inflicted upon the whole City This punishment is 1. Projected 2. Prosecuted 3. Executed 1. 'T is projected that Revenge should be taken some way or other for this Intolerable Affront done to this Honourable Family wherein are considerable 1. The Inducement to and 2. The Opportunity for some Revenge 1. The Inducement was twofold 1. Jacob's Silence Gen. 34.5 Curae leves loquuntur Ingentes stupent Great undoubtedly was his Regret and Grief who now had as much cause to lament Dinah as a Harlot as ever he had to love her as a Virgin yea as his only Daughter yet his prudence made him patient and to hold his peace as other godly men did after him Levit. 10.3 and Psal 39.10 Accepting the punishment of his iniquity from a Righteous correcting God Levit. 26.41 He saw this severe Rod that smarted upon his back was yet laid on by his Heavenly Fathers hand therefore he smothered his sorrow with his silence whereby no doubt his heart was like to break for want of a Due Vent Expletur lachrymis egeriturque dolor That sorrow is many times the greatest at the heart which hath the least vent at the mouth or eyes as Job 2.13 Alas what could this good old Patriarch do but patiently acquiesce in God's Will and calmly cast himself down under his mighty hand well knowing that no impatiency or passion of his could procure again that Virginity which his dear Dinah had lost The second Inducement was his Sons both grief and wrath v. 7. a pair of unruly passions especially when combined and in complication as here then make they the strongest Conspiracy as 2 Sam. 15.12 These two head-strong Affections riding as it were upon the backs of each other so transported those Sons that they did not only prosecute but also execute their Plot and Prâ—ject of Revenge and thought they had good reason to do so madly as they did and that there was some sense in their sinful sin yea and that they were more chary of their Sisters Chastity than her good Father was and disliked Shechem's Lewdness more than he This is plain by two passages the first is before the Massacre in declaring the ground of their grief and wrath because Shechem had wrought folly in Israel v. 7. which was more than silent Jacob their Father had yet said to them and wherein they did indeed say no more than what was right giving that filthy Act its due Accent and Aggravation 1. Styling it Folly in the most proper sense for Sin and Folly in the Scripture-phrase are names of the same naughtiness as Josh 7.15 and Judg. 20.6 2 Sam. 13.12 c. and the Reason that these two are convertible Terms is very cogent what greater Folly can there be in the World than to refuse the greatest good to wit God and to chuse the greatest evil to wit Sin and that to the hazarding of the loss of the best thing within us that is our precious Souls yea and the best thing without us too that is the Kingdom of Heaven And 2. Folly in the sublimest degree and in its worst situation they brand it with an Emphasis calling it Folly in Israel that is in the Church where Fornication should not be so much as named Eph. 5.3 much less committed there Sin is odious every where but most of all among Saints A Thistle is tolerable in the Wilderness but 't is intolerable in a Garden of Pleasure The second passage was after the Massacre in their irreverent and unson-like Repartee they returned to their Aged Father who reproved them for their Rage and rash Revenge v. 30 31. Should he deal with our Sister as an Harlot say they no nor should they have dealt so cruelly with their Confederates as if no better than Brutes whom they first couzened into a Covenant and then basely and barbarously yea brutishly butchered them Therefore Jacob's
hand and so escape the Snare and the Sin No that I dare not do for she hath already threatned to accuse me to my Master whereby I shall be endanger'd to lose my life as well as liberty and good name for my Garment left in her hands will be brought in as an Evidence against me Oh what shall I do Yea his strait was the greater if as some say she held him with such strong hands and struggled with him for so long a time till some of the Servants she complained to v. 14. were returned from the Feast of Triumph Oh what Man what Good-Man nay what of the best of Men would not have been bewitched with the Charms of this Flesh-pleasing Temptation under all these aforesaid Circumstances Yet Joseph's Bow abode in strength being strengthened by God his Chastity cannot be conquered though in a strait not betwixt two but three or four great Evils Behold here how this Goodly Person so call'd Gen. 39.6 was entangled in Satan's snare wherein he had been hurry'd head-long to Hell had he not been more goodly on the inside than he was on the outside Gratior est Pulchro veniens è corpore Virtus Vertue has a better Grace that shineth from a comely Face His Brethren had rob'd him of his Garment but not of his Grace which enabled him here to abide the shock of this Temptation and fortify'd his Soul so in this desperate Conflict that he comes off Conqueror If ever any one Mortal man were famous for having all the four Cardinal Vertues at once surely it must be this Joseph at that Juncture where we may behold as in a Mirrour 1. His Temperance in his not being inticed to folly no not by his own over-kind Mistriss or Lady inticing him she the Tempter knock'd at the Door of his pure Heart and chast Soul with the Hammer of Temptation but found none to open the Door and to give either Entrance or Entertainment to so great a wickedness 2. His Justice in his not being perswaded to do his own very kind Master such a manifest Injury as treacherously to defile his Marriage-Bed 3. His Fortitude in his not being overcome by so many and daily renew'd Assaults yea and Violence at last but persevering to the End in his Holy purpose 4. His Prudence in his nor being altogether at a loss when surrounded with all those straits aforesaid but prudently Answers the Dilemma or rather Trilemma the Two-horned or rather Three-horned Argument aforementioned Shall I yield or shall I fly or shall I leave my Garment He at length in profound Wisdom answereth E duobus malis minus è Tribus minimum est eligendum of two Evils the lesser of Three the least of all ought to be chosen Though this Philosophical Maxim hold not true as to Moral Evils none of which are matter of choice the least no more than the greatest none of which must be chosen for God never necessitates any Soul to sin yet stands it good as to Inconveniencies either when opposite one to another or when an Inconvenience is opposed to something that is morally Evil as all Sin is and this was Joseph's Case to yield unto his Mistriss was a plain and palpable Sin to leave his Garment in her hand and so to flee from her and from sinning with her had no Sin or moral Evil in it 't was at worst but an Inconvenience and might produce bad effects as it did afterward yet Joseph's Prudence suggested to his Soul that the least sinning was far worse than the greatest suffering how much more this Sin which he call'd a great wickedness and whatever were the evil Consequences he might suffer by leaving his Garment behind him yet therein he did not Sin Hereupon he resolves with himself to break from this brazen-faced Curtizan and to flee away without his Garment trusting Providence with the Issue of Life Liberty and good Name rather than he would offend his God his Conscience and his kind Master by committing such a filthy Iniquity Thus he being as it were environ'd round about as with manifold Temptations from Hell so with those four Theological Vertues or Graces from Heaven did stoutly Resist the Devil Despise the World and Subdue the Flesh his Bow abode in strength being strengthened c. This is the second time that poor Joseph was strip'd of his Garment before by his Brethren and now by his Mistriss before by the Canker of Envy and now by the Violence of Lust before through Necessity but now out of Choice before to deceive his Father but now to incense his Master Joseph stays not to parley with her he had done that before to no purpose and now the Temptation was got too high for either Pleading against it or pushing at it 't was safer to flee from it than to fight with it and though he was strong enough to rescue his Coat out of her hands he runs from her These Premises produce the third Archer that shot sore at Joseph also to wit Potiphar his Master whom his Mistriss basely perverted from a kind Friend to Joseph to become his cruel Enemy because she could not pervert Joseph from his Chastity to commit Adultery with her And his overmuch Credulity to his wanton fallacious wife was the cause of his overmuch Cruelty to his chast and innocent Servant This wicked Woman shoots two Arrows at Joseph 1. At his Soul in foully tempting him to Sin 2. At his Body in falsly accusing him for Sin This succeeded casting him into Prison that though he could not be cast into Sinning yet is into Suffering The History hereof consists of four Parts all relating to Joseph's Malady after which follows the mitigation of that Malady in the close of all First His Malady or Misery l. Began in her clamorous Exclamation against Joseph Gen. 39.13 14. upon Joseph's Escape she crys out to those few that went not to the Feast and call'd Whore first as the common Saying is causing them to become her prepared pick'd Witnesses against poor Innocent Joseph where her Incontinency brought forth still more and more Impudency to cry out and say to those few about the House See he hath brought in an Hebrew to Mock us c. v. 14 15. in which filthy Calumny many Remarks are before the Eyes of an intelligent Mind She belches up and blusters forth out of her black Mouth it being as black as her Body her self being a black Gypsie or Egyptian a whose bundle of Rage Revenge and Lies all at once As 1. She dissembles high Displeasure against her Husband for bringing this Hebrew into the House calling him He by way of Scorn and contemning to call him by his Proper or Common Name 2. She calls her faithful Servant an Hebrew in the way of contempt also for the Hebrews were abhorred of the Egyptians Gen. 43.32 3. She wishes her Husband Hang'd as it were for buying and bringing this Hebrew into her House 4. She aggravates her pretended
25. They must be Pharaoh's Slaves and Drudges in Building Treasure Cities for him Exod. 1.11 At this Juncture Moses is born brought out of Eminent Danger brought up a Courtier by Pharaoh's Daughter banish'd thence into Midian and there Married c. Exod. 2. from Midian God calls Moses sends him Embassadour to Pharaoh with small Success Chap. 3.4 5 6. Pharaoh harden'd his own Heart adding Sin to Sin the Devil hardened it as God's Jâ—ilour and as a Spirit tempting to Sin but God harden'd it in a Judiciary way as a Punishment for his Sin Then came the ten Plagues upon him and his People Chap. 7.8 9,10 11. each higher and deeper drenching than other Secondly The Concomitants when God had by his ten stroaks at Pharaoh's hard heart extorted a Dismission of his People out of the Tyrants hands Israel began his Journey out of Egypt having first the Law of a yearly Passeover ordained for their Observance Chap. 12. and the Consecration of the first-born Chap. 13. They depart from Succoth not the right way to the Mediterranean Sea by Palestine but to the Red Sea by the Wilderness thence coming to Aetham c. Pharaoh pursues them Chap. 14. and is Drowned for which was Sung a Song Chap. 15. At their coming to the Wilderness of Sin they want Meat Chap. 16. at Rephidim They want Drink and are Assaulted by the Amalekites Chap. 17. Moses complains of the Burden that the Government of Six hundred thousand Men c. should lay upon his Shoulders Chap. 18. Then they came to Mount Sinai the place designed for meeting God Exod. 3. and Chap. 19. Thirdly The Consequents are two great things First The Giving of the Law And Secondly The Erecting of the Tabernacle As to the first There was 1. The Preparation for it Chap. 19. 2. The Promulgation of it Chap. 20. not only of the Moral but also of the Ceremonial and Political Laws Chap. 21 22 23. Then 3. the Confirmation of all by a Solemn Covenant entred into betwixt God and Israel Chap. 24. and when forseied by the Golden Calf was again renewed with the two Tables of Stone c. Chap. 34. As to the Second the Pitching of the Tabernacle The Form 1. was shewed to Moses in the Mount. 2. The Matter And 3. The Makers of it all prescribed by God and described in his Word Chap. 25.26 27 31. 4 The Worshippers in it the Priests Habits Ordinations and Offices Chap. 28 29 and 30. Next follows the Obstruction of this work by the Idolatry of the Golden Calf Chap. 32. but 't is removed by a Reformation Chap. 33. Upon which the Materials of the Tabernacle are brought together and all placed in their due form and order for erecting the Tabernacle Chap. 35 36 37 38 39. And Lastly When the Tabernacle was compleatly Erected God himself comes and Consecrates it Chap. 40. Now come we to make Remarks upon all these three Premises The first Rank is from the Antecedents of Israel's Deliverance out of Egypt The first Remark from hence is That Divine Compassion is the Foundation of the Churches Deliverance out of her deepest distresses and not any Desert on her part c. The Church of God had lain long even two hundred and fifteen years in a distressed state God having turned the Egyptians Hearts to hate his people Psal 105.25 as much as they had loved them before during all the time of Joseph's Government This fault we may not father upon God as if he were the Author of this Sin for he is not of any Jam. 1.13 14 15 as it is impossible to be so 't is abominable to think it Man's Inclination to Good is properly and peculiarly from God but his Inclination to Evil is from his own depraved heart drawn out by Satan's Suggestions and must be ascribed to God only by Accident God did this saith David that is not positively but permissively in giving the Egyptians an occasion to hate his People for by his multiplying them so marvellously through his Blessing c. They conceited that the Israelites would soon grow stronger than themselves c. Psal 105.24 One and the same Fire softens Wax but hardens Clay God did not infuse this Envy into them the Sun setting is only by Accident the cause of the Night whereof the shadow of the Earth is the proper Cause c. All Hearts are in God's Hands who fashioneth them as to their liking or disliking of others at his pleasure yet without Sin This was a Judiciary Act in God to suffer the Egyptians thus hardly to handle the Hebrews 1. Because some of them were faln to Idolatry Ezek. 20.5 7 8. and 23.3 8. Josh 24.14 2. To wean them from Egypt and to make them long for Canaan 3. That by a just Title they might spoil their spoilers 4. That God might glorifie himself by pouring forth his ten Plagues upon Egypt 5. Because the Sins of the Amorites as well as of the Egyptians were not yet full Gen. 15.16 And 6. Because the Hebrews were not brought to a true and due Humiliation for their Sins till their long and hard Affliction handed them to a saving sense thereof How remiss they were in their Repentance and how hardly wrought up to it God's Complaint of them doth Demonstrate Ezek. 20.7 8. that is I might say what I would they would do what they list so that God was so highly provoked with their obstinacy as his Justice made him say I am just ready to Resolve your Ruin in Egypt and never Redeem you out of the House of Bondage God had as much ado to forbear Killing them as he had Moses in the same Country for neglecting to Circumcise his Child Exod. 4.24 the designed Law giver must not be a Law-breaker But behold how God's mercy triumphs over his Justice Jam. 2.13 but I wrought for my own Names sake c. Ezek. 20.9 10. No sooner were Israel brought to a right sense of their Sins so as they sighed groaned and cried to God but immediately Divine Bowels began to yern and to be broached and bleeding over them Exod. 2.23 24 25. and 3.7 8 and 6.5 and 22 23 27. When Israel understood that God had a seeing Eye an hearing Ear and a commiserating Heart together with his Promise of an helping Hand They fall down prostrate to adore him Exod. 4.31 c. And then began Divine Bowels to yern and to flow forth freely and fully in order to their Deliverance Thus saith God When Israel was a Child then I loved him and called my Son out of Egypt Hos 11.1 that is not so much 1. Because all young things be lovely especially Children not only for their pretty features but for their Innocency ignosceney c. But rather when Israel was unlovely a mere Child having nothing of worth in him to make him desirable while he was an Infant in his Birth-blood Ezek. 16.6 c. the Church's Infancy takes Date from her being in Egypt's
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
for Righteousness from the Law God saith to them as to Israel here Ye have dwelt long enough about that Mountain press to Sion that lays in the Land of Promise the Gospel-Canaan Deut. 1.6 7 8. Be not saith that Father like Oxen that toil a long time and draw in the Yoke and when they have done their labour are fatted for Slaughter The Law is not for Men to continue under but for a time only till they be fitted for and brought unto Christ Gal. 3.16 17 18 24. and 4.1 to 5. Heb. 3.18 19. and 4.6 to 11. We lay too long naturally at the Mount of Legal Righteousness desiring to be our own Saviours and not to make Christ our All Col. 3.11 The fifth Remark is As the place they went from was Sinai and that which they went to in general is call'd Paran Numb 10.12 the name of a great Wilderness of the length of eleven days Journey whereof the Wilderness of Sinai is one part but 't is taken here for the last part of it next to the Land of Promise This Wilderness was a most barren place which made God's maintaining so vast a multitude for so many years together the more miraculous in this Wilderness Ishimael that wild Man dwelt Gen. 21.21 and in it there was a Mountain mentioned Deut. 1.1 and 33.2 but the particular place God brought Israel to after three days Journey in this Wilderness was call'd Taberah because of the burning there Numb 10.33 and 11.3 Deut. 9.22 and Kibroth-Hattavah that is Graves of Lust Numb 11.34 and 33.16 Deut. 9 12. Moses calling them thus that the very names of that place might leave a memorial both of their sin and punishment which Moses makes mention of to imprint it the more in their hearts Deut. 9.24 The sixth Remark is Tho' God's great kindness to Israel had been all along manifested both in marshalling and in marching them towards their promised Land from Numb chap. 1. to the last of chap. 10. Yet chap. 11 c. gives an account of Israel's gross unkindness and unthankfulness to God in their many Mumurings among so many and great Mercies whereby the Rebellious Nature of Man and the Impossibility of the Law to bring Men to God is evidently declared 'T is supposed that their travelling three days together without Resting from Sinai as they had done Exod. 13.18 And again Exod. 15.22 so now again Numb 10.33 this made them murmure Now is Israel led by the Pillar of Glory to their 13th Station Numb 11. where that one place as some suppose hath two several names Taberah and Kibroth-Hattavah by which latter name it is called in Numb 33.16 upon two several occasions In respect of the punishment for their Murmuring it was called Taberah that is Burning and in respect of the cause and the effect Kibroth-Hattavah that is Graves of Concupiscence Tho' others say That this Taberah or Burning was in their three days Journey before they came to Kibroth-Hattavab yet seeing the Psalmist summs up both those supposed sins of Murmurings into one Psal 78.19 20 21. it is not improbable that both those were names of but one place for these Reasons 1. 'T is not likely that those Hebrews should be slain by an extraordinary Fire from Heaven and for dropping a few muttering and murmuring words at a tedious March wherein the Lord strengthened them from all feebleness Psal 105.37 or that after such a signal punishment and Divine Vengeance on them they durst again murmure by lusting for flesh ver 4. Numb 11. The 2d Reason is Their murmuring for flesh is expresly said to be punished by fire Psal 78.21 3ly The Plague mentioned Numb 11.33 is not specified what it was 't is indeed hinted to be a pining away by leanness Psal 106.15 but it might be done by that fire of God spoken of Numb 11.1 2. where by a Prolepsis 't is briefly touched but in the following verses of the chapter 't is more largely explained This Plague might be as the burning of an Hectick Fever yet dispatching with more expedition being rather the burning of the Pestilence So that want of flesh as well as wearisomness of their way in marching three days with their little ones without any intermission in a barren Wilderness was their cause of murmuring ver 1. tho' particularly set down afterwards ver 4 c. But grant this latter be no Recapitulation of the former because there is nothing to distinguish them but probable conjecture however it was a wickedness which God who had pardoned past murmurings Exod. 14.11 15. and 15.24 26. and 16.2 to 28. and 17.2 5. punishmeth here severely For 1. They were pinched with Penury before but now they had Manna 2. They were Rude for want of the Law which was now given to teach better manners 3. They loathed Manna and desired flesh not for necessity but to gratifie their lusts Psal 78.18 30. Beside these general Notes upon the 13th Station take a few more particular Remarks it being so famous for its two names and so famously circumstantiated in Numb 11. The first particular Remark is Israel had many Impediments in their march to the Land of Promise not only from without as from Pharaoh pursuing from Amalek intercepting as before c. but also from within among themselves by their manifold murmurings as here one or as some suppose two at this Station Even so it is with all those true Travellers toward Heaven many Impediments in the way so that the Righteous are scarcely saved 1 Pet. 4.18 it is with much ado The second is God writes our Sin upon our Punishment as 't is said Per quod quis peccat per idem punitur ipse As Nadab and Abihu sinned by Fire and they perished by Fire Lev. 10.2 so those Murmurers here sinned against the fiery Law so called Deut. 32.2 that was spoken out of the Fire Deut. 5.22 Therefore were they punished by Fire out of the Pillar of Fire from whence the fiery Law was given and published Their Perdition is our Caution we may not be Murmurers 1 Cor. 10.5 11. The third is Evil Company is Infectious and catching as the Plague to converse with bad Companions and not to learn their Manners is marvelous Rare and Difficult 1 Cor. 15.33 This mixt Multitude the Egyptians and Strangers that join'd to Israel in their coming out of Egypt hearing of their going to Canaan c. Exod. 12.38 perceiving by these tedious Stations c. that it would be long ere they could come to the promised Land began the murmuring which yet ran like Wild-fire into the Camp of Israel who thereupon are said to weep again ver 4. which might have Relation to the like murmuring a Year before this Exod. 16.2 now they return to their old Vomit and express their wicked Complaints with salt Tears as well as with bitter Words The fourth is where ever there it sinning again on Man's part there will be punishing again on God's part
back 4. They are doomed to wander in the Wilderness Forty Years till their Carcases were all consumed ver 33 34. Children bear the Whoredoms of Parents and wander so long with them including the Year past and part of the second Numb 10 11. All must know to their cost God will not be charged with breach of Promise which was upon a Condition broken by them so could not be whole on God's part Then did Moses Pen the nintieth Psalm for God's shortening Mens Lives c. to cut them the sooner off in the Wilderness Then the seventh and last Observable is Some of Israel's unhappy War with their Adversaries without God and the Ark going with them after their Mourning greatly for this sad Sentence c. ver 34 40 41 42 43 44 45. They in a blind Zeal as the Hebrew signifies rashly climb the Mountain confess they had finned when God gave them cause to cry yet resolve to Sin again in going up against the Command both of God and Moses and without the Ark This Presumption pushes them out of God's Precincts and so out of God's Protection Their Adversaries smote them to Horma which signifies a Curse or utter Destruction After this they wept but God would not hear so they abode in Kadesh many Days Deut. 1.45 46. Thus the Jews dealt with Jesus and John Baptist as those with Caleb and Joshua till Wrath came without Remedy 1 Thess 2.15 16. Because Israel abode at this fifteenth Station Kadesh-Barnea for many Days Deut. 1.46 according to the Days they had abode at Sinai ver 6. which contained one whole Year as they spent a whole Year at Sinai wherein a great deal of Work occurred as before so here we have many Occurrences in this whole Year following also And whereas God bids them upon their Murmuring c. To turn back to the Red Sea Deut. 1.40 The Lord's meaning was that at their next March whensoever it was which came not till long after that Divine Decree of their wandring so long in the Wilderness They should not go forward towards Canaan but right back again towards the Red Sea from whence they came During their long Station at Kadesh after the old Generation were doomed to dye short of Canaan c. sundry other Occurrences happened besides those before mentioned before their Retrograde Motion In the next place after the Judgment upon the disobedient Parents to be worn out in the Wilderness God remembreth Mercy and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children whom He teacheth what to do when they came to Canaan Numb 15.1 to 12. in the Laws of Sacrificing wherein God promiseth to smell a sweet Savour from the Herd and from the Flock and the same Privilege is promised to all the Stranger Proselytes that embrace the true Religion The Sins of both committed by Errour and Ignorance should be equally expiated when they offered up their Homage to the Chief Lord of all from ver 12 to 27. By all which was figured their Reconciliation unto God and his Grace towards them in Christ Thus after the Curse of the Law for Sin succeedeth for our Comfort the Grace of the Gospel by Faith Checkered Work of Black and White proportionably intermingled is look'd upon as very beautiful Work This comely mixture of the black of Justice and of the white of Mercy God often exposeth to publick View upon Scripture-Record not only here but elsewhere In like manner after the Destruction of twenty four Thousand for the Sin of Baal-peor Numb 25. The Lord causeth the Children of Israel to be numbred again Numb 26. and anew appointeth the Land of Promise to be given to them for an Inheritance and repeateth again the Laws of sacrificing at the solemn Feasts in Numb 28. 29. That upon the Example of Wrath upon the sinful Parents He might discover his remembrance of Mercy in Christ unto the Penitent Believing Children Another remarkable Occurrence happened here at Kadesh-Barnea which was the Severity of God's Justice and Judgments against all proud and presumptuous Sinners in General Numb 15.30 for though there be a Pardon ready Sealed in course by God in Christ for all such as Sin by Infirmity Incogitancy Inadvertency or oversight c. Lev. 4.2 13. else we might die in our Sins while the Pardon is providing yet no such remedy is promised or provided for such as Sin with an high hand proudly and presumptuously with an uncover'd face as Onkelos in Chaldee expoundeth it openly and boldly as not ashamed their Sin should be seen of Men. This is call'd the great offence Psal 19.11 And the Reason is rendred because it reproacheth the Lord as if he wanted either Wisdom to observe or Power to punish such presumptuous Sinners who proudly conceit themselves to be out of the reach of God's Rod Ezek. 20.27 There is no Sacrifice for this Sin but the Sinner is to be cut off either by the Hand of the Magistrate where his Deed deserveth Death by the Law or by immediate Vengeance of the Hand of God as Numb 14.37 And this Severity against such Sinners is exemplified in particular upon a Sabbath-breaker Numb 15.31 32 33 34 35 36. where we may observe 1. The Perpetration of one particular presumptuous Sin together with its circumstances as what where when and how The Fact was seemingly but a small Matter namely gathering a few sticks c. and possibly he might pretend some necessity or conveniency to himself thereby c. but because really is was done with an high Hand in contempt of God and his Law and a prophaning of his Holy Sabbath though in the Wilderness wherein the Sabbath in respect of Cessation from Works was precisely observed but so were not the Laws about Sacrifices for it was written about their Meat and Drink Offerings c. When ye be come into Canaan c. that then and then only they were to be observed yet the Sabbath was to be strictly kept both within the Land and without even in the Wilderness 2. The Punishment for this perpetrated Fact of prophaning the Sabbath wherein 1. The Sinner is apprehended 2. Accused 3. Imprisoned because it was not yet known what Sentence to pass upon him For though the matter of the Fact was twice Doomed with Death Exod. 31.14 and 35.2 Yet was it not declared what manner of Death such a Sinner should dye Therefore God is consulted about this who expresly declareth it ver 35. Besides though the Law be in the rigour of it a killing Letter yet might it admit of some favourable Construction from Necessity c. Which might make the Offender capable of pardon So Moses did not rashly doom him nor ought Magistrates be hasty in matters of Life and Death as in other Cases of an Inferiour Nature They ought to be wary God and his Word ought to be consulted 4. He was Condemned God himself passing the Sentence that he should be
Men that had followed Baal-peor in those two Sister Sins ver 9. compared with Deut. 4.3 and whereas the Apostle mentioneth but three thousand destroyed 1 Cor. 10.8 this is thus reconciled The Apostle speaks only of the three and twenty thousand People that did fall by a Divine Hand in the Plague the other thousand of Princes were hang'd by Humane Hands ver 4 5. the latter for giving an evil Example and the former for taking it 'T is a Poor Plea for People to excuse their Sins by alledging the example of their Superiours If they dare Sin together on Earth they shall also burn together in Hell Thus are we brought to the second General Part namely the removing of this stumbling-block or Impediment partly by the hanging up of the guilty Princes by the Hands of Men and partly by the cutting off of the guilty People in the Plague by the hand of God but more especially by this Heroick Act of Phinehas in executing Impartial Justice upon a Prince of Israel and a Princess of Midian which affords these Remarks The First is God himself puts this peculiar Honour of staying the Plague when he was about to destroy the whole Camp upon this Fact of Phinehas saying He hath turned my Wrath away ver 10 11. because He was acted with the same Zeal for God's Glory and Israel's good as God himself is acted with for them and feared not to loose his Life in God's Cause by putting to Death a Prince and a Princess in the very flagrancy of their Lust at one blow There is such an Accent and such an Emphasis put by the Lord upon this Act as the Jewish Rabbies observe that here they begin the forty first Section or Lecture of the Law or as Vatablus saith the seventh Section of the Book which they call Phinehas Moreover it teacheth us That Zeal of Justice in the Cause of God is an hopeful means to remove God's Wrath from and to procure his Mercy to Man Psal 106.30 Thus David also made an Atonement by doing Justice on Saul's House 2 Sam. 21.3 c. The Second Remark is As Phinehas was the wise Man that pacified the Wrath of the King of Kings Prov. 16.14 So God rewarded him Eth berithi shalom with the Covenant of Peace ver 12 13. Thus God gave to Levi his Covenant of Life and Peace for the fear wherewith he feared me c. Mal. 2.5 Exod. 32.26 27 28. Deut. 33.8 9 10 11. The Priesthood wherewith God rewarded Phinehas was God's Covenant of Peace for two Reasons so called 1. Because the Priests if clean seemed more than the People in the Peace Familiarity and friendship of God oft discoursing with him c. so call'd God's Neighbours Levit. 10.3 2. Because the Priesthood rightly administred by Prayers and Sacrifices was a Cause of continuing Amity betwixt God and the People therefore for Phinehas's Holy Hatred against Sin and his inflamed Love to God and Godliness an Everlasting Priesthood was settled upon him namely till Christ's coming to whom that legal Priesthood was to give Place Heb. 7.11 c. The Third Remark is Phinehas by Vertue of this Promise of the Priesthood lived himself to a great old Age even as some say to three hundred Years as appeareth by Judg. 20.28 where He then is found alive for his Zeal at this Time He lived so long that some of the Hebrew Rabbies are of Opinion He died not at all but is still alive whom they suppose to be the Elias that is to come before the coming of Christ but this Notion is Confuted by others of their Rabbies and by the mention of his Seed succeeding him in Sacred Scripture However though few after the Flood did near attain to any such Age yet must Phinehas be very old in that Time of Israel's warring with Benjamin who then stood before the Ark and probably was as zealous in that Case as he was here in this of a not much differing Nature about Uncleanness The Fourth Remark is Phinehas's Priesthood is call'd Everlasting not in his Person but in his Posterity whose Sons were successively High Priests till the Captivity of Babylon 1 Chron. 6.4 to 16. and at the return out of Captivity Ezra the great Priest and Scribe was of his Line Ezra 7.1 to 6. and so it continued in that Line until or very near the approach of our Evangelical High Priest as Christ is called Heb. 5.6 who was of the Order of Melchizedeck So this Word Everlasting doth not denote a Duration of time without end or a perpetuity without Interruption for as both the Law and its Priesthood expired when Christ who was prefigured by them and the end of them was exhibited So that long continuance of Time imported in the Word Everlasting forementioned both in his Person who lived long and in his Posterity who succeded long wanted not its Interruption for the Covenant was Conditional wherein some of Phinehas's Sons failing the Priesthood passed over from Eleazar's Line to that of Ithamar's in Eli his Grand-child though it be not express'd how Eli came to the Priesthood but from Him it descended to Abiathar 1 Sam. 14.3 and 22.20 and 1 King 2.26 yet seems it to be by God's appointment 1 Sam. 2.30 Exod. 28.43 and 29.9 and both Eleazar and Ithamar as they both had the Promise so they both executed the Office of the Priesthood Numb 3.4 1 Chron. 23.2 and likewise their Sons after them in David's Time ver 3. till Abiathar of Ithamar's Line who for the Sin of Eli and of his Sons beside the eighty five Priests of Ithamar's Posterity slain by Saul 1 Sam. 22.18 and for his siding with Adonijah was according to God's Prediction cast out of the High-Priest's Office and Zadok of Eleazar's descent was put in his Place by Solomon 1 King 2.27 and in David's Time but one half of the Line of Ithamar were found to that of Eleazar 1 Chron. 24.4 Thus this Promise of a perpetual Priesthood to Phinehas here abode in that Family seven Generations 1 Chron. 6.4 5 6. and there it failed till the seventh Generation after Those six Amaziah Ahitub Zadok Ahimaaz Azariah and Johanan mentioned there 1 Chron. 6.7 8 9 10. brings in Azariah executing that Office but the forenamed six are left out in the Genealogy Ezra 7.3 4. because the Priesthood failed in them but by the force of this Covenant it brake out again and recovered it self from Ithamar's Line Phinehas's Posterity repenting and the Priesthood returning to those Penitents it remained some say to Herod's Time This Promise and that in Jer. 33.17 18 21 22. were accomplish'd in Christ Heb. 3.1 and 5.1 to 5. and 8.1 2 3 c. and Luk. 1.32 33. who was the end of the Law Rom. 10.4 The Fifth Remark is The Matter of Zimri and Cozbi contains in it a Mystery For 1. Zimri Hebrew signifies Cutting off as a superfluous Branch is cut off from the Vine as he was from the Vine of
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
Plantation and therefore they removed saith the Rabbie Omnia Vasa Mobilia all their Moveable Goods out of their Housâ—s they had in the Southern part of Canaan where their first lot fell into the most remote Northern part thereof and that which made those Men thus bold and daring was chiefly the Oracle in Micah's Idol-Chappel had assured them of Success No doubt but when they found themselves so successful in their Exploit and found their Conquest so easie they hugely hugged Micah's Mawmets and thought they had wrought a Work of Supererogation in stealing them from him and therefore resolved to make the best Improvement of them for the future N. B. In order hereunto when they had taken and burnt Laish in part only to strike a Terrour into the Inhabitants and Rebuilt it for themselves they set up the Graven Image c. constitute Jonathan as a True Prophet to them in this Expedition to be their Priest whose Sons succeeded him in that Tribe secretly lurking in private Idolatrous Families all David and Solomon's time and so successively until the Grand Captivity as it is called the Captivity 1 Chron. 5.22 by way of Eminency whereas Micah's Graven Image was not permitted to be in so publick a place and manner for so long a time therefore its continuance is restrained to a shorter Date namely while the Ark continued in Shilo only N. B. Here we may learn three great Lessons First That Men may bless themselves for a long time by the Idols set up in their Hearts Ezek. 14.4 promising great happiness to themselves by them as the Danites do here and as Micah had done before them Judg. 17.13 but they little consider how there will be Bitterness at the latter end 2 Sam. 2.26 Jer. 2.19 Secondly God oft punisheth the wicked by the wicked as he did here those wicked Inhabitants of Laish by those Wicked Idolaters the Danites here Clodius accusat Maechos Vice Corrected Sin But when God hath worn this Rod of the Wicked to the Stumps he then casts it into the fire Thirdly Security is a sad Symptome of Approaching Destruction this Character of Security in those Inhabitants of Laish is oft repeated here ver 10. and ver 27. God bless us from such a fearless stupid careless secure frame of Spirit If we cry Peace then comes sudden Destruction 1 Thess 5.3 Philosophers say before a cold Snow the Weather will be warmish When the Wind lies the great Rain falls and the Air is most quiet when suddenly there will be an Earthquake The Thief surprizeth in the Night and giveth no warning of his coming c. CHAP. XIX of Judges THE Nineteenth Chapter holds forth the most horrible and prodigious Lasciviousness found of Gibeah in Benjamin whose Last was of such a Monstrous Nature that they forced the Levites Concubine to Death This most hainous Sin is described 1. By its Antecedents 2. By its Concomitants And 3. By its Consequents First The Antecedents relate the Causes and Occasions of this Horrid Impiety to wit the Anarchy in Israel ver 1. this was the Remote cause but the causae proxima was the Levite's fetching back his Fugitive Concubine from ver 2. unto ver 21. Secondly The Concomitants of the Sin together with the Sin it self are declared from ver 22. to ver 25. at large Then Thirdly The Consequents thereof which were the Concubines Death the Levites dividing her Dead Body into Twelve pieces and sending them to the Twelve Tribes and the Twelve Tribes Astonishment at such an Unparallel'd Action are set down from ver 26. to ver 30. The Remarks upon the first part namely the Antecedents are First The time when this foul Fact was committed It came to pass in those Days saith ver 1. when there was no publick Magistrate to restrain private Vice This is oft repeated not only here but Chap. 17.6 and 18.1 and 21.25 to denote that all those Stories were Contiguous and Contemporary For Israel never stirreth themselves up to punish either Micah or the Danites for their Idolatry but rather tolerateth it in them this Toleration breedeth all manner of Iniquity insomuch that Gibeah a City of Israel becometh as abominable as Sodom Thus the Prophet sheweth where there is no Ruler to be an Healer of Disorders their Ruine rusheth in and all manner of Confusion to provoke the Eyes of the Lord's Glory against them Isa 3.6 7 8. look what a Ship is without a Pilot or Steersman what a Flock of Sheep is without a Shepheard what a great Family is without the Father of the Family or what a numerous School without a School-master Such is a State without some Supream Government This present Anarchy begat a General Ataxy an Universal Disorder though Israel now lived in God's good Land Hos 9.3 yet did they not live according to God's good Law Quod sibi placebat id solebat facere Every Man did that which was right in his own Eyes Judg. 17.6 And again Chap. 21.25 not at all doing what pleased the Lord but what pleased their own Lusts. The time of these Transactions is well supposed to be soon after the Death of Joshua c. for then began Israel to decline from God and to incline unto all manner of Ungodliness yea before Othniel became Judge and seeing Jerusalem the Vpper was at this time Inhabited by the Jebusites and this very Levite calls it a City of Strangers ver 11. and 12. here Hence some suppose that those Stories did happen while Caleb was Living However this is certain this matter did fall out while Phinehas was alive as above Judg. 20.28 and not after Samson's Death as 't is set down in this Book c. The Second Remark from the Antecedents is A Levite takes a Concubine to be his Secondary Wife for she was Contracted to him though not Solemnly Married which differ'd her from common Concubines and otherwise she could not have been charged to break her Faith with him as she is against him ver 2. and hereupon she is call'd his Wife and her Father is call'd his Father-in-Law ver 3 4 5 6 7 9. and he is call'd her Lord ver 26 27. because he was her Husband as 1 Pet. 3.6 so Judg. 20.4 calls him This Concubine played the Whore ver 2. Josephus saith she was a fair Woman and not affecting her Husband as she ought but lingring after other Lovers great strife grew betwixt them whereupon as he saith she went away to her Parents within four Months after Marriage The Scripture tells us that she went away from him to her Father's House who like a Fond Father entertained her whereas instead of countenancing her in her Sin he should rather have Rebuked or Punished her and sent her Home again to her Husband and not to have received and retained her four Months Her Kind-hearted Husband goes to her when he saw she would not come to him whereas she should have sought to him first being the peccant Party and
Villany punished according to their Demerit ver 8. and at the same time 't is probable they Vowed also that they would not give any of their Daughters to those Benjamites that escaped the Sword of War or Justice in Marriage to them after they had destroyed all the Women Maids and Children of that Tribe and likewise they Vowed likely to put to the Sword the Men of any Town or City who came not up to assist them in this War which Vows they might ratifie with an Oath as is intimated Chap. 21. ver 1.5 N. B. After this Vow confirmed with an Oath they sent to Shilo for Council from God which of the Tribes should go first to the Battel ver 18. here began Israel's presumption to sprout forth They do not ask of God Shall we go up And shall we prosper For of this they were over confident both from the goodness of their Cause and from the greatness of their Strength Nor do they seek to the Lord of Hosts who giveth Victory as he pleaseth Psal 98.1 by Solemn Fasting and Prayer as they ought to have done in their first Expedition but did presumptuously promise to themselves Victory before the Fight and therefore they strove among themselves for precedency and which of the Tribes should have the honour of the Day so seek to God only to determine this difference among them that there might be no more Contention and Emulation about it which God decided saying Judah shall go up first The Third Remark is The better Cause may sometimes have the worser Success and great loss may by the Providence of God befal a good Cause as here to Israel in their first Battle against Benjamin who were the Abettors of the Belialites of Gibeah and protected those Vilest of Villains from the process of Justice which Israel endeavoured to execute upon them The Reasons were here First God suffered the better Cause to fall before the worser ver 19 20.21 to punish that Pride and Self-Confidence he at this time found in his People who only besought God which Tribe should go up first never doubting of the Victory but not at all for God's assisting presence with them in this present Attempt as if they stood in no need of God's Help The Lord had rejected these their Confidences therefore they could not prosper in them Jerem. 2.37 Secondly Because Israel was at this time generally guilty of Apostacy and Idolatry whereof they had not yet repented nor made their Peace with God but come to God's Work with Polluted Hands and had not pulled those great Beams out of their own Eyes which should have been done before they had gone about to pull the greater Beam out of their Brother Benjamin's Eye Matth. 7.3 4. This should have been first done by deep Humiliation and sincere Repentance Thirdly Had Israel prospered in their first Progress of War against Benjamin they had assuredly ascribed it to their own Power and Prowess and not have given God the Glory of a prevailing Victory Fourthly So great a loss befalls them in so good a Cause to teach both them and others not to judge of the Justice of a cause always by the event thereof seeing these things happen alike to all Eccles 9.1 2. Thus we see all the World over how the Persecutors of God's People do oftentimes prosper and the persecuted remain oppressed and trampled under foot until they be prepared for Mercy and their Oppressors ripened for ruine whose advancement by prosperity is but the fore-runner of a deeper downfal and destruction as in Benjamin here The Fourth Remark is Israel after the loss of Two and Twenty Thousand Men in the first Battle do encourage themselves to a second ver 22. Their great loss wrought in them some Reformation of their former Omissions yet had it not a thorough Work so as to fit them for a Victory For First Though now they weep before the Lord ver 23. yet was it more for their Defeat and Losses than for their Sins and Offences for they do not impute their ill success to their own Back-slidings from God but to their going out to Battle against their own Brethren Therefore Secondly Though their Loss drives them to the Lord to ask Council of him yet it was only because they scrupled the lawfulness of their War against their Brother Benjamin so ask if that were not the cause of their Miscarriage or if they might go up the second time neglecting still to ask what success they might have in this second Enterprize And Thirdly 'T is said they encouraged themselves ver 22. that is in themselves both in the goodness of their Cause and in the Multitude of their Men yet remaining of Four Hundred Thousand They had not still learned David's Art not having David's Heart to encourage themselves in the Lord their God as he did in the Day of his Distress 1 Sam. 30.6 and as they did before the Third Battle ver 26. but at this time we read not that they sought God's Assistance out of a sense of their sins by Fasting and Prayer still relying on an Arm of Flesh Fourthly Though God bid them go up here against Benjamin thy Brother though he be yet as they prayed not for God's Assistance so neither did God promise them any Success but answered them according to their Inquiry and according to the Idols in their Hearts Ezek. 14.3 4. whereof they had not still repented having forgot what Joshua had formerly foretold them If ye forsake God he will do you hurt after he hath done you good Josh 24.19 20. so they presume and are punished the second time ver 24 25. Fifthly And Lastly God suffer'd this second Loss of Eighteen Thousand Men to be added to their former loss of Twenty two Thousand to Avenge his own Cause against Idolatry because Israel was not still stirr'd up to Avenge God's Cause against Idolaters They that could be so sensible of an Injury done to a Sorry Whore in Gibeah still did remain senseless of the Injury done to the Great God of Heaven by Dan's Idolatry N. B. Therefore seeing Vice came still to Correct Sin many Achan's many gross Offenders were still in their Army they could not proceed with any prosperous Success Moreover Divine Providence ought not Atheistically to be denied because the good Cause is defeated twice and the bad Cause becomes Victorious twice also For who knows the mind of the Lord or who hath been his Counsellor Rom. 11.33 34. This might be thus ordered as the Judgments of God which are sometimes Secret but always Just for these Reasons First The Great God governs every stroke that is struck in Battle and every Weapon of War hath a Divine Commission whom to kill of Humane kind Now 't is not improbable but God took this course to cut off the Rottenest Members of that great Body by the Sword of Benjamin in the two Battles which could not but be a great Blessing to the Common-wealth
neglect of such Lawful Means as may be subservient to his Providence Hence we may learn the difference betwixt true Faith and vain presumption the latter is bold grounded upon Humane Strength and Natural Abilities which makes it so oft precipitant and rushing headlong upon such weak and false grounds thinking the end may be accomplish'd without the use of those Means that should advance it N. B. Thus the Devil tempted Christ to leap from the Pinacle of the Temple when there was an ordinary way at hand to descend by Stairs down to the ground this our Lord flatly calleth a Tempting of God Matth. 4.5 6 7. and is the sin of a vain presumption whereas true Faith when it hath God's Promise to depend upon is no less careful to use all Lawful Means than if there were no promise of God at all well knowing that ordinarily God appointeth the means and the end to go together and that the certainty of God's Purposes and Promises doth not excuse but rather oblige Man's diligent use of fit means for the Accomplishment of them as we see in Acts 27.30 31. Except these stay in the Ship ye cannot be saved Though God be not bound up to Means yet doth he not usually work without them God works here by this Stratagem against Gibeah as he had done before by the like against Ai Joshua 8.4 5. c. The Sixth Remark is The many Remarkable Branches of this Third Battle As First The Time when it was fought 't is said to be upon the third Day ver 30. for after their last Defeat they spent one Day in marching up to Shilo and the second Day was spent in deep Humiliation before the Lord in Shilo and on the third Day they renew their Fiâ—ht against Gibeah or it is callâ—d the third Day of Battle in respect of the two Battle Days they had before Secondly That Army of Israel who were ordered to feign a Flight made according to their Orders a preposterous Retreat this did flush the Benjamites and made them cry Victoria too soon ver 31.39 and so eager they were of pursuing those Counterfeit Cowards that the whole Garrison of Gibeah was drained dry Thirdly This gave a fair opportunity for the Liers in wait to arise out of the Meadows and Storm the City and then Fire it which was the Sign for those that fled to make a stand turn Head and renew the Battle as soon as they saw the Smoak of the City ascending Hereby the Benjamites were struck with Horrour being disappointed of their Pursuit they had made in the two former Battles and beholding this Third Battle to begin both before them and behind them they fled yet knew not wither for in flying from Death they fled the faster to it so that Day there fell of them Twenty five Thousand besides the Thousand that were slain in the two other Battles ver 38.46 Fourthly God's Presence made Israel's Victory easie here ver 43. In the two former Battles wherein they wanted Divine Assistance to concur with their Humane Endeavours they found it too hard a work for them to overrome their Enemies but now they tread them down without difficulty Fifthly This Slaughter of the Benjamites ceased not in the Field not only upon those that came to Gibeah but pursued them home to their several Cities unto which they fled out of the Battle ver 48. where the Israelites slew Man Woman and Child and all the Cattle that came to hand and burnt the Cities with fire because they had sent Aid to Gibeah All this seemeth harsh bloody and unlike an Isrealite to his Brother if it were not done by the Command of God but out of a Military fury they were certainly blame worthy However we may learn hence N. B. 1. Earnestly to pray that God may prevent Civil War which is always Utrinque triste sad on both sices 2. That such abominable Wickedness may neither be practised among us nor much less protected and patrooniz'd for which Divine Vengeance as well as Humane Revenge cut off the whole Tribe save a few yea their very Infants which was not unusual in such cases Numb 31.17 1. Sam. 15.3 Josh 7.15 and Deut. 13.15 God bid it be done there in a Parallel Case 3. It teacheth us what God will do with the Rod wherewith he Chastises his Children The Rod of the Wicked shall not always rest upon the lot of the Righteous Psal 125.3 when his chastizing work is done he casts the Rod into the fire and burns it as he doth Benjamin here whom God first made use of to execute his Justice upon Israel for their not punishing Idolatry among them and then God useth Iâ—rael to Plague Benjamin for not delivering up the Delinquents of Gibeah to Justice yea that Rod wherewith God had most severely Corrected Israel he here casts into the fire when Israel was low enough and Benjamin high enough and so burns it that nothing but a small stump remained unburned namely the Six Hundred Men in the Rock Rimmon ver 47. This brings in the last part namely the Consequents of this third Battle whereof we have an Account in the next Chapter CHAP. XXI of Judges JVdges the Twenty First which Relateth how the Tribe of Benjamin now almost extinct came to be restored In this Relation or Narrative the Causes thereof are declared which be two First The Efficient Cause namely Israel's Repentance and deep Sorrow at those sad Issues their Rash and Uncharitable Oath disturbs them on one hand and their Pity and Compassion to their Brother Benjamin whose utter extirpation they never designed though it fell out very near it in the heat and fury of War beyond their expectation this even distracted them on the other hand therefore come they to Shilo not so much to praise God for their late woful Victory but more especially now to seek God's Direction how they might extricate themselves out of this present Labyrinth to this end they spend a whole Day in Praying Weeping Sacrificing and Deploring the deplorable case of their Brother Benjamin ver 1 2 3 4 5 6. All these Actions were Signs of Israel's Sorrow The Second is The Material Cause or the Means by which the Tribe of Benjamin now shrunk up into a small Remnant was restored namely by providing Wives for them and these were of two sorts 1. Some were given to them freely to wit such as were the Daughters of Jabesh Gilead whose Males c. Israel destroyed because they assisted not in the War against Benjamin ver 8 9 10 11 12 13 14. And 2. When still Two Hundred of that Tribe could not be provided by this Gift others must be stolen and taken by force to save them from the Curse they had Imprecated on themselves in their Oath that they would not give them Wives of their own Daughters therefore are they ordered to commit Two Hundred Rapes upon the Damosels that came to Dance their Dances at the Feast in
Canaanites as it is supposed under the Conduct of Caleb their General Judg. 1 2. did likewise lead up the People in the War against Benjamin Judg. 20.18 but Dr. Lightfoot steps farther beyond Sir Walter Rawleigh's Probability and fixeth those Stories in this place as most proper which he proveth by many Arguments aforementioned Judg. 2. from ver 11. to the end together with the Seven first Verses of Judg. 3. give us a General Account of the History of the Judges whom the Lord raised up successively after this time when God had been so highly provoked by his Covenanted People in their Manifold Apostacies and Idolatries as to sell them several times into Oppressours Hands for Judg. 2.16 is an Epitome of the whole History of the Judges saying Nevertheless the Lord raised up Judges who delivered them c. which containeth the Stories of all the Judges from Joshua to Samson from hence to the end of the Sixteenth Chapter clearly demonstrating that marvelous Circle which God went in with his People When they sinned they were cast down into the hands of Tyrants when they Repented God raised them up by sundry Judges out of the Tyrant's Hands as there is a Vicissitude of Nights and Days so there was of Israels Miseries and Mercies God checkered his Providences toward them sometime with Black and sometimes with White and Checker'd-Work is beautiful Work when Miseries and Mercies are after a comely Manner interwoven and God's People have their Interchanges of Joys and Sorrows while they are below Psal 55.19 Men fear God by having changes with David not otherwise c. Thus it was with Israel in Canaan that Land of Hills and Vales of Vp 's and Down's Deut. 11.11 Sometimes they were up on Hills of Prosperity and at other times they were down in the Valleys of Adversity God goes in a Circle with them and when they were brought to the lowest Ebb He that was seen in the Mount with Isaac Gen. 22.14 was seen in the Valley with Israel to mount them up again God by every Judge he raised up for them in their low Estate turned Israel's Sighing into Singing their Musing into Musick their Tears into Triumph and their wringing of Hands for Grief into clapping of Hands for Joy c. Judges CHAP. III. JUdges the Third gives a Narrative of three several Slaveries and most grievous Oppressions into which God sold his People for their most Grievous Sins As 1. By the Syrians from ver 1. to the 11th 2. By the Moabites from ver 12. to ver 30. 3. By the Philislines ver 31. The first under the Syrians is described First By the Causes of that Slavery As 1 The Procuring Cause namely Israel's sins such as their toleration of those wicked Nations among them ver 5. their Marriages with them whereby they became corrupted ver 6. and then their Apostacy and Idolatry ver 6 7. 2. The Efficient Cause the Lord sold them for those aforesaid sins into the hands of the Syrians 3. The Material Cause they were made Slaves and Vassals to the King Cushan-Reshathaim whom they served eight Years ver 8. Secondly Their Deliverance from this Slavery is described 1. By the Deliverer the Lord. 2. The Motive thereunto the Penitent Cries of his People 3. The Instrument in God's Hand to work their Deliverance was Othniel ver 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto and who subdued the Oppressour ver 10. and gave rest to the Land Forty Years and then Died verse 11. Remarks hereupon are First This was the first Servitude and Slavery of the Israelites ever since they came out of their House of Bondage in Egypt For now such Detestable Apostacy was found in Israel as Heaven and Earth had cause to be ashamed of Jerem. 2.12 13. therefore is he made a Slave and Servant ver 14. The spreading of Idolatry from Micah's House over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did spread over all the other Tribes how mixed Marriages with the Cursed Canaanites did undo Israel and brought them to serve Baalim and Ashtaroth the He-Gods and the She-Gods of the Heathen or the Sun and Moon which many of the Pagans Worshipped all which was expresly contrary both to God's Command Deut. 4.19 and 7.1.3 5. and Exod. 34.13.16 c. and likewise contrary to their own Solemn Covenant made first at Mount Sinai in Moses's time and lately renewed and ratified once and again in the Days of Joshua Now because they forgot their Covenant and forsook their God turning to Dumb Idols c. They that would not serve the Lord in the Abundance of all things with Gladness shall serve their Enemies in the want of all things with sadness Deut. 28.47 48. therefore God forsook them that they might know the Worth of his Service by the Want of it under Woful Miseries 2 Chron. 12.8 The Second Remark is As this was the first Oppression that Israel met with after their coming out of Egypt so this King of Syria was their Oppressor His Name is Notable and Terrible Cushan Reshathaim which the Chaldee rendreth Chusan Impij a wicked King of Reshang wicked Hâ—br and this teacheth how Tyrants delight in Terrible Names and Titles His Name here is Verbum sesqui pedale as Horace doth Phrase it a bombasting Name that fills the mouth of the pronouncer of it top full and the very sound of it was terrible to the Israelites so oft as they heard its big pronunciation not unlike to that formidable Name of the Zanzummime Giants Deut. 2.20 The Country of this King is call'd Mesopotamia Hebr. Aram-Naharaim that is the Country of Syria which is Situated between the two Famous Rivers Tigris and Euphrates from whence it hath its Name in the Dual Number This was the Country where Abraham lived with Terah Nahor and Lot before he removed to Canaan Gen. 11.32 and 12.4 5. and Acts 7.2 3 4. and afterwards Jacob Sojourned in the same place with Bethuel and Laban Gen. 28.2.5 As Laban the Syrian had been exceeding injurious to Jacob's Posterity their Slavery at this time and place might mind them of that of their Patriarch long before to hide Pride from them Job 33.17 N. B. This King had God's Commission as well as his Permission to oppress Israel for God sold them into this King's hands renouncing his own right in them and delivering them up to him as the Seller the thing sold into the hands of the Buyer and yet was he but a Lessee his Possession was by vertue of a Lease and that only a Lease limited to eight years which some Interpreters suppose was the very term of time wherein so long Israel had served Idols in the Groves the Prince of Darkness directing them to those Dark Places the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness It surely
had seen a Beam of God's Omnipotency yet return'd to their Idolatry c. The Seventh Remark is The Arks sad dismission from Bethshemesh after its glad Reception there v. 19 20 21. The cause why was The Curiosity both of Princes Priests and People in peeping into the Ark of God which was not to be done upon pain of death Numb 4.20 N. B. And no doubt but their presumption of prying into the Ark might be grounded from a Jealousie that the Philistines had taken something out of it or put something into it while it lay Captive Seven Months in their Hands and this opportunity might make them over-desirous to view the Tables of the Law of Moses which they never had seen nor ever were like to see after the Ark came into the Holy of Holies where they might not approach beside they thought they might presume the more because the Ark had been polluted by the hands of the Philistines who for any thing they knew were not punished for so doing and now it was exposed to publick View therefore having this occasion they might make the bolder with it But Oh! How dear did these Men pay for their presumptuous prying and peeping Fifty Thousand and Seventy lost their Lives for so doing N. B. No such Severity God shew'd to the Philistines because they knew not his Law as his Israelites did or might do If Vzzah do but touch the Ark he dies for it 2 Sam. 6.7 1 Chron. 13.10 but Philistines may hand it into a Cart and not die If Ananias c. commit Sacrilege Peter punishes him with Death Acts 5.5 but so he did not to Simon Magus Acts 8.20 God expects more from his People than from Aliens N. B. 'T was a marvelous good Providence that the Lords of the Philistines were gone had they seen this severity it would have harden'd their Hearts more Some Object here and say First That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was then the Living had not been so many as to Bury the Dead Hereupon Josephus saith with other Rabbins that only Seventy were slain c. which though it seem but a small number yet might be call'd a great Slaughter either from the smalness of the place or from the quality of the Persons those being their principal Men nor could so many as Fifty Thousand c. all peep into the Ark. Answer 1. To find fault with the Testimony of the Scripture of Truth is of dangerous Consequence giving advantage to the Anti-Scripturists that do too Atheistically deny its Authority c. Answer 2. All those peepers were not only the Bethshemites but also from all other adjacent parts therefore the Text saith God smote of the People not of the Citizens of that City for without all question a great Concourse from all parts of that Countrey could not but run and be there to behold the lost Ark restored to make up so great a number Answer 3. So many might take time to peep successively but suppose all did not so yet were slain they might deserve Death for other sins known to God though unknown to Men who may account those Innocent whom the Lord reckons heinously guilty God's Judgments ought not to be censured by us for though they be sometimes secret yet are they always just Objection 2. This seems too much severity for so small a sin as this was Answer 1. The City of Bethshemesh which signifies the House of the Sun was now under such an Eclipse and darkness as peevishly to think that God was over-strict laying the blame all upon God and none upon their sins v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour David himself had something of this sin 2 Sam. 6.8 9. and the Gadarins much more Matth. 8.54 Answer 2. God always shews most severity in punishing his own People especially in matters that immediately concern'd his Worship and Men are not competent Judges because we understand not the unsearchable Reasons of his Judgments Who hath been God's Counsellor c Rom. 11.33 34. we ought not to search into God's Secrets which belong to him only Deut. 29.29 Hic oportet mirari non rimari we may better admire than express them and we ought not to reprehend what we cannot comprehend The Philosopher could say Nihil interesse pedes nò quisquam an Oculos in clienâ domo ponat 'T is as unmannerly a trick to pry into another Man's House with his Eyes as to press into it with his Feet How much more unlawful was this prying and peeping into the Secrets of God so expresly against God's Law Numb 4.15 18 19 20. Arcana Dei sunt Arca Dei The Secrets of God ought not to be searched into lest we smart for it as they did Eorum quae scire nec datur nec fas est docta est ignorantia saith Calvin As 't is a Learned Ignorance not to know what is unrevealed so 't is a sort of madness to pry into them N. B. The Bethshemites here take care to rid their hands of the Ark which they should have more reverently retained and therefore requests Kiriath Jearim a more Religious City to send for it v. 21. pretending it was too nigh the Philistines who might fetch it from them and the rather because it was in the way to Shilo c. but intending only their own safety 1 Sam. CHAP. VII CHapter the Seventh of the First of Samuel is a Relation of the Acts of Samuel under his double capacity both as he was a Prophet to Israel and as he was a Judge over them and these his Acts do relate both to a time of War and to a time of Peace Remarks upon the former are First The Introduction before the War the Ark was fetch'd up by the Men of Kiriath Jearim where it long abode v. 1 2. 'T is a wonder they durst fetch it at the Bethshemites request for fear of the like fate but this pious People well knew that the Calamity was not to be charged upon the Ark but upon their carelesness and Irreverent Curiosity which they resolved to avoid The perdition of their Neighbours was a Caution to them so they place it in the House of Abinadab in the Hill and consecrated Eleazar his Son to keep it from all kind of such prophane touches as had cost so dear N. B. This Abinadab was undoubtedly a good Man and Josephus the Jew calls him a Levite yet they Sanctified the Son for this Service because the younger and stronger for it and not the Father who probably was Superannuated or at least cumbred with the cares of a great Domestick Charge which might either divert him from or distract him in the Service of God Lavater saith that Ahitub the Priest then living at Shilo did Consecrate Eleazar not to be either Levite or Priest which he was not before for in Israel Men were not made such but
he serv'd him when he could no longer serve himself upon him and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest Saul here did not serve God in consulting with him but would have served himself upon God only Sixthly In his Composing out of his own Will that Cursing Oath and Imposing it upon all his People with the penalty of Death to those that kept it not Hence The Fourth Remark is the Rash and undadvised Adjuration that Saul without consulting with God or his High Prist put upon all his People both present and absent to tast no kind of food that day and such as observed it not He Devoted to Death v. 24 39 44. Wherein there was indeed a shew of zeal for God that the King should command a General Fast that Israel might the more be avenged of their Enemies N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast for say they the matter of the Obligation and of the Adjuration was good But Josephus himself finds fault with Saul for this forced Past and so do all our own best Interpreters who Unanimously affirm it to be Sinful and Wicked in many respects As First Saul thus Adjured his Subjects out of his own Insolent Arrogancy designing that the whole Glory of the Victory should be ascribed to himself and his Zeal which more duely belonged to his Son Jonathan Secondly It savoured also of too Bloody a Mind over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures whom the Lord had now made to fall fast enough by their own Hands one against another Thirdly Saul's severity did indeed extend mostly here to his own Subjects in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy and so he lost the End which he proposed to himself in this Act Namely The compleating of the Victory by using those evil means to accomplish it as good Jonathan affirmed v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies Fourthly he did inconsiderately insnare the Consciences of his People without any warrant from Gods word even the Absent as well as present Who were either 1. Those whom the Philistines had taken Captive and made Slaves to them in the Camp till they took this opportunity to joyn with their Brethren in Battle against their opposers Or 2. Those Fugitives that had fled to the Philistines for saving their own Lives Or 3. Those Cowards that had hid themselves in Holes through fear of the Philestines Chap. 13.6 and now durst creep forth and pursue a Flying Adversary Chap. 14.21 22. But above all 4. Jonathan and his Squire who likewise were Absent and therefore Innocent of this Rash Adjuration v. 3 27. Fifthly Saul's interdicting all manner of Food to any of his followers was over Rigorous insomuch as it admitted of no case of necessity which always in the strictest solemn Fasts finds some Indulgence Sixthly Saul's Law here was like Draco's that punish'd every peccad llo or little fault with the penalty of present Death and therefore were sâ—id to be written not with Black but with Blood Though Saul was a King yet had he no such Absolute Power to punish his Subjeâ—â—s with such an Accursed Death especially his Son for tasting a little Honey v. 43 44. A Punishment far exceeding the Fault Seventhly Saul's Rash Adjuring his Subjects by such an Oath and Curse did not only restrain their lawful Liberty without just Cause but also was the occasion of their Sin When being well nigh Hunger-starved they did with so much greediness Eat the Flesh with the Blood for which they are blamed v. 32. even by Saul himself v. 33. Saul could there see the Peoples Sin but not his own that had occasioned it They made Conscience of the Kings Command for fear of the Curse yet Saul had so starved them that they scruple not to Break Gods Command for fear of Hell Gen. 9.4 Lev. 3.17 and 17.14 Deut. 12.16 The Fourth Remark is Saul's Prophaneness as well as Hypocrisie 1. In Building but one Altar for his many Victories v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account c. 2. He was a desperate Swearer and Curser v. 39 44. rapping out Oath upon Oath 3. God not Answering such a Sinner v. 37. Joh. 9.31 when he would have pursued the Enemy without asking of God had not the High Priest interposed and would have it so v. 36. 4 He scruples Eating Blood but not shedding Blood even of Jonathan v. 44. resolving it with Bloody Oaths and he had done it if the People had not rescued him v. 45. 5. In taking the Kingdom v. 47. in opposition to God who had said he should lose it Chap. 13.14 6. In turning Tyrant after this Taking their Sons from his Subjects at his will v. 52. as Samuel foretold Chap. 8.11 as now he swears to Sacrifice his own Son in a Chase Learning no Lesson from Jephtah who had so Rashly Vowed to Devote his own Daughter c. But more in Chapter Fifteen hereof 1 Sam. CHAP. XV. CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Prophaneness In his War with Amalek as the principal cause of his Rejection The Remarks are 1. The Material Cause of Saul's Disobedience to God's Command was concerning Amalek that licking People as the Hebr. name signifies who had not only assaulted Israel with open Hostility to hinder their March to Canaan Exod. 17.8 c. Numb 24.20 but also had laid lurking Ambushments to lick up and cut off the feeblest of them Deut. 25.17 18. Tho' this double Injury was now Four hundred years old yet the Lord remembred it still v. 12. N. B. 'T is ill angring the Antient of Days his forbearance is no forgiveness therefore doth he now send Samuel to Saul the first King Israel had to Revenge their old Injuries with a charge to cut them all off universally both Man and Beast that as Balaam had prophesied of them they might perish for ever Numb 24.20 Yea and as the Lord himself had sworn that it should be done so Exod. 17.16 Samuel therefore lays God's Charge home upon Saul that at length after all his so heinous Miscarriages heretofore and after God's so heavy Menaces thereupon chap. 13.8 9. saying Yet the Lord that made thee King and whom thou oughtest to obey is minded to try thee once more see thou make amends for thy former Errours and redeem God's Favour ver 1 2 3. The second Remark is The Formal Cause of Saul's sin which consisted in the partiality of his obeving God's Command ver 4 5 6 7 8 9. Thus far Saul obeyed God 1. In Mustering up his Men to a potent Army ver 4. 2. In Undertaking the Expedition ver 5. N. B. 3. In shewing kindness to the Kenites who had shewed kindness to
only Invited but Jesse and his Sons also were bidden Guests in order to which he bids them Sanctifie themselves by washing their Garments Exod. 19.14 15. but especially their Hearts Isa 1.16 Spiritually as well as Legally fitted for God's Service The Third Remark upon the Antecedents is the Rejection of all the Elder Sons of Jesse and the Election of the youngest Son ver 6 7 8 9 10 11 12 13. where we have a bundle of Wonders As N. B. First God had told Samuel that He it is whom I Name unto thee v. 3. yet had he not all this time which was spent in preparation for the Feast and summoning Jesse and his Sons together for private Discourse named David to Samuel but still he leads him on as it were Blindfold and altogether at a loss which of Jesse's Sons was to be the Lord 's Anointed to teach us N. B. Note well God oft reveals his Will to Men not all at once but at sundry times and by divers degrees not only in this case of David Literal wherein God first told Samuel he had found him a Man after his own Heart chap. 13 14. then that this Man should be one of the Sons of Jesse the Bethlemite v. 1. of this Chapter and Lastly That it should be David after the refusal of all his Brethren the Lord saying then to him This is he v. 12. N. B. But thus it was also in David Mystical our Blessed Messiah whom God made known to the Church first only as the Seed of the Woman Gen. 3.15 then to be of the Posterity of Abraham Gen. 22.18 c. and then to be of the Tribe of Judah Gen. 49.10 c. and then of the House of David 2 Sam. 7.16 Isa 7.13 and lastly that he should be born of a Virgin Isa 7.14 N. B. A Second Wonder was this That so great a Prophet and so old in his Experiences of Divine Revelations should fall here into so foul a mistake in misjudging Eliab the Eldest Son for a Soveraign of God's singling out for Israel when he saw him both of a Comely Countenance and of a Tall goodly Stature which two are Graceful Ornaments of a King in the sight of their Subjects not considering how ill Saul had proved who was a proper personable Man enough But Samuel said thus within himself Ak neged Jehova Meshicho Surely before the Lord is his Christ or Anointed v. 6. As he was a private Person declaring his own private thoughts and not as he was a publick Prophet inspired by God's Spirit and thus other Prophets sometimes mistook when they over-hastily spake their own Humane Sentiments before they had consulted with God and received his Divine Revelation as Nathan did 2 Sam. 7.3 and what a kind of Christ might Eliab have proved even a second Saul who was of a Morose and Arrogant Temper as appeared in his proud Insulting Carriage towards David and his causeless Choler against his own Younger Brother Chap. 17.28 fronti nulla fides a Conjecture from the Countenance is very fallible therefore God comes here and corrects Samuel's Mistake by secret Inspiration v. 7. saying as it were thou was once deceived by a likely Look in Saul chap. 10.23 24. thou shouldst not be deceived the second time N. B. Note well Man seeth only the surface and outside but the Omniscient God feeth the inside also Psal 7.9 2 Chron. 28.19 Jer. 11.20 and 17.10 and 20.12 Luke 16.15 The Third Wonder was Objection Why the Lord did not observe this Rule of Judging Saul by his Heart which he knew was naughty as well as Eliab 's and the rest of his Brethren before he was Anointed and Appointed King over Israel Answer But that Wonder may cease if it be seriously considered what great Grotius saith to this point namely Deum illis Regem tunc dedisse non qualem ipse probavit sed qualem populus Meruit God would have gone by this very Rule of esteeming Men according to the Goodness of their Hearts in the choice of Israel's first King if the People's sinful desires had not provoked him to give them a bad King Saul was such a King as the People deserved though not such an one as God approved he was given in God's Wrath Hoseah 13.11 The Fourth Wonder was Why David was not present when Jesse was bid by Samuel to present all his Sons before him being undoubtedly acquainted with Samuel's Errand from God but this poor Boy was in the Field keeping Sheep as one unregarded of his Father and altogether incapable of any Royal Dignity as his Elder Brethren all Men of Note were and on whom David waited in the Wars running his Father's Errands chap. 17.17 c. Now when God had refused all the Seven Sons of Jesse Samuel was at a stand and puts forth that curious Inquity Hathammo Hanegnarim Are here all thy Children v. 11. N. B. Thus should we say in our Confessions to God Are these all our sins we have confessâ—â— c Thus the Lord ordered thus by his Providence that the Call of David to the Kingdom 〈◊〉 plainly appear to be God's Work and neither Samuel's nor Jesse's design Samuel as yet knew nothing of him for God as yet had not Named David to him and Jesse his Father calls him his Hakaton or least Son having him in the least and lowest Eâ—â—imation possibly not yet throughly understanding his Worth both for Wisdom and Valour so was not call'd unto the Feast nor Sanctify'd among his other Brethren for it N. B. Though Lavater thinks he was and after the Sacrifice was done he was dismiss'd to his Charge in the Countrey lest the Sheep should want their Shepherd however Samuel would not sit down to the Feast until he despised of all came and was Anointed c. wherein David was a Type of Christ who when he was most Despised and Rejected of Men was then most highly esteemed in the Eyes of God Psal 118.22 Acts 4.11 and 1 Pet. 2.7 The Fifth Wonder was How could Samuel be said to Anoint David in the Presence of all his Brethren or in the midst of them v. 13. seeing some of them were so envious to him chap. 17.28 then Saul might soon have heard of all c. but seeing Samuel's design was to be transacted in secrecy for fear of Saul The Hebrew word Bekereb must be read out of the midst of his Brethren and not in the presence of them all for Samuel took David out of the midst of the Company and privately Anointed him none but Jesse only being present at the Action Now come we to the Concomitants which is the second part of this Chapter of David's Anointing Remarks hereupon are First The principal efficient Cause was the Lord himself and Samuel was but the Instrument the Lord made use of who being so grave a Prophet did undoubtedly inform David concerning the will of God that was secretly reveal'd to him upon his appearance Arise and Anoint him for
at his alcending out of the Earth Suppose he had been Buried in it which cannot upon any solid groud be supposed yet having been Buried about Two Years before this time his Body must needs be so putrified and his Mantle so marr'd much more that the Devil could not assume either but it was a meer Aerial shew of the Devil 's making to represent Samuel and to act his part but no real thing More of this Subject may be met with in Descanting upon the following Verses The Ninth Remark is How the Dialogue was Transacted betwixt Saul and Satan Mark First Saul greets the Spectrum with Congees and Adoration v. 14. Mark Secondly Mock Samuel complains that he had disquieted him v. 15. which the true Samuel would not have said had he come in obedience to God's Command When God sent Moses and Elias at the Transfiguration of Christ Matth 17.3 They complained not of any disquietment And as this Elias or Elijah said to Ahaziah Is it because there is not a God in Israel that thou sends to Beelzebub the God of Ekron 2 King 1.2 3. So the true Samuel would have said to Saul such words How hast thou sinned thy God away that now thou art constrained to make the Devil and this Witch thy Refuge c. Mark Thirdly Saul Answers Pardon me for disquieting thee because my Distress hath forced me to this unmannerly incivility I am at a non-plus and none but thy self can direct me as formerly thou hast done in thy Life time what is best to be done by me in this distressed condition v. 15. So that God had so blinded Saul's Eyes for his greater condemnation that he verily believed Satan in Samuel's Shape and Garb and Acting his Part was the very real Samuel raised from the Dead and had it been so yet was it false that Saul had disquieted him for he was not the cause that was the Witches work but the occasion thereof only Mark Fourthly The Spectrum's Answer Wherefore dost thou ask of me v 16. Knowest thou not that I cannot favour thee seeing thou art God's Enemy God will do for David what I told thee off c. v. 17. As Satan had Personated Samuel in his Form so now in his Words in all this conference And God permitted both Saul to think it was the true Samuel for his sorer punishment and this Evil Spirit to speak so Gravely so Severely and so Divinely as Samuel himself could not have Delivered himself in a more Elegant and Succinct Oration N. B. No Divine of the highest Rank could have Preached any Funeral Sermon better than the Devil doth Saul's here c. Yet the Devil's design was to nourish Saul and to encourage others in this wicked way of Consulting with Witches Yea and God comples this Lying Spirit to tell some truths as Matth. 8.29 such as the rending of Saul's Kingdom from him because the whole was not at first taken from Saul's Posterity but a part of it was held for a while by Ishbosheth his Son See the like 1 King 11.31 in Rehoboam's Reign c. Mark Fifthly The Spectrum tells Saul of his sins the causes of his sufferings but with notorious partiality Saul had committed many heinous sins for which he deserved Rejection c. as the Murthering of so many of the Lord's Priests the persecuting of Innocent David against his own knowledge and Conscience and that sin now to wit his resorting to a Witch for Relief But the Devil nameth not a word of these save only that concerning Amalek v. 18. N. B. Note well The wiles of the Devil and his methods here He had before tempted Saul to spare Amaleck under the notion of a work of mercy and when he had overcome him to commit it then he accuses him for it and presses it upon his Conscience now in distress to bring him into despair for this horrible sin But such a Preacher is the Devil here 'T is the work of pious Preachers to Declare the whole Counsel of God Act. 20.27 and not to mince the matter as the Devil doth here telling Saul of one sin only and passing over others in silence Nor ought Ministers to administer Corrosives when Cordials are needful nor on the contrary Cordials for Corrosives but a word in season Isa 50.4 Mark Sixthly This Mock-Samuel comes in with his Moreover to Morrow thou and thy Sons shall be with me c. v. 19. Here he lays more load upon this already Despairing Wretch Saul that he might hurry him head-long to Hell Thus Satan played the fawning parasite with Saul until he had sinned but now after he had sinned he proves a Cruel Tyrant to him This in the general N. B. Note well And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expressions exactly like the Devil's Oracles at Delpho's which might be taken in a Double Sense either Good or Evil to save the Devil's Credit however the Event happened which he could but give his conjecture thereof from the probability of his comparing Causes with Causes so might be mistaken The first quibble here is To Morrow which strictly taken signifies the next Day and so the Devil Lyed for it was two or three Days after this that Saul and his Sons were slain seeing the Philistines were now but preparing for the Battle Achish created David his Captain of the Life-Guard v. 2. here but 't is from the disgust of the Philistines Lords David was dismissed Chap. 29.2 c. But if Morrow be largely taken as oft it is for a time near approaching as Exod. 13.14 Deut. 6.20 Josh 4.6 21. in all which places it is read the time to come but more plainly Matth. 6.34 So Satan saved his Credit as the Man did in his Motto Good Ale to Morrow for nothing The second of Satan's quibbles was Shall be with me that is in a good state if understood of Samuel or in a bad state if understood of Satan who was thought by Saul to be Samuel and therefore flattered him into an opinion of his future felicity especially for his dying in the cause of God for his Israel But the true sense is In the state of the Dead and not either Hell or Heaven for Heaven was too good a place for Wicked Saul and Hell too bad a place for Godly Jonathan Hereby also Satan perswades Saul that the Soul Dies with the Body c. The Tenth Remark is Saul's consternation He swounds at the sad tidings v. 20. When Saul had sought the Devil as he should have sought God by fasting and prayer then the Devillurches him in this forlorn state for we find not a word more of or from this Mock-Samuel but the Witch comes and commiserates him after this private conferrence v. 21. Prepares a Morsel for reviving him after his long fasting Saul is sullen yet she with his Servant compels him to Eat for loth she was he should Die within her Doors lest she should be questioned for
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
his Lust his wickedness was made publick and a way prepared for the succeeding Tragedies which were a just judgment of God upon Amnon and upon David himself Mark 2. The Event as to Tamar now Defloured and Bereaved of her Virginity by Force First Though Austin saith Invita Virgo vexari potest Violari non potest A Virgin Forced may be vexed but cannot be violated And Jerom Corpora Sanctarum mulierum non vis maculat sed voluntas 'T is not an over-powering violent compulsion but a free and willing consent that polluteth the Bodies of Holy Women Yet a Ravished Tamar cannot but be ashamed to shew her Face to any person ever after therefore she complains Whither shall I cause my shame to go v. 13. Secondly She was greatly grieved with his sudden hating her and saying to her Arise be gone v. 15. when himself had thrown her down by his greater strength otherwise there had been no need of her arising And if the Relation of a Brother did not yet his allaying his own Lust upon her might have obliged him to have allayed her Grief a while and not immediately in so morose a manner bid her Be gone Hereupon she answered There is no cause ver 16. of adding this Inhumanity to thy present Impiety This evil is greater than the other which she might truly say in divers respects for though it was a foul and filthy fact yet it proceeded from Natural Concupiscence allured by the Bait of Beauty but this sudden expulsion was most barbarous Cruelty to expose her after private Abuse so soon unto publick contempt as if she had been the enticing Strumpet or at least consenting to it That was done in the Heat and Heighth of his Flagrant Lust but this is done in Cold Blood to make her an open scandal both to God and to his People more especially to the Royal Family stained hereby in their Reputation But Thirdly That which afflicted her most of all was that inexorable Amnon call'd his Servant for wicked Masters will not want wicked Servants to humour them in their wicked works to Thurst her out of doors by force ver 17 18. Thus this Royal and Vertuous Virgin was abused both by the Master in Forcing her to part with her Virginity and then by the Man as bad as the Master to pack her out of doors c. This Affront was unbearable being also sensible what a cordolium this would be to her good Father David who had brought her into those Bryars by sending her to Amnon and what an high provocation it was to prove to her own Brother Absolom who would ruminate Revenge c. N. B. This confluence of mischiefs and complication of maladies and miseries made miserable Tamar Put Ashes upon her Head and Rend her Royal Garment and laid her Hand upon her Head and walk endways crying ver 19. all which were demonstrations of her deploring the loss of her Virginity This rending her Raiment was a real sign of her sorrow Job 2.12 13. Jerem. 36.24 Ezek. 37.30 Josh 7.6 and 2 Sam. 12 c. Yea through the greatness of her grief she did not only rend her Embroidered Garment to shew how her Virginity had been rent from her by force but also Laid her hand on her Head to hide her Face that seat of shame-facedness that none might see her Jerem. 2.37 as if ashamed to shew it yet all along in the open Streets as Chrysostom saith she exclaimed against Amnon crying that he had Ravished her least she should be thought to have been thrust out of Doors for an Impudent Harlot Mark 3. The Event as to Absolom ver 20 22. to whom she made her immediate application rather than to her Father David against whom probably she was not a little incensed for sending her to Amnon's House whereby he had uncautelously occasioned all her calamity N. B. But ambitious Absolom who was her own Brother both by Father and Mother had no hand in this Vnhappy Act and did sincerely Sympathize with her in her sad circumstances saying to her First Hath Aminon been with thee He calls him Aminon for contempt for Amnon signifies Faithful but Aminon an Artist in the Black Art taught in the Devil's School c. And Been for Lien with thee a modest expression of an immodest Action Secondly But hold thy peace my Sister he is thy Brother So had less cause to suspect him therefore none can blame thee for being alone with him Or thy blazoning his faults will be a blot to our whole Family Hence it is more probable that Tamar did not make an open out-cry of the fact to those she passed by in the Streets according to Chrysostom's opinion above mentioned but all along concealed it save only what calamity in the General concurring Circumstances might discover to have befaln her yet she had not revealed it in particular until she came to Absolom who made enquiry into the cause of her out-cry c. Thirdly He comforts her by bidding her not grieve too much for that which is now done and cannot be undone seeing it was forced upon thee and done against thy will all men will excuse thee That which cannot be cured must be endured What is past cure must be past care too We must make the best of an ill matter as we can Thou canst not expect relief by thy complaints to the King seeing Amnon is as near and dear to David as thou art though his only Daughter yet he is his First born Son Heir apparent to the Crown so such a fond Father as he is to us all will not right thee upon him N. B. With such like consolatory speeches Absolom so far did Temper his Sister Tamar's sorrow that she was content to live in his House like a desolate and disconsolate Widow in secrecy and retirement no Noble Blood of her Rank seeking to Marry her but lived in solitude all her Life Fourtly Though Absolom thus pacified his Sister Tamar's grief yet hated he his Brother Amnon for his abuse of her with an Habitual hatred ver 22. neither debating with him about it nor threatning him for it but made as if he had digested it by Brotherly love but still carryed on a Brother-like correspondency with him for many Months and some years as will after appear having Malice in his Heart Mark 4. The event hereof as to David ver 21. He was very wroth to wit with Amnon but this was not enough for David was the Supreame Magistrate and God had put the Sword of Justice into his Hands Rom. 13.4 which he ought to have seen Executed without partiality or respect of persons N. B. Josephus the Septuagint and Vulgar Latin add to the Hebrew Text this reason David was loth to grieve the Spirit of Amnon because be greatly loved him being his First-born But Holy David could not be ignorant how ill good Eli sped for such like fondness in conniving more than meet at his Sons heinous faults Some
common commotion I must submit to God's Rod. Mark 3. David binds up their hands with Three Arguments The First is from the Providence of God which permits him so to say and me so to suffer his sayings therefore you ought not to hinder it David saw the Hand of God in the Tongue of Shimei It was not the word of God's Precepts but of God's Providence saith Peter Martyr leaving Shimei to his own mad folly therefore None can say to the Lord Wherefore hast thou done it but it was justly said so to Shimei afterwards by wise Solomon also 1 King 2.9.44 His Second Argument is a comparatis If I bear greater injuries from my own Son why not those lesser from this scoundrel fellow ver 11. N. B. David did not Eye God's hand thus well in the Affronts that Nabal offered him He can now say My Son seeks my Life God bids Shimei Curse only that breaks no Bones His Third Arguments is From the following fruit of this Cursing which he by his Prophetick Spirit being a Prophet fore-saw God would give him as a reward of his Patience ver 12. and when duly Humbled would turn those Cursings into Blessings c. Mark 4. Shimei Cursed David not a little while but for a long time all along as he went ver 13 14. yet could not make David to break the Briddle of his Patience wherein he became a Type of Christ who when he was reviled reviled not again when he suffered threatned not but committed his cause to God who judgeth righteously 1 Pet. 2.23 contemning all contempts and calumnies David did hope for Deliverance from the Examples of Joseph and Job c. yet saith only It may be God will c. because the greatness of his sin saith Peter Martyr made him doubt of deliverance His Dolour which dries the Bones as well as Labour in Travel brings him weary to Bachurim Hebrew Chusings Eccles 11.9 no place of chusing to him but of constraint yet there he refreshed himself and his followers ver 5. The Second Part is Absolom's entring into Jerusalem when David entred into Bachurim ver 15 to the end Which contain two grand Particulars The First is Hushai's deep dissimulation with Absolom ver 16 17 18 19. And the Second is Absolom's Defiling David's Concubines ver 20 21 22 23. Remarks upon the former are First Hushai's Gratulatory yea Adulatory Salutation to Absolom now come from Hebron to Jerusalem God Save the King twice over ver 16. which Junius makes an Amphibology fair words to make a Fool fain not naming what King he wished all Health and Happiness unto His words were so Ambiguous that Ambitious Absolom might apply them to himself from Hushai's Mouth yet himself did design them for Distressed David with his Heart N. B. But this was pernicious Dissimulation saith Peter Martyr no better than a loud downright Lie and Hushai should rather have chosen to Die than thus to flatter a wicked wretch in his wickedness when he both wished and designed to have him destroyed Such Equivocation and mental Reservations though they may serve to silence a Carnal Conscience for the present yet are no better than the Damnable Doctrine of Jesuitical Divinity meer Diabolical Shifts and Shuffles which have no Divine warrant from the word of God The Second Remark is Absolom's ironical Accusation of Hushai for his Ingratitude to his Friend ver 17. He doth not say Is this thy kindness to my Father for so he should have tacitly taxed himself of far grosser Ingratitude and far fouler Disloyalty than he he had done Hushai therefore saith Peter Martyr he names not his own Father whom himself had filthily Deserted and Rebelled against but thy Friend whom thou hast unfriendly forsaken Though Absolom was notoriously blinded yet was he not so blind but he saw it was not the duty of one Friend to Desert another He was still Ben Zoma according to the Hebrew Phrase never at home as the Harlot Prov. 7.11 He was quicksighted abroad but Blind at home Absolom reproveth that Ingratitude in Hushai which he approved in himself yet secretly intimates thou art not like to be a fast Friend to me who thus fails thy old Friend David The Third Remark is Hushai's Apology ver 18 19. wherein he is his own Compurgator yet in dubious Allegations as First He only followed the Providence of God who pulls down and sets up Kings at his pleasure and the Publick Election of the People which he a private person ought not to withstand This in truth was none but David and Solomon after him whom the Lord and his People did chuse It was not God but the worst part of the People that chose Absolom However this served as a flying Argument to Absolom's haughty credulity And Secondly Saith he my Friendship due to David is now with the Kingdom devolved on thee not one of another Family but the Eldest Son of his own Family so 't is still as upon him in his top branch which Argument had been good had David been dead and Israel had chosen Absolom who was deluded here by Hushai admitted hereby to dive into and so to defeat Absolom's Counsels c. Remarks upon the Second Particular namely Absolom's Incestuous Copulation with David's Concubines and that publickly ver 20 21 c. are First Absolom asks Achitophel what must be the First Action whereby they might promise to themselves prosperous success He the President of the Council advises to this publick Incestuous Action to take away all hope of reconciliation which some of their Timerous followers feared so could not cordially contribute to their assistance for fear of an after-reckoning for this Rebellion in case the Father and Son be after reconciled N. B. The Rabbins render another reason of Achitophel's giving this advice saying He did it to revenge the injury done to Bathsheba who was the Daughter of Eliam chap. 11.3 who was the Son of Achitophel chap. 23.34 So she was Achitophel's Grand Child The Second Remark is The Action it self was abominaale being the worst sort of Incest far worse than that of Amnon with Absolom's Sister which Absolom so abhorred in Amnon that nothing but his Heart's Blood could satisfie him to take off the guilt of that Incest Yet himself dareth to commit a far deeper Incest in Climbing up to his Father's Bed a crime that greatly grieved good Old Jacob's Heart in his Eldest Son Reuben who never wiped off that blot Gen 35.22 and 49.4 The Third Remark is This Abominable action is aggravated with abominable circumstances as First The place where it must be acted to wit upon the top of the King's Palace God might indeed have his Holy Hand in it because probably this was the very flat Roof whence David had looked upon and lusted after Bathsheba chap. 11.2 But surely the Devil had his Evil Hand in it to make such a shameful Sin wherein the worst of Mankind seeks secret places as ashamed to be seen to be
the Hebrew the former had kindly wrought up David to the latter and had cooled so Hebr the Spirit of this Man of understanding Prov. 17. v. 27. Decet Reges saith Peter Martyr here Interdum Subditorum Consiliis parere it is comely for Kings sometimes to hearken unto the Councels of their Subjects 1 King 12.7.13.15 Mark Secondly How kind a Father is David still to so unkind a Son deal gently with the young Man c. was the Charge he gave both to his Three Generals and to all the Army v. 5. which plainly implieth that David foresaw the Victory would fall on his side having heard how God had defeated the Councel of Achitophel who had thereupon hang'd himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod N. B. Evil Councel is evermore worst to the Evil Councellor himself This Providence prompts David to prognosticate his Victory which when ye have obtained saith he to his Generals do not pursue it with too much rigour take Absalom Prisoner but kill him not The Reasons why David desires the sparing of him some suppose to be First From his natural affectionate disposition always a fond Father to his Children full of Clemency insomuch that he spared Saul his Enemy when in his power once and again 1 Sam. 24. 26. No wonder then if he were for sparing his Eldest Son Secondly He doth not call him my Son because that would have aggravated his Crime but Lenagnar Hebr. The Boy or Young Man imputing his Heinous Rebellion to the heat of his Youth which makes Men heady high minded and inclinable to Evil Counsels and Practices but if he might be spared and Live till he were Older Age and Experience would make him wiser Thirdly David was Conscious to himself that he was the Meritorious and procuring cause of this Rebellion and that Absalom was given up of God to punish David's sins chap. 12.11 12. and therefore pitied him Fourthly This pious Father would not have his impious Son to Die in his Sin without Repentance for then Soul and Body perish for ever Fifthly Peter Martyr makes David a Type of Christ who pray'd for his Crucifiers as David did here for a Rebel Son against his Father Now come we to the Concomitants of this fatal Fight the Second Part. Remarks upon it are First The Place where the Battle was fought 't is called the Wood of Ephraim v. 6. though it was certainly beyond Jordan so not in that Tribe but call'd so either because it was over against Ephraim or because of Forty Thousand Ephramites lost their Lives there Judg. 12.5 6. The Second Remark is David's Victory ver 7. The Battle was soon determined Absalom's Army consisting of Raw Unexperienced Men in Martial matters stood not the first shock of David's Old Souldiers Sanctius saith without Book that Israel's Rebellious Rout had no General to lead them on that the Numerous Rabble was their Ruine being Ungovernable and that David had so pitched his Army in such an Advantagious Post that he left his Enemies no room whereon to draw up their Army I dare boldly affirm that Old David had learned more of the Politicks of War than his Raw-headed Son who was apter in the School of Venus than in that of Mars And if Absalom as Hushai had Advised him did lead his Army they had an Heartless-Hart not a Lion for their Leader and so 't is no wonder if they were so soon and so easily Routed and Twenty Thousand of them Slain A just reward of their unjust Rebellion The Second Remark is The Wood devoured more than the Sword ver 8. Behold here David's Policy and Absalom's Infatuation to Fight in so fatal a place as the Wood of Ephraim which had been so fatal to Oreb and Zeeb in Gideon's time Judg. 7.25 and 8.3 and to the Ephramites also Judg. 12.5 6. The Routed Rabble running from Death ran to it while they ran into the Wood to hide themselves some fell upon Stubs that did beat the Breath out of their Bodies when they had spent the most of it by their hasty Running away some for hast plung'd themselves into Pits and Ditches which were in the Wood ver 17. and which either they saw not being covered with the Rubbish of the Wood and so their violent flight hurried them in at unawares Or if they saw them they desperately threw themselves into those Slime Pits chusing rather to Die by Drowning than to be Slain by the Sword of those Souldiers that pursued them at the Heels some might be Hanged in the Trees as Absolom was some might be devoured by Wild Beasts some were Slain there in the pursuit and some might be Knock'd on the Head by the Countrey-People N. B. So dreadful a thing it is to provoke the Lord of Hosts who can Arm all things to Destroy us c. The Fourth Remark is Absalom was Hanged by the Neck upon the forked Bough of an Oak in this same Wood ver 9. Where Mark First Absalom met David's Souldiers and they according to David's command spared him and gave him an opportunity to escape but Divine Vengeance would not spare him Mark Secondly The great God directed the Branch of the Oak as he Rode under it to catch hold of his Long Hair that was loosely dissheveled upon his Shoulders and there Hangs him up by the Neck betwixt Heaven and Earth as one rejected of both and not fit to live in either of them Mark Thirdly Some do wonder how Absalom came here among the Thickets of the Wood where there was no way especially for Riders Answer Sanctius wittily observes that seeing it is said Absalom met David's Servants by chance it seems he rather peeped upon them fighting in the Battle out of some safe and secret place than fought against them in the front of the Fight this was a Chief Leader and General likely to Conquer However this is beyond doubt that when he saw his Rabble were Routed a dreadful fright fell upon him and fleeing left the Common Road and Rode among the Thickets till caught by his long Locks such as Sampson had Judg. 16.13 in a Crotch of the Oak Mark Fourthly He being held fast here by the Hair of his Head His Mule that was under him went away which might easily happen because being in flight the Mule passed along very swiftly N. B. As this Mule lurched his Master so will Worldly Wealth lurch Worldlings at their Death however And so will false grounded Hopes lurch Hypocrites Job 8.13 and 11.20 whereas a Lively Hope 1 Pet. 1.3 a Daughter of the Faith of God's Elect Tit. 1.1 rightly grounded on God's Promises will not lurch us no not at Death Prov. 14.32 But will do to us what Bucephalus Alxander's Great Horse did to him which as Aulus Gellius Reporteth though deeply Wounded in both Neck and Sides in a Battle yet carryed his Master with great speed out of Danger of the Enemy and when he had set his Master down in safety then
Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hâ—â— after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
own present wants but begs my last bit of me c. here 's not a word of such carnal Reasonings She doth not dispute but dispatch c. Hence Lavater Grotius Peter Martyr c. Admire the Strength of her Faith Mark 10. The kindness of this Widow in Baking the first Cake for Elijah was well requited with a Prophet's Reward Mat. 10.41 42. she afforded one Meal for him and He many to her and hers ver 15 16. neither the Meal in the Barrel nor the Oil in the Cruise was made less by daily use for three Years together which was the time of Elijah's absconding from Ahab in this place as He had hid himself for six Months in a Cave at Cherith as above N.B. This multiplying of Meal c. was Elijah's Third Miracle which Grotius compareth to those two Miracles of the blessed Messias in multiplying a few Loaves c. Mat. 14.19 and 15.36 Remark the Third is The History of Elijah's raising this Widow's dead Son to Life which was his Fourth Miracle c. This is described by many Circumstances of Time Place Means and Manner from ver 17 to ver 22. and the Event or Effect of this Miracle namely a farther Confirmation of this new Gentile-Proselytess's Faith v. 23 24. Mark 1. The time when this 4th Miracle was wrought some say was about two years after Elijah was entertain'd and maintain'd as well as absconded by this compassionate Widow Long had she lived under the mercy of this multiplying Miracle Now lest she should forget her self and be Exalted above measure her mercy must be mixed with misery and sickness is sent to kill her Son out-right which Famine only threatned to do an heavy cross now allays her high comfort Mark 2. Her passionate expostulation with the Prophet v. 18. in her extream perplexity she rashly imputes the death of her Son to the presence of the Prophet as if her Son could not have died if Elijah had not been her Guest Thus apt are we to mistake the grounds of our afflictions and to cast them upon wrong Causes Erpennius saith she was conscious to her self that she had not conversed with this most Holy Man so holily and reverently as she ought to have done in the midst of her passion saith Peter Martyr she retaineth her penitency acknowledging her sin was the Mother of her misery and feared the Man of God had complain'd to God of some miscarriage in her Mark 3. The place where this Miracle of raising her Son to life was wrought to wit upon the Prophet's Bed this Holy Prophet answers not passion with passion tho' he was of a fiery temper but calmly takes the dead Son out of its Mother's bosom and lays it upon his own Bed v. 19. that there he might in private pray the more fervently to procure his life again that as he had shut up Heaven from giving Rain so now must he open Heaven to return the Soul of her Son And indeed every word he poured out in Prayer v. 20. was a word of weight and wonder Peter Martyr observes every word is an Argument from the Topicks or Persons 1. From God whose Office it is to be kind to Widows and who is Lord of Life and Death so canst restore from Death to Life 2. From himself I am thy Prophet and thou art my God this will redound to my disgrace if unredress'd what will the World say But God bless me from entertaining God's Prophets if this be the effect thereof 3. From the Widow shall my God and my self requite her kindness with such an act of unkindness she is a Widow so a most passionate Lover of her Son and cannot subsist without her Son's support Let not this affliction of the loss of her Son be added to the affliction of her Widow-hood Mark 4. Elijah observed that old Rule Ora Labora Pray and Labour thus he did by stretching himself three times upon the dead Child v. 21. as if saith Lavater he would have hatch'd him alive as the Hen doth her Eggs but rather it was that his sense of the Carcasses coldness might heat his own heart the more into most fervent Prayer which at the third time prevailed Mark 5. As the means of the Miracle was Invocation and Incubation so the manner of it was by the Soul 's returning to the Body v. 22. which shews he was really dead by such a separation and that the Soul shall return to the Body at the Resurrection This is the First Instance we read of any that was raised from the Dead and this was Elijah's Fourth Miracle Mark 6. The Effect of all v. 23 24. teaching 1. The Immortality of the Soul 2. Effectual fervent Prayer avails much Jam. 5.16 3. To receive a Prophet is not in vain Mat. 10 41 42. 4. Her Faith by the Meal and Oyl which stagger'd at her Son's death was now confirmed by his reviving and 5. This evidences the truth Heb. 11.35 that Women received their dead raised to life again lastly Jerom thinks this Dead Son raised to life was Jonah the Prophet but others do think otherwise saith Peter Martyr however this truth appears that Miracles confirm Faith Heb. 2.4 and that those who work them in truth are sent of God Joh. 3.2 and 9.17.30.33 c. 1 Kings CHAP. XVIII THIS Chapter relateth Elijah's Embassage to King Ahab upon the account of procuring rain after such a long dreadful drought and dearth This Embassage consists of two parts First The Injunction and Secondly the Execution of it then follows the Event thereof Remarks first upon the Injunction as First The Time when ver 1. namely after Israel had laid gasping under a parching Drought and a destructive Famine for Three Years and Six Months James 5.17 in which time no doubt but many a Curse was belched forth by Baal's Worshippers at Elijah for his shutting up Heaven so long from Rain whereas he only had declared it as God's Judgment for their Idolatry 'T was God's Hand who only made use of Elijah's Tongue only to say what God would do chap. 17.1 Thus Embassadors suffer for the sake of their Master that sends them upon Displeasing Embassages They should have railed at their own Sins Remark the Second When Elijah had absconded so long at Cherith's Cave and Sarepta's Widow's God calls him forth from his Hiding-place and bids him Go shew thy self to Ahab with this Message 1. Acquaint him with the Cause of the Famine 2. Advise him to remove the Cause procuring it And 3. Promise him Rain upon his Reformation No Rain must fall saith Dr. Hall till Elijah be seen of Ahab he had carried away the Clouds with him and so must bring them again should Rain have faln in his absence and before his appearance then had it not been according to his word ch 17.1 God herein took care to maintain the Honour and Authority of his Prophet Remark the Third Is Elijah's undaunted Courage in venturing at God's command thus
lest his hand should wither as Jeroboam's hand had so lately done in the like case Ahab doth here faith Dr. Hall as some fond People blame the Herald that proclaims a War by his sounding a Trumpet as the cause of their Wars Elijah did no more therefore he boldly retorts ver 18. assigning the true cause to be Ahab's sin of Idolatry P. Martyr observes here Elijah did not fall down prostrate before the King to beg his Royal Pardon but Prophet-like he deals plainly with him the Spirit of God had given him this undaunted Spirit having steeled his face and made it as an Adamant Ezek. 3.9 discovering that himself was the true troubler of Israel and that his Idolatry was the Traitor c. N.B. Nor did Elijah herein transgress God's Law Thou shalt not revile Rulers Exod. 22.28 for he contemned not his Power but only reprov'd his Sin which was part of the Prophet's Office and thus our Lord call'd Hâ—â—od Fox Luke 13.32 So far was Elijah from despising Dominion that while he Reprov'd the King he also requires him in God's Name to exercise his Authority in summoning an Assembly to Mount Carmel ver 19. that the Controversie between them might be decided Whether the King or the Prophet was Israel's Troubler Mark 2. ver 20. Ahab complies with Elijah's motion which P. Martyr marvels at saying Surely Ahab durst not deny so reasonable a proposal tending to remove the Famine and procure Rain c. to reject it could not be without discontent to his People as well as to his own dishonour or he might fear some greater and more mischievous Judgments or out of curiosity of his beholding some extraordinary Actions of Elijah but whatever was the inferiour Motive God was the supreme Cause over-ruling Ahab's heart which was in his hand Prov. 21.1 and made him willing to send for all those that Elijah required to be sent for Mark 3. The Persons Elijah requires Ahab to summon up to Mount Carmel by his Royal Authority were 1. All the Elders of Israel that they might be both Eye and Ear-witnesses of what he intended to be done and these he expostulates with about their halting c. ver 21 c. 2. All the Priests of Baal call'd Prophets here because Idolaters feigned such Functions as were found in the True Church Elijah will have all summoned both the four hundred belonging to the Court and the four hundred and fifty which were dispersed all over the Kingdom N.B. The number of those Prophets is set down saith P. Martyr to shew what Zeal Idolaters had to multiply their false Prophets more especially that of Jezebel who fed Four Hundred of them at her own Table while God's Prophets are glad of Bread and Water in Obadiah 's Caves These Trencher-Chaplains of Jezebel are feasted upon her Delicacies and dwell in splendid and pleasant Places some near her Royal Palace This likewise doth much amplifie the Courage of Elijah who being one alone dare make this Challenge to oppose no fewer than Eight hundred and fifty false Prophets of Baal ver 19 20 21 22. Mark 4. It was then in the Power of Princes to call a Convocation of Prophets no Synods or general Councils were assembled by the Power of any Pope Ahab Summons the whole Summ of Eight hundred and fifty but imperious Jezebel countermands the King and permits not her Four hundred to be present perhaps out of care and kindness to them having some fear of the Prophet Elijah's Power therefore we read of them Chap. 22.6 now reserved to deceive Ahab then to his utter Destruction Elijah comes to this Assembly and charges the Elders with Inconstancy Attem posechim gnal Shettei Hasegnephim Hebr. Why fly ye like Birds off from one Branch and on to another or why halt ye like Criples the Body now up and now down Ye cannot serve two Masters Matth. 6.24 God and Baal be not thus unstable in your ways James 1.6 but make straight your paths Hebr. 12.13 Mark 5. Elijah offers to decide this Controversie betwixt God and Baal not by the Scripture because he had to do with those that were no better than Infidels but rather by a Miracle from Heaven ver 22 23 24 25. giving the Precedency and all the Privileges to Baal's Prophets as to the greater number and lest it should be pretended that their God by any disgust was become sullen and therefore silent The People consented that he who answer'd by Fire they would own for the true God because they could not be altogether ignorant saith Lavater how God had formerly done so Gen. 4.4 Levit. 9.24 Judges 6.21 and 13.20 2 Chron. 7.1 and 1 Chron. 21.26 Mark 6. Baal's Prophets prepare their Bullock first according to Elijah's grant and pray for Fire to burn it presuming saith Peter Martyr that Baal would burn that best Beast which they had chosen for him ver 26 27 28 29. but their Idol proved dumb and deaf yea in a dead Sleep whom all their Antick Gestures Prophet-like Raptures and unnatural Lancing themselves cannot awaken N. B. It may easily be imagined what an hideous yelling and prodigious uproar those Four hundred and fifty wide-throated Priests would make in their joint Prayers and Out-crys to Baal assuredly they well-nigh tore the very Skys with their loud Acclamations for an Answer by Fire How did they leap upon their Altar as if they themselves could have been content to become the Sacrifice it self so they might but conquer the Lord's Prophet and continue the Reputation of their Idol and Idolatry Yea they leaped up saith Dr. Hall upon their Altar as if they would have climb'd up to Heaven to fetch thence that Fire which would not come of it self alone without fetching N. B. Oh what would the Devil that Prince of the Air have given for one flash of Lightning out of the Air his own Territory at this time The same God who had permitted Satan to destroy Job's Seven thousand Sheep by a great Fire falling out of the Air Job 1.3 16. will not allow him so much as one flash to consume one Bullock in Vindication of his Devil-Worship Oh how Proud would Lucifer have been if as he was cast down from Heaven like Lightning Luke 10.18 so now he might have fall'n down in that fiery Form upon his own Altar of Baal when their Voices were even spent with continual loud crying from Morning to Noon N. B. Then Elijah flouts them into a cutting of their own Flesh so vexed they were at their dumb and deaf Deity whereby they mingled their own Blood with the Blood of the Bullock hoping the Cry of their Blood would out cry their Prayers and awaken a sleepy Devil who is delighted with Man's Blood offer'd to him as a Testimony of his Deity This they had learned from their Pagan Neighbours Deut. 14.1 Sanguine placâstis Ventos Virgine Caesâ Virg. They used to appease their gods and goddesses with human Blood When they had tried all means
Angels on both Hands is modell'd only for our shallow Capacities so brings forth the Devil from the left hand of God's Throne who offers his Service ver 21. as Job 1.6 and 2.1 N. B. Here more ingenuity appears in this evil Spirit than in our modern Jesuites for he confesseth ingenuously that his equivocating Oracle was but a Lye in saying I will go and be a lying Spirit in the mouth of all his Prophets ver 22. N.B. Then God gave him not so much as a Command or Commission saith Lavater but rather a Permission only like those in John 13.27 Matth. 8.32 see Revel 20.3 Peter Martyr adds God is not the Cause of Sin but only hinders not the Tempter from rempting and gives not Grace to the tempted to withstand the Temptation so he assures Satan of Success ver 23. having justly given Ahab up to believe lyes c. 2 Thes 2.11 12. Remark the Third is how Micaiah's Oracle was entertain'd by Zedekiah and Ahab ver 24 26 27. and how it was defended by Micaiah himself against them both ver 25 28. wherein Mark 1. Zedekiah the Prince of Baal 's Prophets and in great Favour with Ahab more Impudent than the rest gives Micaiah a Cuff with the Fist because he had given him and his whole College of Prophets the Lye having no better Argument but Club-Law to answer his Assertion with and with the blow on the Face he expostulates saying Which way the Spirit of the Lord went from me to speak unto thee ver 24. as if he had Monopolized the whole Possession of God's Spirit to himself And seeing it could not be shewed how the Spirit passed from the one to the other therefore Micaiah had it not but Zedekiah had it all as he pretended ver 11. speaking in the name of the Lord. N. B. for a Prophet to strike a Prophet and that in the Face of two Kings whose places of Royalty obliged them to see the Peace better kept was an act of intolerable Insolency a Prophet may be a Reprover with his Tongue but he ought not to be a Striker with his Hand 1 Tim. 3.3 and had not Ahab's Malice against Micaiah marr'd the Justice of his Magistracy he would never have countenanced such a rude Presumption in his Presence 't is a wonder saith Peter Martyr how good Jehosaphat could be silent both at this gross abuse of Gods ' Prophet whom he had occasioned to be sent for and when Ahab also remanded him back to Prison Not a word hear we in behalf of Micaiah his Affinity with Ahab had diminished his Piety Objection Some suppose Zedâ—kiah might use two Arguments 1. That Elijah had foretold Ahab should die in Jezreel Chap. 21.19 Now Micaiah comes and foretels he must die in Ramoth Gilead therefore neither of those Prophets ought to be believ'd and 2. His hand wherewith he smote Micaiah did not dry up as Jeroboam's hand did Chap 13.4 therefore he was to be believed Answer This seems at first sight to be a greater blow to Micaiah's Credit than that Box he gave him upon his Face but the two Prophets are thus reconciled by Vatablus Lavater Lyra P. Martyr Piscator c. 1. It was done in the same general though not individual Place to wit in the Region of Samaria within which Jezreel was 2. Ahab's Chariot polluted with his Blood was washed in the Pool of Samaria as publick a Place as was that of Naboth's Execution but his Armour was carried to his Armory in Jezreel where the Dogs licked his Blood when it came there to be washed 3. The Pool of Samaria reached in a running Stream as far as Jezreel so that Ahab's Blood running out of his Chariot was carried down to Jezreel and there licked up by Dogs 4. That Prophecy of Elijah was more plainly and plenarily fulfilled in Joram Ahab's Son A Child is the Father's Blood John 1.13 Acts 17.26 2 Kings 9.25 26. and though at first this Judgment was denounced against Ahab himself yet upon his Humiliation it was transferred from him to his Son Chap. 21.24.29 5. Yet the same Judgment befel Ahab's Person ver 38. here for notwithstanding that translation of the Curse to his Posterity because Ahab again returned to his old Sins here therefore is the Curse brought back upon himself ver 38. 6. Ahab's Death wound was received in Ramoth-Gilead according to Micaiah's Prophecy ver 28. Elijah had declared the Cause not the Place of Ahab's Death say the Dutch Annotations 7. N. B. Though Zedekiah's smiting hand escaped that withering which seized upon Jeroboam's yet we must not measure the quality of Actions by the goodness of their success God is a free Agent in his miraculous Actings and oft preserves great Sinners from lesser Punishments whereby he only reserves them for greater Judgments as he did this Zedekiah here Mark 2. Micaiah all alone and not defended or so much as vindicated by good Jehosaphat doth not return blow for blow with his hand but lays about him with his Tongue and tells this proud False Prophet his Doom ver 25. That tho' now his Prophet-striking hand escaped God's stroke yet for all his present strutting proudly God would strike him shortly with such a dread as he shall not know in what lurking hole to hide his Head with safety And those Horns wherewith he now insulted would not secure him from danger This Zedekiah thus hid himself say Osiander Lavater c. when he heard the Battle was lost and feared that the proud Syrian Conqueror would break furiously into the City or rather from fear of Ahab's Friends saith P. Martyr Piscator c. who seeing Ahab slain and his Army routed would seek him out to the Slaughter as the chief Abettor and Author of this pernicious War and of Ahab's Destruction Mark 3. Though Ahab's Son afterwards could not but in Zeal revenge his Father's Death by taking off the Head of this chief Seducer Zedekiah yet at present he goes off with Honour but helpless Micaiah must still undergo most severe Censure revengeful Ahab commands that he be returned to Prison from whence he came ver 26. with that scurrilous Nick-name upon him This fellow v. 27. Though he was God's Prophet and one of God's Privy-Council Psal 25.14 yet must he be Imprison'd and fed with Bread and Water of Affliction only to keep him alive that this Prisoners Pittance might reserve him for a farther bloody Punishment upon Ahab's Return being too Cock-sure and Confident of Victory N. B. So Debauched were the Days of Ahab that it was alike difficult to find a wicked man in his Prisons or a godly man out of them As it is a wonder to hear Ahab thus swagger and triumph before the Victory which fell out quite contrary forgetting his own Advice to Benhadad Let not him that girds on his Harness boast c. Chap. 20.11 yet now promising himself Peace Power Victory and Revenge before he buckles on his Armour So on the other hand 't
so to curse as appeareth by God's concurrence with him for two She-Bears rush out of the Wood and tare forty and two of them N. B. Possibly they might be such Bears as were Robbed of their Whelps and therefore the fiercer Prov. 17.12 Hos 13.8 but certainly they were acted by a more extraordinary fury which God had raised up in them to do this special execution of Divine Justice Mark 5. Nor may it be said this punishment was too severe for so childish an offence for there was prodigious malignity of mind in their scoffings As 1. They did not only load that grave gray Bald-head through old Age with their Derisions whom God had then loaded with great Honour as to make him Elijah's Successor whose very Age as well as Office commanded Reverence But also 2. God himself was scorned by them and that glorious work of Elijah's Translation was made a Jeer which makes it in some degree resemble that sin against the Holy Ghost as P. Martyr Lavater c. say Mark 6. Sanctius saith God would have the Parents punished more than the Children for mis-nurturing them and for an Example upon Record that all Parents in after-Ages might mind more the Education of their Children lest themselves be punished in the death of their mis-taught Children who were their second Edition and so died in them 'T was not done without a Miracle saith P. Martyr that those Bears came in that Juncture and were not content to tear two only for satisfying their two greedy Appetites but it must be forty two and all the most wicked for some escaped to tell the Tidings Mark 7. Elisha after this third Miracle baulks not Bethel there lay his way he follows God and fears not Men. 'T is a wonder saith P. Martyr the enraged Parents did not tear him in pieces as the Bears had their Children but God restrained them To decline their fury he departs to Carmel to converse privately with God and so fit himself for publick conversing with Men at Samaria ver 25. 2 Kings CHAP. III. THIS Chapter contains the Life of Joram the second Son of Ahab who succeeded his Brother Ahaziah in the Kingdom of Israel as above This Joram is described by his Deeds both in Peace and in War Remarks first upon his Deeds in Peace are 1. This Joram began his Reign in the 18th year of Jehosaphat and reigned twelve years ver 1. For the right computation of Time in this Account we must say P. Martyr and Bishop Vsher allow some time of Ahab's and Jehosaphat's two Sons made their Vice-Roys while they were waging War against the Syrians and then the Synchronism cannot be controverted Remark the Second Joram was bad enough but not all out so bad as his Father Ahab or his Mother Jezebel for he put down their Baal yet returned to Jeroboam's Calves ver 2 3. so was not much better than his bad Parents His Reformation was partial and imperfect not from any Principle of Conscience but partly saith Lavater being startled in his mind at the Dreadful Judgments of God inflicted on his Father Ahab and on his Brother Ahaziah for their Baal-worship And partly saith Tirinus to gratifie Jehosaphat whose help he now needed to subdue Moab and would not assist him without some Reformation which Jezebel her self might probably connive at as a necessary Trick of State at this time The second part is his Deeds in War Remarks upon this are First The Occasion of the War Moab Revolts ver 4 5. They had been Antient Tributaries to Israel from the days of David 2 Sam. 8.2 Now when Valiant Ahab was dead and mopish Ahaziah diseased by his fall so durst not attempt any War and who soon died also for his notorious wickedness in worshipping not only Ahab's Baal in Israel but also the Philistine's Baal-Zebub in Ekron This gave the opportunity for Moab's Rebellion and to refuse both the Flesh and the Fleeces of an hundred thousand Rams and Lambs paid as their Tribute Remark the Second The backs of Israel cannot well want the Wcoll of Moab therefore Active Joram whets his Sword to recover it ver 6. and courts Jehosaphat to joyn with him ver 7. Jehosaphat the Uncle readily complies with Joram his Nephew which may the more be wondred at N.B. Seeing 1. He had so lately been sharply reproved and sorely frighted too for his joyning with Ahab 2 Chrom 19.2 with 18.31 And 2. He had been latelier punished for joyning with Ahaziah this Joram's Brother 2 Chron. 20.35 36 37. yet now good Jehosaphat undoubtedly looked upon 1. Joram to be better than either Ahab or Ahaziah because he had put away Baal ver 2. so the case was more favourable and less dangerous 2. Rebellious Moab had lately joyned with Ammon c. to war against Jehosaphat 2 Chron. 20.1 35. so Moab was a common Enemy to both Israel and Judah and therefore was it Jehosaphat's Interest to hearken unto Joram's Motion for his own just Revenge as well as Israel's want of their Tribute 3. Jehosaphat might hope that by this Confederacy he might have more opportunity to push Joram forward in his begun Reformation and to get the Calves of Jeroboam put down as well as the Image of Baal and so to proceed in perfecting that work Remark the Third When those two Kings had joyntly resolved upon the End they wisely consult about the Way to the End ver 8. and having engaged Edom into the Confederacy ver 9. N.B. The King of Edom was Vice-Roy only under Jehosaphat that Kingdom being annexed to Judah 1 Kings 22.47 therefore well might Jehosaphat make bold with his own and advise Joram to march through his Tributary Country of Edom. 'T is not improbable but they chused to go through Edom to secure that Country for continuing firm to their Cause fearing that Edom might joyn with Moab against them for both of them had one Cause being both Tributary Nations the one to Israel and the other to Judah Their March the nearest had been over Jordan but this way through Edom was the farthest about according to the measure of the way yet the best way to assault Moab on that side where they expected no Assault from any Adversary Remark the Fourth Is the Place where those three Kings Encamped with their Armies No sooner are they got into the waterless Wildes of Edom but they are all ready to dye for want of Water This was a check to Jehosaphat's Rashness who should have consulted with God by his Prophets before he had given this rash Advice Hereupon Joram frets against the Lord Prov. 19.3 laying all the blame upon God ver 10. as if he sought the Ruine of three Kingdoms not at all reflecting upon his own Impiety the true cause of this present Misery 'T was the sin of Joram not to consult God at all and Jehosaphat's to do it too late saying Is there not here a Prophet of the Lord ver 11. had he consulted before
which the Lord sent out of his Treasures Psalm 135.7 and out of his Fist Prov. 30.4 The Disciples met with a Tempest when they went in the way Christ compelled them to go Matth. 14.24 25 c. Luke 8.23 c. but this Storm meets Jonah when out of God's way and for his running from God this Runagate is at last cast into the Sea The Lord was the Author of this Punishment wherein he used three Instruments 1. A great Wind which God holdeth in his fist Prov. 30.4 weighs Winds in his hand Job 28.25 and sends them out as his Posts appointing them their Motions and Messages making them sometimes Messengers of mercy as Gen. 8.1 Exod. 14.21 Numb 11.13 and at other times Executioners of his Justice hurting Mens Houses Persons Corn and Cattle c. as Exod. 10.13 Job 1.29 yea hurrying and hurling the wicked out of their Houses into Hell at last Job 27.21 c. The Second Instrument was the deep Sea which is a restless rowling a tumbling troublesom thing of it self in its own Ebbings and flowings 't is never still tho' sometimes it may seem so how much more when it is tossed to and fro with a mighty Tempest as here ver 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.23 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 14.24 an Euroclydon Acts 27.14 that beats upon all the Points of the Compass an Hurricane which Pliny calls Navigantium pestem the Mariners misery such boisterous and Blustering Winds must needs make the Sea beyond measure troublesom Psalm 107.23 24 25. c. Isa 57.20 1 Kings 22.48 and this noâ—doubt was no ordinary Tempest saith Calvin that so frighted the Mariners stout Fellows accustomed to Storms c. insomuch as they look upon themselves as lost they reckon the Ship must be broken c. The Third Instrument was the Seamen or Mariners which brings in Remark the Sixth Those fearless Men now fear Shipwrak ver 5. Death the King of Terrors Job 18.14 is a terror to Kings and to those bold daring hardy Men making them desire to escape the danger Mark 1st They prayed to their Pagan Gods they had several Deities according to their several Countries and though Seamen for the most part savour small of Sanctity yet this was a lesson of Dame Nature's teaching namely that 1. there is a God 2. this God must be called upon and 3. especially in Distress Psalm 107.27 28. such Fools as say in their Hearts there is no God Psalm 14.1 in a Calm will cry to God for help in a Storm Mark 2dly They unburden the Ship of her Cargo or Lading to lighten her that she might the better ride out the Storm Skin for Skin and all a Man hath will he give for his life Job 2.4 there the old Lyar spake a great Truth These Heathens handed over board their Goods for the saving of their Lives N. B. Oh that we could lose any thing for eternal Life and let all go but not our Blessing Christ go as Jacob Gen. 32 20. Mark 3dly The Ship-Master rouzeth up Jonah who was gone down into the sides of the Ship and was there fallen fast asleep that in case they had all mistaken the true God Jonah is awakened to call upon his God Alas such a sad uncertainty attendeth Pagan Idolatry that it caused the Pagans generally to close up their Prayers such as they were with that general Clause Dii Deaeque omnes ye Gods and Godesses all because they were ignorant who was the true Jehovah Their own Dunghil-Deities could do nothing for them when cryed unto in this dismal Distress they had mouths and spake not c. Psal 115.4 but Jehovah hath help for such as hope in him ver 9. therefore they call Jonah to cry to Jehovah ver 6. for none like him Jer. 10.6 Deut. 32.31 even in the Judgment of Enemies c. Remark the Seventh When the Mariners saw their first Means ineffectual that neither their own Gods would do any thing for them at their Prayers nor Jonah's God at his for his Sin was too strong for his Prayer Psalm 66.18 John 9.31 they resolve to try another Trick for saving their lives namely casting of Lots ver 7. perceiving some extraordinary Cause there was of this extraordinary Danger and so they put the Matter into God's hands who disposeth of Lots Prov. 16.33 when rightly in a way of trusting not rashly in a way of tempting God they are undertaken Calvin noteth here These Seamen seem'd in their own sight to be no Sinners or at least their sins were light sins and no way deserving such heavy Judgments therefore they inquire after the cause thereof as if themselves had all been innocent and though these poor Pagans did superstitiously cast Lots but not without a cogent Cause and Necessity saith Mercerus yet the Lord ordered the Lot to fall upon Jonah who was the best Man and the only Saint in the Ship as the principal cause and chief procurer of their present desperate danger Remark the Eight The Mariners judicial process against Jonah when his secret sin was by the All-seeing God discovered in ordering the Lot to fall upon him ver 8 9 10 11 12. Mark 1st They interrogate him 1. concerning his sin when thus signally singled out by the Lord the disposer of Lots saith Mercerus as if themselves had been Innocent Jonah confess'd not his sin until forced Sin had gagg'd him and Satan had muzzl'd his Mouth from that spiritual Vomit of making a free Confession unurg'd N. B. That old Man-slayer well knows that there is no way to purge the Soul of Sin but upward therefore holds he our lips close and makes us hide our Sin as Adam c. Job 31.33 until God being put to his proof doth press it out of us Jer. 2.35 Mark 2dly They ask him 2. His Occupation taking it for granted that every Man must maintain himself by some honest Employ Tarnovius tells us here that those Seamen suspected Jonah's sin was that he was some Idle Fellow following no lawful Calling or that he was some fraudulent Cheat or some filthy Extortioner therefore they asked him how he lived saith Grotius and whether he laboured the thing that was good Eph. 4.28 God will avenge 1 Thes 4.6 upon such disorderly Doers Mark 3dly They inquire 3. If he were not of some accursed Country saith Mercerus and one of the People of God's wrath as the Jews are at this day And Tarnovius adds That they were afraid he had committed some heinous Crime for which he fled his Country yet the harden'd Villain could sleep soundly when the Ship was ready to sink ver 6. The Philosopher said in the like Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we all in danger of Death and dost thou play the Fool This he said to one that was trifling as was Jonah sleeping as if making light of Shipwrack c. Mark 4thly Jonah's answer ver 9. wherein now his hard Heart was broken and his
yea and Reformation of Manners ver 8 9. They cryed mightily to the Lord during those forty days not only the Men but even the Beasts too cryed to God saith Calvin by way of Implication as Psal 147.9 when pinched with Famine saith Lyra The Men cryed mightily with Intention of Mind as well as Extention of Mouth praying the more earnestly as Luke 22.44 and bouncing hard at Heaven-Gates as if resolved to wring Mercy from God with an holy Violence as Matth. 11.12 N.B. This may serve to shame our cold careless and indifferent Devotion Nor rested they here but looked upon Prayer as to small purpose when Supplication is not seconded with Reformation hereupon they renounce with loathing as well as leaving their old Darling sins they restore all rapaciously gotten goods without which God would not remit them Non remittitur Peccatum nisi restituatur Ablatum saith Augustin on Numb 5.6 7. N.B. Here was Repentance from Sin as well as Repentance for Sin Remark the Fifth All this they did not without hope of Mercy ver 9. Mi Jodeang Jashub Hebr. Who can tell if God will turn c This is the speech of one that doubteth but despaireth not saith Calvin 'T was not their Diffidence but the Difficulty of finding Mercy Their Faith struggled with their Vnbelief saith Tarnovius Jonah was peremptory in his Prephecy of Nineveh's Destruction by such a day therefore had they good cause to doubt if not of the pardon of their sins yet of saving their City Mercerus saith All their hope was it was not God's Absolute Decree but only a Conditional Threatning if they repented not of their Sins which if they could God would repent of his Sentence and be reconciled to them though he cannot repent as Man Numb 23.19 Remark the last Relateth the Effect of their Repentance upon God ver 10. God saw not their Sackcloth c. without saith Calvin but their Works within with the Fruits of their Faith which Men could not see in a serious and sincere Repentance as Mercerus and many good Authors charitably stile it That it was real Repentance two Reasons are rendred for it 1. God approved of it here and remitted their Ruine And 2. Christ approved of it after Matth. 12.41 but others are of another Opinion saying their Repentance was but feigned and forced like that of Pharaoh Ahab c. arguing 1. God approved of Ahab's Humiliation though but External 2. This led them not into a milder Carriage to the Captive Jews c. 3. Nor did it last long for about forty Years after Nahum denounces Nineveh's utter Destruction However the merciful God gave them now a Reprieve and Repented to Ruine them at this Time which was only Mutatio Rei non Dei effectus non affectus facti non consilii saith Tarnovius N.B. God granted to Nineveh that they might be reduced to Repentance what Abraham deny'd to Dives requesting one raised from the Dead to reclaim his five profane Brethren Luke 16.27 28 29 30. for here Jonah is raised out of the Belly of Hell Jonah 2.2 and sent to preach Repentance to this sinful City upon which they reformed their Evil Manners c. Jonah CHAP. IV. THIS Chapter relateth a marvelous Tryal at Law as it were betwixt Jonah the Plaintiff and Jehovah the Defendant Remark the First Upon the Plaintiff in the first part of the Tryal Though Jehovah was well pleased as above yet Jonah was ill displeased ver 1 2 3 5. David had once been Displeased with an Act of God's Severity against Vzzah 2 Sam. 6.8 because the General Joy of that Day was dashed and damped with such a sad and suddain Disaster Therefore David gives a good Caution Cease from Anger and fret not thy self in any wise to do Evil c. Psalm 37.1 7 8. but Jonah did here far worse than David who in a pet and pang of preposterous Passion was deeply discontented with an Act of God's Lenity and tender Compassion to the Penitent Ninevites God bids Be angry but Sin not Eph. 4.26 This is the easiest Charge under the hardest Condition and Terms that can be 't is assuredly a difficult Task to kindle and keep quick saith one this Fire of Anger without any Smoak of Sin Therefore the Greeks give this good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anger either say nothing or say that which is better than nothing lest thou Sin c. Remark the Second Jonah expresseth his Anger in a Speech call'd a Prayer ver 2. with such a turbulent and tumultuating Mind saith Tarnovius that it seems rather a Brawl than a Prayer Calvin saith N.B. That his Pious Principle put him upon Praying down his own present Passions knowing himself to be naturally Hot and Hasty and feeling himself feeble in giving place to Passion Eph. 4.27 He though to cure it by Praying but the Flesh of his treacherous Heart prevail'd against the Spirit in him under Divine Desertion so that whereas he should have wrastl'd with God as Jacob did Gen. 32.24 26. behold Jonah downright wrangl'd with God and justified himself for his declining the employ as foreseeing the Issue Therefore I fled before to Tarshish so soon forgetting how he had so sorely smarted for his flight yet God had so graciously granted him Deliverance c. Remark the Third Jonah doth not only justifie himself but he accuseth God of too much Mercy to the Damage of his Truth and the Danger of his Honour yea and to the Disparagement of his Prophet all which he thought would be prejudiced by the many Misconstructions the Adversary will make upon the sparing of Nineveh which God foretold by him should be destroyed Thus Jonah quarrell'd with that great Attribute of God's Mercy the chiefest flower in God's glorious Crown Exod 34.6 7. and even with that goodness of God which had so lately preserved himself from perishing in the Sea and whereby he still subsisted thus is he doing enough to undo himself for ever had not God's Mercy triumphed over his Justice James 2.13 Remark the Fourth The Epilogue of Jonah's pitiful peevish Prayer ver 3. Take my Soul out of my Body Hebr. Kack na eth naphshi mimeni whence Grotius gathers this good Argument plainly proving from hence that the Soul is a distinct Substance from the Body and perishes not with it 'T is better for me to Dye saith he than to Live namely in Disgrace of being a false Prophet never more to be believed Jerome doth excuse Jonah herein As if he were more Zealous for God's Glory and the Weal of the Jews whom he conceived would be Damag'd by the Conversion of the Gentiles than for his own personal Reputation But others do better observe that this preposterous Prayer was a zeal without Knowledge and that he added one Sin to another therein For 1. He puts a Fallacy upon God call'd non causa pro causâ alledging that God's being too merciful was the cause of his former flight from his Message
of Nahum that Nineveh was now fully Ripe for its full Ruine and God was just now going to scour that filthy Pond of Sin and to do to her as she had done to his Church Remark the Second Tho' Nineveh had before Repented at the Preaching of Jonah as above and therefore the Lord had likewise Repented of his Displeasure against that City and suspended his Judgments he had threatned by Jonah to inflict upon those notorious sinners at the end of forty Days Yet after this Respit and Divine Remission both that City and the whole Assyrian Empire whereof Nineveh was the Head returned to a filthy Commission of their former sins aggravating and encreasing them with a Renewed Persecution of the Church of God Tho' the Vnclean Spirit seemed to be cast out of the City by Jonah's single Sermon yet he returned soon after with seven worse and so their last State was worse than the former Matth. 12.45 The Bile of this People being but half healed breaks out again afterwards as appeareth by this Prophecy and proved to be the Plague of Leprosie Lev. 13.18 19 20. so shut them out from receiving any more Mercy Those Apostates were turned aside to their crooked paths therefore the Lord will lead them forth with the workers of Iniquity Psal 125.5 and God stirs up Nahum to tell them so not only telling them of their sins but also foretelling them of their punishments upon this account Nahum's Prophecy is call'd the Burden of Nineveh chap. 1. ver 1. writ in a Book sent to Nineveh but Nahum himself went not to Nineveh as Jonah had done for now they were more sealed down in their Impenitency And this same Reason is rendred by some Rabbins N.B. why that Threatning Letter which Elijah wrote before his Translation and left to be sent unto Jehoram King of Judah 2 Chron. 21.12 by Elisha or some other Prophets who durst not shew themselves in Jehoram's presence because of his horrid Insolency and hardened Impenitency Remark the Third Nineveh's Preservation by their Repentance at Jonah's Preaching proved but a Reservation for utter Destruction according to Nahum's Prophecy As Jonah had denounced Nineveh's Destruction to be but forty days off in case they had not Repented which was the Condition of their Declared Doom at that time So Nahum now is raised up of God to denounce his last and Irrevocable Decree for destroying them by the Chaldeans c. and that about forty years or less after Jonah and then was Nineveh destroyed indeed under that effeminate Emperor Sardanapalus saith Dr. Lightfoot so famous or rather infamous in Heathen Histories Remark the Fourth Nahum is generally believed to have lived and prophesied in the days of Hezekiah and was one of those Prophets who were commanded to be Comforters of Jerusalem against its Affrightments from Assyria Isa 40.1 And he plainly telleth what Evil Counsel Senacherib conceived against the Lord and foretelleth Senacherib's Death in his Idol Temple by his own Sons as well as the prodigious Slaughter of his numerous Army by the stroke of an Angel Nah. 1.11 to 15. wherein is intimated 1. His Pestilent Counsel he gave to Jerusalem that they should cast off God as unable to deliver them out of his hands 2 Kings 18.19 c. 2 Chron. 32.15 c. Isa 36.15 to 20. 2. Tho' Senacherib's Army was well disciplined and likewise many for number ver 12. yet God by his Angel will cut or shear them Hebr. with as much ease as Men shear a Sheep mow down a Meadow or shave off the feeble Hair with a sharp Razour alluding to that phrase of Isaiah with whom he was Contemporary Isa 7.10 3. The breaking of the Assyrian Yoke v. 13. no more Tribute to be paid by Hezekiah as had been in Ahaz's Time c. 4. The failure of Senacherib's Sons ver 14. He rebelled against his Father in Heaven and his Sons rebelled against him their Father on Earth and slew him in his Idol-Worship This fact God is said to command because he would have destroyed the true Worship of God He lost his two Sons by whom he lost his Life and tho' his Third Son succeeded him yet soon after he lost his Life and Kingdom by the Chaldees so all the Royal Race of Assyria was Routed out Remark the Fifth Nahum's Graphical Description of Nineveh's Doleful Destruction for the Church's Comfort Mark 1. The Chief Efficient Cause of that Capital City's Ruine together with the whole Assyrian Empire as Brand Mullerus maketh the Analysis was the everlasting glorious and omnipotent God taking Vengeance of his Enemies and gave out the Commandment that this dashing work should be done and that sinful City and Empire be undone chap. 1.14 and 2.13 and 3.5 6. where the Lord of Hosts Commander in Chief of all his Creatures both his higher and lower Forces is said to come against his Adversaries and commands them to be destroyed The great God need say no more for what he saith shall be done as in the Creation of the World Hence Jeremy pray'd Lord be not thou my Adversary then shall I the better bear what will beside befall me from Men Jer. 17.17 God's Administration is most paternal for pitying his Friends but most powerful to punish his Foes Mark 2. The Meritorious procuring Cause of this Divine Displeasure was their manifold sins as beside their Persecution of God's Church chap. 1.9 11. they added Fraud Rapine and Robbery hence compared to a Lion's Den and the feeding-place of young Lions chap. 2.11 12. greedy Lions they were that could never have enough Isa 56.11 12. not enough to satiate them but enough to sink them and Woe is denounced by Nahum against Nineveh for being a bloody City and all full of lyes chap. 3.1 Her violence filled her so with fraudulency and falshood which seldom are seen asunder the Fox's Skin Eeking out the Lion's Hide that there was no Truth in her private Contracts and no Trust in her publick Transactions c. There were Whoredom Witchcraft and all kind of wickedness with a witness found in her chap. 3 4. and tho' she seem'd to repent of her Luxury Cruelty c. at the Preaching of Jonah yet now is she become as bad again and worse than ever N.B. Let Paris and Rome yea London remember what was the Ruine of Nineveh Mark 3. The less Principal or Instrumental Cause of Nineveh's Destruction for her Inhumanity against Men and her Idolatry against God were the Chaldeans c. who are described by their Arms Apparel Launces Chariots and Horses Chap. 2.1 2 3 4. and 3.2 These the Lord of Hosts armed to dash her in pieces and to burn that Rod wherewith he had scourged his own Church and Children though the Assyrians knew not so much Isa 10.12 13 c. which Place explaineth Nah. 2.2 God now having no more use of the Rod of his Anger the Assyrians to chastize Israel for their Sins wherein they exceeded their Commission in Cruelty
from Megiddo to Jerusalem where his Palace was and where he might meet with the best means for his Cure and if he died there did he chuse to die and he did so not desiring to die at Megiddo that was in the Tribe of Manasseh Josh 17.11 where he would have stop'd Necho from passing his Country Remark the Sixth Tho' this good King got his Death's wound at Megiddo yet he died not till he came to Jerusalem 2 Chron. 35.23 24. Notwithstanding it is not to be doubted by the common Rules of just Charity but that Josiah in his passage between these two Places finding himself without hope of Recovery and before his last Agony of Death did really Repent of his Rashness and was by his most Gracius God most perfectly pardoned N. B. for two Reasons 1. Seeing it was only a Sin of Ignorance not knowing God had spoke this to Necho but he had more cause to suspect than to believe his Testimony 2. Because God had promised he should die in peace 2 Kings 22.20 that is in favour with God tho' he died in War Undoubtedly he died not in his Sin as Joh. 8.21 tho' he died for his Sin c. for he had led an Holy Life in the whole course of his Conversation The Third Part is the Consequences of Josiah's Death Remark the First Josiah this good King dies and all the felicity of the whole State of Israel dieth with him for thenceforth it was never known but as Thebes was after the death of famous Epaminondas by its Calamities only therefore both City and Country had good cause to Mourn for him 2 Chron. 35.24 which was the greatest Mourning we read of and to which the Prophet alludeth in Zech. 12.10 11. N. B. 'T was a most â—lamentable loss whether we consider 1. the Personal goodness of this Man the Island of one innocent Person is deliver'd by the pureness of his hands Job 22.29 whereas one Sinner destroyeth much good Eccles 9.18 2. Or the manifold good he acted in his Life-time as a King he might say with David I hear up the Pillars of it Psal 75.3 as a true Atlas that upheld the State Isa 6.13 Or 3. The most miserable Calamities that befell that Kingdom after his death c. Remark the Second The Prophet Jeremiah was the chief of those Mourners saith Grotius being much moved at the loss of him whose worth he had fully known and by his Prophetic Spirit foreknew that Josiah's Death did draw up the Sluce to let in an Inundation of all manner of Miseries 2 Chron. 35.25 yea and all the Singing-men and Singing Women lamented this loss N.B. It was the Jews manner to have Mourners at the death of Worthy Persons Eccles 12.5 Jer. 9.17 in which Mournings they made mention of the Party deceased with a mournful Note how much more for Josiah here which became an Ordinance in Israel a constant Custom in all their following Funerals still to bewail the death of Josiah which began all their publick Calamities upon City and Country and this their common Mourners observed in all succeeding Generations N.B. That Lamentation for the loss of Josiah is lost and not the same saith Grotius with that Recorded in Sacred Writ that being made for the fall of Jerusalem N. B. How dark and deep sometimes are Divine Dispensations that so good a King thus dies when wicked Kings are let to live Who can be God's Counsellour Rom 11.34 Remark the Third When the People of the Land had bury'd Josiah in his own Sepulchre 2 Kings 23.30 which he had in his Life-time prepared especially for himself among the Sepulchres of his Fathers 2 Chron. 35.24 then they all with an unanimous consent took his Son Jehoahaz and Anointed him King 2 Kings 23.30 to settle him more surely in the Kingdom tho' he was younger than his Brother Jehoiakim ver 36. yet because he was a more stern and stout Man more forward and better able to withstand Pharaoh-Necho than Jehoiakim was therefore by a Popular Faction he got the Kingdom and it succeeded accordingly This is the judgment of Mastus Sanctius and Lavater and Menochius addeth That Jehoiakim was timorous and fearing Pharaoh declined the Crown so Jehoahaz being more Valorous was set up lest Pharaoh finding the Throne empty should seize it as his Wafe But oh what a sad Change was here from one that did right into one that did evil ver 31 32 Nor did he prove so fierce against Pharaoh saith Sanctius as against his Subjects and therefore is he call'd a Lion Ezek. 19.2 3. a very Cannibal to his own Country c. 2 Chron. CHAP. XXXVI THIS Chapter gives a brief Account First How Unhappy good Josiah was in his four bad Sons from ver 1 to ver 14. And Secondly Of the Desolation and Dissolution of the Kingdom of Judah from ver 14 to ver 20 And Thirdly and lastly Of the Jews final Deportation into the Babylonish Captivity from ver 20 to ver 23. all which are Amplify'd upon in the 2d of Kings 23.24 25. Chapters Remarks upon the First Part to wit Josiah's bad Sons are 1. Jehoahaz whom a Popular Faction made King as is abovesaid lest Pharaoh-Necho upon his return should make a Seizure saith Masius upon the Vacant Kingdom This Man proved a Degenerate Plant from so Pious a Father following Amon and Manasseh more than Josiah restoring that Idolatry his Father had destroyed saith Menochius partly to gratifie the People that had promoted him which still hankered after Superstition even in Josiah's time and partly to Dulcifie the King of Egypt who was a Worshipper of Idols Yet all this would not avail for Necho in three Months time returns and Conquers him 2 Kin. 23.33 but not without a great slaughter saith Sanctius from Ezek. 19.4 The Son endeavour'd say Munster and Lavater with an Army to avenge his Father's death therefore Necho did not only Depose him because he had taken the Kingdom without his leave and to shew he had Power to dispose of the Kingdom but also took him Prisoner and carry'd him down to Egypt where he died 2 Kin. 23. ver 34. as Jeremy had foretold Jer. 22.11 12. where he is call'd Shallum and 1 Chron. 3.15 Remark the Second Necho sets up Eliakim his Brother who was put beside the Crown by the Factious People being Elder than Jehoahaz 2 Kin. 23. ver 31 and 36. compared together and chang'd his Name into Jehoiakim to shew his Soveraignty over him as Dan. 1.7 both which Names signifie God shall Arise This obsequious King carefully pays the Tribute Necho laid upon the Land namely 100 Talents of Silver which amounted to Thirty seven Thousand and five Hundred pound Sterling and a Talent of Gold which was Three Thousand seven Hundred and Fifty Pound more This large Mulct Jehoiakim levy'd upon his People ver 35. from whom likely he received no less summs of Curses than of Coin However hereby he bought his Peace with
Edifices and with Inhabitants taking a Poll of all the People ver 5 to 69. And Thirdly How He and the Chief Men gave Gifts to the Cities Treasury ver 70 to 73. Remark the First Upon the first Part is Pious and Prudent Nehemiah pitcheth upon such-men like himself for Piety and Prudence to be Chief Captains of the City-Watch namely his two tried and found faithful Friends Hanani and Hananiah to preserve the Cities Peace and principally to watch its Walls and Gates against the Incursions of the Enemy He chose not those principal Officers out of any carnal respect because they were related to him but because they both feared God above many which is the truest and surest ground of a firm Fidelity Mark 1. Though nothing be affirmed hereof concerning Hanani here the former of them yet enough had been Recorded before of his Piety and Zeal for God and his Countrey in taking such a tedious Journey from Jerusalem to Shushan to inform Nehemiah of the sad Estate of the City and to implore his helping hand to relieve it Chap. 1.1 2. so after such a plain Demonstration 't was needless to add here a new Commendation Mark 2. But Hananiah of whom no such account had been given before save only as a Repaizer Chap. 3.8 hath Ish Emeth Hebr. a Man of Fidelity given him here for his Character and one that feared God Merabbim Hebr. above many exceeding and excelling other Men therein or for many Days as Vatablus renders it to shew he was no Novice but stanch and try'd to whom Matters of Moment might safely be committed c. Remark the Second To those two faithful Favourites Nehemiah committed the Castody of the whole City the latter of which had been the Keeper of his Court and Palace wherein he lived like a Viceroy in great Splendour though at his own Charge as above Now Nehemiah having found him faithful over a little makes him Master over much Matth. 25.31 and knowing that they both feared God which was the best Defence against all Temptations to perfidiousness that they might meet with in his absence as other Nobles had met before this and the best ground of his Confidence in them Therefore he constituted them the Shomerims Hebr. or Keepers of the City-gates charging them not to open them till broad Day ver 3. when the Enemies approaching saith Masius may more manifestly be discovered and the Citizens all up and ready in Case of an Assault and their Office every Night was to feel with their Hands saith Junius whether the Gates were made Fast ver 3. moreover the Citizens were set to Watch upon the Walls saith Mariana in that watching Place which was next his own House every one in their Turns to make them more careful for their own safety Remark the Third ver 4 Shews the necessity of keeping this Order of a General Watch upon the Walls because the Circumference of the City was large six Miles in Compass saith Wolphius and the People but few that had yet return'd from their Captivity and their Houses were not yet generally compleated but they made a shift with sheds of Boards for present use near the Walls and many of the few that returned were dishearten'd by the Threats of the Adversary to remain there so retired back to Babylon and Persia and with them Zerubbabel saith Sanctius The Second Part is Nehemiah's replenishing Jerusalem with Inhabitants Remark the First While this good Man was musing in his Mind what Mischief might arise from the fewness of Citizens that inhabited the City at last he bethinks himself of such means whereby the City might be better Peopled and thereby become the better preserved ver 5 6 to 69. the means he made use of was to Congregate the Nobles Rulers and People and to take a Catalogue of them that so it might be known who appertained to the City and whose Calling lay therein and whose Inheritances lay in the Country that he might saith Grotius recal the Ancient Citizens and their Families to replenish the City N.B. Wolphius Objects here why was God so angry with David for this very Action of taking a Poll of his People c. He Answer 's it thus Nehemiah had just Causes to do so both for a sufficient Replenishment of the City with Citizens and for raising a summ of Mony out of that Poll to supply present importunate Necessities and likewise for a more Select number of Soldiers in this Emergency whereas David was no way urged by any of those urgent and necessary cogent Causes and Reasons It may farther be added what David did in that Case was not so much from want as from Wantonness Pride and Presumption c. Remark the Second Though this Act of Nehemiah was meerly a prudential Act commonly practised by prudent State-Polititians that know not God in Cases of the like Emergency yet this good Man ascribes this piece of Prudence not to himself or to his own Wit and Wisdom but to the Gift and Grace of God both directing and inclining him to it ver 5. wherein he humbly acknowledg'd with the Holy Apostle that the best of Men are not sufficient of themselves so much as to think a good Thought but his sufficiency is wholly from God 2 Cor. 3.5 and without him we can do nothing John 15.3 His humble Heart ingenuously owneth that this good Motion so useful and advantagious to the Church of God was handed down from Heaven to him He heard the joyful sound of God's goings in it and felt the Footsteps of his Anointed therein Psalm 89.15 51. N.B. Nehemiah made it more manifest afterwards that he firmly believed this good Motion of mustering up this Multitude of People came from God for out of them he taketh every Tenth Man to replenish the City with Inhabitants Chap. 11.1 2. after they had been first prepared by hearing the Law Chap. 8.2 Remark the Third The following Catalogue from ver 6 to 69. is the same in Substance saith Masius with that in Ezra 2. ver 1 to 68. they both begin and end alike they only differ in number as hath been noted before upon that Place This difference doth not at all weaken saith Wolphius the Truth of either of those sacred Catalogues seeing many Mutations saith Masius might be made both in Names and in Numbers within the Compass of an hundred Years and such a distance saith He as betwixt the first Catalogue at Zerubbabel's return and this here c. The Last Part is Nehemiah's Collection of Stores for the common good Remark the First This Collection was made ver 70 c. for the maintenance of the Ministry saith Osiander to which the Tirshatha Nehemiah's Name of Governour in the Persick Language gives Liberally and so did the Roshe Haaboth Hebr the principal Fathers c. according to their Ability which was very laudable being so lately delivered from Captivity N.B. This condemns the Custom of such saith He that tho' freed from Antichrist
to the Godly as he said to Jacob Fear not to go down to Egypt into the Grave c. p. 409. 'T is sudden to some but lingring to others p. 418. Decree of God firm as a Mountain of Brass p. 6. Deliverance must be waited for p. 370 410 425. Departure of Israel out of Egypt into the Wlderness p. 455. Having the Cloudy Pillar for their Conduct p. 457. Devil a faln Angel spake in the Serpent as a Man to deceive Eve c. p. 41 42. His Fall is final p. 43 44. Doomed to eat Dust p. 48 49. Devotion what it is that is acceptable to God p. 77 78. Dreams of sundry sorts p. 248 to 253. And of several Subjects p. 355. to 359. Joseph and Daniel great Interpreters of Dreams Vol. 1. Page 390 391. E. Ear of Man how created and corrupted p. 16 17 Election not from foreseen Works p. 75. 'T is the Cause of Holiness not the Effect of it p. 76 to 210. England an Isle that God hath an eye upon p. 386. Enmity put betwixt the Serpent and the Woman p. 50 51. Enoch walked with God p. 83 c. His Prophecy p. 86 87. His Translation p. 94. as Elijah p. 95 to 99. Envy the cause of Joseph's Sale upon many accounts p. 351 to 354. Eve first in the Transgression as she was first Assaulted p. 43. Eye of Man corrupted by the Fall p. 14 15. F. Faith gives us Acceptance with God p 79. What true Faith is p. 131. It hath a Soul-satisfying property p. 334. Fall Reasons why God suffered the first Fall of Adam p. 44. Fear much attends the most Pious Mind and sometimes upon Suspicion only without any real cause p. 405. Fear of God is the best preservative from Sin p. 373. First born Consecrated to God p. 453 454. Flesh when God allowed Man to feed thereon p. 128. G. Godliness is both the Fealty and the Felicity of Man 't is both his Duty and his Dignity p. 90 91. How there are Safety Solace and Satiety in walking with God p. 92. See Piety Grace is free p. 75. In putting difference betwixt Sons of one Father and betwixt Twins of one Mother ibid. Noah found Grace in God's sight He was not saved for his own Righteousness p. 108. H. Holiness See Godliness and Piety Husband A Man may be long so before he be a Father p. 215. An Husband may be blessed tho' he be not bless'd to become a Father ibid. Hypocrites in the Church at last discover'd 5.58 I. Jews may not boast of the Merit of their Progenitors p. 327 328. Innocents do oft perish by false Accusations p. 377. Job's whole History spoke to p. 429 430. Joseph Sold at a low price was a Type of Christ p. 359 360. And in his state of Humiliation and Exaltation p 365 c. Whether Jacob knew how Cruel his Sons had been to Joseph is discuss'd p. 366 to 369. Joseph's Chastity when Exalted p. 366 367. How farther he is a Type of Jesus in his Exaltation p. 394. He is justified in his Monopolizing all the Corn c. p. 397 398. How he is farther a Type of Christ of the Church and of a Christian p. 399. He makes himself known to his Brethren p. 400 and 403. Presents his Brethren first to Pharaoh p. 412. and then to his Father p. 420. Journeys See Travel We ought to have a Divine Warrant for all our Ingresses and Egresses Vol. 1. Page 128. Isaac a Type of Christ How p. 148 149. His Birth Weaning c. p. 157. Judgment-day is unknown Why p. 104. Signs of its sudden coming ibid. and p. 150. K. Keys There be four Keys hang at God's Girdle p. 127. L. Ladder of Jacob the sundry Senses put upon it in many Resemblances p. 256 258 c. the seven excellent Properties of it as it represents Christ p. 261 to 267. Language Hebrew is the most Antient of all Languages p. 55. Life of Man but a Pilgrimage How Jacob's was so with a witness p. 332 333 334 c. Love How base Lust differs from proper Love p. 377. Lying the Aggravations of that Sin p. 235. M. Man made up of the four Elements God's Masterpiece p. 9 10. Of Man's Body p. 11. In the state of Innocency p. 12 13. And after the Fall p. 14. Man's Heart the cause of Sin and his Eye the occasion of it p. 15. Marriage is Honourable for Ministers p. 88. Of many Wives how it was a Type in Jacob p. 273. 'T is Honourable in it self p. 315. Yet wants not Woe see of it in Adam p. 316 326. Matters that concern the Church tho small are Recorded in Scripture when greater Matters of the World are pass'd over in silence p. 84. Mercy God gives the Godly no pure Mercy in this Life without some mixture of Misery p. 216 217. Ministry is a great Blessing p. 63. Miracles God will not multiply them but where there is a defect of Means p. 460. Moses a Type of the Messias in many Respects p. 432. Of his Bush burning and not consumed p. 435 c. It was a Type of the Church p. 436 437. He was famous for his Birth Life and Death p. 433. Mortality taught by Adam's Death and Immortality by Enoch's Translation p. 85 86. Mother Her Authority is great over her Children see Parents p. 228. N. Name changed for the better p. 158. Nature must be changed in us p. 159. Noah and his Deluge p. 99. His Ingress Progress and Egress p. 123 to 128. O. Obedience of Abraham how excellent it was p. 141 151 152 153 to 156. P. Paradise Man lost it by Sin p. 53 54. The Earthly and Heavenly Paradise p. 95 96. Parents thankful for Children Vol. 1. Page 55. Ought to train them up in God's Worship p. 64. May not hinder them from Good p. 132. Ought not to be partial in Cockering one above another Vol. 1. Page 354. Passover largely describ'd p. 447 to 454. Persecutors do Imprison the Saints yet God is with them there as with Joseph p. 382 383. Piety or Impiety of Persons commend or discommend their Actions p. 70. 'T is never safe without Policy p. 229 282. Pilgrimage of the Patriarchs p. 332 to 336. Plagues the Ten sent upon Egypt p. 443 to 445. Possessions that are Earthly are but Vanity p. 55. Potter hath power over his Clay c. p. 55. As in Cain and Abel p. 56 75. Prayer Man's Prayer for God's Promise must be performed instantly and constantly p. 215. God's Promise must not prevent Man's Prayer ibid. Jacob's Wrestling with God p. 286 to 310. Predestination it lay in the Womb of God's Eternal Decree as Jacob and Esau did in Rebekah's Womb p. 218 219. Price There be three sorts of Prices the Kind the Discreet and the Rigid Price p. 361. Promise the outside thereof cannot save p. 126. See Prayer Deliverance Prosperity attends the bad more than the good p. 242 244. Joseph feared his Prosperity more
by the Cursed Jews to his blessed Body Gal. 5.24 4. When we have wounded it by the Sword of the Spirit even to Death then must we bury it as he was 5. We must rise again out of the Grave of Sin to serve God in Newness of Life so get gradually out of the Dungeon as Jeremy did Jer. 38.12 6. We must Ascend like him into Heaven in our Desires c. Phil. 3.20 Col. 3.1 Nor is it the Pattern of Christ that doth effect this only as the Socinians say but 't is also the Vertue and Power of Christ's Death and Resurrection c. that works all these Things effectually in his Called and Chosen not as an Exemplary Cause or as a Moral Cause by way of Meditation but as having a Force and Power Obtained by it and Issuing out of it Phil. 3.10 Even the Spirit that killeth sin and quickens the Soul to all Holy Practice N. B. To know Christ aright is a most excellent work and the worthiest part of Heavenly Wisdom Yea satisfactory and salutiferous to the Soul of Man Isa 53.11 Joh. 17.3 1 Cor. 2.2 Gal. 6.14 and Phil. 3 8. This Divine knowledge consists of lively Affection as well as of particular Application and a Notional Consideration 'T is the common Rule of expounding Scripture that works of knowledge imply Affection 'T is not enough to know Christ notionally The Devils do so nor must we barely know Him either as God or as Man or as a Jew of Judah's Tribe or as Judge of the World but especially as a Redeemer and as our Redeemer by whom all God's benefits both Temporal and Spiritual are convey'd to us and Received by us The Three grand benefits by Christ Are 1. His Merits Price and Ransom whereby we are Reconciled to God c. 2. His Vertue or Power of His Death and Resurrection Phil. 3.8 10. 3. His Example To which we should conform Simply and Absolutely without exception not so to that of the highest Saints who had sinful frailty as well as holy Graces c. The Second Thing after this Caution is the Counsel God's word gives us concerning this imitation of Christ N. B. In the daily Practice of true Piety both as to Inward and Outward Life all Christ's Actions are for our Instruction not All for our Imitation we may not Imitate the Works of Christ that were Miraculous nor such as were Personal and Proper to Him as Mediator The Ignorance of which hath carried some Impostors to Counterfeit themselves to be Christ Nor need we Indeavour to imitate Him in his Natural therefore unblamable Infirmities which had weakness in them but not Sin we are not to strive to be Hungry Weary Sleepy c. because He was sometimes so But we must imitate our Lord Jesus in all his imitable Graces and Actions both walking in Christ Col. 2.6 and walking as Christ 1 John 2.6 and following his steps preaching forth the praises of him that call'd us out of Darkness into his marvelous Light 1 Pet. 2.9 21. And though we cannot follow him Passibus Aequis taking such long strides as he did yet must we shew our Good-will Mark 14.8 Stretching and straining out our outmost as Paul did Phil. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reaching forth his Head Hands and whole Body as do Runners in a Race to lay hold on the price proposed Conformity to Christ and Nonconformity to the World are both the certain commendable and comfortable Duties of every good Christian Rom. 8.29 and 12.2 The First is Conformity to Christ which may be inforced by these three Arguments 1. Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature Attended with Hunger Weariness and all other Infirmities Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 c. How much more ought we to press after a partaking of his Divine Nature 2 Pet. 1.4 that we may be Conformed to his Holy Image unto which we are Praedestinated Rom. 8.29 The 2. Argument is Seeing the Image of God favour from Him and Fellowship with Him be the Branches of Man's Antient Glory in the State of Innocency which the Subtle Serpent did Deceive us of in the Fall 'T is but rational and requisite that we put our selves forth to the utmost for recovering them by Conforming them to Christ that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam And the Third Reason is Where there is no Conformity to Christ there can be no Salvation had The Means must not be separated from the End as Acts 27.30 Except these stay in the Ship ye cannot be saved So here except we be Holy we can never be Happy God hath chosen us in Christ before the Foundation of the World that we should be Holy Eph. 1.4 and without Holiness no man can see the Lord Heb. 12.14 Blessed are the pure in heart and life for They shall see God Mat. 5.8 We must purifie our selves as Christ is pure 1 John 3.3 And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus for undoubtedly God gave Christ to be a Samplar as well as He Gave Him to be a Saviour 'T is the mistake of the Arminians to put Christ to an Arbitration in their assigning Ninety Nine parts to Him in the work of Conversion and the Hundred part to Man contrary to Col. 3.11 where Christ is call'd All and in All. The whole of that Divine work flows from the Free Grace of Christ and not any part of it from the Free Will of Man and we have no Commission to bate one Ace in that point Yet the Errour of the Socinians is of a far grosser Brann In their Asserting Christ to be a Pattern only and not a Propitiation at all They suppose Him only a Samplar for our bare Imitation but no way a Saviour for our Sins Expiation Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner quite contrary to the whole Tenure of the Holy Scriptures and they make Christ no more than a Mere Martyr for all the Holy Martyrs were Patterns and Samplars of Sanctity both in their Sanctimonious Doings and Sufferings If Christ signify'd no more than a Samplar N. B. This Conformity to Christ is twofold The First is partly in this Life And the Second is partly in the Life to come 1. That in this Life we should all Learn of Him and from His Pious Pattern All those Works of Holiness which we find Recorded of Him such as these His Subjection to his Parents His Loving of his Brethren His Painfulness in his Calling His Perseverance in Prayer and many more of the like Nature We should strive what we can to Resemble Christ in his going about to do good Acts 10.38 In his fidelity for his function Heb. 3.1 2. In his Diligent and Patient Obediâ—nce Heb. 12.2 3. In his Constancy of Profession 1 Tim. 6.13 In
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception â—iâ— necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâ—â—â—e for them must undergo the whole punishment of them in the way of expiation henâ—â— the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrâ—â—sions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 〈◊〉 Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself 〈◊〉 just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us 〈◊〉 things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
had in perfection from the first but in Natural Acquired and Experimental Knowledge only such as to be Angry and Grieved Mark 3.5 6.6 and to be Ignorant of some things Mark 13.32 Mat. 24.36 The Son knew not the last day but from the Father This was Ignorantia morae privations non pravae Dispositionis Notewel If Christ thus humbled Himself that he might Suffer for us both in Soul and Body c. How should we be content to be Humbled even to a Nothingness for His Glory and the Churche's Good and how should we be content to be Humbled One for Another The same Mind that was in Christ should be in us Phil. 2.5 6 7. and we should wash one another's Feet as He gave an Example John 13.14 15. 'T is a shame for Man to be so-Proud where God hath been so Humble c. Notewel Secondly As Christ was Conceived in the Womb of the Virgin so must He be Conceived in the Heart of a Christian Gal. 4.19 Paul had a Travelling Spirit till Christ were formed in them This he did promote by two Means 1. By casting the Seed of the Word into their Souls which being Hid in the Heart Psal 119.11 and Well Watered there by the Ordinances will Through Grace breed Christ 2. He presseth them to min â—his word with Faith Heb. 4.2 otherwise It will be as a Miscarrying Womb No sooner did Mary Believe what the Angel had told her but she straight way Conceived Christ Luke 1.35 38. So Faith is a necessary Ingredient for Conceiving Christ Spiritually for Christ dwells in our Hearts by Faith Eph. 3.17 All which we may know by the â—abe's Motion as in the Womb. And without this we can have no comfort in the Literal unless we can feel the stirrings of the Spiritual Conception also The Antients say That Mary carry'd Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Heart as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Arms. Notewel Thirdly As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature but by the Overshadowings of the Spirit of Grace As the Watry Cloud Overshadows a Fleece of Wool and the Rain thereof soaks and sinks into it insensibly so did the Spirit into the Virgin 's Womb and so sometimes into our Hearts Many may abound with the Power of Nature and be indued with all Natural Excellencies yet not have Christ Conceived or formed in their Hearts This cannot be till the Power of the Holy Ghost come upon us which the Wisest Sages and the greatest Luminaries of the Heathen World were strangers to 1 Cor. 2.8 Eph. 4.18 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 There can be no fiducial Assent of the Heart to own Christ as our Lord but by the Spirit Notewel Fourthly As Christ was Conceived by the Holy Ghost that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together that none could take Man's Nature but He must take his Sin too till the second Adam came to part these two by his Supernatural Conception So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit shall feel this parting Power of Christ who was the first from Adam that purify'd Man's Nature and parted it from Sin Thus it was in Regenerated Paul The good He would do He did not The evil He would not Do He Did Rom. 7.19 Sin was one thing in him and Nature Imported in the word I was another would to God we may All have this parting power of Christ to say as the Apostle 't is no more I but Sin that Dwells in me that though we keep the Nature of Man yet Sin may be parted from us As a spark of Fire may but up Towns and Cities c. So this Spirit of Burning can consume a World of Corruption in us Notewel The Fifth Mystery arises from the Third Particular to wit The Commotion at Christ's Conception Joseph cannot sleep Mary must be put away and the Angel must come to quiet all c. Mat. 1.19 20. Thus there is much ado when Christ is conceived in any Christian Heart such a one presently becomes a Table-Talk A Song of the Drunkards Psal 69.12 Men say He is Mad or at least Melancholy Acts 2.13 15. Mark 3.21 Oh what a Rout is made about it and nothing but an Angel from Heaven can hush all not only without in the World but also within in the Christian's own Conscience c. CHAP. III. AFter Christ's Conception followeth his Birth to be Discussed wherein consider five Particulars 1. The Person of whom he was Born 2. The Time When. 3. The Place Where 4. The Manner How 5. The Manifestation of it First of the First First The Person of whom He was Born Wherein two Branches be observable 1. He was Born of a Virgin 2. Of the Virgin Mary Mat. 1.23 1. Of a Virgin for three reasons 1. That he might be freed from the Guilt of Sin which comes by the course of Nature All have sinned in Adam Rom. 5.12 who proceed from his Loins by ordinary Procreation Though Christ was as a Man in Adam yet not simply so as other Men Are both from Adam and by Adam He was from him in his Humane Nature but not by him as a Procreant Cause by Ordinary Generation Therefore was he Born of a Virgin not in the common course of Nature that the purity of his Conception and Birth might sanctifie the Impurity of Ours Christ Began at the farther end of Man's Sin the first Tincture whereof is when Conceived and Brought Forth both in Iniquity Psal 51.5 That he might be our Compleat Saviour The 2d Reason is To Fulfil the Prophecies of Him Isa 7.14 Gen. 3.15 A Virgin shall bring forth Immanuel and the Seed of the Woman Born without the Seed of Man shall be the Breaker of the Serpent's Head and by this Signal and Singular Sign he was known to be the Saviour of the World The 3d Reason is That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life Yea much more than at the strange Births of Isaac Jacob Moses Samuel Samson and John Baptist The World did wonder a little at it Luke 2.18 'T is a wonder that they wondred no more that Christ should be Born of a Woman without Man whereas All the World wonders after the Beast Rev. 13.3 and not at this that the Son of God became the Son of Man to make us Sons of Men to be the Sons of God Learn hence a fourfold Mystery 1. What is Impossible with Man is yet possible with God Mat. 19.26 That a Virgin should bear a Son is Impossible by the Power of Nature yet Possible by the Power of God 'T was Impossible in Nature that Sarah when her Womb was Old and Cold should bear a Son yet was it possible with
by a Sermon of that Holy Martyr Bishop Ridley to grant two of his Royal Houses Bridewel and the Savoy for such pious ends Oh that more Hearts both Royal and Loyal were so touched as he and others have been c. and blessed be God we want not convenient places wherein to Worship God waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation Isa 12.3 The Second Remark is Here was that beneficial Pool supplied with Water from the Fountain of Siloam which represented the Kingdom of Christ Isa 8.6 which God had graciously granted an healing vertue unto once in the year for diseased People that first stepped into it when the Angel of God went down to move the Waters John 5.2.3.4 These Waters had a cleansing property for making their Sacrifices clean all the year long but not any curing Power for healing the Diseased save only at the time of the Great Jewish Feast 'T is supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it when Eliashib Joshuab's Grand-Child and the Lord's Priests built the Sheep Gate beautify'd it and consecrated it with their fervent and prevalent Prayers Neh. 3.1 This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon himself and therefore was it call'd Solomon's Pool Josephus de Bell. lib. 5. cap. 13. N. B. Note well The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times when both Prophesie and Prosperity fail'd yea Prophaneness had swallowed up piety in the General both under Antiochus and under the Roman Yoke such a vertue being given to that Water wherein they washed their Sacrifices did strengthen the godly Jews in their Worship of the true God but in Zech. 13.1 we are told that Christ is a better Bath that heals many at once and all times of the year c. The Third Remark is In these five Porches lay a great number of Impotent folk that had tryed all other means for cure and could not otherwise be cured by the hands of men therefore came they hither for help and healing by the hand of this Angel waiting here that God might say to them in this House of Mercy as Exod. 15.26 I am thy God that healeth thee Jehovah Rophekah Hebrew signifies a Giant-like or Almighty Physician to whom no disease can be found Incurable N. B. Note well Thus ought we all Impotent ones in a mystical sense to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary the Ordinances of God that Christ may heal us under his Wing Mal. 4.2 The Fourth Remark is some of those diseased folk found healing Semel quotannis once in the year as Tertullian phraseth it when the People out of all parts of Judea met at Jerusalem but because such National Meetings were made three times in the year therefore others do probably affirm that this miraculous cure was wrought not once in the year only but at every of the three Solemn Feasts to retain the Jews in the observation of Moses's Law and in the Religious course of Sacrificing to the true God until the Messiah offer'd up himself as the grand Sacrifice once for all If this healing Vertue given to those Waters wherein their Sacrifices were washed did so confirm the Faith of the Jewish Church from the time of their Return from Babylon to the first coming of Christ N. B. Note well How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath our Blessed and Bleeding Redeemer an Ever flowing and Over-flowing Fountain opened to us every Sabbath and oftner even every day of the year The Fifth Remark is That Troubled Waters should have an Healing property is wonderful whereas all the Holy-Wells so called and so much admired by the World whose Waters do heal several Diseases are commonly most clear and calm The Waters of Siloam that fed and fill'd this Pool of Bethesda had this excellent character of a Current running softly and smoothly Isa 8.6 and 't is expresly said that God was in the small still Voice but was not in the Rough and Blustering Wind 1 Kin. 19.11 12 13. But this being a Divine Dispensation under the Law and before the Gospel we may suppose the Angel did not appear in any visible shape but the only appearance was that these smooth Waters were extraordinarily troubled and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them N. B. Note well Oh what cause have we to bless God that we are delivered from the affrighting Thunders and Sharpness of the Law and now have dispensed to us the small still voice the smoothness and sweetness of the Gospel 'T is the Sin of that Man of Sin to trouble the clear and calm Streams of Sion and to stop up those Wells of Salvation Ezek 34.18 19. Gen. 26.15 So that pure Ordinances cannot be had Yea and 't is the Sin of Corrupt Rulers when Gold Angels in taking Bribes trouble the clear streams of Justice at certain times so that Righteousness cannot enter c. The Sixth Remark is One of those Impotent folk was under sadder circumstances than any of the other For 1. He was a poor Cripple so could not help himself immediately into the Water when thus troubled to make it a miraculous healer of those that could first step into it 2. He was an old Cripple even some almost seven years before Christ was born for he had been then a Cripple Thirty eight years John 5.5 which was a long and tedious time to lye in that limbless misery 3. He had none to help him and to hand him into the healing Pool therefore while he was fumbling to fall down into the Water some or other of the Hospitallers stepp'd in before him and suck'd up as it were all the healing vertue of the Waters from all others that might follow So narrow was this miraculous power of healing but one at one Jewish Feast only Thus he was a Poor Old and Helpless Cripple All strove to be first N. B. Note well Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper who is first in and last out few do desire c. The Seventh Remark is Christ's Eye affected his Heart He could not but symâ—â— thize with this object of pity Our Saviour hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such a love to 〈◊〉 Tit. 3.4 that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy to uâ—â—cording to the measure of our misery whereof he bears a part Heb. 2.17 4.15 5.2 Thus 't is said here Christ knew this Cripple had laid long in that sad case John 5.6 so pitied him N. B.
yet her Emergent necessity knew no law but prompted her to steal a Cure unperceived by touching the Phylacteries or Fringes of Christ's Garment behind him N. B. Note well Let us in like sort when we seel the bloody flux of sinful filth flowing out at our Mouths Eyes Hands and other parts press also to Christ and touch him by Faith The Third Remark is She came not to Jesus for Healing until all other helps and means failed her she had first spent her all upon Physitians of no value to Her nay she had suffered many sorrows by them without and Relief Mark 5.26 when those Sordida Poscinummia had suck'd up her whole store and well nigh officously kill'd her she came to Christ when she had nothing and was healed by him for nothing N. B. Note Well Thus have we an Issue of Sin from our birth older than this of twelve it may be twenty thirty or forty years we are naturally far off from our healer yet come not near him till much pain and pains be past to no purpose as here The Fourth Remark is The Faith of this Woman was a very strong and most glorious Faith her saying If I may but touch his Garment was not much Inferiour to that of the Centurion only speak the word far above the Faith of Jairus saying but come and lay thy hand upon her c. as afterwards Christ had many followers and but only one Toucher which was this same Woman whose double misery being both Sick and Poor brought her by her power of believing to a double blessing to wit the healing both of her Soul and Body The Naturalists say when Fishew are hurt they heal themselves again by touching the Tench finding the slime of his Body to be a Soveraign Salve to their wounds Surely this Woman saw by her Eye of Faith that a Touch of her Saviour would save her c. N.B. Note Well Oh that we when wounded with sin could have the same recourse to Christ who will by Faith make us every whit whole The Fifth Remark is Christ knows who are his Touchers though but few and in the midst of a multitude of his Followers that throng him Here He perceived Vertue was gone out of him as warmth out of the Sun of the Firmament to promote a Spring of Grass So it doth out of the Sun of Righteousness to promote a fresh Spring of Grace when his Beams touch our Hearts as there is no less heat still in the Sun though it let out thereof to all the World Even so it is with Christ that Fountain of Living Water is never less for filling Vessels therewith it spring as fresh for ever Yet upon this sense of Vertue flowing out Jesus look'd round about to take notice of it himself to notifie it to others and to confute the folly of his Disciples that understood not the Mystery Chrysostom renders those Reason for it 1. To free the Woman from fear lest her Conscience should Accuse her for stealing a Cure hereby she came to know it was only pium latrocinium an holy stealth without wronging the Owner though it was a reviving to the Receiver hereby was made up what was wanting in her Faith to advance it above her Fear as likewise to manifest her Faith for others Imitation 2. As this upon the Woman's Account so upon Christ's to Demonstrate his Omnisciency and by Consequence his Divinity 3. Upon Jairus's account to confirm the Ruler's Faith and so fit him for further mercy And 4. Upon a general Account to teach both Her and Us that not his Garment but Himself wrought the Cure which reproves the Foppery of Popery in Worshipping Relicks and the Fable of Baronius out of Eusebius confutes it self saying this Woman set up a Brazen Image of Christ in a Garment down to his Feet and her own statue kneeling and touching the Fringe thereof near whereupon they say grows an Herb which Cures all Diseases c. That this is a lying Legend appeareth because 1. They say this Image was erected at the Door of this Woman's house in Caesarea Philippi whereas Matthew declares this Cure to be done at Capernaum where he was a Publican or Toll-taker in the Custom-house ingeniously and plainly proclaiming the baseness of his own profession Mat. 9.1 9 10 18 c. 2. Iraeneus far antienter than Eusebius reproves the Gnosticks for carrying about Christ's Image the very Turks abhor Imagery c. The Sixth Remark is Such as can Shame themselves to Honour Christ shall receive much settlement and inward satisfaction She was ashamed of her Disease that it should be known so came behind him We should be more ashamed of Sin the Cause than of Misery or Sickness the Effect Christ is still nigh us Rom. 10.6 7 8. and within touch say not as Simon did when dumb Fishes declared Christ's Deity depart from me for I am a mixture of Dirt and Sin Luke 5.7 8. for so more need of Christ 'T is not He but our Faith is wanting that we are not healed Daughter thy Faith hath made thee whole Mark 5.34 N. B. Note well If Christ in the form of a Servant healed her his Exaltation in Glory lessens not his Power and Mercy Sin is the grand evil both of King and Subject What pressing from all parts from Country to Court that the Royal Touch may cure the Evil on Touching days c. a Touch from Christ every Sabbath is more Soveraign to the Soul of Rich and Poor The Second Coincident story is that of Jairus Daughter which Matthew relates but briefly and Mark more largely with Luke upon all the proceedings wherein we have these Remarks First This Jairus is call'd one of the Rulers of the Synagogue at Capernaum Mark 5.22 Which intimateth there were more Rulers than one N. B. Note Well So had no Prelate with Lordly Power set over it The Second Remark is Though this Jairus was not yet Jesus's Disciple yet had he seen so many Miracles done by Christ in Capernaum that He believes Christ could cure his dear Daughter whether Dying or Dead The Third Remark is As few such Rulers came to Christ so nor did this till driven out of doors by danger of the death of his only Daughter which made him seek to the best Physitian N. B. Note well Men must be Fatherless Childless ere they find mercy Hos 14.3 and a poor afflicted People ere brought to trust in the Lord Zeph. 3.12 the Woman with her Issue came not to Christ while she had a penny to help her self The Fourth Remark is The difference degrees of Faith in several Saints is clearly discernable The Woman must have a touch of Christ's Garment c. This Ruler thought Christ could not Cure his Daughter but by coming to her and laying his hands upon her This was weakness of Faith and far short of the Centurious who believed Christ could cure his Servant at a distance only with a word speaking Behold here
Receive for himself a Kingdom c. But this was not all for himself telleth us his Errand was also to prepare a Kingdom for his Redeemed John 14.2 3 c. Our Lords Errand into that far Country of Heaven was Manifold as 1. To open a passage for us into Paradise out of which Adam had Excluded himself and all us in him the Gate whereof hath been ever since Guarded by Cherubims with a Flaming Sword Gen. 3.24 But now hath he opened this Gate saying to the Penitent Thief this Day shalt thou be with me in Paradise Luke 23.43 Thus we read also when Christ gave up the Ghost the Vail of the Temple which separated the Holy from the most Holy Rent in Twain from Top to Bottom Mat. 27.51 Hereupon Christ by his Ascension is said to open a way into the most Holy place Hebr. 9 8. and 13.19 20. and 12 24. 2. To prepare a place even a Mansion of Glory for all his Members as before John 14.2 3. He went not into Heaven suo Nomine in his own Name only but in our Names also as our Father Isa 9.6 Our Lord and Master Mal. 1.6 yea our King ver 14. Now Children may follow their Fathers freely where he takes up his Lodging and Servants their Lord yea and Subjects their Soveraign Heb. 2.10 11 12. This Consideration of so near a Relation affords us not only a faint Hope but also the Riches of Assurance Col. 2.2 As he hath taken our Nature and Flesh along with him as a Pawn and Earnest of our Reception into his Glory John 17.4 Ephes 2.6 3. To send the Comforter to us John 16.7 while Christ was present with his Disples he was one Comforter to them John 14.1 but the Holy Spirit which he sent after his Departure from them was another Comforter to them John 14.16 whose work it is to remind us of his precious promises John 14.26 To help our Infirmities with Spiritual Breathings in Prayer and Mediation Rom. 8.26 and to apply all the Blessed Benefits of his Merits and Mediation by a strong Faith as a Soveraign Plaister to our Sin-sick Souls Hab. 2.4 4. To make an Attonement for us by his Intercession Hebr. 9.24 as the High Priest did for Israel Levit. 26.2.21 34 In him our Persons are Accepted Ephes 1.6 and by him our Prayers are first perfumed Revel 8.3 Then presented acceptable to God Isa 60.7 None of the People under the Law might offer his own Sacrifice but the Priest must both bring it and burn it before the Lord 'T is the work of our Mediatour both to Hallow our Prayers with his Incense as Luke 1.9 And to help them up and hand them into Heaven otherwise they are as Arrows shot short of the Mark c. as Lam. 3.44 5. To answer all Satans Accusations against us as he accused Job to God yet without cause Job 1.6 9. and 2 3. So he accuseth us who give him much cause to do so by our Manifold sins yet have we Christ our Advocate to Non-suit all his Accusations 1 John 2.1 Whose Blood speaketh better things than the Blood of Abel Hebr. 12.24 Though this Accuser of the Brethren as he is called Revel 12.10 be a most Subtle Sophister and can from his almost 6000. years experience plead cunningly enough yea and not without cause yet our Advocate is not ashamed to own us Hebr. 2.11 But he Answereth this Envious Accuser I have Dyed for them they shall not Dye c. How ought we to Admire and Adore this our Advocate though Satan be a Non-such Plaintiff seeing common Plaintiffs have their Term and their Vacation and sometimes a long Vacation but Satan observeth no Vacation 't is alway Term-time with him both for Tempting us to sin and then impeaching us for sin just as the young Man taxed Joab 2 Sam. 18.11 12 13. This Restless Devil never Resteth Night nor Day Yet have we a None such Advocate against this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Adversary who taketh no Fees as ordinary Advocates do but pleads our Cause both freely and continually and whom the Father both hath heard doth hear and will hear always John 11.41 42. As this our Advocates Prayer for us doth give both Value and Vertue to our Prayers c. So it effectually disappoints Satan both of his Temptations to sin and of his Accusations for sin Luke 22.31 32. 6. Another Errand of this Traveller was to lead Captivity Captive Ps 68.18 Eph. 4.8 Namely Satan Sin and Death for before our Lords Ascension Satan had the power of Death through sin Hebr. 2.14 The Field was fought betwixt our Advocate and our Adversary upon the Cross upon which Christ Spoiled the Devil Col. 2.14 Takes him Prisoner and leads him away Captive as his Conqueror This is an Allusion to Conquering Kings who having Conquered their Enemies in the Field do take some of the Conquered Captive and having made them Tributary to his Reign he leads away his Captives in Triumph then goes he to his Pallace to rest himself and to Rule his Kingdom in Peace this our Lord doth when he maketh all his Foes to become his Foot-stool Ps 110.1 5 7. Hebr. 10.12 13 14. 7. He Ascended up on High to oversee all his Sheep that are scattered abroad over all parts of the World both Jews and Gentiles he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Shepherd of the Sheep Hebr. 13.20 The grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer of Europe Asia Africa and America his Eyes run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Hearts are upright towards him 2 Chron 16.9 while Christ was in his State of Humiliation he had but a few Disciples to be his followers and so he could easily oversee them while he remained upon the Earth but since that time he hath broken down the Partition-Wall and hath most Miraculously inlarged his Tents among the Gentiles Insomuch that a very great part of the Posterity of Japhet he hath perswaded to dwell in the Tents of Shem as was Prophesied and promised Gen. 9.27 Christ Riding upon the White Horse of the Gospel hath so gone forth Conquering and to Conquer Revel 6.2 As that now it may be said Who can tell his Generation Isa 53.8 He hath now divided the Spoil with the strong ver 12. That is with the strong Turk strong Pope and strong Devil as that he hath not only an Hundred forty four Thousand Sealed ones among the Jews Revel 7.4 But he hath a Numberless Number also among the Gentiles ver 9. Upon this account our Lord saith it was expedient that he should go away John 6.7 And Travel up to Heaven for his having to speak after the manner of Men a more convenient Prospect upon all his Redeemed in all places he saith I am the good Shepherd and know my Sheep c. John 10 14. Yea though they be Scattered upon a Thousand Hills yet are
Though Job held his peace at the loss of all his Childrens Lives because it may be saith that Old Liar Satan he loved them not so well But when he comes to be in danger of his own Life which he cannot but entirely love then will he speak out and speak Blasphemy without sparing c. But our Dear Jesus hath not one word to speak though for the saving of his own Life c. This Amused and Amazed Pilate and therefore was he loth to Condemn him not understanding why he seemeth to sell away his own Life by his strange silence because he loved the Lives of our Souls better than the Life of his own Body Beside Christ knew that Pilate would yield at the last and to what purpose should he plead for himself before such a Judge who though he Judged him Innocent had suffered him to be Scourged and Notoriously Abused merely to please the Wretched Jews no good could Rationally be expected by his Pleading his own Case and Cause from such a Man-pleasing Judge Moreover Pilate marvelled the more at Christ's holding his Peace because that poor Pagan was Ignorant of Christ's standing in our steads to suffer for our sins so was in some Sense guilty as our Surety of all the sins of the World which he consented to by his silence though altogether Innocent in himself yet so willing to be Condemned as not to speak one word for the saving of his own Life before him Matth. 27.12 13 14. John 19.10 N. B. Note well Now I pray you let us learn to do as Ahasuerus the King did to Mordecai when asking his Courtiers what Honour and Dignity hath been done to Mordecai for saving my Life They Answered there is nothing done yet for him Esth 6.1 2 3. Hereupon the King then promoted him to great Honour for this Meritorious Action and Delighted to do so ver 4.6.10 c. So let us be asking our own Hearts communing with them upon our Beds when our Sleep departeth from us as the King 's did Psal 4.4 and saying to them what Honour and Dignity hath been done by us to our Dear Redeemer for saving the Lives of our Souls loving our Salvation more than his own Reputation which he would not vindicate by saying one word for himself c. If our Hearts answer again as they did there is nothing done yet Oh! For shame let something be done now to Honour Christ the time past of our Lives may suffice us 1 Pet. 4.3 'T is enough and more than enough we have neglected this grand Duty so long Now let us rise up and be doing and the Lord will he with us 1 Chron. 22.16 Not only to build a Temple for Christ who far more than Mordecai sought the weall of his People and speaks peace to all his Seed Esth. 10.3 Saying give me your sins and take you my blood and be saved by it thereby shall we build a Temple for our selves for ever The 3. outward Cause why Pilate stood so stiff a while for Christ was when he heard He was the Son of God though this Heathen understood not what the Son of God was being better acquainted with his Dunghill-Deities and Pagan Idols Yet whereas before Christs Innocency had Triumphed in this Pagan's Conscience but he hearing the Name of God this puts him into a mighty maze he was the more afraid John 19.7 8. As he had feared a Tumult from Men before Matth. 27.24 So now he fears more the wrath of God upon him should he dare to lift up his Hand against the most High N.B. Note Well Oh! How notoriously and utterly Debauched yea Satanized are the Debauchees of this Day that dread not to Rend the Reverend Name of God Deut. 28.58 which should not be taken in vain Exod. 20.7 into many pieces in their most Execrable Oaths and most Detestable Blasphemies Assuredly this poor Pagan who knew not the Word of God will rise up in Judgment against this Cursed Cursing Generation among whom the Name of God which is Dreadfull among the Heathen Mal. 1.14 is so commonly â—â—lched out of their Black and Blasphemous Mouths without any Reverence at all To which they add the Trade-driving of Whoredom that chast Joseph calls no peccadillo a small sin but great wickedness and durst not therein sin against God Gen. 39.9 And thus Holy David sets God's Statutes before him so that he durst not wickedly depart from God but keep himself from his Constitution sin Psal 18.21 22 23. So that though an Act of this Wickedness was found in him yet can he Appeal to his All-knowing God that no way of such wickedness could be found in him Psal 139.23 34. He durst not though once overtaken with it drive a constant Trade of it neither that nor any other sin had an High-way over or thorough-fare upon his Heart because he feared God as Gen. 42.18 Nehem. 5.15 This Pagan Pilate had some fear of God which Glorious Name startles and stops him again so Remands Christ into hiâ— Hall and Re-examins him with his Whence art thou John 19.9 to wit art thouâ—â— Man art thou a God To which Christ gives no positive Answer knowing if he had asserted his Deity Pilate would have Acquitted him who gave up himself at this time and place to be Condemned save only that Pilate had no such power as he boasted of over him but as it was given him from above ver 10 11. No Man could give him any power to Comdemn an Innocent Person though God gave it him now for his own glory c. This ushers in the 4th outward Cause or Motive why Pilate still sticks so stiff for our Saviour's Absolution To wit Christ's Threatning him with sin both in the Deliverers the Jews and in him into whose Hands he was delivered to confirm their Condemnation As if Christ had said to him thus Thou boasts of my power as if thou were a little God within thy self yet who gave thee any power to execute the Innocent Can thy power match mine that is the power of God whereby I have often escaped out of my Enemies Hands because my Hour was not then come as it is now Do not bear thy self over-bold of thy power for I know thou will Truckle to the People notwithstanding all thy power Thou art indeed in a place of power but have a care thou be Just in thy Office of Judge lest thou give a dear Account to him that is Higher than the Highest Thy sin comparatively is less than that of Judas and of the Jews for they sin out of Malice c. but thou out of fear of Man and out of Ignorance of God's Word yet know no Man can have any hand in killiâ—â— Christ but he must sin c. This caution doth startle and stop Pilate yet more N. B. Note well Oh! That the Sense of sin may stop us Christians as it did this Pagan Hereupon he goes out to his Hall-gate where the Chief Priests
calamities which did now hang over their Heads and the Heads of their Children c. N. B. Note well What Judgment this was he specifies not but describes by its Effects Direfull enough Saying it were better and more blessed ye were Barren than bring forth Children to the Murtherets Hos 9 12 14. 10 8. Revel 6.16 Hosea prays there for Barrenness as a Blessing on his People And if all this Evil befall me a green Tree so unapt to burn what may the dry expect both Mothers and Sucklings upon which God's Wrath will soon kinde My Death saith he will hurt the Jews more than it can Jesus c. N. B. Note here 1. Christ crosseth not contradicteth not his own Command of bewailing those in Bonds as bound with them c. Hebr. 13.3 c. We ought to Sympathize with them as Fellow-Members and to be moved with Compassion toward them Commiserating their Miseries as if they were our own and putting their Souls into our Souls stead Job 16.4 as these Holy Women did Christ here as in the same or like Body The 2. Note is The Histrionical Descriptions of Christs Passions made by the Papists are here Reproved Weep not for me as Ludibrious and Amick or pedaptick Tricks c. For we are not so much to Lament the Sufferings of Christ as we are to lay to Heart and Lament our own sins which were the cause of all The Jews and Judas c. were all set on to this Villany by our sins c. The 3. Note is There is a Natural Grief or Worldly Sorrow which should be converted into Spiritual and Godly Grief and Sorrow Weep not for me but for your selves c. No doubt but among those godly Men attending here were good Nicodemus Joseph of Arimathea and many other Men that loved Christ while he lived and now Lamented for him when he Dyed and loseing so great and so good a Friend yet durst not weep so freely and publickly as the godly Women did in the presence of the chief Priests in whose Eyes the Female Sex were weak and contemptible yet in both Sexes this Weeping was but Natural from their love which as fire must discover it self for the loss of a Friend But our Lord inforceth Paul's Notion here of turning Worldly into Godly Sorrow 2 Cor. 7.10 like as excessive bleeding at the Nose is best cured by bleeding a Vain in the Arm for Diverting the Blood So should we turn the course of our Griefs from Worldly Sorrows for loss of Friends c. into godly against our offences c. The Third Concomitant Circumstance was their giving cold comfort to a Dying Man Vinegar mixed with Gall Matth. 27.34 Our Lord was well nigh spent and ready to faint through his Agony and Bloody Sweat through all his Toils and Tosses all the Night long and through his Buffetings Beatings Scourgings and bearing so far the Burden of the Cross Now when he wanted a cup of generous Wine to chear his Spirits Psal 104.15 Prov. 31.6 God the Father out of Justice for Expiating the sins of our Surfeitings and those Miscreant Men out of Malice deny him a cup of cold Water but instead of the common favour of some Refreshing Drink usually granted even to Dying Malefactors Here 's no Drink for a Thirsty Fainting Dying Jesus but Vinegar mingled with Gall no doubt but these pestilent Priests did it in Derision to our Dear Redeemer Tauntingly talking to him after a sordid sort Hail King of the Jews a King's Wine must be Rich and Royal here 's a dose suitable to thy Royalty c. N. B. Note well 'T is the property of Vinegar to Dissolve Rocks so Hannibal made his Way through the Alps to Rome would to God a serious consideration of this Vinegar-Potion drunk by our Redeemer for us might effectually Dissolve our Rocky Hearts others have another opinion of this bitter Potion thinking it was given Christ not so much in Derision as for Intoxication to stupify his Brain and to make him sensless of pain so Talmud Babylonicum saith Some Remarks more may be added here As 1st Our Lord had probably this bitter Potion twice Administred at this time before he was nail'd to the Cross and cried I Thirst John 19.28 29.30 Twice did he taste of bitter Potions for us to purchase our Drinking the sweetest Celestial Joys Psal 16.11 The 2d Remark is Mark calls this Drink Vinum Myrrhatum Mark 15.23 Wine mingled with Myrrhe It may well be supposed that those Godly Women prepared some Wine in their bewailings of his Passion to Exhilarate his Spirits that he might bear his pangs and pains of Death the better this was a Testimony of their Sublime Love But Christ's Enemies mingled it with Myrrhe to make his Misery the more c. This was a Demonstration of those Miscreants most Matchless Malice in thus notoriously aggravating by so many means the Sufferings of Christ The 3d Remark is Suppose this Potion was an Intoxicating Drink c. Then it discovers the most execrable Villany in those cursed Christ Crucifiers For 't is the Duty of all Executioners of Justice that while they are excuting the Bodies of Malefactors they should shew a special regard for the Salvation of their Souls Yet those vilest of Villains design that our Redeemer as one dead Drunk should dye The 4th Remark is Though these Priests and People were in hast to have him out of hand dâ—spatched for they had not been yet at their Morning Sacrifice though now it was about Nine a Clock their third hour from six Mark 15.25 so give him this Potion to shorten his Life as some say but notwithstanding all their hast as hasty as they were to Imbrue their Hearts in Christ's Blood which Pilate had wash'd off from his Hands so to go reeking and smoaking in that Blood Guiltiness to their Worship of God Yet Christ drank it not for he will lay down his Life at his own pleasure and not at theirs teaching us that no pain should make us so impatient as to do any thing to shorten our lives The 6th Remark is We are all apt to condemn the Jews for giving so bitter a Potion to a Dying Jesus yet such a Jew is every Impenitent Sinner that dare sin against a living Christ and therein give him a Cup of Gall and the Poison of Asps as he complains Deut. 32.32 33. They gave me Gall for Meat and Vinegar for Drink Psal 69 21. therefore should we Judge our selves as well as the Jews for serving him with our sins Isa 43.24 The 4th Concomitant circumstance is an Introduction of the painful passion and dolorous Death of our dear Redeemer which contains sundry branches As 1. They strip him again of his own wearing apparel whereby it was well known that it was the very he and not another that suffered death in our stead there could be no cheat in the case but it was he his own self that bare our sins in
saith the Poet Names and Natures do oft agree but it holds not true in these two Hananiah's in whom not great Grace as Acts 4.33 but very little was to be found The Old Testament Hananiah was only a pretended Prophet Preaching plaâ—â—ntia pleasing things to the Prince and People through flattery and for filthy lucre likely He limits their Deliverance from Babylon to come within two years when the Lord by Jeremy had told them their Captivity should continue seventy years Now because this graceless false Prophet made the Prince and the People to trust in a Lye therefore within two months of his Lying Prediction God smote him that he died Jer. 28.1 3.15 17. Note So dangerous a matter it is for Ministers to teach People contrary to the Revealed Will of God and presumptuously to limit the Holy One of Israel to our time Psal 78.41 Event hath confuted and confounded such Lying Prophets in our Day according to Deut. 18.22 And this New Testament Chananiah is found here to have little more Grace c. than he had as will appear after in describing his sin c. How many Ships are named the Happy Success and the Good Speed c. yet make unhappy Shipwrack at Sea The Second Remark relateth to his State and Quality he was not an ordinary or common Person or Professor but probably as 't is thought a Minister of the Gospel who had received extraordinary Gifts of the Spirit and therefore mention is made of him next to Barnabas Acts 4.36 37. that Son of Consolation a good man and full of the Holy Ghost Acts 11.24 whereas alas this greatly gifted Minister was a bad man and full of the evil Devil for Satan is said to fill his heart top-full even from corner to corner Acts 5.3 As when the head is fill'd with the fumes of Strong-waters such a person is bold and daring c. So the Devil had so fill'd this man's heart with his Intoxicating Cup that he dare desperately venture to provoke God to his face Note This teacheth us 1. What are Gifts without Grace there the Handmaid wants the Mistress to manage her so miscarrieth And 2. The more light and love any Man or Minister is made partaker of his sin hath the more aggravation and is a falling Star c. The Third Remark is touching his Sin which was this he would ambitiously imitate blessed Barnabas in selling his Farm and devoting the whole price of the Possession by a solemn Vow to God and his Service but the Tempter by his Temptation meeting with and drawing forth this man's corruption perswades him to purloin and detain part of the vowed price for supplying his and his Wife's necessaries in their Old Age or in a time of Sickness or in some sad scattering Persecution that might arise after as indeed it did which they might lawfully enough have done keeping back part for such Ends as are aforesaid had they not vowed to give the whole to the use of the Church Thus there was a complication of many sins in this one as 1. Here was Ambition he would be thought as good as the best yea even as Barnabas himself c. 2. Hypocrisie pretending Holiness and Devotion to God but intending to serve his own ends c. 3. His Diffidence and Distrust in that God whom when he had made his Vow he seemed to dedicate himself and his whole substance unto and upon whom he professed to have his whole dependency for time to come And 4. Sacrilege in Robbing of God insomuch as he paid not down the whole that he had vowed to God contrary to the Law Mal 3.8 Lev. 27.10 and Deut. 23.21 22 23. The Fourth Remark relateth to his Punishment for the concurrence of these four sins in one No sooner had Peter told him of his belying God the Holy Ghost who had stirr'd up the first motion of selling his Possession but he had suffer'd Beelzebub the God of Flies or Master-Fly Satan soon to fly-blow and corrupt it c. but immediately he falls down and gave up the Ghost Acts 5.2 3 4 5. Note Thus as God graced the Jewish Church with some extraordinary Instances of his severe Judgments upon Sinners in the beginning of it such as were executed upon the Man that gathered Sticks on the Sabbath day Numb 15.35 and upon Nadab and Abihu for offering strange Fire Levit. 10.1 c. So did the Lord accordingly grace the beginnings of the Christian Church with the like Judgments upon Sinners that they might be set forth as Sea-marks for all who sail in the Sea of professing Christian-Religion to shun such sins and to learn that the great God with whom we have to do therein is greatly to be seared That we may be what we seem to be we must be to God what we seem to be to Men and we must be to God at all times what we seem to be to Men at any time That we worship God in spirit as opposed to Formality and in Truth as opposed to Hypocrisie John 4.24 God takes some Malefactors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Theft or Act John 8.4 and hangs them up as it were in Gibbets that others warned thereby may hear fear and do no more any such wickedness Deut. 13.11 and 17.13 and 19.20 and 21.21 Alterius perditio tua fit cuntio seest thou another suffer Shipwrack then look well to thy own Tackling Note Christ had impowered his Apostles with this Commission Whosoever's sins ye remit or retain they are remitted or retained John 20.23 whereby they were invested with a power of Life and Death to inflict corporal Plagues upon the disgracers of the Gospel or to spare them as they were directed by the Holy Ghost which they now had received and whom Ananias and â—â—â—hira had here basely belied thinking their False-play could not be detected by that Divine Spirit as if he were not the Third Person in the Godhead which those that cursedly deny have cause to fear Ananias's Plagues Peter here being fully perswaded that his own sin of Lying against his Lord in denying him c. was assuredly pardoned doth dare thus signally to avenge a Lye against the Holy Ghost and thus doing in a 〈◊〉 Zeal for his Master whom he had denied Note This miraculous manner of punishing notorious Sinners in the Gospel-Church was accommodated only to those Primitive-Times wherein Magistrates were so far from defending the Church that they themselves were found the greatest offenders of it Therefore were those two Dissemblers extraordinarily erected by the extraordinary Apostles as lasting Pillars of Salt with Lot's Wife and everlasting Monuments to all Generations of the great God's just Indignation against the Despisers of the Spirit of Christ After the Husband's Death for his sin against the Holy Ghost followeth 2. The Story of his Wife wherein we have these Remarks likewise The first Remark is her Name was Sapphira which signifies specious or beautiful She might be so on
As he had done first 3000. and then 5000. more by Peter's two Sermons as is above mentioned so here were also many Jews converted by this Sermon of Paul whom he exhorted to continue in the Grace of God ver 43. that is in the Doctrine of the Gospel which is called the Grace of God Hebr. 12.15 And the true Grace wherein we stand 1. Pet. ch 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the blessed buddings and beginnings of Evangelical goodness in any N.B. Thus the same Sun of Righteousness which hardens Clay those reprobate Jews yet softens wax the other that were eternally elected 2ly The Gentiles were Docible where some of those Jews were Refractory and they were willingly ready to receive the Gospel that those obstinate Jews did so wilfully reject they besought that these same words might be preached to them the next Sabbath ver 42. Acts 13. or as the text may be read in the week-days between the Sabbath namely upon the second and fifth days of the week before the next Sabbath came on which they used to meet in their Synagogues as on the Sabbath-day according as their Rabbins say to the appointment of Ezra And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors that upon the next Sabbath almost all the City was gathered together to hear the word N. B. Here we have a good warrant for Week-day Lectures where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles ver 43 44. For not only many Jews and Religious Proselytes such as were come off from Paganism to own the true God in Iudaism followed Paul and Barnabas but also a great multitude of Gentiles ver 45. did embrace the Gospel When the perverse Jews saw that the Gentiles were made equal with them this inraged them with envy whereupon they stirred up some Female Unbelieving Proselytes and some of the Chief of the City against the Apostles so that they drove them out of their Coasts having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel This their contempt thereof did declare them unworthy of eternal life verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers as Christ had commanded Mat. 10.14 disdaining to carry away any of their accursed dust or have any farther Communion with them they then turned to the Gentiles according to the prophecy in Isa 4.9.6 v. 46 47 When the Gentiles understood by that Prophecy their own interest in Christ and their Calling to the hope of Salvation they received the Gospel with more Veneration and greater Joy and they glorified God who as he had ordained their Salvation as the end ordained also the hearing of the Word as their means to that end ver 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Region ver 49. Though the Jews stirred up those devout Women among them that were Zealous for the Law and against the Gospel to oppose it these tools they chused because faminae quicquid volunt valdè volunt Women are most earnest in what way they undertake verse 50. but they leaving the very dust as Heathenish behind them They went to Iconium c. CHAP. XIV Of Paul and Barnabas at Iconium Lystra c. THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station namely at Iconium Acts 13.51 14.1 a Town in Lycaonia near to that famous mountain Taurus where they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles N.B. Yet as the more outragious were the Adversaries so the more couragious were the Apostles verse 2 3. who shewed as great constancy in performing their duty as their persecutors did obstinacy in persecuting them for it And no less were those Disciples that came along with them from Perga to Antioch and from thence to Iconium notwithstanding all opposition filled with joy Acts 13.52 having now the pardon of their sins sealed to them the Assurance of the promise of their Eternal Salvation and the Gifts of the Holy Ghost which they had at that time as an earnest and pledge to confirm their Faith in both N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith God the mean while strengthning them also with miracles wrought by their hands to confirm the Doctrine which they preached that it was from God Hereupon there arose a Schism the multitude was divided v. 4. N.B. Christ came not to send peace but a sword yet is he not the cause of division but the occasion only and that by accident too So it is said that sin is the occasion and not the cause that Grace aboundeth Such as quarrel at the Holy Scriptures because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines and destructive Heresyes upon them are like the People call'd Atlantes who do use to shoot their Arrows against the Sun because it scorches them with its hot Beams God's Ordinances are not to be quarrelled with because by Man's Corruption they breed differences The Bellum Sacramentarium or discord about that Sacrament of Love was soon Kindled but lasts long 't is a Fire that is not Quenched to this Day c. N.B. This Dismal Division such as had been about Our Saviour Himself and his Doctrine John 7.43 like Thunder brought forth a dreadful Hail-shower so that the Apostles were furiously assaulted both by Jews and Gentiles backed with the Authority of the Magistrates whom those superstitious Matrons their wives most malevolently prompted thereunto so that they despightfully used them and designed to stone them verse 5. which by a good providence being understood N.B. They gave ground verse 6. Not so much to save their lives but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed and which they might spend to better purpose in another place This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times It was both our Lord's Precept Matth. 10.23 and his own practice also Luke 4.30 John 8.59 c. N.B. Their shipping away to Lystra and Derbe made their fifth Journey ver 6. These were Cities of Lycaonia also that lay farther up in the Countrey where they preached the Gospel verse 7. Thus their Persecution in one place procured the furtherance of the Gospel as Paul's phrase is Phil. 1.12 in another place Thousands would never have heard of Christ had not the Ministers of Christ been driven
mis-rule can be well enough Content with the concord and confederacies of the wicked for he will not have his Kingdom divided by such combinations as they are Conspiracies against Christ's Kingdom so they are the Corroborations and Confirmations of his own Therefore doth he only envy the happy Harmony of those that are the truly Religious This very consideration should be a sufficient caution to all good men least they be too far Imbarked into the Salt Sea of contention and that they do not overshoot themselves even in the best causes least if we be over hot one against another God's wrath may be kindled more hot against us all Wo and alas for those over sharp disputes and differences in our day My Soul doth mourn in secret for them We want the Angel that hath power over the fire to quench it c. Rev. 14.18 The second Remark is The best of Men are but Men at the best Those two Eminent Apostles being attempted to be worshipped at Lystra as a couple of Gods then staved off those blind Devotionists with crying out to them They were men of like passions with themselves c. Acts 14.15 and here they do testifie that same in their deeds which they there had affirmed only in words Their passions made them part as Abraham and Lot parted through a strife among their Servants Gen. 13.9 yet may we well suppose that their passions did not destroy their habits of Grace infused into both their hearts by the Holy Ghost They being good men both of them still kept the Unity of Faith in the hond of peace And though Barnabas were more blame-worthy according to the Judgment of the Greek fathers who say Paul only sought that which was just but Barnabas that which was Humane Divine matters ought to be consulted in the cause of Christ more than natural Relations which are oft times cloggs in clear duty And John mark 's pusillanimity in declining the hardships and Hazards of the Ministry once might well be judged that the same might be his Temptation again in their second enterprize N.B. Notwithstanding all this yet Barnabas being so good a man and full of the Holy Ghost Acts 11.24 could not but retain his cordial friendship with Paul and Paul must do the same with him having still an holy respect of and an hearty Prayer for one another as undoubtedly it was no otherwise betwixt Lot and Abraham though they parted asunder 't is clearly intimated Gen. 18.31 that Abraham prayed for Lot in Sodom not giving over begging till he had prevailed with God in Baiting from fifty to ten and then might Abraham hope that peradventure ten Righteous persons might be found in Lot's numerous Family for the sparing of Sodom and her four Sisters Gomorrah Adimah Zeboim and Zoar however Lot was preserved at Abraham's prayer for him and Charity bids us think that Righteous Lot prayed also for Abraham The third Remark is The Sincere reproofs of the Righteous to Offenders are singular and real kindnesses Psal 141.5 So they proved here c. And Solomon saith Rebuke a wise man and he will love thee Pro. 9.8 to wit for that faithfulness he findeth in thee and for that benefit he receiveth from thee Open Rebuke is better than secret Love Pro. 27.5 And faithful are the wounds of a Friend verse 6. though they put a man to some shame and pain too for the present yet afterward they do good and therefore are more desirable than flatterys because beneficial such woundings or smitings with the Tongue as they do prevent the evil consequences of sin so they are the best acts of the most faithful friendship Thus Paul's severe reflections upon John Mark here was so blest to him say the Greek Fathers also that it made him for the future more diligent and valiant in the cause of the Gospel which occasioned that kind Salutation Paul giveth him Col. 4.10 and which sheweth they were reconciled again and came into friendly and familiar fellowship This Mark repented of his sin and became profitable to Paul for the Ministry as Paul tells Timothy 2 Tim. 4 11. and was with Paul at Rome Phile. v. 24 as his Fellow-labourer and Evangelist and least the Church at Colosse or any of the other Churches should take up a prejudice against Mark for his leaving Paul and his company in Pamphylia Acts 13.13 therefore doth Paul give orders that if he came amongst them they might kindly entertain him as he was Peter's Spiritual Son 1 Pet. 5.13 Col. 4.10 And though Barnabas by standing so stiff for his Nephew against Paul his faithful Fellow-traveller had much disgusted him when Natural affection sway'd that good Man over much in the case of his Kinsman yea and again in his being found halting with Peter Gal. 2.13 rather than he would walk uprightly with his old Associate Paul verse 14. for the which Paul reproved them both yet doth Paul make an honourable mention of this same Barnabas 1 Cor. 9.6 matching him with himself in equal Apostolical power which flowed from his great holy ingenuity as it was in Peter to make such an honourable mention of Paul who had reproved him 2 Pet. 3.15 Oh! that all differences among Saints were thus amicably composed as here c. CHAP. XVI Paul and Silas sent out again NOw those two great Apostles being thus divided about their Companion in their work go their several ways Barnabas takes Mark and goeth to Cyprus that Island in the Mediterranean Sea and which was Barnabas's Native Soil Acts 4.36 After whose sailing to Cyprus nothing is recorded what honour this prophet found in his own Countrey 't is probable not much not only because Christ had foretold that such seldom meet with good success in their Ministry John 4.44 but also because had Barnabas's labours among his Kindered and Acquaintance been answerable to his Love and Affections toward them the Sacred Scripture could not have been silent concerning any such success And this may moreover be the more doubted because we find not that Barnabas and Mark were now sent away to Cyprus by any solemn Recommendation of the Church at Antioch as Paul and Silas were to their work they two were Recommended unto the grace of God Acts 15.39 40. that they might have the Spirits conduct and assistance but not a word of the Church's prayer for Barnabas and Mark when they sailed to Cyprus Therefore have we a distinct and exact account of Paul and Silas's Travells Actions and Success in their Perambulation through Syria and Cilicia confirming those Churches that had lately been planted in those Countreys Acts 11.19 and 15.23 c. to which also the late Decree of the Council at Jerusalem was directed that they might by their exhortations and answering of offered objections be incouraged to persevere in the profession of the Gospel of Christ which they had heard Acts 15.41 The sacred Journalls of Scripture do Record their Stations and Actions first in Asia and then
of this Host's House it was nigh to the Synagogue verse 7. And 3. From the Suceess of Paul's Teaching there many of the Corinthians believed verse 8. N. B. When Crispus the chief Ruler of the Synagogue believed then many of the people believed also Great men are Looking-Glasses of the places where they live according to which most men dress themselves Though Paul had said upon the Jews discovering their first obstinacy against the Gospel from henceforth I turn to the Gentiles verse 6. yet loth he was so easily to let go his hold of his own Country-men therefore made he this house his fixed place of residency because it was so nigh to their Synagogue and even Contiguous to it here Paul Preached much and oft yea long for 18. Months least he should seem to withdraw the Grace of the Gospel altogether from those of his own Nation still hoping that his threatning to depart from the Jews and preach to the Gentiles might awaken them and the Aemulation of the Gentiles might provoke them to believe But their obstinate and obdurate hearts Received no impression by any thing but made an evil use of every thing so they rendred themselves incurable as they had done before Acts 13.46 Hereupon they Unanimously accord to raise a new Perseution against Paul verse 12 accusing him to the Governour of breaking the Roman Law verse 13. or the Law of Moses not of Murder Theft or any such injury wherefore when Paul was about making an Apology for himself the Governour Gallio himself undertook his defence against his accusers telling them That none of their Articles against Paul did belong to the Cognizance of his Court so drove them out of the place of Iudicature verse 14 15 and 16. N. B. And because they hastned not out fast enough from troubling the Court the Gentile-Greeks that attended Gallio in his Judgment-seat laid hands upon Sosthenes a chief Ruler of some other Synagogue and probably one of Paul's principal Accusers and beat him out of the Croud withall his Fellow Jews that their bawling against Paul might give no farther disturbance to the proceedings of the Judge in more necessary causes verse 17. N. B. The Catastrophe of this new-persecution was wonderful through the over-powering hand of Christ who had promised Paul his preserving presence verse 9.10 for hereby though the matter came to hand-blows yet these fall upon the Accusers but Paul the Accused against whom they all conspired comes off untouched and without any harm at all verse 17. The Remarks do follow the foregoing Analysis or Resolution of the whole into its distinct parts of this History The first Remark is That such Cities as are very rich are usually very loose and very Luxurious so was this Corinth which Paul here came to This City being accommodated with two havens near to it on either side of it the one Jochaeum at which they took Shipping for Italy and those western parts and the other at Cenchrea mentioned Acts ch 18. ver 18 c. at which they took shipping for Asia Much Merchandise Arriving at those two Ports from those several parts of the world were all brought to Corinth which lay in the middle betwixt them and by this extraordinary advantage this City became the great Exchange for those parts of the world The compass of Corinth was five Miles about being strongly walled round So that those Citizens might say with David our lines are allotted us in a pleasant place and we have a godly heritage Psal 16.6 Yet did not this wealthy Mart-Town make any good improvement of these Manifold mercies of God but abused all with their Idolatry and notorious licentiousness for they had within their City the Temple of Isis or Jo an Aegyptian Goddess to whom they Sacrificed a Goose and were silly Geese themselves in their Solemnities but without the City they had the Temple of Venus to whom there were well nigh a thousand Curtizans such Nuns as Venus had consecrated for their lasciuious and wanton worship This Idol-Temple must needs have a very Ample Foundation and be a most prodigious Structure that could contain covents or convenient Lodgings for above as some say a thousand of those Wanton Dames Those Corinthians were generally so leavened with Licentious notions N. B. That they held Fornication to be no sin for this cause Paul in his Epistle to the believing Corinthians is so earnest against that sin 1 Cor. 5. and many other places The Luxury and wealth of this City is a plain Comment upon that old adage Magna Cognatio ut rei it a nominis Vitijs et Divitijs Vices and Riches as they have in the Latin tongue an harmony in name so they differ not much in their Nature when wealth is abused to wickedness N. B. Notwithstanding all this Paul Leaving Athens comes to Corinth which was the other eye of Greece being full of Orators and Philosophers where he expected an Harvest of Converts whereof God assured him after he should reap in great plenty Acts 18.9 10. yet Paul himself came poor enough to this wealthy City altogether a stranger and without Money in his Pocket he is constrained to betake himself to work with his hands for his present subsistency in the work of Tent making but neglects not to frequent the Synagogue every Sabbath to gain Converts The second Remark is A wicked world is soon sick of the Saints and long to worm them out of their Cities and Societies tho' their own preservation from utter ruine be for the Saints sake God saith to Abraham I will not destroy wicked Sodom and her Sisters if ten Righteous Souls may be found in all those five Cities Gen. 18.32 and he saith also If there be but one Cluster of Grapes one Church of Sanctified Souls that hath a blessing in it I will not destroy the Vine for their sakes Isa 65.8 Nay yet lower are divine condescensions toward pardoning mercy find out but one man that is Righteous in Jerusalem and I will pardon it Jerem. 5.1 Notwithstanding all this as the Emperor Claudius did Acts 18.2 so all the the Potentates of the world do banish the true Servants of God from their Socities Claudius commanded all the Jews to depart out of Rome and from Italy and with the Jews the Christians were likewise banished for the Pagan-Romans did not care to distinguish betwixt them because they both worshipped but one God and both agreed to oppose their Idolatry Beside the same quarrel was got to Rome with the Gospel which did attend it in all parts of the World where it came among the Jews who every where opposed it and the Contesting also at Rome against it thereby such Tumults were bred by the Jews against the Christians as occasioned this Decree of the Emperor which Suetonius mentioneth for the banishment of them both Thus foolish are the powers of the Earth that they are resolved to be rid of the Saints who torment those that dwell upon the
these straits had been prevented but this was good Jehosaphat's after-wit yet better late than never saith P. Martyr here 'T is for Women and Children to complain and lament but wise Men seek Remedies This good Man when whipt takes the right way and found good success for God ordered it so by his special Providence that as P. Martyr saith Elisha followed the Camp of those three Kings Nunquam serò si seriò not too late if true c. Jehosaphat had been wiser in consulting with God by his Prophet before he undertook his Expedition with Ahab 1 Kings 22.3 for this neglect he now suffers Remark the Fifth But God graciously provides a Remedy he is told Elisha is at band God was more careful of good Jehosaphat when he had been too much careless of himself in the beginning of this Enterprize a Prophet shall be provided to follow him and to be present in his perplexing pressures This good King tells bad Joram of this joyful Intelligence and that wicked King was made Religious by necessity at Jehosaphat's persuasion Elisha was not imperiously summoned to appear saith P. Martyr but those three Kings all went down to him ver 12. They did not majestically send up for him N.B. 'T was God's Law that the Priests should follow the Camp Numb 10.8 9 c. but the Ten Tribes had none now and therefore God provided this Prophet to pray in his Tent for the Army And this good Man who gave Intelligence of Elisha's presence if it was not Obadiah himself that hid the Lord's Prophets c. it was one of the same excellent temper in honouring them did plainly insinuate saith Dr. Hall that as he had poured out Water upon the hands of Elijah he was now invested with his Prophetick power to pour out Water to save the lives of those three Kings and their Armies taking for granted that as Elijah had power over Fire once again and again so Elisha his Successor had power over Water also Remark the Sixth Is Elisha's Reproof to Joram and his Respect to Jehosaphat ver 13 14. First His Reproof c. Joram was Generalissimo who call'd the other two Kings to him and against whom God had the greatest quarrel therefore Elisha addresses his speech first to him upbraiding him with his Toleration of such Idols as could not relieve him in his Distress he bids him in a Salt Irony saith P. Martyr go to the Calves which thou after thy Father dost now worship and to Baal which thy Mother now worshippeth by thy permission and tho' thou hast destroy'd one of Baal's Images yet doth thy heart hanker after it still Let those false Prophets now save thee N.B. How sharply doth this Subject chide his Soveraign this he did as a Man of God extraordinarily called and not as a Subject of Man We read God reproved Kings for his Prophets sake Psal 105.14 15. and they were oft authorized to reprove Kings for God's sake he stood in God's stead N.B. 2. Joram cannot justifie himself but tho' a bad man makes an ingenuous confession saith P. Martyr that he had gone too much to those false Gods which cannot now help him he promises to renounce all and to seek unto God only for help saying I see this Distress is from the Lord he only must be sought to for Deliverance from it therefore counsel thou us how this may be done and if thou cannot pity me yet do thou pity pious Jehosaphat and this innocent King of Edom and let us not all be delivered up into the hand of Moab and thus he feared the worst c. But Secondly Elisha's Respect to Jehosaphat whom he did reverence for his Piety When the Prophet saw the unsoundness of Joram's Humiliation he lays on yet more Load saying I would not thus far converse with thee were it not for the sake of pious Jehosaphat These seem words of contempt to a King but the double portion of God's Spirit was upon him and never had Elijah the Master been more bold with the Father Ahab than Elisha the Servant was here with his Son Joram N.B. Yet will God save all for the sanctity of one the other two bad Kings fared the better for the sake of good Jehosaphat Remark the Seventh The Means whereby Elisha saved all the three Kings and their Kingdoms for the sake of one was his fourth Miracle ver 15 to 20. Mark 1. Elisha calls for a Minstrel ver 15. How unseasonable seem'd Musick in such a day of deep Distress But Elisha's Spirit was disturbed saith P. Martyr for the loss of his good Master and at the sight of this bad King therefore be calls for a godly Levite likely that could sing Divine Psalms and play them upon the Harp that thereby his mind might be compos'd and made capable of the Spirit of Prophecy See Gen. 27.4 1 Sam. 16.23 c. Mark 2. Elisha thus composed began to prophesie of plenty of Water without either Wind or Rain and therefore bids them fill the Valley full of Ditches and God will fill those Ditches full of Water ver 16 17. This Water must be miraculous saith Peter Martyr given of God without either Rain or South-wind produced by a Divine Power out of some Rock or Vein of the Earth from those parts that were toward Edom. Elijah had relieved Israel with Water but it was from the Clouds out of the Sea 1 Kings 18. 44 45. but Elisha like another Moses by the help of Omnipotency must relieve them with Water out of a Rock and this must be Running Water too it Ran by the way of Edom and filled all the Ditches ver 20. Mark 3. As God was good here to preserve both Man and Beast Psal 36.6 so he was more greatly gracious to an unworthy People ver 18 19. whereas they were so weakned with want of Water that they feared to become a prey to the Moabites tho' it was a great thing in it self to have that want supplied yet this saith God is but a light thing comparatively ye shall conquer whom ye fear and Moab shall be utterly spoiled God gives more than they ask saith Piscator as 2 Kings 20.6 Mark 2.5 Mark 4. The Time when this predicted Water had its product and progress it was at the Morning Sacrifice ver 20. which was the Hour of Publick Prayer Exod. 29.39 Acts 3.1 Still all that night must they fast and exercise their Faith in expectation of Water In the morning the faithful resorted to Publick Prayer and no sooner saith Dr. Hall did the blood of the Sacrifice gush forth but the Water gushed forth also and filled both the Ditches and the Valley Elijah fetch'd down Fire at the Evening Sacrifice 1 Kings 18.36 Elisha fetch'd up Water at the Morning Sacrifice God honours both those Hours which were of his own appointment Exod. 29.38 39. At one hour God answered both Elisha's Prophecy and his People's Prayers Remark the Eighth Elisha's Prophecy of Victory was performed as