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
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
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
Zach. 1.15 sends the Maul of the whole Earth Jer 50.23 the Chaldeans to break Nineveh and the Assyrian Empire in pieces as the great Hammer breaks the bardest Stones N.B. Thus Cities Countreys Kingdoms and Empires have their Times and their Turns their Rise Reign and Ruine All this here was done by the great God and ought not to be ascribed to Blind Fate or Fortune or any Necessity of Nature as Pagan Politicians do dotingly Dream c. Remark the Sixth The Divine Decree for Nineveh's Destruction was inevitable it could neither be averted nor avoided the Assyrians were altogether unable to save themselves either in City or Countrey with all that Power whereby they had conquer'd all Nations Mark 1. This old great and strong City because Bloody c. was run down by an over-running Flood Chap. 1.8 as effectually and universally as the old wicked World was by the General Deluge for the stoutest of their Champions stumbled Chap. 2.5 and none of their men of Might could find their Hands as Psalm 76.5 6. because God struck them with a Terrour upon the first coming of the Chaldees So that when Asaâ—haddon call'd Sardanapalus by Pagan Writers King of Nineveh commanded his Captains now or never to play the Men seeing the Empire was at Stake N.B. Yet so fearful and faint-hearted were they as to flee away without looking back Chap. 2.8 Their Hearts sank into their Heels and they had more Mind to save themselves by a Cowardly Flight than by a Couragious Fight Yea their Martial Men in the midst of the City where they should shew their Valour most as Cocks on their own Dunghil became Crest-faln and weak as Women Chap. 3.13 Mark 2. The Execution of the Divine Decree 1. In cutting off the King and all the Royal Race Chap. 1.14 his Posterity perished which cannot but be grievous to proud Princes and Persons who Promise themselves a kind of Immortality by their Posterity on Earth Psalm 49.11 2. In Captivating the Queen Chap. 2.7 Huzzah with her Straglio of Women or Maids of Honour fall into the Hands of rude Soldiers who hurried them away into a far Countrey sore against their Wills which made them go Moaning and Groaning all along for the greatness of their Griefs 3. In that Plenty of Plunder both Gold Silver and pleasant Furniture the Chaldeans took in the City when God gave them the Word of Command to fall on Chap. 2.9 10. where we have a most elegant Agnomination Bukah Vmbukah Vmbyllakah Hebr. far above the reach of our English Translation for elegancy rendring it only empty and void and wast for the Destruction of it 4. In the slaughter of all sorts of Persons Princes and Peasants Gentle and Simple Chap. 3.3 The heaviness of Dead Carkases Hebr. intimates they lay so Thick that the Earth seemed to groan under the heavy burden of them Mark 3. The Event and upshot of this Execution The nakedness of Nineveh God shewed to all Nations Chap. 3.5 6 7. So that all Spectators abhorr'd her and cast their scorn and contempt upon her yea cast abominable filth as Piss-pots Rotten-eggs and Dirt is cast upon carted Whores so that she stank above ground like loathsome Carrion The same dismal Fate that befel populous No now call'd Alexandria or Scanderoon shall befal thee Nineveh saith Nahum Chap. 3.8 9 10 11 12. all that look upon thee shall loath thee and all that have been oppress'd by thee shall insult over thee and rejoice at thy Ruine ver 19. they shall take up this Taunting Proverb against thee saying How is the Golden City ceased c. Isa 14.4 5 6 7. which most men look'd upon as impossible and never look'd to have seen such a Day but her wickedness was the cause of all this wretchedness God make it a warning to all great Cities c. THE fifth and sixth Prophets saith Dr. Lightfoot were both Joel and Obadiah that Prophesy'd at the same time the former against Jacob and the latter against Esau Thus God raised up a Generation of Prophets far more than in former Ages at one time and those continued in a Succession until the Captivity leaving their Prophecies in Writing behind them that nothing might be wanting on God's part to prevent their ruine The Second Part of 2 Kings Chapter 15th concerns Jotham the Son of Vzziah ver 32 to ver 38. whose History takes up the whole twenty seventh Chapter of the second of Chronicles Remark First Concerning Jotham he like a right-dutiful Son did not thrust out his Father from his Title to the Throne but ruled all under Vzziah while he lived a Leper as a Deputy only and as a Substitute under him This humble dutifulness of the Son was doubtless some Comfort to the Disconsolate and Diseased Father Vzziah Reigned still to make up his Reign of fifty two Years though he was a Leper his Leprosie in the Forehead where it was most conspicuous did not wholly remove his Crown from his Head So as hath been noted before N.B. If once we be of the Royal Generation 1 Pet. 2.9 Our Leprosies of Sin may Deform us but they shall not Dethrone us we are kept in Christ Jude v. 1. by the Power of God to Salvation 1 Pet. 1.5 Remark the Second This King Jotham did that which was Right in the sight of God 2 Kings 15.34 and 2 Chron. 27.2 that is both for Matter Manner Motive and End For nothing is Recorded of him that renders him so much as any suspected Hypocrite much less an open Apostate as Joash Amaziah and Vzziah stand branded upon Scripture Record Josephus accounts this Jotham a Just Pious and a publick-spirited Prince and one that wanted no Vertue and Lavater saith the same Probè piè Regnavit some suppose his Mother promoted his Piety being the Daughter of Zadok a Godly Priest v. 33.2 King 15. N.B. For in those times as Priests married Kings Daughters 2 Chron. 22.11 So Kings might marry Priests Daughters which was more blest than the Daughters of Forreigners as is done by Princes in our Days c. Remark the Third Though it be said of him He did according to all that his Father Vzziah had done ver 34. yet this is restrained in 2 Chron. 27.2 saith Piscator only to that which his Father did right for ver 2. excepts the incroaching of the Priests-Office by his Father the Son durst not enter into the Temple for any such end though no doubt He entred daily thither to serve God N.B. And therefore the Hebrews say he was without blame not having his Name for nought seeing Jotham in Hebrew signifies perfect Remark the Fourth He is commended for his good endeavours for while the People doated upon the High-Places which Practices he disliked he built the Highest Gate of God's Temple ver 35. and 2 Chron. 27.3 the Eastern Porch saith Vatablus call'd the New Gate Jer. 26.10 and 36.10 sixty Cubits high saith Sir Walter Rawleigh and therefore call'd Ophel for
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
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 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
the Ark in its being made up of long strong hewed and smoothed Timber yea and covered Hebrew Copher over within and without Gen. 6.14 with the Atonement of Christ as it was pitched to make her Tight that the Waters of Gods wrath may not enter in upon her So she is flat-bottom'd as the Ark being well grounded on Christ and having a firm constancy and steadiness in him She is stablished in the Faith Col. 2.7 and cannot be tossed to and fro with every wind of Doctrine Eph. 4. 14. The Moralist calls a good Man Homo quadratus one that lyes firm and four-square upon his ground not like a round Bowl or Ball very unsteady quia tangit in puncto it touches only in one point that may be moved and removed with the least touch of the Finger if not with a little blast of the Mouth And this Philosophy assigneth as the reason why the motion of a Sledge which lyes flat on the ground requires a far greater force to promote than the motion of a Wheel that toucheth the Earth in one single point only Thus the Ark lay flat yet Floating 3. The Measure of the Ark Three Hundred Cubits in length Fifty Cubits in breadth and Thirty Cubits in the heighth of it Gen. 6.15 In this Symmetry or Proportion of Measures the length of the Ark was Ten times the heighth of it and Six times the breadth of it for Ten times Thirty is Three Hundred and Six times Fifty is Three Hundred likewise No doubt but Moses who wrote this Book being well learned in all the wisdom of the Egyptians Acts 7.22 giveth here an exact Geometrical Description of all the just Dimensions of the Ark. This shews the Blessed Symmetry and Proportion that ought to be in all the Dimensions of a Gospel-Church its height length and breadth must be answerable one to another according to the Analogy of Faith not over-grown in any one as the Diocesan Churches c. are According to this measure the Ark contained Four Hundred and Fifty Thousand Square Cubits in the whole within the Wooden Walls of it So far as its three Stories extended each of which consisted of an Hundred and Fifty Thousand Cubits to which add Three Thousand Six Hundred Cubits more as some do for the finishing of its Roof and Sky light all which solid Contents solidly considered do demonstrate that the whole Fabrick of the Ark was spacious enough and had a capacity sufficient to contain all those Creatures and all their Provisions which were laid in there So that Apelles that wretched Disciple of the wicked Heretick Marcion had no just cause to Cavil at and Blaspheme this Sacred Story as a loud Lie because as he saith most prophanely This Dimension here described was Insufficient and could not possibly comprehend them To this Atheist it is Answered 1. The Ark may be measured greater or lesser according to the difference of Cubits which be of three sorts 1. The common Cubit from the Elbow to the end of the middle finger as before 2. The Cubit of the Sanctuary which probably was twice so much as the common or ordinary for as the Hebrew Weights of the Sanctuary were double to the common and usual so the Measures of the Sanctuary were accordingly Exod. 30.13 However it appeareth to be an hand-breadth more than the common Cubit Ezek. 40.5 43.13 3. There is also the Geometrical Cubit which is six times greater than the common and according to Origen's Opinion the Ark should be measured by this last sort of Cubits so that if the measure by the first or by the second sort of Cubit be too little a capacity for all the Creatures with their provisions lodged in it from the beginning to the ending of the Floud which was a full year this last measure of Cubits will be sufficient and super abundant But Answer The 2. There is no necessity constraining us to compute this one Cubit six with Origen seeing the Holy Scriptures do not reckon according to this Geometrical Cubit other Fabricks in other places for should the Altar described by Cubits Exod. 27. be measured in its height by this last Cubit it would mount it up so high as none could come to serve there but by the help of a Ladder Indeed the Scripture doth mention a Great Cubit Ezek. 41.8 which presupposeth also a lesser one But suppose we should go to the lowest and least of those three to wit the common Cubit this may be conceived to have been much bigger than 't is now because Mans Stature before the Floud was much greater than now Suppose no more than our common Cubit now The Ark being divided into three Stories and each of them consisting of an hundred and fifty thousand Cubits according to common estimation the Ark will be found of sufficient capacity for three hundred common Cubits make up an hundred and fifty yards which contain four hundred and fifty foot almost two furlongs in length which make the eighth part of a mile and multiplying the length by the breadth fifty times three hundred make fifteen thousand Cubits which being again multiplied by the height of thirty Cubits there will the whole capacity and measure of the Ark amount to thirty times fifteen thousand which makes every of the three Stories to be an hundred and fifty thousand Cubits as multiplied only by ten and in the whole four hundred and fifty thousand solid Cubits as multiplied by three tens which is thirty besides the three thousand six hundred Cubits more allowed for the Roof or Covering so that the Dimensions of the Ark were vastly prodigious and capacious enough to contain all the Creatures and all their Provisions as Johannes Buteo De Arcâ Noae and our Dr. VVilkinson do clearly demonstrate This latter worthy Author well observing that no carnivorous creature was fed with flesh in the Ark. For 1. There was but a certain number of some kind but two received into the Ark so there could not be flesh for them 2. Neither is it likely that Noah should be so slavishly employed in such a daily and dirty work for a whole year so to feed them 3. 'T is more probable that by the same miraculous power whereby Lions Leopards Tygers c. laid aside their fierceness and were tamed c. thereby also they were made content to want flâ—sh for that time and to feed upon fruits c. From all which aforesaid may be learnt those following Divine Lessons The 1. is As this Ark lay all along in a prostrate posture suitable to the Tabernacle and Altar thereof not to the Temple and Ark therein both which had an Erect Situation and was a fleeting floating rolling tumbling and travelling Fabrick Even so is the Church Militant afflicted tossed with Tempests and not comforted Isa 54 11. Hence Clemens Alexandrinus well observeth that the Antients built their Temples or Churches in the Form of this Ark or Ship to denote the Tossing State of the
one found righteous and religious to enter the Ark and to be saved with the family Would to God Masters and Mistresses of families had not so much cause to complain now that Servants of all sorts and Sexes arc almost universally corrupted and become uncomfortable to them in their Services otherwise what meaneth the bleating of the Sheep and the Lowing of the Oxen as Samuel said that I hear in so many families all over this great City which generally complain of this grievance as if it were a kind of over-spreading Plague upon many Housholds Assuredly this that no Servant was good enough to be saved in Noah's Ark must sound a loud Alarm in the Ears of Servants now and sink down into their Hearts to make them look about them lest they in this Debauching Age have no Interest in Christ the true Ark when either some particular or that general Judgment Day come upon us See more of this in my Christian Walk page 234 235. Thus Cham which signifies Hot because he dwelt in the Hot Countries entred to save the Serpents Seed which must be in the World the cursed Canaanites who descended from Cham Gen. 9.18 25. were Scourges to Israel yet afterwards were cut off c. Shem which signifies a Name entred to he the Father of the famous Jews and Japhet which signifies perswaded entred to be the Father of the numerous Gentiles God hath perswaded Japhet the unbelieving Gentiles to dwell in the Tents of Shem Gen. 9.27 The good Lord at last perswade Shew the unbelieving Jews to pass over into the Tents of Japhet or believing Gentiles 't is Gods work alone to bring them to the Faith Christs Name is a strong Tower or Ark God must perswade bath Shem and Japhet Jews and Gentiles to run into it and be safe Prov. 18.10 All these four Persons went into the Ark by pairs at the Destruction of the World by Water but it shall be otherwise when the World comes to be destroy'd by Fire then our Lord telleth us Two shall be in one Bed to wit the Man and the Wife as some do sense it the one shall be taken and the other left Luke 17.34 and Mat. 24.40 God will then separate his Saints with a most marvellous reparation to be admired of all them that believe 2 Thes 1.10 And whereas the Floud in a manner swept all but eight Souls away yet at Christs coming a considerable Company shall be of such as are saved The 3. Enquiry VVhat Animals entred Answer All kind of Creatures enter Male and Female by pairs for propagation as the eight Persons did both VVild and Tame Beasts and Birds Clean and Unclean This was a Mighty Work of Almighty God The VVild Creatures Noah did not Hunt for then as Hunters do now or drive them into the Ark by force but they were all brought to hand by an over-ruling Divine Instinct as we see a common Natural Instinct will cause an Herd of Swine fore-seeing a Storm to run home for shelter The Great Creator gave out his word of command to all these Creatures and they could not but obey it leaving their Desart places they come to God and to his Servant Noah as they had all given Obeisance to their Lord Adam before to receive their several Names according to their several Natures Gen. 2.19 As to him who was the first Storer of the VVorld so how they come to their Lord Noah who was to be the Restorer and Repairer of the VVorld that with him for that end they might find safety according to 1 Sam. 22.23 Abide with me fear not for with me ye shall have safeguard Hereupon Savage Beasts came Tamely to Noah and enter obediently into the Ark. The same Hand of Almighty Power shut up their Mouths from violent Actings which shut them up after with Noah in the Ark for their safety It may easily be imagined that Tubal-Cain Jubal and those wicked Men then alive must needs be astonished when they saw the Lion the Leopard the Tyger c with all their Females running voluntarily and innocently to the Ark Yea and Jabal the Herdsman Gen. 4.20 22. could not but wonder to see seven of his best Rams and best Ewes c. run out of his Flocks and Herds into the Ark as desirous to change their bad Master into a better Jabal's Oxe and Ass knew their right Owner when he himself did not and their best Masters Crib as Isa 1.3 to wit the Ark of Noah which their bad Master knew not Hence these Corollaries may be deduced ☞ 1. That Reason Debauched in Man is worse than the very Brutishness of Beasts yea Rebels against God fall below the Stirrup of Sense as well as Reason therefore God frequently puts Man to the School of Beasts c. to learn some good Lessons from them Go to the Ant thou sluggard Prov. 6.6 to the Stork Turtle and Swallow and to the Crane Jerem. 8.7 Those with the Oxe and the Ass Isa 1.3 All despicable Creatures God placeth in the Chair as it were to read Divinity-Lectures or Divine Lessons to Rebellious Man whose Disobedience and Foolishness is against the very Principles of Nature Man was once the Captain of Gods School but he turned Truant and for his Truantly Tricks is turned down into the Lowest Form as it were to Learn his A B C again and that from the meanest of Animals they must Teach Man to use Sedulity and to take Seasons to understand when the Summer of Grace is offered and when the VVinter of VVrath is threatned NB. 2. When a Beam of Divine Power falls upon wild wolfish wicked Men it tames them and makes them come to Gods Hand and to the Hand of his Preachers of Righteousness as the wild VVolves c. came to Noah's Hand Our Maker can mollifie the very Adamant-Hearts of the maddest Men they must then leave the Tombs the Mountains and the Desert places and come to sit down at Jesus's Feet Mark 5.3 5 18. by vertue of a New Law written in their Hearts Ezek. 11.16 19. and 36.9 26 27 31. Learn from hence also NB. 3. That all Creatures groan under the Bondage of Sin and have an earnest expectation of changing their bad Masters which make them groan into better that will be more merciful to them Row 8.19 20 21 22. Prov. 12.10 Thus the Cattel by a strange Providence run over from Churlish Laban to Godly Jacob Gen. 30.37 38 42 43. and 31.8 9. 'T was God the True Proprietary who made the change dealing kindly with Jacob as a Son while Laban did unkindly to him as a Servant Eleazar was kind to Dumb Creatures Gen. 24.32 while Balaam spurr'd his Ass till she spake Numb 22.27 Thus so many Creatures both Clean and Unclean run here from their Wicked Masters unto Godly Noah but two of the latter for preserving their Kind yet seven of the former the most useful the most respectful The two Unclean must but live the six Clean
had served his Uncle with all his power Gen. 31.6 Oh that we could serve the Lord so who is a far better Master a more Liberal Lord and a more Bountiful Benefactor than ever churlish Laban could be to Jacob. All this doth plainly hold our that God is a good Master and will see to his Servants that they lose not all as Laban design'd Jacob should do by severing the Ring-straked from the white c. Gen. 30.34 Hoping thereby to disappoint Jacob of having any thing for his Wages in that way he himself had so modestly proposed casting himself chiefly upon the good Providence of God in the use of lawful means as we all ought to do though the World like Laban doth think it neither pity nor iniquity to defraud us of those things that are due to us both as Men and as Christians Neither did God who is Lord of all Acts 10.36 any wrong to Laban in transferring his Cattel to Jacob no more than to the Canaanites when he gave their Land to the Israelites for God is the true Proprietary of all the Earth is the Lords and the fulness thereof Psal 24.1 God gives but his own Goods to whomsoever he gives them and may not the Lord do what he will with his own Matth. 20.15 Besides God herein gave to Jacob what was due to him by a double right 1. In respect of his Twenty years Service all which time he served without Wages as he complains Gen. 31.6 7. In regard of his Wives Dowry hereof his own Daughters do complain as a part of their Fathers Hardness saying Hath he not sold us and doth he not count us as strangers c. Gen. 31.15 16. So that God only directed Jacob to recover out of his churlish Uncles hands that which was his right and due to him both as wages for his hard service and as a Debt for his Wives Dowry Thus the Israelites borrowed of the Egyptians their best things which were but a due Recompence to them for their long Service and cruel Bondage Therefore Laban had as little cause to look lowringly upon Jacob as his Sons had reproachfully to rail at him and the great Grudge which the Father bare against Jacob in his heart providentially proclaimed by the frowns of his face upon him before friendly now spiteful Hen quà m difficile est Animum non prodere Vultu The Fathers frowns I say grieved this good man more and wounded him worse than all the Fraps and Frumps of Slanders that the bare-fac'd Boys blurted out of their black mouths speaking their malicious minds freely This was the double occasion of Jacobs resolve to Return which he would not do rashly without a warrantable cause and call God was good to Jacob while Laban and his Sons were evil to him 1. In giving him due warning to beware of their wicked Intents against him by the backbiting words of the one and by the lowring looks of the other therefore must he look to himself 2. God bids him look homeward Gen. 31.3 11 12 13. This was the third and the fullest call for his Return Oh that the Worlds Affronts and the Frowns of wicked men who change their Countenances as Times do change towards us may drive us to him who changeth not Jam. 1.17 and may make us more to look homewards to our Heavenly Canaan and Countrey Heb. 11.14 15 16. where we shall have a better place v. 10. than heart-grieving Mesheks Psal 120.5 and better company than churlish Laban and his currish Sons The two former Reasons both Impulsive Causes of Jacobs Return were Humane arising from the Sons carriage and the Fathers countenance but this third Reason of his Removal was Divine from the Oracle of God so more clear and satisfactory than the other two upon this he obeys Gods call in way of Duty and trusts him with the Event and Success thereof Former experience of Gods favour breeds in him future confidence therein Hereupon he first consulting with his Wives as it ought to be in weighty matters especially in Removes and gaining their consent they preferring an Husband before a Father according to Gods Word Gen. 2.24 Psal 45.16 casts himself and all his upon God who call'd him and commanded him to be gone He packs up his bag and baggage and yet steals away secretly Gen. 31.20 27. Gods Saints are often put upon the use of such means for their own safety as render them contemptible to worldly and wicked men Jacob assuredly feared that had Laban known of his departure his Avarice and Malice was such as he would lay his Tarrying-Irons upon him and not permit him to go away so long as he could stay him as a Servant whose service had long been a vast blessing to his small Estate NB. Jacobs obedience to Gods command was attended with two remarkable Mischiefs and Discouragements yet the God of Jacob who had promised him his presence carried him safely and comfortably through both This teacheth us two Truths 1. That evils may attend good men even in the way of obedience as Christs Disciples were going whither Christ had commanded them to go Matth. 14.22 yet in their way thither they met with a most dreadful storm v. 24. so that they were almost ship-wrack'd by the boisterous blasts the Prince of the Air had raised which sat cross and contrary to them and if the Winds be contrary to blow in the face of those that walk in the way of obedience oh what horrible Tempests of Fire and Brimstone of the most tormenting temper may beat upon the backs of those that are found in ways of disobedience Psal 11.6 The first thing God will rain upon the disobedient is Snares to catch them and to hold them fast that they may surely and certainly suffer all the rest that follow there God will assuredly command his Judgments to go forth and take hold of the wicked suddenly surprizing them as some pelting Shower doth unexpectedly the unwary Traveller and hold them fast too till they drink up the Cup of Gods Wrath though it be brim-full and hath Eternity to the bottom of it Psal 75.8 God will sooner or later wound the hairy scalp of such as go on in their wickedness Psal 68.21 The hairy scalp'd or shag-hair'd ones as evil Spirits are call'd Shegnirim Levit. 17.7 Mark that all Anti-Round-heads who suffer their locks to grow too long Ezek. 44.20 like Womens or who dress themselves so in an Antick dress with borrowed hair surely saith Mr. Burroughs the Devil forgot this Text when he raised so much Reproach against the Round-heads to be hairy-scalp'd the garb of Gods Enemies Psal 68.21 or shag-hair'd the Character of Devils Levit. 17.7 as before The second Truth taught hence is Though evils do attend good men in ways of obedience yet a good God carries them safe through those evils and however saves them from the evil of evils Many are the troubles of the Righteous but the Lord delivers them out of
from mine own evil to thy good ways I am still within Gods Precincts not stirring a step or stride without Gods guidance let me still be within Gods protection thou hast not fail'd me heretofore oh fail me not now in my greatest exigency Jacob as David did Psal 77.10 remembers the years of the Right Hand of the Most High his former experience relieved his infirmity and helped to corroborate his present confidence Gratiarum actio est ad plus dandum invitatio his gratitude for Mercies already granted him was an excellent expedient for procuring more and greater afterwards thankfulness for old Blessings is the best means and motive for fetching in new ones Oh how doth Jacob here celebrate the high praises of God both for his chesed or bounty in promising so graciously to him and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past these were the Mercy and Truth so oft join'd together Gen. 24.27 Psal 25.10 2 Sam. 15.20 and here Gen. 32.10 and elsewhere that Jacob sings aloud upon as David did in the like case Psal 59.10 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness his Mercy moves him to make the promise his Truth binds him to perform it as before and 't is Covenant kindness that is most satisfactory to the Soul and turns our All into Cream when we can behold all the paths of the Lord to be Mercy and Truth all the passages and proceedings of God whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances to be not only Mercy though that is very sweet but Truth too every Divine Dispensation whether â—f Crosses or of Comforts cometh to us in the way of a Promise from God as he is bound to us by his Covenant our very Crosses as well as Comforts are Presents sent us from Heaven by vertue of the Promise the Lord shall give that which is good Psal 85.12 and will with hold no good thing from us Psal 84.11 when Crosses are good for us yea better than Comforts we shall have them out of the Covenant of Grace never but when need be 1 Pet. 1.6 when our Spirits are become too light and frothy 't is Gods Faithfulness to our Souls as David acknowledg'd Psal 119.75 that we are brought into some heaviness no sooner are we ripe to receive Mercy but God is ready to bestow it he is waiting to be gracious in the best season Isa 30.18 as he waited upon Jacob here preparing him by Crosses for Comforts first rudely as it were fighting him and then richly indeed Blessing him by all which we may clearly see how good a Master God is to his True and Faithful Servants and if we would have him such a Lord to us we must be such Servants as Jacob was to him After this fifth Argument Jacob inserts his principal Petition Deliver me I pray thee from the hand of Esau Gen. 32.11 which was the sum of all his Requests at that time and which when he had well bolstered up his trembling heart with those five aforesaid corroborating Considerations and Cordials he then placeth almost in the midst of his Prayer and his wrestling with God after a spiritual manner and the mercy of this Deliverance which God graciously granted him after this Prayer lay warm upon his heart to his dying day Gen. 48.16 The Angel that redeemed me from all evil and so from Esau bless the Lads Then follows his sixth Argument taken from the aggravating greatness of his danger and his own inability to relieve himself for I fear him lest he will come and smite me and the Mothers with the Children Gen. 32.11 as if he had argued thus Lord thou knowest I know not what to do there is neither Hope nor Help with me but mine Eyes are toward thee 2 Chron. 20.12 I know the bloody-mindedness of my Brother Esau and how he comes accoutred with many Arms and Armed men against me what can I a naked man and my poor weak naked Women and Children do in our defence against him and four hundred stout Souldiers Alas my Fear hath fwallowed up my Hope I am undone and all mine if thou help me not Here seems to be his carnal reasoning 'T is said v. 24. There wrestled a man with him which admits of several senses and among others this may be well admitted There wrestled the old man with him the old man or caâ—nal part in Jacob wrestled with the new man or spiritual part in him for every new or good man is as it were two men Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith He could not now say with David At what time I am afraid I will trust in thee Psal 56.3 Faith thrusts out Fear as one Nail drives out another All his other five Arguments were the proper reasonings of a strong Faith but this sixth is a Reason flowing from weak Flesh and strong Fear For Flesh doth not depend upon God the first and supreme cause but dwells below upon second causes poreing upon present things and representing perils which are but seeming to be not only real but as in a Magnifying-glass far greater than they indeed are Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart betwixt the Flesh and the Spirit whereas before with his former Arguments wherein he altogether looked up to God he had argued his Soul into a brisk and couragious condition But now in this sixth Reason rolling his Eye downward upon Man and pro and con Reasoning about his present peril as to Humane Helps his low thinking mind moulds him immediately into a timorous temper and down he goes into the Pit of Despairing crying out I fear I fear As it was thus with good Jacob the Flesh mingleth with the Spirit making him cry out All 's gone I am gone my Wives are gone and my Children are gone my bloody Brother will not spare one of us So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into when we pore too much upon the strength of our present prophane Esaus that wage war against us and our own weakness and inability to withstand them Who would have said that Sarah should give suck Gen. 21.7 that the Gospel should give sincere Milk 1 Pet. 2.2 for twenty years after the selling of our selves into the hands of our Enemies Our Unbelief hath oft said Can God prepare a Table in the Wilderness c. Psal 78.19 20. Yes If he will he can Matth. 8.2 and hath done it to admiration and still does it How oft hath our Fear made us cry out A Massacre a Massacre Those men of blood will murder Men Women and Children as they have done in many places in France in Ireland c. And indeed our wickedness
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
prize Directors in unknown paths at a very great price so Moses did Hobab who could best look about for best conveniences for them For though they had the Cloud as their general Conduct yet that stood fixed chiefly upon the Tabernacle if not only Numb 9.15 but Hobab must give particular Directions in what part of that wild waste Wilderness Israel should pitch their Tents which vastly extended about ten or twelve Miles round about and Hobab best knew how to accommodate the Camp in all its parts with places where to pitch both nighest Springs of Water best for pasturing their Flocks c. and most secure from the Enemy Gods Cloud excluded not humane help and seeing Hobab holds his peace it seems his silence gave consent to the request c. Numb 10.32 c. The Third Guide to Israel was the Ark of God Numb 10.33 34. even this also is said to go before them to search out a Resting-place for them that which is there spoken of the Ark Moses speaks of God himself Deut. 1.33 and so doth the Prophet God espyed out a Land for them Ezek. 20.6 This is a Metaphorical Speech for Searching implies either Knowledge which could not be in the Ark made up of lifeless and senseless Materials or uncertainty of finding which could not be in God who knew all places uno Intuitu at one glance and so no doubtfulness could have place in him Nor may we imagine that the Ark could be a fit Guide while it was seated in the midst of the Camp which was only while they Encamped but when they Marched forward then was it born by the Levites in the Front of the Army and because but few of that vast Multitude could behold it in its so low a situation the Eyes of all Israel beheld the Cloudy Pillar that always remained upon the Ark after they removed from Mount Sinai and so the Ark under the Cloud went before them the Third three days Journey from Sinai as their first three days Journey was from Egypt Exod. 13.18 and the second was from the Red Sea Exod. 15.22 an hard task to travel so long without resting which some suppose was the Cause that made them murmur Num. 11.1 yet others are of opinion that when Israel went all those forementioned thrice three days Journeys the Cloud made intermitting Pauses in that time for their necessary Rest by Sleep and Refreshment by Food If not the greater was God's Power manifested in Enabling as well as Directing them However they had a new Incouragement in this last three days Journey which they had not before namely the Ark of the Covenant which was a figure of Christ who as a Learned Rabbi of our own Countrymen observeth walk'd before his Redeemed three days Journey in the state of the dead to his Resurrection upon the third day 1 Cor. 15.4 which was his seeking and searching for Rest and Peace unto our Souls in our Justification theâ—â—by Rom. 4.25 and 5.1 2 3 and 8.34 and Matth. 11.29 Heb. 4.3 10 11. and who said of himself Behold I cast out Devils and do Cures to day and to morrow anâ— the third day I shall be perfected c. Luk. 13.32 33. the Mystery whereof was prefâ—gured by Abraham's Journeying three days to Mount Moriah where he offer'd up his Son Isaac Gen. 22.4 c. But those murmuring Israelites had less Cause to murmur at those three days Journey all together not only presupposing those Pauses aforesaid which the Cloud made for Israel's necessary Rest and Refreshment Thus Travellers are said to travel three days Journey notwithstanding their Baits in the way and Night Lodgings in their Inns before they come to their Journeys end but more especially if the Pillar of Glory as the Jewish Rabbies conceive did for facilitating Israel's way level the Mountains raise the Valleys and lay all on a flat by burning up the Bushes smoothing the Rocks and making all a plain Path-way before them c. Moreover above all this If the Son of God cloathed with this Cloud as Rev. 10.1 and is said to come in the Clouds according to this Ancient Resemblance Dan. 7.13 Rev. 1.7 c. did take Israel by the Arms and taught him to go Hos 11.3 having his left hand under his Church's head and his right hand embracing her Cant. 2.6 as the Chaldee Paraphrast applieth that place to this Cloud and the effects thereof All these Auxiliaries in this happy Conjunction made Israel's Journey more easie and the less to be murmured at In this blessed posture is the Church now Marching in the Wilderness which after two days Christ will revive and on the Third day she shall live in his sight Hos 6.2 having three Guides 1. The Cloud of the Holy Scriptures 2. The Hobabs of a Gospel-Ministry And 3. The Ark of the Covenant yea the Covenant it self As God in Christ was the original Cause of all Motion and Rest so he is still the Guide of his Church in the way she should go leading his Flock in and out Psal 80.1 2. Joh. 10.9 under whose Conduct they feed in the way c. Isa 49.9 10. Rev. 7.16 and 12.6 14. and when there is a failure appearing the Church desires to be told where he feeds his Flock and makes them rest at Noon c. Cant. 1.7 As Moses sanctify'd both their journeyings and restings by Prayer Numb 10.35 36. so ought we to do Psal 68.1 2 c. in this Day The Eleventh General Remark from Israel's Removings from place to place is this The Instability of the Church's State under Moses's Law otherwise than under the Messiah's Gospel for then she was not come unto her Rest Deut. 12.9 as she did under Christ The Old Testament Church in the Wilderness sought Resting-places there Numb 10.35 but found none for she was then in Viâ only and not in Patriâ in her way to her Country so found no Rest but such as the Angels had in Abraham's Tent Gen. 18.4 and as the Ark had in the midst of Jordan Josh 3.13 but the New Testament Church believed in Christ and so did enter into Rest Heb. 4.3 c. Thus it is Prophecied of Sion's stayed State under the Gospel It shall be a quiet Habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall be removed nor any of the Cords thereof shall be broken Isa 33.20 The Accomplishment whereof is shewed by the Apostle that the Law-Dispensation was to be shaken and remov'd that the Gospel-state which cannot be shaken might remain as an unremoveable Kingdom c. Heb. 12.27 28. As it was Joshua and not Moses that led Israel into Rest in Canaan so 't is Jesus that gives Rest Matth. 11 28. The Twelfth General Remark is as Israel moved or removed not either from or to any place but as the glorious cloud moved and removed therefore did they diligently watch its Motion with a watchful eye always upon it both Night and
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
for Omnipotency to have frozen this Sea into firm Ice in a Moment that Israel might pass over as upon a Christal Bridge but seeing Nature frequently freezes Waters gradually into a firm Floor or plain Pavement this Fact would have been more questionable and less glorious therefore the great God Works in a way far above the reach of Nature thereby the more to manifest his own matchless Glory how the Waters were congealed Exod. 15.8 is before explained from Job 10.10 Some say the soft and muddy Bottom might be frozen into a firm Floor c. But the Prophet makes this Way the more wonderful in his Poetical Ratures saying The Deep uttered his Voice and lifted up his Hand on high Hab. 3.10 Both Voicing and Voting with Waves and Walls lifted up as its hand in concurrence with it's Creator's Will in giving way and making a way for Israel's Passage and then for the Egyptians Ruine helping forward the Execution both of his Mercy to the one and of his Judgment to the other not as if God had been angry with it ver 8. did the Sea lift up it's Hand intreating God to spare it But ver 15. he saith God made a way through it for himself to walk in as well as for Israel through the heap of great Waters So that instead of Israel's being swallowed up they were preserved thereby Thus Habakkuk strengthens his Faith Thou Lord hast done this when all Hope failed and so I trust thou wilt open a fair Way for thy Servants safe Deliverance from inextricable Dangers when they stand in most need of thy Heavenly help Thou reservers thy Hold Hand for a Dead lift and wilt be seen of thine in the Mount Gen. 22.14 This Miracle was so memorable that it is oft Recorded that it might appear sufficient to fix our Faith on God's Omnipotency The Prophet Isaiah also insists upon this very Theme Awake awake thou arm of the Lord c. Isa 51.9 even that Arm which God had promised should protect his People ver 5. and that had dried the Sea ver 10. so could do it again in the like Case This is an excellent way of arguing with God in Prayer to wit from his Antient Acts and hereupon was grounded the Church's Confidence to say Therefore the Redeemed of the Lord shall return c. ver 11. which God accepts and effectually Answers I even I am he that comforteth you c. ver 12 13 14. be not heavy-Hearted I divided the Sea when it roared ver 15. much more the Rage of Man I can restrain Ps 76.10 and much more he saith of it Isa 63.11 12 13 14. leading Israel gently and leisurely through this Way c. see also Isa 50.2 3. It was marvelous in respect of the Journey as well as time and way God did not only make a plain Path for Israel and carried them safe in the depths of the Red Sea but also brought them safe out of the bottom of it to firm shore where they had Rest and Sang Praises to their Deliverer Isa 63.11 12 13 14 15. Exod. 14.29 30. and 15.5 8. This was one of the greatest Miracles that God ever wrought for his People which God himself therefore mentioneth as one of his Master piece works Isa 50.2 Behold at my Rebuke I dry up the Sea I have done it and can do it again Be not therefore faithless but believing Joh. 20.27 For this cause likewise this great work is so oft commemorated by God's People Neh. 9.11 Psal 66.6 and 68.22 and 77.19 and 78.13 and 106.9 and 114.3 5. and 136.13 14. especially in times of their greatest distresses and extremities as Psal 74.13 14. Isa 51.9 10 15. and 63.11 12 13 14. all intimating that God did not only divide the Sea to make for them a way through it for had he done no more they might have been stifled and buried in the Mud or have stumbled upon Stones and tumbled down head-long in the deep Descent on the one side or never been able to climb up the high and steep Ascent on the other side but God also made that muddy Soil as a firm Floor for their feet all along as well as the fluid Waters to be as solid Stone-walls on each side of them And this was the more marvelous if the length of their Journey be duly considered Ptolomy Chytraeus and others affirm that the breadth of the Red Sea where Israel passed thorough was twelve or fifteen German Miles which make thirty six of our English Miles and therefore required no fewer than four or five days time after an ordinary course for six hundred thousand Men together with many thousand of Women Children Strangers and much Cattle and Lumber all which together must needs march but a soft and slow pace to pass over so many Miles in Yet seeing the Scripture mentions but one night for doing all this it was the more extraordinary and miraculous to convey so much People and Cattle so long a Journey in so little a time This was the work saith the Prophet of God's glorious Arâ—â— leading Israel through the deeps as the Rider doth his Horse in the Plain without stumbling c. Isa 63.13 c. not one Israelite being lost either young or old in this long Journey as not one Egyptian was saved c. They were all enabled to travel through the Sea which waited so long upon them with its two Wills as Elijab was enabled to foot it so fast as to keep Pace with Ahab's swift Chariots 1 King 18. last and that promise was made good to them They shall run and not be weary walk and not faint Isa 40.31 4. Israel's Deliverance was as miraculous in respect of the means First God's Rod was the outward means or Instrument for dividing the Sea There is the Rod of God's Mouth Isa 11.4 and the Rod of God's Hand Isa 10.5 for correction in order to Instruction or Destruction but this was the Rod of his Power lifted up here Moses's Rod will do nothing unless it be God's Rod also The Sword of the Lord and of Gideon works wonders together The Arteries run along with the Veins as some say thoughout the Body animating the blood with spirits Thus the Spirit with the Word works wonderfully Acts 14.3 Luke 5.17 The Waters felt the Rod of God's Power striking them and at that Rebuke they fled away like persons dreadfully affrighted Psal 114.3 Hab. 3.8 15. tho' that stroke was not from anger to the Sea but from favour to Israel N.B. If it ran back at God's Rebuke dare we run on in sin when rebuked Secondly Israel's Faith was the Inward Means whereby they passed safe through the Sea Heb. 11.19 Every step they took from side to side in the Red Sea was an exercise of their Faith which was most eminently seated in Moses yet was there the concurrence of the Faith of Israel tho' there were many unbelievers among them 1 Cor. 10. v. 5 9. and all
in Canaan N. B. Behold while God goeth about to prove Israel's patience they make proof of God's patience with a witness and that not only now in this murmuring but in their twenty more murmurings as some have reckon'd them during the forty Years Acts 13.18 c. The most of the Multitude do murmur for want of Victuals preferring the former Flesh-pots of Pharaoh tho' then they had little cause to boast of any full diet in their slavish lives before any present provision the Great God could make for them who only made them fast now to give himself a fairer occasion for more miraculously feasting them and to furnish them with a new and richer diet than Egypt could afford Here might God have said I will rain down Hell from Heaven upon you murmurers as once I did upon Sodom c. but lo the Lord's Language of Love here I will rain Bread from Heaven for you Exod. 16.14 The Remarks upon this Eighth Station Rameses being reckon'd for the first are as follow and all to bring Israel into the bond of the Covenant Ezek. 20.35 36 37. The First Remark is Tho' God brought his Church into a vast Wilderness where the Earth they trode upon under them was dry and barren yet they had an Heaven over their heads that was abundantly fruitful c. Supplying their wants both with flesh and bread in plenty even at such a time when being a while pinch'd with penury they so dreadfully imprecated their own deaths and murmur'd both against Moses and against the Lord Exod. 16.2 3. then came the Promise both of bread v. 4 8. and of flesh v. 8 12. and after the performance of that double promise never was any Mortal tho' Mighty Monarch so serv'd in such state as those murmuring Israelites were Oh how good should we find our God to be unto us could we but be more careful to please him and more fearful to offend him walking before him unto all pleasing Col. 1.10 The Second Remark is This Gracious God gave them first Flesh to gratifie their first lustings after Flesh-pots v. 13. What those Fowls of Heaven were Conjectures be various Rabbi Jonathan on this Text and on Psal 105.40 calls them Pheasants but Rabbi David Kimchi Rabbi Solomon c. take it for the ordinary Quail as we read it No doubt but it was the daintiest of Flesh wherewith the Great Creator fed Israel at this time by Miracle The like whereunto God wrought for them about a year after this Numb 11.31 when they had them for a month together but with a vengeance then the Quails came to them with a Tempest and went away with a Plague Then it was not so much want as now it was but wantonness Ps 78.18 They ask'd to satisfie their Lusts. Nor may we think here that this supply of Flesh was any reward to these Miscreants for their mischievous murmurings whereof God himself complained but to convince them of their infidelity and to shew his own faithfulness in promising provision c. God could have fed them with grosser and courser flesh than Quails yet to testifie his love at Evening they miraculously flye over-Sea in the day further'd by the wings of the wind Psal 78.26 27. and tamely came to hand covering the Camp to be made meat of c. The Third Remark is The Quails thus miraculously sent and in such multitudes as to serve 600 thousand for food and that beyond the course of their own nature who living upon the fruits of the Earth use to flye into fertile Countries not into a barren Desart as here not to feed themselves but to become food unto Israel In order whereunto they did tamely offer themselves to be easily taken c. Notwithstanding all this they are not noted in Scripture to be a Spiritual Meat as was the Manna 1 Cor. 10.3 the flesh therefore which was to fill their bellies came towards night the time of darkness but the Bread from Heaven came in the Morning which usually signifies the time of grace from the Lord Psal 30.6 and 143.8 Lam. 3.22 23. The Fourth Remark is The. Flesh and the Bread came not both at one time as we see above the one at Evening and the other at Morning Hereupon some conceive that as they came severally so they might be eaten severally the Quails without the Bread and the Bread without the Quails each being of such an excellent temper and of so pleasant a taste that both being extraordinary provisions needed not any thing to relish or season them However it holds forth this great truth that God will be waited upon for the giving out of his Blessings Evening and Morning to whose leisure and pleasure all mortals ought to give attendance The Fifth Remark is But above all the glory of God's gracious goodness was mostly manifested in bestowing Manna upon such murmurers to be their Spiritual as well as Corporal food 'T is said the Glory of the Lord appeared upon the Cloud in the great wants of Israel's provision v. 7 and 10. This extraordinary appearance of God's presence did quell and quiet their impatient murmurings denoting to us that nothing but the fresh Appearances of the glory of the Grace of Christ can suppress the inordinate perturbations of a distressed Church and of a disturbed Soul more especially when Christ comes with a promise to give hidden Manna and the new Name c. Rev. 2.17 The Sixth Remark is That such a Race of Rebels should be relieved with such dainty diet as Manna was which signifies Hebrew a prepared portion without Man's labour sent from Heaven to Israel on Earth without their asking it able to please every Man's palate and to give a grateful gust to every ones taste as is said Wisd 16.20 21. And Josephus saith he who had it was so contented and delighted with it as never to desire any other Meat 't is call'd Angel's Food Psal 78.25 not because the Angels do daily feed upon it but because it was both made and Ministred by the Ministry of Angels and that Phrase sets forth the excellency of it as the Tongue of Angels signifies an Eloquent Tongue yet this excellent Bread is not only offered to them without asking but 't is also bestowed upon them without their seeking or purchasing it or labouring for it all they had to do was to go forth and gather it which was all the Imploy they had in the Wilderness at this time And what could the great God have done more for his People having now no other calling This was very near his raining it into their laps or into their mouths when he rain'd down this Corn of Heaven at their Tent doors The seventh Remark is Tho' the proudest Prince in his greatest Grandeur was never served in such Pomp and with such Dainties yet must Israel learn three Lessons 1. That God's gift must not justle out Man's labour they must gather it ver 16. 2. That they shall have
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
The Remedy whereby they will redress their Malady They indeed consult with God here what they should do under all those Difficulties 'T is not recorded here what Remedy the Lord prescribed at their Prayers and Tears for them but this is declared That they fell foul upon Jabesh Gilead because they did not contribute their help toward the just punishment of the Sons of Belial and therefore seemed to like well of their Wickedness or at the least they living so far off beyond Jordan desired not to be concerned embraced a Neutrality that they might sleep in a whole skin N B. But this proved but a short Sleep for Twelve Thousand Soldiers were sent to awake them with a Witness or rather to cast them into their long Sleep by the Swâ—rd and not only the Men must be destroyed but even the Women and the Children also ver 8 9 10 11 12. Here again rash Zeal our runs right Reason Alas what had these poor Sheep the Women and Children done that they all must be slaughtered Sure I am they were not summon'd to that Service against Gibeah nor was it so much as expected that they should make their appearance at the Assembly having no Abilities to assist in this common cause yet those Innocents must fare no better than the Offenders Thus Dum Vitant Stulti Vitium in contraria currunt N. B. Here Vnwise Israel after they had committed most outragious Cruelty in the Heat of War against Benjamin though upon great Provocation and with as great resistance yet were now mourning for this Barbarous Butchery of the Benjamites Women and Children notwithstanding all this they at this time resolve to act the same Inhumanity upon Jabesh-Gilead and that in cold Blood without either any such sad provocation or any such resistance for here they met with none at all yet they run again into the same sin which God had now given them both a sight and sense of and a deep Sorrow for and into an excess of severity raging against Innocents that could not resist so spoiling the justness of their Cause by the unjustness of their manner of managing it and surely had these Men rightly repented of their Barbarity against Benjamin as they even now pretended the Women and Children of Jabesh-Gilead had found more Mercy from them Nor was their severity in cutting off all the Males to be excused as no Act of Cruelty seeing the Lord saith The Son shall not bear the Iniquity of the Father c. Ezek. 18.20 N.B. Indeed this Apology I sind for them that they were under a natural and necessary Duty of preserving a Tribe from a total ruine whereby their Opinions as well as their Affections might be inclined to the most favourable sense of qualifying this severe Decree and the Execution of it To which I Answer God never necessitates any Soul to sin neither ought the least evil to be done though the greatest good may be procured by it Rom. 3.8 The Fourth Remark from the Second Part is The Application of the Remedy to redress their Malady and to recruit the Remnant of Benjamin All the Virgins they had saved alive at Jabesh-Gilead proved so few as Four Hundred only this Plaister was not broad enough for the present Wound however it must be applyed and both cover and cure so far as it would reach in order hereunto Embassadors of Peace are sent to the poor Remainders of the Tribe of Benjamin who had been shut up in the Rock Rimmon for Four Months Judg. 20.47 where undoubtedly they were not a little hardly put to it to procure Provisions necessary for their Subsistency It may be they might meet with some Opportunities the more because when the heat of the Battel was over the Israelites Anger began to cool and they were not then so solicitous to pursue their Revenge any further However at Four Months end their fury was throughly cooled and the abundant showres of Tears they shed at this Solemn Assembly at Shilo had perfectly quenched the Flames thereof then went those Embassadours of Peace as Josephus calls them and spake Dibre-Shalom Words of Peace after all their Swords of War to them in their Retiring Room the fortified Rock of Rimmon They called unto them peaceably ver 13. at this the Benjamites came forth ver 14. believing their Brethren at this time and obeying their Amicable Overtures which had they done before in that friendly Treaty Judg. 20.12 13. and not have so obstinately tryed the matter of difference out at Arms they had then redeemed their own present Miseries and been much happier than now they were but bought Wit they say is best if the Buyers pay not too dear for it And surely those Benjamites had paid a most dear price for theirs so wise they are made now as not to bid defiance to their Brethren in the fortified Rock as they had done in the strong City Gibeah but came calmly forth marched with them to the Camp where they met with all Fraternal Embracements and herein Israel is to be highly commended that they had put off their Arms and their Anger both together Their Anger had been an Evil-Councellour to them they could not do but over-do when transported with it They had not reserv'd this poor Remnant Wives enow neither out of the Tribe of Benjamin's Cities nor out of the Town of Jabesh-Gilead They reserved only Four Hundred Virgins out of the latter having universally slain all without any reserve in the former yet found the Surviving Benjamites to be Six Hundred therefore Two Hundred of them must be unprovided of Wives this unhappy Disappointment did sorely grieve Israel ver 15 16. because their Sword of Justice had been no better bathed in the Oyl of Mercy as to spare no more Virgins to make up a competent Number for this reserved Remnant However those Virgins are given as far as they would go and then they cry What shall we do for Wives for the rest ver 17. The Fifth Remark from the Second Part is The Senate of Israel is put hard to their Politicks how to heal this sad Defect and how to make the Salve broad enough for the Sore N.B. Josephus tells us here how one of the Senators stood up when all the other stuck fast in this deep Debate and said to this purpose I have heard the Opinion of some Elders in this Senate who judge this Oath we swore of not giving our Daughters to Benjamin was grounded upon Wrath and not upon Judgment therefore might it well enough be dispensed with especially for the preserving of a Tribe almost Extinct which could not be contrary to the Will of God But the other Elders Exploded this Opinion out of an utter Abhorrency to the very mention of Perjury Hereupon saith he I have one Trick to try how you may keep your Oaths and yet catch more Wives for the Two Hundred Benjamites then he tells them at their Demand how the Dancing Damsels at the Feast
of Shilo may by a Rape be caught that the Remnant of Benjamin may be supplyed his Relation here agreeth well with the Scripture of truth as the same Story is recorded Judg. 21.17 18 19 20. to the end Israel's great Cry was now that the Lord had made a Breach upon the Tribes ver 15. Benjamin was the begetter and beginner of the sin God was owned here the chief Author of the punishment and Iseael were but his Executioners Hereby Benjamin is shrunk up into a small room and reduced to a very narrow number they complain the Women were destroy'd out of Benjamin ver 16. So the Two Hundred could not hope to have Wives out of their own Tribes They further urge One Tribe must not be lost out of the Twelve ver 17. because both Jacob and Moses promised an Inheritance to Benjamin and Joshua performed their Promise to him their Land cannot be alienated from them nor can it be possess'd by any other Tribe Their State must not be dismembred there must be Twelve whole Tribes to serve God instantly Day and Night as was said by a Benjamite afterward Acts 26.7 whence those Wives could come to recruit the Tribe in the Overplus number of Benjamites unprovided they knew not that they must have none of our Daughters given them by us because we have sworn to the contrary ver 18. and seconded our Oath with a Curse upon him that durst break it Then comes in Josephus's great Projector with his Grand Salvo at the Feast of Shilo c. ver 19.20 21 22 23. This Oath though Unlawful as above must by no means forsooth be broken yet a Violent Rape is devised to elude the Oath which was far worse for hereby they added to their Perjury for it was the Common-Council's Decree that gave those Dancing Damsels to the Benjamites the sin of Rape Fraud and deceitful Dealing The Benjamites have now got a Decree in Council of the Elders to lie lurking in the Vineyards and these Damsels that came by them to their Dances they were authorized to take them by force as their Wives without either Consent of Parents or Parties and undoubtedly to the great Grief of both and when any of their Relations came to complain as they had just cause to do against these Plagiaries or Kid-nappers it was ordered to answer them Be favourable to them c. that is we have wronged them in not reserving Wives sufficient for them either out of their own Tribe or out of Jabesh-Gilead N B. Whose Widows their Husbands being slain might have served them Wives when the number of Virgins was not found sufficient c. And they are told also Ye are not guilty of the Oath because ye did not give them but they werr taken against your Wills c. And so indeed they were Innocent but so were not they that used this Plea seeing they had contrived this Rape but this they conceal least it should make them odious to the Complainers and so harder to pacifie Inferences from this History are these First That Israel's Anarchy begat a General Ataxy They having no King or Judge to Govern them from thence came all those Disorders aforementioned Their Apostacy from God was Cursed with Manifold Confusions Civil-Wars c. Secondly In those dark Times they still held that great Truth that Parents have the power of Giving their Children in Marriage This was the Grand Ground of their Oath and of their Scruples concerning it So much Light yet remained among them that it was Unlawful for Children to Marry without the Consent of their Parents Thirdly A Violent Rape of Daughters without Parents Consent was even in this Degenerate Day lookt upon as Unlawful and therefore did they use those Wiles to appease those Parents whose Daughters were taken from them against their Wills not being altogether ignorant of the Law against Man-stealing Deut. 24.7 nor how heavily Jacob took it to be Robb'd of his Daughter Dinah Gen. 34. Children are a chief part of their Parents Goods therefore the Civil Law punishes Rapes with Death Much mischief hath followed Rapes and many Bloudy Wars the Rape of Helena out of Greece by Paris King Priamus's Son did cost the Destruction of Troy And later What a Woful War broke out between the Emperour Maximilian and Charles the Eigth King of France who violently took away Anne the only Daughter of the Duke of Britanny which had been Espoused to the Emperour c. N. B. How these Couples could fadge is hard to tell An After-Consent might salve all which only made Jacob's Marriage with Leah to be Lawful c. Fourthly Their Superstition brought upon them this great Folly to hinder their Daughters from great preferment for here they had a fair opportunity of making their Daughters Mistresses of very large Inheritances seeing the copious Inheritance of the whole Tribe of Benjamin was to be divided among Six Hundred Men none of the other Tribes must have any share in it therefore the share of many Thousands did fall to those few Hundreds yet so Superstitiously scrupulous were they to disown it c. Fifthly Notwithstanding the darkness of those Times yet was there so much light as to look upon Polygamy Unlawful and Impracticable Fot the Decree ran thus Catch ye every Man his Wife c. ver 21. no more but one Wife for a Man is mentioned which shews though Polygamy was practised by some yet was it not approved even in those Times yea and in this case never more needful cause was found for the allowance of it because the Benjamites were now reduced to a very small number yet had very great and extraordinary Work that lay before them namely the Rebuilding of their Ruined Cities the Re-peopling of them when Rebuilt and the Replenishing of that Wide Inheritance which now did almost lie wholly waste therefore if ever it was now necessary for one Man to have many Wives for a Greater Increase Sixthly and Lastly Nor were those Times so bad as to allow of mixed Dancings like the Dancings of our Days between Men and Women which in all Ages of the Church hath been condemned as Wanton and Lascivious but the Dancings of those Damsels was Sober Modest and Acted only by themselves whereby indeed they were the more exposed to this Rape we oft read of Virgins Dancing by themselves Exod. 15.20 Judg. 11.34 1 Sam. 18 26. and 2 Sam. 6.20 22. but not any where of any mixed Dances as is the corrupt Custom of our Times c. Judges CHAP. II. Verse 11. NOW return we to the History Recorded from Judg. 2.11 unto Judg. 3.11 under the Government of Othniel whom God made their First Judge after Joshua Famous Sir Walter Rawleigh saith here 'T is not improbable that the War betwixt Benjamin and the other Tribes of Israel brake forth between the Times of Joshua and Othniel for then there was no King in Israel and the Tribe of Judah which led the People against the
and Banisheth David from his Court v. 12 13. Yet under pretence of Honour that he might seem to make good his Promise of preferring the Man that could Conquer Goliah so he makes him a Collonel over a Thousand Soldiers but his intent was to free himself from his own fears First Lest as some say David should dispatch him privily in his Bed as he would have done to David upon advantage with his Javelin This was to Muse as he did Vse Secondly Lest as others say he should ingratiate himself too much with his Courtiers as he had already gained the Commonalty and he might fear that both these would joyn together to Depose him and set up David in his stead because of the Song of the Women v. 7. But Thirdly The true cause was to quit himself of his great Eye-sore for now David's Presence made Saul as much sad as ever his Musick had made him merry by fetching him out of his Melancholick Dumps The Fifth Remark is The effects of this new Preferment conferr'd by Saul upon David v. 14 15 16. Saul designed to expose David in the Wars that he might fall by the Philistines Hands when he could not make him fall by his own Hands But such was the Providence of God over him and his own Prudence in managing all his Military Matters that David became prosperous in all his Proceedings whereby he plainly captivated the Universal Affections of the People when they saw the Lord was departed from Saul and was present with David giving him prudence in his Conduct and prosperous Success in all his Vndertakings No wonder if Saul was afraid of him as it is said of him three times v. 12. and 15. and 19. N. B. Dr. Lightfoot well observeth that when David was now set at large from Saul to go in and out at his pleasure then likely he bringeth Goliah's Armour to Bethlehem and his Head to Jerusalem laying up those Trophies of his Valour and Victory among his own Tribe that when occasion should be the sight of these things might influence a sufficient Party to stand up for him whom God had already Anointed and Appointed by Samuel The Sixth Remark is Saul's restless malice in plotting to destroy David secretly and treacherously by pretending an Honourable Marriage to him but intending most notorious mischief against him therein And first he proposeth to Marry David to his Eldest Daughter Merab but for a destructive purpose v. 17 18 19. Saul's malice to David was such and so unsatisfiable that he was resolved to ruin him vel vi vel clam vel precariò either privately or openly and when he saw the latter could not be done he makes an experiment of the former by propounding a Royal Match to him thinking that would please the People who he feared would protect David from his offering him any open Violence Therefore his Secret Wheedle was to offer him Merab in Marriage only upon this condition Be Valiant for me and Fight the Lords Battles hoping he might fall by the hands of the Philistines being a forward Man in Fight he well knew and would venture far yea too far as Uriah did afterwards and was cut off 2 Sam. 11.16 17. N. B. Note well First This very Pit which Saul had digged for David the Lord over-ruled the matter so that Saul fell into that very Pit himself Psal 9.15 16. and 7.15 16. For whereas he designed that David should Die by the hands of the Philistines that very fate did befal himself they made him kill himself Chapter 32. Verse 3 4. N. B. Note well Secondly Merab was due to David before by Promise for his killing Goliah Chap. 17.25 yet he that there twice enquired into the reward of that enterprize before he undertook it never demanded it after the Atchievement Behold Saul's base Hypocrisie still waxing worse and worse Love is here pretended and Truth in performing his Promises but Mischief is purposed Designing that he being made Saul's General so Valiant in himself would expose himself the more in most Desperate Enterprizes to give more than Ordinary Proofs of his Extraordinary Valour N. B. Note well Thirdly David's modest refusal of this Royal Offer because of his own meanness not because there was really so much distance betwixt Saul and David for the former had been but a Feeder of Asses as the latter had been a Feeder of Sheep and Saul himself when he had a better mind than now had the like modesty to Samuel when he was first sent to Anoint him King Chap. 9.21 but alas Honores mutant mores His Honour had marred both his Mind and his Manners he had now forgot that himself was raised out of the very Rubbish of almost Destroyed Benjamin Judg. 20 c. David speaks lowly of himself without dissimulation as too low and unmeet for so high a Marriage that Saul might not suspect so low-minded a Man for being Ambitious to seek the Kingdom though already Anointed thereto N. B. Note well Fourthly The persidious dealing of Saul with David when he had performed the Conditions in Fighting the Lords Battles that he might be Married to Merab and through Divine Protection and contrary to Saul's expectation had run through many difficulties and eminent dangers Saul contrary to his Promise to David gave his Daughter to another Man namely to Adriel v. 19. on purpose to provoke David into some Treasonable Actions and Speeches which might give Saul some colour to cut him off This Affront and injury was very unbearable and the like had incensed Samson to Destroy the Corn Vines c. of the Philistines Judg. 15.2 4. though to be deprived of the Joy of Marriage and when the Marriage Day was come wherein the Bridegroom was in high expectation of Embraceing his Bride even then to be disappointed was exceeding hard measure yet David resolves to bear it patiently N. B. Note well Fifthly David over-matched Saul's Malice in this matter also by his great Prudence and Patience neither Acting nor Speaking any thing unbeseeming a Loyal Subject but committed his Cause with all Calmness to God who Judges Righteously And so indeed God did notably when Merab's five Sons which she had by this Adriel were in due time by Gods own appointment all Hanged 2 Sam. 21.8 9. To appease his great Wrath c. The Second Secret Design of Saul to destroy David was by his Marrying him to his Younger Daughter Michal who could not hide her Love to David which some say her Sister wanted otherwise she would not have consented to Marry another Man even Adriel v. 20 21. Here this Hypocrite discovers his Hypocrisie 'T is said he was pleased that his Daughter Michal loved David yet was highly displeased that his Son Jonathan loved him So that this was not pleasing to Saul simply that David was beloved of Michal but that she might Become a Snare to him either by causing him to run some desperate Adventures for procuring her or by obliging her as
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
to David at Hebron and there makes a League with David to bring about all the Tribes to him that He might become the King of the whole Kingdom All this Abner did the more freely to David because he had felt the pulses of all the Israelites in general canting them into a compliance by the cogency of three flying Arguments His First is a Jucundo saying Ye sought to make David King heretofore v. 17. now this will gratifie all your desires Had he spoke out he might have added but I have hitherto hindred you His Second Argument is Ab Honesto The Lord hath declared it to be his will that David should Reign v. 18. here he Hucksters God's word for his own ends pretending Religion and Divine Authority for David but intending satisfaction to his own Pride and Revenge against Ishbosheth whom he would sell with the word of God and buy David therewith saith Peter Martyr this is the guise of Hypocrites thus to Huckster with the word of God 2 Cor. 2.17 and to colour over their wicked designs as if all Abner did here was only in obedience to God's Command Abner's Third Argument is Ab Utili He tells all the Tribes that David was the Man whom God had designed for their Deliverance not only from the Philistines but also from all other their Enemies therefore saith he turn to David your Deliverer and this will be your advantage v. 18. Nor was this all but he applies himself to the Tribe of Benjamin in particular v. 19. because they were of Saul's Kindred and would be least willing the Kingdom should go out of their Tribe into Judah's This shews what a notable Artist Abner was in endeavouring to win this Valiant Tribe so much addicted to Saul into a compliance with David for tho' he had got a satisfactory Answer from all the other Tribes yet this Tribe so nigh Judah and of so much Prowess once won over to David would gain the whole Point And notwithstanding all Abner's Rhetorical Oration to them it appeareth from 1 Chron. 12.29 that three Thousand of them stood off from David and endeavoured to keep the Kingdom in their own Tribe The Second Remark upon the third means is Abner's Address to David having Michal with him and twenty Men for a Guard and being flush'd with fair Promises from the Elders both of Israel and Benjamin it may easily be supposed he was welcome to David who both made a League with him and a Feast for him as was Customary at Covenant Contracts Gen. 26.30 31.44.46 and no doubt but there was mirth and joy enough at this Feast v. 19 20. Some do reckon this as a fault in David for though he might well be merry for both the recovery of his beloved Michal and the hope he now had of the whole Kingdom yet did he over-familiarly Feast this Wicked Man Semper Deo displicet Societas piorum cum impiis saith Peter Martyr God never likes Plowing with an Ox and an Ass yoked together tho' this his Feasting Abner for Civil Ends was not sinful in it self seeing it was not David's free choice nor out of any love to his Company c. N. B. Yet because David did all this without once consulting with God for direction herein he fail'd and therefore this whole Transaction had a most Tragical Conclusion God would frustrate David's Carnal Policy here that David might acknowledge himself bound to God for promoting him to the Kingdom of Israel and not to Abner who was a Traitor to his King Ishbosheth God would not suffer such a Man on such grounds to promote David The Third Remark is The Death of Abner wherein a marvelous Contexture of Divine Providence is very obvious to observation for no sooner is Abner departed from David to perform what he had promised in bringing about all Israel to him v. 21. but Joab returns with Rich Spoils taken from the Philistines who taking the Advantage of this discord betwixt the two Houses of Saul and David had made a new Incursion into Judah v. 22. Presently the Courtiers to curry favour tell Joab the story of Abner's Noble Reception and Amicable Dismission by David c. v. 23. Joab immediately runs to David and over-boldly bluntly and boisterously chargeth him with indiscretion in dismissing so dangerous a Person in peace who assuredly came as a Spie and Traytor c. v. 24 25. interpreting Abner's League to be put a Plot of Treachery and thus sweetning his over-sawcy reproof with a pretence of his love to David whereas his intent indeed was self-love lest Abner by this Eminent Service should worm him out of his place of being Chief General of the Royal Army Hereupon Joab flung out in a great Fury because saith Peter Martyr David would not answer him or because his rage would not suffer him to stay for the King's Reply but hasten'd to his Revenge so sent Messengers in the King's Name to recall Abner saith Josephus as if David had forgot himself in something of importance v. 26. Thus Joab feared neither the displeasure of God nor of David and hence was it that David did so diligently excuse himself from having any hand in designing Abner's Death afterward v. 28. The Fourth Remark is Abner's Treacherous Murther wherein Mark First The Murtherers are the two Brothers Joab and Abishai v. 27 30. for tho' it was Joab's sole Act yet Abishai was an Abettor of the Act it was not done without his privity and consent there is little difference faveà sne sceleri an scelus facias to hold the Bag is as bad as to fill it Secondly The Cause of their murthering Abner was because he had slain their Brother Asahel Chap. 2.23 but this was no just cause for what Abner did was in the heat of War and with protested reluctancy as before but now that matter was amicably composed and it was also a time of sublime peace so it ought not to be done in cold blood Thirdly The manner how he was murthered Joab calls Abner aside when he had recall'd him by the King's Warrant as a Friend and as if he had some Secret to whisper into his ear about the King's Affairs but instead thereof he most treacherously smote him under the fifth rib as he had done to Asahel Chap. 2.23 whereof he died c. Mark 4. The place of the Murther It was the gate of the City the place of Judicature which made Joab less suspected and Abner less suspicious and more careless of his own defence otherwise he might have made his part good against Joab and not have died as a Fool v. 33. The last Remark is David's Apology about the death of Abner wherein 1. He protesteth his own and his Kingdom 's innocency from so heinous and crying a Crime v 28. making his solemn Appeal to an all-knowing God concerning it and therefore he feared not that God would punish him or his Kingdom for it 2. He demonstrates his innocency to Men
9 10 11 12. Mark 3. General Joab's brave Speech to his Brother and his Brigade so brave as might have become the Mouth of a better Man than Joab was wherein he declareth the uncertainty of the Issue of War that the best Cause is not always blest with the best Success howbeit the concord of the Chief Commanders is of great consequence and contributes much toward the Victory as discord often doth to disappoint it many sad instances whereof have been c. N. B. Joab must justly be Jealous here that Abishai would be offended at his culling out from his Brigade all the choice Men of Valour to be under his Conduct against the Syrians and leave him the weakest part wherewith to War against the Ammonites Therefore was it prudently promised by them both to relieve one another as need required v. 11. And saith Joab Let us be Couragious and play the Men c. v. 12. for our War is not vainly undertaken to enlarge our Empire or Glory but justly to execute Revenge upon the cursed Ammonites who so hatefully abused our Embassadors contrary to the Law of God of Nature and of Nations yea and to maintain our Inheritance which the Lord our God hath given us and therefore we may well hope for his blessing and assistance in it Let us do our Duty and let God dispose of the Victory as he pleaseth whereof we have no cause to distrust N. B. Note well Thus the Apostle exhorteth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quit your selves like Men be strong 1 Cor. 16.13 as Joab here in our Spiritual Warfare Mark 4. Then Joab falls on first with the Flower of Israel upon those Mercenaries who being not so much concerned as the Ammonites stood not the first shock but Fled before him ver 13. The Ammonites seeing the Syrians in whose Numbers and Prowess they had the most confidence put to flight they fled also ver 14. So that Joab in doing his own part did Abishai's part also to his hand Mark 5. When Joab saw the Syrians fled in their Chariots whom he could not pursue with his Foot and the Ammonites fled into the City Medeba that stake they had still in store Winter coming on chap. 11.1 He returns with Triumph to Jerusalem The Last Remark is The Syrians second expedition defeated by David ver 15 to 19. Wherein Mark First The Syrians Rally their scattered Forces and increased them with men beyond Euphrates partly to wipe off the scandal of Cowardice in the last Battle and partly to prevent David's revenge for their Rebelling against him they being his Tributaries and partly to shake off that Yoke of Tribute But God's end was that they might be broke in pieces as all Immanuel's Enemies must be Isa 8.9 even all those Kings whom Hadarezer had hired ver 16 19. Mark Secondly David goeth forth against them and with his personal presence animates his Army made up of the most valiant Men pickt out of all Israel ver 17. They joyn Battle and the Syrians fled and David slew the Men of Seven Hundred Chariots that is Seven Thousand Men that fought in them 1 Chron. 19.18 and Forty Thousand Horsemen c. v. 18. which yet are called Forty Thousand Footmen 1 Chron. 19.18 that is such as we now call Dragoons who for haste Rode to the Field but Fought on Foot The Chronicles being Writ after explaineth this After this the Syrians peaceably paid their Tribute to David and promised to him they would no more help the Ammonites against him ver 19. 2 Sam. CHAP. XI THIS Chapter holds out the History of David's foul down-fall from the very pinacle of the highest Prosperity to which God raised him David's down fall was double into two Damnable sins without Repentance namely The Sin of Adultery and the Sin of Murther As to the First the Concomitants and Consequents are Remarkable Remarks upon the Concomitant Circumstances are First The Time of David's Adultery this hath a three-fold description as 1. The time of the Year at Spring-time 2. The time of War when David had renewed his War against the Ammonites And 3. The time of the Day in an Evening-Tyde ver 1 2. To which may be added 4. The time of David's Age and Reign Common computation makes it David's Seventh Climacterical Year the Forty Ninth of his Age and the Nineteenth of his Reign But Learned Dr. Lightfoot computes it to be the Twenty Sixth of his Reign and so the Fifty Sixth of his Age seeing he was Thirty Years Old when he began his Reign in Hebron being in the Tenth Year of Samuel But whatever Year it was sure I am it was a woful and doleful Year to David because left to himself He fell into Temptation and a Snare and many foolish and hurtful Lusts c. 1 Tim. 6.9 N. B. Joseph a Young Man was fiercely assaulted yet stoutly resisted though he had as yet no Wife when loe David an Old Man and one that had many Wives and Concubines was shamefully foil'd 'T is monstrous to see Green Apples grow upon an Old Apple Tree in Winter-time when the top of it is covered with Snow 't is no less to see the Sins of Youth in an Old Decrepit Goat What more odious than an Old Lecher whose Grey-Head over aboundeth with Green-Thoughts Austin blesseth God that Satan's Temptation did not meet together with his own Corruption to draw it forth then is our greatest danger whether Young or Old and this may be a word of Caution to the Aged that Corruption can as easily creep into the White-Head as the Canker can into the White Rose which we oft see Cankered Let him that thinks he stands take heed lest he fall 1 Cor. 10.12 The Second Remark is The place of David's Sin it was his own Palace where he was indulging himself to Ease and Pleasure when he should have been Fighting the Lord's Battles in the Field with his Army against the Ammonites While he kept abroad in the Wars in his own person he was safe enough Quaeritur Egistbus quâ re sit factus Adulter In promptu causa est Desidiosus erat Otia si tollas periere Cupidinis Arcus N. B. The Father calls Idleness Pulvinar Diaboli the Devil's Cushion whereon he lulls asleep tempted Souls As the Crab puts his Claw into the Oyster when it lies gaping in the warm Sun so doth Satan seize upon such as are pampering themselves in the Sun-shine of ease and pleasure Flies settle not upon sweet perfumes while they are hot but when they are cold so Beelzebub the God of Flies dare not venter upon that Heart which is boiling a good matter Psal 45.1 but when it becomes cold in Devotion then is his Tempting time to fill it with Destractions 1 Cor. 7.35 if not with Destructions N. B. It was at Evening-Tyde when David should have been at his Devotion as had been his custom Psal 55.17 seeing he would not be in the Field to Fight While
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
suppose Amnon's escape from Justice by King David was not so much from David's foolish indulgence which he oft shewed to his Children as from the Conscience of his own guilt in the same kind lest Amnon if Arraigned should have retorted upon the King saying I have learnt this fault from my Father N. B. Innocency in Rulers makes them bold as Lions in Executing Justice whereas their own guiltiness of grievous Sins binds up their hands from administring Condign Punishment to others who are it may be lesser Criminals than themselves David was angry with Amnon he should have been more angry with himself both for bringing up his Sons no better and for his unwary sending of Tamar to Amnon the cause of this calamity The Second Part of this Chapter is The Murder of Amnon for his Ravishing of Tamar Sister to Absolom who was the Murderer c. from ver 23 to the end Where in the General we may behold how God taketh the Sword of Justice in hand which David as to Amnon bore in vain Rom. 13.4 and executed Judgment upon him by such an Executioner as Afflicted David's Soul with a double Affliction losing two Sons at once Amnon Murdered and Absolom Banished This Execution of Divine Vengeance is described 1. By its Antecedents 2. By Concomitants 3. By Consequents First The Antecedents have these Remarks in them as First The Time when After two Years ve 23. So long had Amnon gone unpunished through God's Forbearance and his Father's Fondness and so long had Absolom also dissembled his malice which as is said of Runnet the older it is the stronger it is N. B. As Amnon had turned Tamar out of his House by his Servant but he had not hated his Sin as he hated her to turn it out of his Heart by Repentance as we all ought to do Oh! that we could out of pure hatred to our sins cast out those Idols out of our Hearts Ezek. 14.3 Isa 30.22 and as heartily forgoe them as we would have God to for give them and that we could as freely part with them as we would have him fully to pardon them So on the other hand Absolom had made an hard shift to turn wrathful words out of his Mouth toward Amnon but for two years time had nourished the vitious venom of malice in his Heart against Amnon The Second Remark is Absolom's Sheep-shearing Feast whereunto the King and his Sons are invited must be the best opportunity wherein to act this Bloody Tragedy v. 24 25 26 27. Wherein Mark First David himself was invited So malicious was Absolom against Amnon and so enraged against his Father for sparing him so long that he mattered not if he flew his Brother in the very presence of the King Mark Secondly So tender was David over this ungracious Son as he will not be chargable to him though much pressed to it which had not David been blinded might have given him grounds of suspicion Though David would not go yet sent he away his bad Son with good wishes and probably with Royal Donatives Mark Thirdly But before Absolom departs seeing David had given his flat denyal he makes sure that Amnon should be his Guest who being the King 's Eldest Son might Represent the Person of the King This Grant gained his point The Second is The Concomitants of this Murder ver 28 29. Where Remark First So smooth and plausible had Asolom's deportment been towards Amnon under a most malicious and bloody mind for two whole years that thereby he had freed himself from all suspicion of revenge both with David and with Amnon whom David designed to keep at home with him as he was Heir Apparent and therefore he said Why should he go with thee ver 26. but Absolom's pressing importunity pretending his presence would give a greater grace to his Feast in the King's absence prevailed ver 27. 'T is a wonder so prudent a Prince as David was otherwise and in expectation of those Judgments which Nathan had threatned should now have no Jealousie The Second Remark is Amnon goes and sent by David too to the Butchery by Absolom as Tamar had been sent by him also to the Ravishment by Amnon that David might grieve for being in some sort the cause of both those great evils to his Family Quos Deus destrui vult prius dement at Now was God's time come of executing what he had foretold by his Prophet and both David and Amnon are deprived of their common Prudence The one sends and the other goes hoping all former Animosities would be healed thereby But if David will not do Justice God will The Third Remark is What Sowr Sawce met Amnon here with Absolom's Sweet Meats Absolom had his Ruffians ready upon his promise of protecting them to Assassinate Amnon when they saw him Intoxicated with Wine and then unable to resist those Ruffians are supposed to be Geshurites of his Mothers Countrey and such as could flee with their Master thither having no Families at Baal-Hazer Absolom being too cowardly to kill him himself hires these Men telling them Take Amnon off then am I next Heir to the Crown and then shall I be able to promote you c. Thus ambitious was Absolom in aspiring after the Kingdom as well as malicious against Amnon for Ravishing his Sister These wicked Servants execute the command of their wicked Master fearing neither God nor King The Third is The Sad Consequents hereof from v. 29. to the end Remarks are First This Tragedy on Amnon breaks up the Guests all flee to save their Lives the King's Sons especially not knowing how far Absolom's Treachery and Massacre might be extended However the Messenger that came to Court with the first Tidings having seen Amnon Slain took it for granted that all the King's Sons were Slain also This Rumour which oft is a loud lyar the Devil raised saith Peter Martyr for David's greater Dolour but God had his Holy hand in it to humble David daily for his Sins c. The Second Remark is David's doleful Ditty upon this Lying Flying Report That all his Sons were Slain Heavy news to so tender a Father He tore his Garments to shew his Heart was torn with grief and lay on the Earth as unable to stand under so unbearable a burden until Subtile-pated Jonadab came to comfort his Uncle He that had been a cause of David's grief in Counselling Amnon to compass his Unlawful Lust ver 3 4 5. could best tell David what was become of Amnon now Though this Jonadab was a subtile Man yet had he a Seared Conscience thus to talk of Tamar's Rape which he had contrived and caused so many Calamities c. without any Remorse or Regret The Third Remark is David still wept very sore when he saw his other Sons come weeping to him ver 36. though in them he saw his loss was far less than he expected because Amnon died both in his Sin of Drunkenness which minded him of
the living Possessions where he gives least of the dead c. The second Wonder is That so wise a Father should have so foolish a Son As the greatest Persons cannot give themselves Children so the wisest cannot give Wisdom to their Children This was Solomon's complaint That he knew not whether his Heir and Successor would prove a wise Man or a Fool Eccles 2.18 19. Solomon the Father was a Man for Wisdom while he was but a Child in Years short of twenty Years old when Rehoboam the Son was but a Child for Folly when he was grown up to manly Maturity even to the Forty-first Year of his Age 2 Chron. 12.13 and yet call'd a Child c. 2 Chron. 13.7 Remark the Fourth This Factious Assembly at Shechem sends for Jeroboam out of Egypt ver 2 3. where he had laid lurking till Solomon's Death in the House of Solomon's Brother or Father-in-Law who nourished this Serpent in his Bosom that stung so fatally Solomon's Successor c. This Jeroboam comes to Shechem the place stained with Perficiousness of old and becomes the Mouth of this many-headed Multitude which would have done better had they presented Rehoboam with the Head of this Fugitive and Traytor to Solomon than in making him the Head of their Faction and Rebellion But they pitch upon him who had been a prime Officer among them and as one that had suffered Banishment for speaking freely for them to Solomon and who was a mighty Man of Valour Chap. 11.26 28. Yea and of the same Tribe of Ephraim also But probably most of all because he had God's Promise of the Kingdom by the Prophet Ahijah Remark the Fifth This Seditious Assembly at Shechem sent for Rehoboam thither as well as Jeroboam pretending to Crown him and to perform all the Solemnities usual at a King's Coronation if he would grant their Requests but indeed intending a Defectiâ—n whatsoever Answer Rehoboam should make Jeroboam being made the Peoples Mouth Petitions Rehoboam to ease them of the heavy Taxes his Father had laid upon them ver 4. This Crafty Fox had undoubtedly troubled the Waters of Israel that he might fish the better for a Kingdom therein therefore comes he in their Name with a design to Cavil N.B. 'T was true thus far that Solomon had levied great Taxes upon them for his many Works Wars and Wives but they had forgot who it was that had filled all their Coffers with such a prodigious Plenty of Gold and Silver wherewith with chearfully they might have born their Imposts nor do they mention one word of the Idolatry set up among them in Solomon's declining days as any grievance to them They could be thus Careful for Redress in Civil Matters but over Careless in the Converns of Religion brooking Idolatrous Worship well enough which sheweth how fast they Ripened for those dreadful Judgments of God which are now hastning upon them Remark the Sixth is Rehoboam's Answer from ver 5 to 14. wherein Mark 1. He begs time for Deliberation ver 5. no doubt but Rehoboam was perplexed to meet with this Complaint of his Father's Government in the first Place instead of a Congratulation of him his Son to the Crown and Kingdom If Rehoboam yield he blemisheth his Father if he deny he endangers his Kingdom Here he sticks and craves three Days for Advice This seems a Word of Wisdom not to give a sudden Resolve in a Case of Importance but P. Martyr calls it an Act of Imprudence to give a raging People such a space for their Consults seeing they now well understood the King bare no good Mind to them otherwise he would not have delayed answering their Designs at first Mark 2. the Misimprovement Rehoboam made of his three Days desired First he consulted with Solomon's old Counsellors ver 6. this was a right step had he stood to their Counsel Their conversing so long with such a wise King had made them wise saith Grotius With the Antient is Wisdom c. Job 12.12 13. Their Advice to him was from the Advice of his Father A soft Answer turns away Wrath c. Prov. 15.1 Namely to give them now good words and he would gain them for ever ver 7. To purchase a lasting Allegiance with one mouthful of good words as soon spoke as bad and no harder Task for the tongue is an easie Price for a Kingdom Mark 3. But this foolish King forsook their sage Counsel ver 8 with whom he had consulted for fashion-sake only being resolved before-hand to stand upon his Punctilio's of Majesty and looking upon it as below a Royal Person to truckle to his Subjects Therefore Secondly he consults with Greener Heads than those other grave and gray-headed States-men and these gratified his Ambitious Humour saying 'T is uncomely for a King to admit such a sawcy Address of his Subjects and 't is but Prince-like to crush this Presumption in the Egg and Embryo c. ver 9 10 11. Mark 4. When the third Day came this young King thus flush'd with his rash and raw headed Counsellers spake roughly to Jeroboam and the People that came then for his Answer ver 12 13 14 He now can speak nothing but Daggers to them every word hath its sting nothing but Burdens and Scourges and Scorpions to they hear from him being less wise but more wilful than his Father Solomon Mark 5. Here was a Prince and a People well met As the latter the People was all for their Penny nothing for Purity and Piety no complaint their Religion was corrupted with Idolatry no Petitioning the King to begin his Reign with God to Purge his Church of Idol-mongers and whole Piles of Abominations c. So the former the Prince was all for his Will and Pleasure sic Volo sic Jubeo for an absolute Sovereignty and no doubt but Jeroboam in his Plot was well pleased with this Imperious Answer Remark the Seventh There be two causes of Israel's Revolt from Rehoboam here the first is the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or external Cause namely Rehoboam's roughness one churlish Word lost him now the Ten Tribes whom he would but might not recover with Sword and Blood afterwards As his changing of Counsellors from the Old to the Young did argue great weakness of Judgment whereas had he on the other hand changed them from the Young to the Old this had been both his Prudence and Honour c. N.B. So his rash rude rough rugged Answer to a People even at this Juncture fully fledge and ripe for Rebellion did plainly proclaim Rehoboam's sublime Simplicity No doubt but Jeroboam had plied his Plot warmly all the three days respite and had prepared the People for a Combustion against that time wherein he expected a peremptory Resolution of Rigour would drop from Rehoboam But the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Internal Cause was the great God ver 15. there was a wheel within a wheel Ezek. 1.16 For 1. God with held Wisdom
Spirit Thus the Bridegroom adopted the Bride Ruth 3.9 and so doth God to us Ezek. 16.8 if called c. Mark 3. When this rich Farmer 's Son found his Heart changed by this Habit He leaves his Plough and begs leave of a farewel to his Parents This great change upon Elisha by only the Mantle of Elijah makes up his eighth Miracle Mark 4. Elijah grants it Grace destroys not Nature nor Sanctity Civility Parents do Consent Elisha comes without dallying and delaying not as He did Matth. 8.21 Luke 9.59 and ver 61 62. where Christ grants not to him what Elijah here granteth because Christ knew all Men John 2.24 and that it was a pretence only to leave Christ Mark 5. Elisha's friendly Farewel was speedy This Divine Impression makes him willing to leave his Parents his Plough his fat Farm his All for God c. He slays his Oxen he plow'd with boils the Flesh with the Plough and wooden Instruments makes a farewel Feast for all his Friends here 's no weeping saith Peter Martyr but all Joy at this Happy Day and more honourable imploy Thus Levi did Luke 5.29 1 Kings CHAP. XX. THIS Chapter is a Narrative of Ahab's two great Victories over the Syrians for two years together First of the first Victory in which the Antecedents Concomitants and Consequents are remarkable Remarks first upon the Antecedents As 1. Benhadad the Son of him who had spoiled sundry Cities in Israel chap. 15.20 and the same whom Hazael murdered and succeeded 2 Kings 8.15 waged War against Ahab The Cause of this War is variously assigned As 1. The Syrians above thirty years before had been invited in by Asa to assist him against Baasha and then conquering some Cities 1 Kings 15.17 18. they had felt the sweetness of the Soil of Israel and now they would have all N.B. This is oft the fate of calling in Forein Powers for the suppression of an home-bred Enemy The Remedy oft proves worse than the Disease The 2d Cause saith P. Martyr was Ahab's refusing to pay Tribute to Benhadad which before he had paid him for those Cities that had been taken from Baasha and some also from Omri Ahab's Father not mention'd in sacred Story but implied here ver 34. But the 3d. and true Cause of this War was God's great displeasure against Israel for their Idolatry and Apostasie and Benhadad's Ambition in amplifying those Conquests his Father had made chap. 15.20 was but the Rod in God's hand to chastize the Impiety of his Children Remark the Second Benhadad gathers a vast Host consisting of thirty two Kings c. wherewith he comes up and besieged Samaria the Metropolis of the Ten Tribes designing to catch and conquer that Kingdom wholly to himself ver 1. Hereupon he sends his Embassadors from the Siege into the City to demand all Ahab's Treasures his Wives and Children c. ver 2 3. or expect no Peace but a sudden Assault Remark the Third Timorous Ahab finding himself not only hard pressed with a close Siege without but also worse oppressed with a guilty Conscience within makes a most pusillanimous Truckle to Benhadad's insolent Demands saying I am thine and all that I have ver 4. An evil Conscience was the cause of this Cowardice N.B. Some indeed more charitably call this Prudence in Ahab that by a soft Answer he might mollifie the mind of a Barbarian King so saith Menochius and that he spake not this seriously but only officiously to pacifie Benhadad nor would such a proud Imperious Dame as was Jezebel suffer him to do otherwise as loth enough to be delivered up into the hands of Barbarous Benhadad And Dr. Hall saith that Ahab did wisely like a Reed in the Tempest stoop to this violent Charge of so potent an Enemy he being but half a King while the Kingdom of Judah was divided from him and Benhadad had two and thirty Kings in conjunction with him It is not for the over-powered to expostulate in Capitulations weakness must not argue but yield Might many times runs down Right Remark the Fourth Benhadad insolently incroacheth upon this first submission of Ahab ver 5 6. Ahab offers to be a Tributary King to him and to hold his All in Homage and Fealty under him so the propriety and present possession might be but his No saith Benhadad in his second Message I will not only have Dominion over thy All but I will have present possession of thy All without any subordinate Interest reserved to thy self and not of thy All only but the All of all thy Subjects shall be mine in hold also Thus Insolency is both unsatiable and unreasonable too The unjust knows no shame Zeph. 3.5 he will have his Jezebel too together with the Treasure of the City as well as the Royal City and all the Cash Jewels Plate and portable goods of the Citizens All shall be actually mine saith he nor will I stay till thou deliver them but I will send to fetch them Remark the Fifth Upon the Antecedents Ahab now consults with the Elders whose wealth was now equally involved and incroached upon with his own ver 7. P. Martyr marks well here that Ahab neither consulted God at this pinch nor acknowledged the true cause of it He tells those Elders I have not denied to become his Vassal but nothing will satisfie him save the plundering of our Houses the ravishing of our Wives and the spoiling us of our All that is comfortable This over-strained subjection turns desperate and hereupon the Elders advise him to a Denial and rather stand it out to the Issue of a bloody War ver 8. Then Ahab gave in his Denial but faintly in saying I may not do it ver 9. whereas a right generous Spirit would have said I will not do it thy incroaching Terms required are worse than death c. N.B. Ahab was of such an Abject Temper that he would have submitted to the second Message saith P. Martyr but that he feared a Sedition among his Subjects sending his Answer in such a sordid dress Tell my Lord the King that thy Servant will do all demanded at first He might as well have said and the second too but my Subjects will not suffer me Remark the Sixth Ahab's Denial puts Benhadad into a desperate Out-rage ver 10. He stamps and stares he brags and threats yea and swears by his Gods that he would immediately turn the City Samaria into a Dust-heap And tho' every of his Souldiers should but each take up one hand-full they shall be sufficient to carry the whole City out of its place N.B. Such prodigious Pride and Presumption usually precedes utter Destruction which all Benhadad's Dunghil-Deities could not deliver from Now indeed Ahab answered wisely ver 11. and a little more couragiously than before leaving out that slavish Title My Lord but useth a Proverbial speech Let not him that girds on his Armour boast as he that puts it off N.B. 'T is sublime folly to sound a
and as a Dove out of the Talons of an Eagle had so melted down his mind that he received the Prophet's Reproof not only without passion and prejudice which had been his Father's fault but also with much calmness and resolution to reform for as he will no more be ensnared to venture unto Samaria but continues at Jerusalem so he took a progress in person to Review that Reformation he had begun before but was Deformed by his Absence at Ramoth ver 4 5 6 7 8. to the end of chap. 19. 2 Chron. CHAP. XX. THIS Chapter Lavater calls a truly Golden Chapter which contains in it many and great matters nor is there any Chapter in this whole Book of Chronicles wherein saith he more may be learned It consists of two general parts First The Felicity of Jehosaphat in his waging War victoriously with the Ammonites c. The second is his Infelicity in falling into his old sins again c. In the first part there be Antecedents Concomitants and Consequents Remarks First upon the Antecedents are 1. The best of men must not count it strange that they fall into divers Tryals and Temptations James 1.2 3. Here God suffers a potent Enemy to set upon good Jehosaphat after his great care to reform and to set all to the right throughout his Kingdom chap. 19. After all this ver 1 2. the men of Moab of Ammon c. moved with envy at his growing greatness and stirred up by the Syrians against whom he had lately joyned with Ahab were let loose upon him this was that wrath of God which Jehu the Prophet denounced against him for his loving those that hated the Lord chap. 19.2 yet because good things were found in him as well as evil v. 3. therefore in wrath God remembred mercy Hab. 3.2 Tho' God suffered him to be tryed notwithstanding the good in him yet his tryal turns to his greater glory and so God deals with all his Servants Remark the Second This sudden Invasion by so vast a multitude so far as Engedi put Jehosaphat into a panick fear tho' he was alway well prepared chap. 17.14 19. yet was this an unexpected surprize N. B. Hereupon he proclaimed a Fast that they might the better fit themselves for prayer plenus venter non orat ardenter the full belly prays dully ver 3. Fasting gives wings to praying all his Subjects are summoned up Armed to Jerusalem to fast and pray in the Temple ver 4. Jehosaphat stands up upon the Scaffold in the great Court to be the mouth of the People unto God ver 5. as Solomon had been before him 1 Kings 8.22 'T is called the New Court because newly repaired chap. 15.8 Ora labora pray first then fight c. Remark the Third Jehosaphat's prayer from ver 6 to 13. wherein Mark 1. He maketh these two Attributes of God his might and his mercy to be the two main Pillars of his prayer of faith ver 6 7. as Jachin and Boaz were the stability and strength of the Temple N. B. Choice of fit Attributes to represent God in prayer helps faith and causes fervency Mark 2. He is God's Remembrancer ver 8 9. as God commands Isa 62.6 Thus he argues with God Lord thou didst favour Abraham as thy friend and gavest him this Land his Seed hath dwelt in it and hath built thee a Sanctuary and Solomon prayed in it that thou would turn away the evil of the Sword c. 1 Kings 8.37 c. We are still thy Tenants wilt thou oh our great Landlord defend us Surely thou wilt c. Mark 3. He spreads before the Lord the injurious Ingratitude of Moab and Ammon whom we molested not at thy command when we came out of Egypt Deut. 2.5 9 19. Numb 20.21 yet now do they come to dispossess us whom God hath put into possession of that good Land promised to Abraham and performed to his Posterity Didst thou Lord accept of Solomon's prayer by fire from Heaven and shall these Enemies now cast us out c ver 10 11 12. Thus he engaged God in his Cause c. Mark 4. All Judah stood before the Lord with their little ones v. 13. at Jehosaphat's prayer N. B. Not only the Jews but even the Gentiles did this in great distress as Jonah 3.4 5. saith Sanctius partly to promote their hearts to more fervent Devotion having their Eyes upon their harmless Children c. and partly to move God's compassion not as if God were changeable at such sights but because he had declared such means and methods should prevail with him Deut. 29.11 and 31.12 Joel 2.16 such an holy violence is well pleasing to God saith Tertullian Remark the Fourth Is God's Answer to Jehosaphat's powerful Prayer Mark 1. Jahaziel a Levite was immediately inspired by God ver 14 a man famous saith Piscator therefore is his Genealogy so distinctly described he stood up in the midst to declare God's Message to them Mark 2. In his comfortable Message from God Regem post Plebem nominat he nameth the King after the People ver 15. Grotius saith he did it as Christ named Peter after the Disciples Mark 16.7 tho' Peter was most concerned in the comfort N. B. Jehosaphat is not displeased with it yet the Pope is highly affronted if he be once named after the greatest Kings and Emperours Mark 3. This inspired Levite foretells them their God would fight for them and he alone will do the work they shall not need to strike one stroke therefore fear not their vast multitudes Mark 4. He foretells them for the better confirming their Faith against their Fear the very Motion of their Enemy ver 16.17 they are marching to Ziz which signifies a Pot or Caldron because saith the Gloss this was the place in which God did cut the Enemy in pieces and made them as it were meat for the Pot And he bids them go down to morrow and ye shall only be Spectators saith Vatablus Remark the Fifth Is the marvelous Influence this Levite's Prophecy had upon both the Prince and the People ver 18 19. Mark 1. Jehosaphat bows his head to the ground making a low obeysance in token of his due Veneration to God for this gracious Answer to his Prayer of his belief of it and of his thankfulness for it Mark 2. The People did likewise prostrate themselves with their faces towards the Most Holy Place where the Ark of God was Mark 3. The former part of this night was spent in Doxologies and solemn Thanksgiving to God for his exceeding great and precious Promise The Levites in general at Jehosaphat's Appointment stood up to sing praises to the Lord with loud voices and with lifted up hearts too they sang a Triumphant Song their Faith ensuring the Victory Secondly The Concomitants of the first part ver 20 21 22 23 24. Remarks are 1. Jehosaphat's Oration to his People rising up early the next morning to march against the Enemy ver 20. This
Kings 22.48 49. whereby he shew'd the Truth of his Repentance Mark 3. These Three Branches First Jehosaphat's Sin in associating himself with so notorious a Sinner had this aggravation that it was so soon after such a glorious Deliverance as Ezra 9.13 14. The Second is How good Men may fall once and again into the same fault as Gen. 12.13 and 20.2 Abraham said twice She is my Sister The Third is God will not prosper the evil Projects of his own People Peter Martyr saith God prosper'd Solomon's Voyage for Gold 1 Kings 9.28 because his Temple was then to be Built but not so Jehosaphat's for there was no necessity then 't was only for Curiosity c. 2 Kings CHAP. I. THIS Chapter is a Narrative of the Life of Ahaziah who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead and his Successor when he fell there and Contemporary with Jehosaphat as before The two General Parts of this Chapter are 1st the Life and 2dly the Death of this King Remarks upon the First are First this Ahaziah hath a black Brand put upon him 1 Kings 22.51 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil Egg of an evil Bird his Father Ahab was bad but his Mother Jezebel was well worse No good Son could well be expected from such notoriously bad Parents seeing both their Loins and their Lives were sufficient to Debauch him He clave close to his Parents Patterns and succeeded Ahab not only in his Throne but also in his Sin so he did truly Patrizare prone to prove the same Sins and to be his Father's Second Edition therein Remark the Second This mopish Man makes Moab revolt from their long Subjection ver 1. here they had been subdued by David 2 Sam. 8.2 Upon the Division Moab was adjoined to the Ten Tribes as Edom was to Judah 1 Kings 22.47 Moab had furnish'd Israel with rich Flocks and Fleeces Chap. 3.4 5 and was kept in that Subjection until that warlike King Ahab died but now they cast off the Yoke when Ahaziah comes who was a weak as well as a wicked King This was the first Judgment of God upon him to punish his Wickedness Remark the Third is This mopish Man hearing of Moab's Revolt walks musing upon the Battlements of his Palace and leaning on the Lattice the same righteous God that had guided the Arrow to kill Ahab now orders the Lattice to break asunder and to let Ahaziah fall so as mortally to wound him vee 2. Where can obstinate Sinners be but God's Justice may meet them and their sin find them out Numb 32.23 now is he disinabled to attempt any thing against Moab Remark the Fourth is When this Second Judgment of God had befall'n him he fearing Death and being desirous of Life inquires of Baal-zebub or of the Devil and not of God touching the Issue Thus his Body was not so sick as his Soul was sinful in sending to Satan either for Medicine or for Intelligence This is the first time we hear of Baal-zebub in Scripture the Name signifies a Fly-Lord the Ekronites called their Idol thus thinking by the perswasion of their Priests that Baal freed their Country from the annoyance of Flies wherewith they were much infested All the Dunghil-Deities of the Pagans were Devil 's saith the Apostle 1 Cor. 10.20 and in after-times the Prince of Devils is called Beelzebub Matth. 12.24 At Ekron he was chiefly Worshipped hence Acheron is taken for Hell in Virgil. Flectere si nequeo superos Acheronta movebo Saul had said the same in effect If God will not be my Friend the Devil will be glad to be so 1 Sam. 28.6 7. but Ahaziah Saul's worse seeks not to God at all but to the Devil in the first place Nor did he seek to his own Baal for that he had lately gull'd Ahab out of his Life but to that of Ekron among the Philistines Oh sottish Soul thus to admire a Foreign Idol Remark the Fifth The Lord look'd upon this Message as an intolerable Affront to himself that a King of Israel should so far degenerate from an Israelite indeed John 1.47 as to prefer the Idol or Devil of Ekron before the God of Israel who had never said to the Seed of Jacob or Israel Seek ye me in vain but bids them Concerning the work of his hands command him and be asham'd of their dumb Idols Isa 45.11 16 19 because of this heinous Crime in ascribing Prescience God's Attribute to the Devil who knows no future Things but what are in their working Causes or in the Light of Particiâ—â—tion as the Schoolmen say therefore God sent his Angel a great honour to Elijah who bids him meet the Messengers of Ahaziah and denounce the Doom of Death to him ver 3 4. and then when he had better do any thing else than die Eccles 7.17 Remark the Sixth The Messengers saith Peter Martyr thought Elijab to be more than a Man even some Angel who knew the King's Secrets delivered to them in his Bed-Chamber therefore durst not apprehend him but he departed to Mount Carmel and they returned to the King with the Tidings without going to Ekron concluding he that could tell what the King had so secretly spoken could also foretel how he should finally speed N. B. Their so speedy return did easily discover to the King they had not been at Ekron therefore he enquires of them What manner of man he was that met them with these Tidings ver 5 6 7. they describe him ver 8. how he had a rough Garment Zech. 13.4 a pattern of Repentance Isa 20.2 Matth. 3.4 Hebr. 11.37 to mind the King of becoming a Penitent otherwise he was himself hastning to Beelzebub the Prince of Devils Matth. 12.24 and Baalzebub the God of Ekron could not save him from it The Second Part of this Chapter hath relation to the Death of Ahaziah as it was usher'd in by the Death of two of his Captains and an Hundred of his Men of War by Fire from Heaven Remark the First is Ahaziah readily apprehends it to be Elijah whom he had seen more than once an unwelcome Guest to his Father Ahab and to his Mother Jezebel and instead of Repenting he resolveth in a great rage to make Elijah die before himself saith Sanctius N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him but a Captain of War with a Band of Soldiers to fetch him by force ver 9. All Authors agree That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatnings against the Lord's Prophet she being as highly incensed against him 1 Kings 19.2 as ever Herodias was against John the Baptist Matth. 14.8 This Captain goes to Carmel and there calls him in contempt Thou man of God come down I must carry thee Prisoner to the King or if he confessed him to be so without a Jear 't was with a false Heart and bloody Hands the
this loss some other way as indeed he did by giving him the spoil of Edom ver 11 12 Grotius hath a good Note here saying He is rich enough that becomes Poor for God's Cause God's Blessing makes Rich Prov. 10.22 and nothing prospers without it Psal 127.1 2 Mark 3. These two golden Sentences 1. God hath Power to help ver 8. And 2. He is able to recompence ver 9. should be great props to our weak Faith N.B. The three grand Doubts of our Unbelief are 1. If thou canst Mark 9.22 2. If thou wilt thou canst Matth. 8.2 And 3. Master carest thou not that we perish Mark 4.38 now we never doubt either of God's will to do us good or of his Providence to preserve us but we at the same time doubt of God's Alsufficient Power therefore is it twice laid down here for our Comfort c. Mark 4. Amaziah is now satisfied in his Doubts and hereupon he gives the Idolatrous Army of Israel contain'd under the Name of Ephraim the chief of the Ten Tribes a Dismission at God's command and this was another Act which Amaziah did right in the sight of God Mark 5. The Army of Israel is angry at this Dismission though as Piscator fancieth Amaziah gave them the hundred thousand Talents of Silver to hire and hasten their peaceable departure but they look'd upon it as an high Affront as if Judah had scorn'd the aid of Israel They in their return home fall upon the Frontier Towns of Judah take the Spoils c because prevented of Edom's spoil ver 13. Remark the Eighth Amaziah doth still that which was right c. in dismissing those wicked Soldiers though greatly offended rather than to have any unlawful dealings with them seeing he might assure himself after such a Divine warning that had he continued them he must carry out of their Company either Guilt or Grief he must either Countenance Sin or contract Sin or both therefore goes he without them to wage War against Edom with his own Men only and slew them with a great slaughter 2 Kings 14.7 where this History of Amaziah is but briefly touch'd upon yet much more amplified in 2 Chron. 25.11 12. and throughout Which Book was writ by Ezra as a Supplement to the short Account in that of Kings This great Victory God gave Amaziah for his Obedience to him as appears from his naming the place of it Jockteel that is Hebr. Obedience to God when God bade him by his Prophet to dismiss Israel's Army Now come we to the second Part wherein Amaziah did that which was not right in the sight of the Lord. Remark the First In Hebrew this Amaziah is call'd Amaziahu the former signifies the Strength of the Lord and the latter the Strength of his Lord Now began he to depart from the Strength of the Lord and the Lord who was his Strength began to depart from him he now discovers himself a notorious Hypocrite as his Father Joash before him had done both of them proved gross Idolaters 2 Chron. 24.17 18. and Chap. 25.14 when Amaziah had conquered the Edomites having slain ten thousand by the Sword and broke the Bones of other ten thousand that obstinately stood out and would not own him their King the very Idols of the conquered do conquer him for he brought them home and instead of burning them as David had done 1 Chron. 14 12. according to God's command Deut. 7.5 He burns incense to them c. N.B. This was the more monstrous Idolatry in an Hypocrite who had done right in the sight of the Lord ver 3. who had obeyed the Voice of the Lord ver 7 10. and who had just now received so glorious a Victory from the Lord ver 11 12. Remark the Second Amaziah being puff'd up with this late Victory over Edom proudly conceited he should prosper in all his undertakings So sends a challenge to Jehoash King of Israel 2 Kings 14.8 fondly believing his Army was invincible Indeed he had been wrong'd in his absense by those hundred thousand Mercenaries of Israel whom he had dismissed at the Command of the Prophet who had made sad havock in Judah therefore Junius and Piscator think this challenge was for revenge but Sanctius out of Josephus saith it was his Ambition of advancing his Glory by his Arms and to conquer Israel also Remark the Third Jehoash as Ambitious and Arrogant as was Amaziah returns him a scornful answer to his haughty Challenge in a most elegant Apologue a well Adapted Fable of the Thistle and of the Cedar c. ver 9. Wherein Mark 1. By the Thistle which is a low contemptible yet pricky and troublesome shrub he means Amaziah and by the Cedar which is the tallest of Trees 1 Kings 4.33 Himself whereby he intimates that himself was the loftiest of Kings out of the reach of such a low weak weed as Amaziah was who was but a petty King in Comparison of himself says Vatablus they both grew in Lebanon within Canaan but the Thistle grew under the Cedar Mark 2. By Give thy Daughter to my Son c. He understands that he scorn'd it as a matter infinitely below him to make any such Match with my so much Inferiour The meaning is saith Lavater Let thy Kingdom and Mine be united under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King this Challenge Jehoash scorn'd in his Heart Seeing such Marriages sought after presupposes an Equality of Parties Mark 3. By the Wild Beast treading down the Thistle is meant saith Sanctius his own Souldiers which are mostly Brutish and Barbarous hence Bellum War is truly call'd Belluinum a beastly thing and thus Souldiers are call'd Brutish Men skilful to destroy Ezek. 21.31 My Army saith he shall as easily tread thee down as the Beast doth the scorn'd Thistle Mark 4. From the Parable Jehoash proceeds to speak plainly ver 10. using a dissuasive Exprobration rather reviling his Folly than giving him Advice wherein Vice as we say corrected Sin for he shews himself full as proud and insolent as Amaziah and had it pleas'd the Lord he might have failed of his Confidence for his Pride also Remark the Fourth This Parabolical Speech prevail'd not with proud Amaziah to tarry at home and to cease Boasting of his success over Edom in his own Countrey but God so blinded him for his ridiculous Idolatry 2 Chron. 25.20 that he resolves to go fetch his own Ruine for which he was now fully ripe Jehoash perceiving his precipitancy proved too quick for him prudently and politickly meets him at Bethshemesh in Judah ver 11. forcing him to fight in his own Land rather than in the Land belonging to the ten Tribes carrying the War craftily into his Enemies Countrey The two Armies saith Sir Walter Rawleigh no sooner came in sight one of another but that of Judah fled Josephus saith that before any fight they began to
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
to Nineveh whereas other truer Causes are forementioned 2. He ought to have been thankful to God for making his single Ministry so marvelously successful as to bring so great a City to Repentance 3. He should have rejoiced at this increase of God's Church by those many Myriads of new Penitents And 4. He should have pray'd for establishing this great Work of God Psalm 90.17 whereas more like a Mastiff in a Chafe he barks at his own Master reproaches God's present Fact of Folly envies the Ninevites Penitency and Mercy and instead of Praying he is upbraiding God for that which is his greatest Glory Exod. 33.18 19. and falling foul upon God for lending Life to him which is the chiefest of God's temporal Gifts Yea and wishing God would kill him with his own Hands saith Vatablus merely because he thought forsooth that his Credit was now Crack'd and he should henceforward be look'd upon as a Lyar seeing he had foretold what came not to pass N.B. Thus the best of Men are but Men at the best when God leaves them to themselves God 's best Children though ingrafted into the true Vine yet carry they about them some relish of the old Stock still as Jonah did here of a Cholerick Constitution soon kindled Remark the First Upon the Defendant the second Part of the Tryal Jehovah reproves Jonah first by Words ver 4 9. at the first time ver 4. A man may well wonder how God could forbear from killing Jonah according to his own desperate desire ver 3. for such an unsufferable affront from a poor Potsherd that durst contend with his Maker and a worthless Worm upbraiding the most Wise his Creator with Folly Isa 45.9 This is a plain Pattern of the upshot of Carnal Wisdom in Man God had like to have kill'd Moses for a far lesser fault Exod. 4.24 When he met him in the Inn c. yet behold here God meets Jonah not so much with a sharp cutting rebuke Tit. 1.13 but rather with a Mild Cool and Gentle Expostulation Dost thou do well to be angry N.B. Would to God we could suppress our impetuous Passions by asking our Hearts this same Question Whether our Indignation be rightly regulated for Principle Object Measure and End and not justifie it when immoderate as Jonah doth here And the second Time when Jonah committed the same fault again being angry for the withering of his Gourd ver 9. N.B. Jonah signifies a Dove yet had he more of the Wasp than of the Dove in him as appears by his double Anger and both irrational Chap. 4.1 and 9. Plenus fuit effraenatis motibus as passionate a Man of a good Man as we have hardly heard of so that some suppose him the Mad Fellow mentioned 2 Kings 9.11 yet was he a Servant of the Lord 2 Kings 14.25 and a Type of Christ Matth. 12.40 and saved Nineveh by one Sermon 'T is a wonder Jehovah proceeded not against Jonah for the same second fault from Words to Blows No 't is only Words still and those Gentle ones as the former Though before he had said nothing when reproved for his rash Anger ver 4. yet now runs he Riot in his Reply against God that it was a just anger in Jonah even unto Death notwithstanding the Reason of it was the loss of a thing of nothing or but a sorry something at the best Now might the Lord have roar'd upon Jonah when he added greater Sins to lesser and thought he had good Reason to be madly unreasonable as well as presumptuously Irreligious God might now have said as he did to the muttering Mutineers in the Wilderness As truly as I live as ye have desired Death so will I do to you Numb 14.28 so Jehovah might have judged Jonah out of his own Mouth and said Thou shalt surely Die Jonah but Fury was not in God Isa 27.4 as it was in Jonah He is God and not Man Hos 11.8 9. God graciously considered Jonah's Frailty and gently convinceth him of his Folly by comparing the silly Gourd to that Capital City c. Remark the Second Jehovah the Defendant reproves Jonah by an external Sign as well as by express Speech as above ver 5 6 7 8 10 11. Mark 1. The occasion of it was Jonah changed the place of his abode He went out of the City ver 5. retiring remote from it saith Tarnovius that he might not perish with it which he expected for he thought haply that the Citizens were only Sermon-sick which would not last long c. Mark 2. He made a Booth on the East-side of the City 't was a sorry structure of Boughs saith Grotius only for a Shade saith Mercerus expecting there though not the Subversion of the City yet some Plague to fall upon it saith Calvin for he did not think his Prediction would altogether be frustrate saith Menochius Mark 3. The end of his sitting down in this slender Hutt was where he might see some Event of his Prophecy from this place of a plain prospect saith Grotius and yet not suffer with them being quite out of the City 's Precincts saith Tarnovius N.B. 1. Jonah did well and wisely in withdrawing himself out of Nineveh as Lot did out of Sodom and Isa 48.20 and 52.11 2 Cor. 6.17 18. Rev. 18.4 Thus the Church of Jerusalem packed away to Pella before its Destruction saith Eusebius But he did foolishly and uncharitably in wishing and waiting for the Ruine of penitent Nineveh N.B. 2. Ministers may learn from this sorry Seat of this great Prophet of God not to seek great things for themselves in this lower World Jer. 45.5 but to be content with the meanest conditions that the most wise God carves out for us by his wisdom and providence for our heavenly Father knows what is better for us than we for our selves Matth. 6.26 32. When we cannot bring up our Means to our Minds we must bring down our Minds to our Means being assured of better Mansions John 14.2 3. 2 Cor. 5.1 Heb. 11.10 13. Remark the Third upon the Defendant is the external Sign applied by Discourse c. which Rhetoricians call a Chreia Mark 1. About the end of the forty days when the boughs of Jonah's Booth were withered saith Rabbi Kimchi God caused a Gourd by a Miracle to spring up without seed and so suddenly and to become a covering Shade unto him when all the other Leaves were gone ver 6. Mark 2. I find the Criticks have various Conceptions concerning this Gourd what Plant it was Some say it was an Ivy-Bush Others that we call the White Vine of a great growth in a little time Others the Plant called Palma Christi or Pentadactylon because it resembleth a Man's Hand with five fingers but whatever it was Jonah was glad of it ver 6. because it refresh'd him hiding him from heat being more tender skinn'd by his late laying so long in the Whale's Belly Mark 3. God prepared a Worm to gnaw the Gourd
Sennacherib and his Army saved Hezekiah and Jerusalem who were not only preserved but doubtless much enriched by the Spoils of the Enemy Mark 2. How the Lord guided the Jews after this Deliverance as a careful Shepherd doth his Flock say Junius Piscator c. protecting them providing for them all necessaries c. so that many Strangers were Proselyted as Jethro was hearing God's Wonders in Egypt Mark 3. God magnify'd Hezekiah in the eyes of many Nations that heard of these Matters not only of the slaughter of the Assyrian Host but also of God's Vengeance pursuing Sennacherib home to verifie all that was foretold in being Murder'd by his two Sons N. B. because as Grotius saith he in a Danger vowed to Sacrifice them in imitation of Abraham whom he would outdo designing to offer up these two for one Isaac that he might purchase God's favour and protection to himself and his Progeny c. N.B. Nineveh never prosper'd after Senacherib 's fall now Nahum 's Prophecy takes place c. 2 Kings CHAP. XX. 2 Chron. XXXII Isa XXXVII IN these Chapters an Account is given 1. Of Hezekiah's Sickness 2. Of his Sin and 3. Of his Death and his Successor after it Remarks First upon his Sickness are 1. The Time when it seized upon him 2 Kin. 20.1 2 Chron. 32.24 'T was in the fourteenth Tear of his Reign for he Reigned fifteen Years after this which make up his Twenty and nine Years Reign 2 Kin. 18.2 and God sent this Sickness upon him immediately after the Ruin of the Assyrian Host and the Raising of the Siege c. N.B. Tho' that Expression in ver 6. speaks of his Deliverance from the Assyrian as a future thing which hath made some Learned Men suppose this Sickness was before that yet the Series of the History imports the contrary and that Phrase might be made as God's Promise against some farther Attempts of the Assyrians for recovering their lost Reputation and to be reveng'd of the Jews Remark the Second The Cause why God sent this Sickness now upon him was as Menochius saith lest either that he should grow proud of his great Victory or because he was not so grateful to his gracious God for it as he ought to have been And this latter is the more probable because 't is said He Rendred not again according to the Benefit 2 Chron. 32.25 in conjunction with ver 21 22 23 24. but undoubtedly God Visited him here for his good to preserve his Spirit as Fruit is sweet for God's Service Job 10.12 For this Sickness was sent of God 1. to exercise his Patience c. 2. to discover his Disposition Godward 3. to quicken him up to Prayer and Humiliation and 4. to strengthen his Faith by more Miracles as the sequel shews Remark the Third The Nature of his Disease He was sick of the Plague as is probably gathered from ver 7. where a Bile is mentioned supposed to be a Carbuncle or Plague-Sore Hereupon a Cataplasm or Plaister a Salve sutable for such a Sore was prepared for him and some say he had the Tokens likewise a Plaister of Figs have a mollifying vertue for ripening hard Tumours 'T is call'd a Mortal Disease he was Sick unto Death in the course of Nature his Sickness having seized upon his Vital Parts and so was incurable by ordinary Means he could not be cured but by an extraordinary Miracle so strong was his Disease and Sickness N. B. A good Man may have the Plague and die of it too as did Oecolampadius Junius Mr. Stafford Mr. Greenham Mr. Blackwell and some say famous Mr. Jer. Burroughs notwithstanding that precious Patent and promise of preservation from that contagious Disease of the Noisom Pestilence Psal 91.3 6. a Psalm supposed to be penned upon occasion of that great Plague which follow'd upon David's Numbring the People 2 Sam. 24. for then if ever both Prince and People stood in need of special Comfort c. Hippocrates calls the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Disease because sent more immediately from God and he preserves from it whom he pleaseth as he promiseth there conditionally ver 7. if he see it good Reverend Beza had his Family visited with it four times and was much comforted with this sweet Psalm which therefore he hugg'd as most dear to him all his days as he says upon it Remark the Fourth The Means of Hezekiah's Cure were twofold 1. The Internal namely his Prayers and his Tears ver 2 3. And 2. External his applying the Cataplasm of Figs upon the Carbuncle or Bile ver 7. Mark 1. The grievousness of his Disease was aggravated upon him by the Prophet threatning him with Death 2 Chron. 32.24 Isa 38.1 Set thine House in order for thou shalt die N. B. 'T is the double work of a Dying Man to set his House in Order and to set his Heart in Order None ought to account it ominous or be afraid to make their Wills seeing 't is God himself that counsels Hezekiah by his Prophet to do so here N. B. Nor did God's Prophet Lye in telling him He should dye when he did not for he spake only of Second Causes in order to their Effects in the common course of Nature in which sense his Disease was Deadly When the Prophets foretold things ut futura in seipsis then they always fell out but when they foretold them only as in their Causes then might they fall out or not as 1 Kin. 21.29 Jon. 4.3 Mark 2. However this Divine Message rouz'd up Hezekiah to his Prayers and Tears Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables saith the Philosopher 't is call'd The King of Terrors Job 18.14 and is mostly found a Terror to Kings Yet did not this Godly King turn his Face to the Wall c. so much out of any fear of Death tho' Nature will shew some Reluctancy in the most Religious nor at all because he was uncertain whither he should go when he died N. B. as was the Despairing Speech of that prophane Emperour Adrian Nescio quo Vadis Animula Vagula Blandula I know not O my merry Soul whither thou art now going after all our Merriments upon Earth and now thou and I must part by Death c. This was none of Hezekiah's Case but this Message of Death was thus harsh and heavy to him because had he then died he had died without Issue as appeareth in that Manasseh was but twelve Years old at his Father's death 2 Kin. 21.1 and he might well think should he not have a Son to succeed him on the Throne both God's Promise of continuing a Lamp to David's House would fail and God's Church would be Divided about a Successor and so fall into their old Idolatry Mark 3. He pleads with God in Prayer ver 3. his walking with God not by sits or for a few turns but in Sincerity both for Matter Manner and Motive and in Constancy also
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
to Zachary Luke 1.11 19. and to the blessed Virgin Mary ver 26. to mind them of this very Promise and Prophecy of Daniel 2. By his flight it was swift and even to a weariness Hebr. as before and so Vatablus Expounds the word Jagnath N. B. Oh that we could do God's Will on Earth so promptly and presently as the Angels do it in Heaven Matth. 6.10 Maldonate saith that in the form of a Man he had Wings yet may we not imagine that he did fly as the Fowls of the Air do tho' a certain Fryar a Lyer certainly undertook to shew his over-credulous Novices a Feather that drop'd out of this Angel Gabriel's Wings as if Angels mowted off their Feathers like the ordinary Birds in their yearly Mowting-times This doubtless was a Popish Imposture received only by those that are given up to believe Delusions c. 2 Thes 2.10 11. Nor ought we to think that Angels can be weary with their speedy and expeditious execution of God's Commissions and Commands for the Church's good but all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Men for our better Apprehensions And 3. This Gabriel is described here by his Gesture and Speech 'T is said here He touched Daniel ver 21. that is not with any Churlish Throb such as the Devil 's Touches be very obnoxious to Tempted Souls 1 Joh. 5.18 but with a gentle and familiar Jogg to make him mind the more in hearing those Mysteries he was about to declare or it was such a Friendly Touch as he had given Daniel before Dan. 8.18 Solo Tactu Vires Danieli Restituit saith Grotius The sole Touch of the Angel there infused new Strength into him it kept him from Reeling too and fro and made him stand firmly So here this Touch drop'd in Divine Light into Daniel whereby he understood what follows Remark the Third Gabriel's Instruction of Daniel wherein Mark 1. His Prologue or Preface wherein he 1. tells his Errand All this haste he had made in coming from Heaven to Earth was only to Inform him in God's Answer to his Prayer ver 22. N. B. 'T is an excellent Observation Rather than God's Saints and Servants should want either Information or Consolation God will spare one out of his own Train and Attendants to do them any good Office Luke 1.11.19 26. Gal. 3.19 c. nor will the greatest Angel in Heaven grudge to serve them being Ministring Spirits to heirs of Salvation Heb. 1.14 2. Gabriel tells him what was the Procatarctick Cause that mov'd God to send him on this Errand because Daniel was 1sh Chamudoth A Man of Desires ver 23. very dear to God as the blessed Virgin Luk. 1.28 and Christ altogether lovely Can. 5.16 therefore God heard thy Prayer at the first Psal 34.15 and thou shalt know God's Counsels above others Gen. 18.17 19. Psal 25.14 c. Remark the Fourth The Speech or Sermon of Gabriel to Daniel Mark 1. Daniel not only receiveth a Gracious Answer to his Request about the Jews Return from the Captivity Gabriel telling him of the going forth of a Commandment to Restore and to Rebuild Jerusalem which necessarily imply'd it ver 25. but also a Prediction of what Times should pass over the Jews till the Death of Christ Mark 2. The Angel Divides this space of Time into Three Unequal Parts as Dr. Lightfoot well observeth 1. Seven Sevens or Forty-nine Years to the Finishing of Jerusalem's Walls 2. Sixty-two Sevens or four Hundred Thirty-four Years from that time till the last Seven Then 3. The last Seven in the latter half of which Christ Preacheth to wit three Years and an half and then Died c. ver 24. Mark 3. The Angel useth the word Seventy to shew God's Kindness to the Jews at Daniel's Suit not only that for their Seventy Years Captivity they should Return and enjoy their own Country for Seventy Years but also for Seventy Sevens or Weeks of Years N. B. God's Mercies bear the same proportion to his Judgments and Punishments which Seven a compleat Number beareth to an Vnit here is Seven for One beside that Mercy of Mercies the Grace of the Messiah Mark 4. Lest the Jews should mistake their Return from Captivity to be their Grand Redemption promised of old the Angel therefore foretels that the City and Temple should be Rebuilt in Troublesome Times ver 25. that is their Enemies would create them much Trouble and Obstruction as was done in Nehemiah's Days Mark 5. As an Antidote against all those Evils the Angel propounds a Promise of Christ who should 1. expiate all sorts of Sin both Original that of Adam and that in us and Actual Sins of Ignorance and of Presumption in his Redeemed The three Hebrew words gnauon chattaam Reshang includes all sorts of Sins And the other three le callee le cathem le capher signifie that Christ will pardon blot out and mortifie Sin taking away both its Damning Domineering and Accusing Power of Sin he will make an end of it and cause it to die by virtue of his Death 2. He will not only Remove this Evil but also bring in everlasting Righteousness both Imputed and Imparted which never can be lost as Adam's was Mark 6. The Angel declares to Daniel that after all this the Lord will send forth his Armies Matth. 22.7 the Romans to destroy the City that Slaughter-house of Saints and the Sanctuary that Den of Thieves for their Murdering the Innocent Lamb of God ver 26. because the Jews then have overspreading Abominations ver 27. N. B. The Jews have oft attempted to Recover their Country and to Rebuild the Temple in Julian's Reign c. in despight of Christians but could not c. Mark 7. The Doctors are much Divided about the Beginning and Ending of these Seventy Weeks or four hundred and ninety Years But seeing the Angel of the Lord hath so exactly pointed forth their beginning at Cyrus's issuing forth his Decree for Re-edifying the City and Temple ver 25. Ezra 1.1 2 Chron. 36.22 23. 't is better so to compute it than to dispute about it This present Deliverance from Captivity was but a Type of their Redemption by Christ who will Ruine his Rejectors and Release his Redeemed c. Ezra CHAP. I. THIS Chapter contains the continued History of the Jews Deliverance out of the Bondage of Babylon and their Return into their own Land after it had kept its Seventy Years Sabbath or Rest when it had been not only toiled and tilled out of Heart as we say by continual Tillage but also was eased so long of that wicked weight of its Inhabitants which brought the Curses of God upon it 2 Chron. 36.21 as had been before foretold Levit. 26.34 The Causes of this Great Change are here described Remark the First The Divine Cause the Lord stirr'd up Cyrus ver 1. Mark 1. This was God's Answer unto Daniel's Prayer Dan. 9. when he tugg'd hard with God for performance of
by Tomyris Queen of the Scythians as both Herodotus and Justin relate It was in the first Year of Cyrus or of Darius Priscus who was Cyrus's partner in Conquering Babylon and who gave to Cyrus his Daughter in Marriage and the Kingdom of Media with her for a Dowry after Darius's Death wherein Daniel pray'd that prevalent Prayer for the Jews Deliverance Dan. 9.1 c. Remark the Second The Occasion of Daniel's Mourning Dan. 10 2 3 or the Procaâ—aâ—click external cause was manifold As 1. Because the Jews had liberty to pass from Captivity yet many of them would not but staid still in Babylon say Grotius and Pererius as careless of God's Worship having little love to the True Religion 2. Because those that Returned and were begun to build the Temple had now a stop put to that Temple-work at Jerusalem which ceased by means of the Samaritanâ— Ezra 4.4 5 c. And 3. Because he foresaw the many future Calamities of the Jews that would befall them for their many foul following Sins saith Vatablus more especially for their killing Christ and Rejecting his Gospel But this present Disaster of obstructing the Temple's Building was the chiefest and most immediate cause of casting Daniel into such dismal Dumps at this time Moreover this damped and daunted Daniel the more that tho' he had been so Famous even in foreign Nations for his Wisdom Worth and walking with God and so Advanced by Nebuchadnezzar for his Skill in Dreams and Interpreting Visions and by Belshazzar for Reading the Hand-writing upon the Wall and for foretelling future Matters whereof many were already come to pass for which cause he was Exalted and Highly employed by both Cyrus and Darius and was a great Man still and of great Account yet was not now great enough at the Court of Persia as to be able to Defeat the Desperate Designs of Cambyses's Corrupt Counsellors c. Rewark the Third The Place where Daniel was in his Dumps 't was by a River call'd Hiddekel ver 4. which signifies Sharp-swift having a most Rapid Current call'd also Tygris from the Tyger the swiftest of all Beasts being a great Branch of that famous River Euphrates N. B. Daniel had withdrawn himself from the noise of the City and retired to this River-side for Meditation and Prayer as Act. 16.13 Polanus observeth that God was wont to manifest his mind many times to his Servants by Rivers-sides As 1. To Ezekiel by the River Chebar Ezek. 1.3 c. 2. To Daniel before this by the River Vlai Dan. 8. â— and now again here by this River Tygris And 3. To John Baptist by the Banks of the River Jordan Matth. 3.16 17. And 4. A River-side was a place of Prayer Act. 16.13 Perhaps saith the same Author that the flowings of the Water might be a Symbol to them of the flowings of the Graces of the Holy Spirit and hence probably the Pagans believed that their Deities did dwell in Rivers as the Poeâ—â— say their Muses do Remark the Fourth Daniel's Preparation for the Consolation of the following Vision Daniel had been before cast into the Den of Lions and miraculously delivered out of that Den and now again is he cast into a Den of Despair and not the Angel but the Lord of Angels comes to deliver him out of it For whose presence Daniel prepared himself 1. By full three Weeks Fasting ver 3. in all which time he eat no pleasant Bread that is no Fine Manchet say Vatablus Junius A Lapide Calvin Grotius and Piscator c. but he eat panem Atrum and Siligineum course brown Bread for without some Food his Life would have fail'd in so long a time and no more of that neither than needs must to keep as we say Life and Soul together and he eat no Flesh but fed upon Hops Haws and Apples saith Grotius And his Drink was not Wine but Water merely to sustain Nature doing all this to Afflict his Soul in this space of Penance by denying himself all those Delicates which he daily did enjoy in the Court of Kings being now an Old and a Great Man say Polanus and Calvin and not under such Circumstances as in Dan. 1.8 when he was Young And 2ly By abstaining not only from Delicate Diet but also from costly and curious Ointments that common custom of those Eastern Countries saith Polanus for Ornament-sake and which the Scripture testifies 2 Sam. 12.20 Psal 23.5 c. and which Anointing was omitted in Mourning Times 2 Sam. 14.2 N. B. With Grotius All Delights of Sense must be laid aside in 〈◊〉 time of Solemn Humiliation as Mirth Musick Junkets Perfumes Costly Apparel c. Exod. 33.4 5 6. 1 Kin. 21.27 Judg. 20.26 Jon. 3.8 Matth. 6.17 and 9.15 Mark 2.20 Luke 5.35 c. Yea the Lord himself doth doom it as a foul fault to find Joy and Pleasure on a Fast-day Isa 58.3 Remark the Fifth Then at the end of Daniel's deep Humiliation upon the twenty fourth of Marth did the blessed Messiah appear to comfort dejected Daniel ver 4 5 6. when Daniel had thus voluntarily abridged himself of voluntary Delights macerating and mortifying his Flesh that he might pray the more earnestly for his poor afflicted Brethren with whom he did sincerely sympathize putting his Soul in their Souls stead N.B. When his Fasting had inflamed his Praying and his Praying had sanctified his Fasting for three full Weeks then comes Christ the Comforter with an Answer of Peace to his Prayers Then he lift up his Eyes and looked to wit after his Fasting Prayer and Meditation so long for due Preparation and he beheld Christ coming c. ver 5. Mark 1. Who this Ish-Achad Hebr. one or certain Man as we read it was is controverted among the Learned This Man so called because he appeared in humane form some say was an Angel either Gabriel who had appear'd to Daniel Dan. 8.16 and 9.21 or Michael named after here Dan. 10.13 21. call'd the Arch-Angel Jude ver 9. as Grotius saith But Junius Piscator Polanus and Calvin say better that it was Christ himself who was afterwards to become very Man and this was a Prelude of his Incarnation saith Tertullian as were his many humane Appearances in the Old Testament Three Reasons they render to prove it the Messias 1. His Regal and Sacerdotal Apparel can be congruous to no Angel but to the Angel of the Covenant c. 2. His prodigious Splendour and Majesty which overwhelmed Daniel could be no less than that of the Son of God c. 3. That Parallel Place Rev. 1.13 hath the like Description of Christ with this here both as to his Habit and as to the End of his appearing namely to reveal the future Fates of the Church Mark 2. The glorious Manifestation of the Majesty of the Messiah here holdeth forth all the three Offices of our Redeemer for beside the Regal and Sacerdotal Offices aforementioned implied by the Robes of a great King and of
while their very weeping had the Voice of Praying which God heard Psalm 6.8 N.B. They knew no better weapons to make use of now but only Preces Lachrymas Prayers and Tears as was the Language of the Primitive Christians and our Lord tells us that Fasting and Prayer will cast forth the most morose and most Tenacious Devil Matth. 17.21 Mark 3. Many-day in Sackcloth and Ashes or Hebr. Sackcloth and Ashes were laid under many so many as were more deeply affected with their Sins and the sad Consequents thereof would decline their own soft Beds saith Vatablus laying all along upon Sackcloth and Ashes And thus they restrained themselves not only from Work Meat and Delights by Day but also from sleep by Night that they might Watch as well as Pray Mark 13.33 Matth. 26.41 Mark 4. This Fast was after commanded to be continued three Days ver 15 16 17. wherein they abstained though not à Toto from all necessary Food yet at least à Tanto and à Tali taking no more of Quantity than to keep alive and not any of a luscious and delightsome Quality as Dan. 10.2 3. N.B. Thus that like Phrase Acts 27.33 is to be taken and all this was done for furthering their Repentance a right Remedy for Reconcilement Remark the Second Concerns Mordecai's Mourning in Particular ver 1 2. Mark 1. So soon as Mordecai Jadan perceived either by the Relation of some Friend or by the Triumph of the Jews Enemies saith Junius or rather by Posting up the Proclamation in Shushan saith Masius then he Rent his Clohths to shew that his very Heart was Rent with Sorrow for Sion Joel 2.12 13. so solicitous was he for the Church's welfare as old Eli had been for the Ark 1 Sam. 4.13 Mark 2. He put on Sackcloth after the manner of Mourners not only among the Jews Gen. 37.29 34. 1 Kings 21.27 and 2 Kings 19.1 c. but also among the Gentiles 1 Kings 20.32 and Jon. 3. c. yea he put on a dusty Garment besprinkl'd with Ashes saith Drusius as holding the worst Cloaths too good for such a woful Caitiff c. Mark 3. He went into the midst of the City that is into the Market-Place saith A Lapide which usually is in the Heart of Cities And there cried out with a loud and bitter cry saith Josephus that an Innocent Nation was design'd to be destroyed he did this partly as a pattern to his Brethren partly to move the Persians to pity them that they might do what they could to prevent it and partly that it might by this means come to Esther's Ears who was yet ignorant of it as well as to express his deep Sense of Danger Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate but might not enter in to sit there as he had hitherto done least his Sackcloath being seen at Court it might have been an Eye-sore and caus'd sadness to the King and his Jolly Courtiers who never could endure to see a Night-Cap for marring their mad Merriments saith Tirinus that Gate which should always be open for poor Petitioners was now shut against such Mourners as Mordecai 'T is probable that Haman had likewise procured this Law that the King and his Courtiers must see no sad sights lest their Mirth should be marred and themselves surprised with Heaviness and Horrour and more especially lest any Mourner should make means to complain to the King of his Cruelty c. Remark the Third Concerns Esther's Mourning moved by Mordecai's Mark 1. Though the Queen was kept close according to the supercilious Custom of the Persian Court rarely suffering their Wives to be publickly seen abroad c. yet her Servants had more Liberty and observed Mordecai's Sackcloath and Sorrow they acquaint Esther herewith who was exceedingly grieved to hear it sends presently to change his Sackcloath into Sattin to make him capable of returning to his former Place if not of coming to her to acquaint her with the Cause of his uncustomary Carriage c. ver 4. but so great was his Grief as not to accept of the Queen's kindness thinking these mean Cloaths were good enough for him unless his Condition were more comfortable Mark 2. Holy Esther was not sullen towards Mordecai as vain Vasthi had been to the King without any such Affront as this of Mordecai's rejecting the Queen's Courtesie in offering a change of his course cloathing of a Mourner into the bravery of a Courtier but sends Hatach an honest Servant and perhaps a Jew at least a Jew inwardly to him to know what and why c. ver 5. N.B. Though Esther of a poor Captive Maid was now made an eminent Mistress over a hundred and twenty seven Provinces which is one of the four Burdens the Earth cannot bear Prov. 30.32 yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness nor turns short upon him by bidding Hatach tell him He had tyed her Hands from offering any more of her Royal Favours but she candidly Construe's all believing he had greater Grounds of his Grief and of such loud Lamentations than she yet knew of Mark 3. Hatach readily runs with his Mistress's Message like a faithful Servant to Mordecai whom he sound in the Broad-street of the City as Rechob Hebr. signifies for no nearer the Court might a Mourner come ver 6. to him Mordecai relates the whole matter ver 7. and sends her a Copy of the Bloody Decree ver 8. that she might see it and be assured of it and now or never she must bestir her self and venture to go in to the King to intercede for God's poor perishing Church All this Mordecai pushes forward with utmost earnestness improving his antient Authority over her and pressing it upon her with most cogent Arguments N.B. All which are purposely Recorded here that all may learn to lay out themselves to the utmost for the Church's good Remark the Fourth Hatach returns with his strict Charge from Mordecai who had been her Foster-Father and still lays claim to an Interest in her and an Authority over her prudently presuming upon her well-known Ingenuity c. in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady declaring to her from Mordecai's mouth the Reasons of that cruel Edict because he could not out of Conscience bow his Knee to Haman that cursed Amalekite and the dreadful Events that were like to follow thereupon ver 8 9. Thus Bonartius excellently explains them Remark the Fifth Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai rendring a Reason for her Refusal ver 10 11. pleading Should she go uncalled she shall be put to death for breaking the Law that forbids it N. B. The Learned enquire When that wretched Law was made And 1. Lyra and Serrarius say it was procured by Haman lest any way of Access to the King should lay open
Shushan upon some important Errand doubtless for the good of their Countrey because they took that tedious Journey in the dâ—â—th of Winter in the Month Chisteu the middle of our November ver 1 2. of these he asked how it fared with God's Church which was his chiefest Care and Hanam a Gracious Man according to the Notation of his Name relates to him the afflicted Estate of the City of God Its Walls remain'd still broken down and its Gates that had been burnt down by Nebuchadnezzar were still unrepaired ver 3. N. B. Juniuâ— and others observe that Cyrus gave them Power to build the Temple but not the Walls c. for fear of a new Rebellion and though the Jews Adversaries accus'd them to the King that they were Building the Walls Ezra 4. yet was it a false Accusation Therefore may it well be wondred at how so many thousand Levites besides many Citizens of all Sexes and Sizes could live there in safety from the Samaritans their deadly Enemies without casting up some Bulwarks saith A Lapide because to keep a continual Watch and Ward round about the City seemeth too great a Charge for such few Citizens as yet did inhabit it seeing so many Jews were not yet returned and Comestor adds here that many Murtherers broke in upon them in the Night-Time and slew many of them plundering their Houses c. Remark the Fifth Nehemiah's Sympathy with his Suffering Holy City Jerusalem ver 4. this good Man no doubt had as he was a Courtier in the King's Palace a whole Confluence of all Creature-Comforts for himself yet could he find no more Content in them all than Haman did in all his but with a baser Mind Esth 5.11 13 〈◊〉 this avail'd him nothing so long as it went ill with Sion he was even sick of the Affliction of Joseph as well as Grieved Amos 6.6 N. B. No sooner had Nehemiah heard from these Messengers the Malady of the returned Jews how they were the Samaritans scorn for their living in an unwall'd City and would have been their ruine but for fear of offending the Persian King then he puts himself in the posture of a Mourner sitting down upon the ground covering himself with Ashes saith Masius and mourn'd Rabbim Jomim Hebr. many Days with Weeping and Fasting to shew his deep sorrow of Heart and to prepare himself the better for Prayer Before the God of Heaven which shews saith Wolphius how much he differ'd from the Religion of the Persians who worship'd the Sun c. and with his Face turned toward the Temple saith Sanctius see 1 Kings 8.44 48. Dan. 6.10 N. B. 1. From It came to pass c. Humane Affairs fall not out by Hap hazard or by Chance as the Vulgar saying is but by the Wise All-disposing Providence of God which was a special Cause that these good Men met together here and by mutual Conference kindled like Live-Coals one anothers Affections and that thereby a Remedy might be provided by that Divine Providence against the Malady c. N. B. 2. So great was this good Man's Grief for the Churche's Calamity that he could not stand under it but sinks down to the Earth yet hath his Heart lift up to Heaven that high Hill from whence he look'd for help Psalm 121.1 2 3. The reproach of the solemn Assemblies was such a burden to him Zeph. 3.17 18. that it kept him in this mournful Posture not only many Days but for three Months or more in preparing himself to Petition the King Chap. 1.1 2. and 2.1 Remark the Sixth Nehemiah's Prayer to God for an effectual redress of that great Grievance and for an acceptable Address to the King for it Mark 1. The Preface of his Prayer ver 5. Anna Jehovah Hael Hagadol Hebr. I beseech thee most great God c. Wolphius observes this Word Anna implies a pressing Necessity as well as a bare intreaty and that he might be Trusting as well as Trembling he describes God by his Goodness as well as by his Greatness saying Lord thou hast ever kept Covenant with thy People surely thou wilt not break it now with those that have but a spark of Love to thee in them Thus hath he here Faith in God as before he had Love to God's Church Mark 2. He sheweth himself a true Member of the Church of God ver 6. If one Member suffer all the Members suffer with it 1 Cor. 12.26 so did Nehemiah here in the substance of his Prayer pressing hard upon God for his Audience to his Servant while he was spreading the sad Case of his distressed Brethren and Confessing his own Sins and the Sins of his Fathers as well as the People's This he insists upon with earnestness that having got off the Guilt of all their Sins he might with more Courage and Comfort deprecate God's Judgments and more easily desire and obtain God's Mercy c. Mark 3. He prevents an Objection ver 7. acknowledging it very true that they were altogether unworthy of any Divine Favour for he saith in corrupting we have corrupted our selves against thee Hebr. Chabul Chabalenu Lak we have bedirtied our selves most filthily as Chabul signifies 1 Kings 9.12 13. so have bound over our selves unto thee to be punish'd as Dirty Sinners deserve no better for we have broke all thy Bonds Moral Ceremonial and Judicial Laws and cast all thy Cords from us as Psalm 2.3 thus he lays load on their Sins to preoccupate God as it were from saying I will shew Mercy no more c. Judg. 10.13 14. Mark 4. He confirms his Faith in Prayer with God's Promise ver 8 9. putting him in Mind of what God had promised by Moses Deut. 4.29 30 31 32. and 30.4 and by Solomon 1 Kings 8.48 N. B. Man cannot carry God's People farther than that God can fetch them back again even from Indea c. now Nehemiah doth not cry here Remember Lord c. as if God could really forget N. B. 'T is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellectum 't is spoken Metaphorically after the manner of Men but must be understood according to the Majesty of God who only seems to forget as Man really may when highly provoked by his People as if they never had been his People nor made them any Promises N. B. In this Case God gives his Prophets and People leave to be his Remembrancers Isa 62.6 7. Thus David did with success Psalm 119.49 and thus Nehemiah doth vigorously and speeds accordingly Mark 5. He pleads not only God's Interest in his Church and his Relation to them but also it was God's Honour to save them saying as Wolphius saith seeing Thou art our Lord and we thy Servants thou art our King and we thy Subjects ver 10. therefore thou art concern'd in Point of Honour to save us so every Master will Work to his Power for saving his Servants and every King will do no less for his Subjects And if
thou Lord wilt not do so our Neighbour Nations will say we serve a bad Master c. Oh do not part with thy Purchase from Egypt and from Babylon so easily c. Mark 6. The Conclusion of his Prayer ver 11. He ends as he began ver 5. pleading the lowest degree of Grace was at least found in them namely They at least desired to fear God's Name therefore begs that God may not cast them off saith Wolphius as having nothing but an empty Title of God's People and that his Petition to the King might be made prosperous whom he calls this Man so much below God who had his Heart in his Hand Prov. 21.1 and he turn'd it c. Nehemiah CHAP. II. THIS Chapter gives an Account First How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem c. And Secondly How he improved that Royal leave against Opposition Remarks upon the First Part. As First See the sure Course this good Man took for Success He applies himself first to God by Prayer and afterwards He Addresses to the King with his Petition The Prayer of Faith founded upon the Covenant Grace as his was cannot easily miscarry 'T is granted it was long even above three Months from Chisleu Neh. 1. to Nisan Chap. 2.1 betwixt his Petition to God and this Petition to the King Reasons are rendred 1. His Turn to wait upon the King came not till the Month of March 2. He could not march so tedious a Journey in the deep of Winter 3. The King might be under some Indisposition or such Attendants were about him as were known Adversaries to the Jews so that Nehemiah could find no fit season for his Petition presenting until now that his Design might not be disappointed Or 4. And that chiefly he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair both by himself and some of his Brethren in Prayer and Fasting Remark the Second The fit opportunity that he found was at a Feast ver 2 6. where the Queen was present whom A Lapide reckons with many more Learned Men to be Queen Esther and Menochius makes Mordecai also to be a Guest at this Feast which if so must needs give Nehemiah a fair opportunity to Petition freely but his heavy Heart discover'd by a sad Countenance had like to have spoil'd all in his handing Wine to the King ver 2. N.B. For King's generally are made Merry by Musicianers and Jesters and more especially the Persian Kings for no Mourner might be seen in Ahasuerus's Court Esth 4.4 but this good Man had been Macerating his Body and Afflicting his Soul for some Months as above hence it was that he could not have any blithe Aspect which the King being a Prudent Man and a Loving Master soon observed N. B. Masius makes an odd Construction upon the King's Question Why is thy Countenance sad c The King was Jealous he had put some Poison into his Wine and that the Malice of his Mind was discovered by the sadness of his Countenance Vulius est index Animi the Face is an Indication of the Heart And that which increased the King's Jealousie was that Nehemiah saith Menochius refused from his sadness to Tast to that Wine he handed to the King though the Office of the King's Taster requir'd him to do so This Suspicion of Treason in the King made Nehemiah fore afraid saith Wolphius but necessity of obeying saith Tirinus overcame his fear Remark the Third Nehemiah's Answer to the King's Question concerning the Cause of his sad Countenance ver 3. after he had recover'd his Courage both from former Grief and present Fear He saith says Sanctius It is so far from me to have any Treasonable Design against thy Life that I pray for its length in the Land of the Living Let the King live for ever or very long therefore thou need not suspect my sadness which in Truth hath another Cause namely the common Calamity of the City of his Fathers Sepulchres laying waste at this Time Grotius well observeth he speaks not one Word of the Temple of Religion or Worship wisely considering that he spake to a Pagan King and before such Courtiers who like Gallio Acts 18.17 Cared for none of those things but of his Fathers Sepulchres which all Nations accounted Sacred and Honourable and no less than a piece of Sacrilege to Annoy or Demolish them and which would not be avoided so long as the Gates thereof lay waste Remark the Fourth The King became willing to redress the true Cause of his Cup-bearer's great Grief assoon as he understood it ver 4. saying For what dost thou make Request This put Nehemiah to Prayer again after his much Praying in Chap. 1. not now by turning aside into some secret Place but by darting up saith Grotius an Ejaculatory Desire which was express'd before God by himself Grant me Mercy Lord in the sight of this Man Chap. 1.11 N.B. Thus ought we to begin our Petitions to Kings with Prayers to God And thus with hearty Ejaculations we may Pray always continually and without ceasing Eph. 6.18 Col. 4.2 1 Thess 5.17 If we do but thus dart up our Desires from a sincere Heart and enflamed Affections at all times in all places and upon all occasions when we are alone or in Company or in working any lawful Work Thus Moses cryed to God yet spake nothing Exod. 14.15 so Hannah was not heard and yet she prayed 1 Sam. 1.13 and thus Nehemiah here that God would direct his own Tongue and incline the King's Heart saith Menochius Such sudden Prayers heartily and frequently used argue an Heavenly Heart and an Holy Familiarity of Men with God and a Conversation in Heaven Phil. 3.20 Remark the Fifth Nehemiah then Petitions the King after he had thus prayed to God ver 5. Wherein Mark 1. Though he was an high Favourite at Court above many Nobles not betrusted with the King's Life as he was yet pleads he not his own Merit but only the King's Mercy saying If it please thee c. Mark 3. Nor doth he Petition for any higher Office at Court as many ambitious Courtiers so great a Favourite of the King as he was would have done under his Circumstances c. Mark 3. But only send me as thy Commissioner into Judah not absolutely saying to rebuild the City saith Sanctius but only the City of his Fathers Sepulchres which repeated Expression saith Menochius denoteth that the Care of Antient Sepulchres was a commendable Custom highly accounted off among the Persians Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom pleading his former Favours as a Pledge of Future and further c. Remark the Sixth The King grants his Request ver 6. which was God's Answer to Nehemiah's Prayer Chap. 1.11 and here ver 4. Love is Liberal and Charity is no
Churl the King was not he that can deny him any thing Jer. 38.5 especially when Nehemiah's Prayer-hearing God had bended his Heart toward him Prov. 21.1 he denies not his suit but only Indents with him for the Time saying How long wilt thou be absent as if he had been loath saith A Lapide to lose the presence of so faithful and dear a Servant too long out of his Palace And 't is added also the Queen sitting by either to intimate that this was an unusual solemn Festival Meeting at which saith Masius though it be the manner of the Persian Kings to Dine and Sup alone at other ordinary Times yet the Queen and some of her Children are allowed Admission Or as some others suppose It was an hint that this was Esther as before the Queen-Mother and the Rabbins relate that this King Artaxerxes Darius was her Son if so it may easily be presumed that this Queen sitting by must assist Nehemiah in his Cause and cause it to be more acceptable to the King by her Mouth Remark the Seventh The King set him a Time for his return ver 6. which Junius Piscator and Masius say was at twelve Years end mentioned Chap. 5.14 and 13.6 but Menochius A Lapide c. say his Royal leave was for a far shorter Time at the first for which Cause among others he built the Walls with such a quick Dispatch even in fifty two Days Chap. 6.15 and probably not long after that he returned to the King by whom he was sent a second Time with a more ample Commission not only because the Queen and Mordecai as they say promoted it but also because his speedy return did much oblige the King himself to make him twelve Years Governour of Judah as both necessary and profitable c. Remark the eighth The King 's second grant upon Nehemiah's second Request ver 7 8. Wherein Mark 1. From his former Encouragement he makes a farther Encroachment upon the King's Favour in a new and another request for Letters Patents to the King's Lieutenants beyond Euphrates N.B. May not we do so with the King of Kings who is a whole Sea of Salvation former Favours are a Pawn of Future Experience breeds Confidence God never left bating till Abraham left begging Gen. 18.32 Mark 2. Vittenuli Hebr. Grant me Letters to the Deputies that they may 1. Safely conduct me through their several Countreys well knowing that the Jews nearest Neighbours were their worst Enemies And 2. In particular to Asaph the Keeper of the Forrest of Lebanon that he might furnish him with Wood necessary for his Work and particularly for his Palace Governour like Chap. 5.14 17 18. Mark 3. Wolphius well observeth here that Nehemiah doth no less acknowledge the Goodness of God's Providence over him as Ezra had done before him Ezra 7.6 9. than the Kindness of the King in granting both his first and this second which was a double Petition N. B. Ezra had been ashamed to ask a Convoy from the King Ezra 8.22 and the Reason is rendred there because he had discours'd with the King about God's Protection and Providence to his People but Nehemiah had not done so therefore their Cases were different Tho' Nehemiah did likewise commit his Case and Cause to God's keeping as well as Ezra yet Requests he of the King a Convoy beyond the River where he was sensible of least Safety N. B. 'T is a great Truth that in all our Enterprizes God is so to be Trusted as if we had used no Means and yet the Means are so to be used as if we had no God to trust in Tho' the care of the End belongs to God yet the care of the Means belongs to us The Second Part of this Chapter is Nehemiah's Improvement of this his Royal Commission in this Narrative Remark the First Nehemiah's setting forth on his Journey ver 9 10. The King was so kind to him as to grant him more saith Sanctius than he requested of him for he ask'd only a Conduct when he came beyond the River because he thought he might be safe enough on this side yet the King was so careful of his Safety being so dear a Servant that he suffers him not to Travel to Euphrates without a Life-guard ver 9. And thus being safely Guarded which was another Gracious Answer of God to both his Solemn Prayer Chap. 1.11 and his Ejaculation here ver 4. he came to the Governours beyond the River ver 10. Sanballat and Tobiah soon heard of it by their Wives being Jewesses and this was rang ragna gedola Hebr. a very great evil to their envious Eyes tho' so ally'd Who can stand before Envy Prov. 27.4 Remark the Second He comes safely to the City Jerusalem with the second Convoy he had requested ver 7. and Rested himself three Days after so long a Journey and enquiring into the State of the City ver 11. concealing both his Intentions so far and so long as he well could knowing that the Life of his Enterprize lay in Secresie for which he only Rode the Round in the Night to make his observations of the Walls by the light of the Moon that Mistress of the Night Psal 136.9 yet not alone lest he should expose his Life to Danger but his few Attendants were Foot-men to prevent noise and notice of what he did ver 12. N. B. Wolphius saith that the Sabbath was one of his three Days Rest before he walk'd his Round to observe how the Citizens kept that Solemn Day He walks round the City from Gate to Gate and viewed the Walls every where that he might order sufficient Provisions for so vast Reparations but in his way met with so much Rubbish that his Beast under him could very hardly pass along ver 13 14. and when he had walked the Round and view'd the Ruines he returns again ver 15. Remark the Third He Consults about carrying on his Work of Reparation when he had taken a full view of all the Ruines ver 16. as soon as he saw a fit season to speak Eccles 3.7 Hitherto he had not ask'd the Ruler's Advice but now he excellently Times a word of Wisdom Isa 50.4 saying Come let us Build Jerusalem 's Walls that lie waste that we be no more a Reproach ver 17. With these Arguments he stirs them up to Assist him in the Work Multorum manubus grande levatur opus Many hands make light work And that they might the more heartily join with him he in a pithy and pathetical Speech declareth to them that he had found the Divine Assistance of God and the Humane Help of the King to promote it so it was both Honest and Easie v. 18. And when the Rulers and old Builders heard that both God and the King favour'd the Work they said one to another saith Vatablus Let us lose no more Time and linger no longer but fall speedily upon this Letobah Hebr. good Work that we may Recover with our
setteth c. Concerning John Baptist we have these Remarks Recorded c. The First Remark is That He was as Chrysologus calls Him Legis Evangelii fibula the Buckle or Button that bound the Law and the Gospel together the bond of both Testaments He is resembled to that Angel with one Foot on the Sea the Law which is rough and moveable and with the other Foot on the Land the Gospel which is smooth firm and stable c. Rev. 10.2 Christ himself calls him more than a Prophet Mat. 11.9 because he pointed out Christ with the Finger whereas the foregoing Prophets only saluted him afar off Heb. 11.13 He was beyond all born of Women both in Dignity and Doctrine above all the Prophets as nearer to Christ and his immediate Forerunner yet behind and below the Apostles as not being an Eye-witness of Christ's Sufferings Deathâ— Burial Resurrection and Ascension as they and the Evangelist were He by his Divine Doctrine and Austâ—re Life had merited among many to be taken for the Messiah Joh 2.19 20 but he durst not assume that Honour to himself ver 21 23. The Second Remark is This John Baptist was at first exceedinly admired by the Jews as a burning and shining Light among them Joh. 5.35 burning in himself and shining to others Hereupon a prodigious Resort was made unto him even all Judaeâ— as well as Jerusalem and all the Regions round about Mat. 3.5 6. but they soon grew weary and fall off Rejoycing in him only for a Season for the which they were justly raxed by our Saviour Mat. 11.7 He also soon grew stale to them as they soon grew weary of him so that they made no more reckoning of Him than of a Reed shâ—ken with the Wind a worthless poizeless priceless Person one of no worth a thing of nothing Then they shamefully slighted him as after the Galathians did St. Paul for whom once they could have pull'd out their own Eyes but afterwards they would have pullâ—d our his Eyes could they have come at him Gal. 4.14 15 16 And as it is now the fate of Godly Ministers to whom Peoples fickle Affections too soon flag and fall neutrum modô Mas modò Vulgus Vulgar Men are variable in their Minds as soon in and as soon out not pleas'd full nor fasting Austere John hath a Devil and a Sociable Saviour is a Wine bibber no Preacher can please Froward Hearts The Third Remark is so soon as John Baptists Work was done He had a Writ of Ease sent him He is then cast into Prison The last account we have of the Baptist is his baptizing at Aenon near Salâ—m Joh. 3.23 that was before he was cast into Prison ver 24. We hear no more of him by any of the Four Evangelists till the story of his Imprisonment which Luke records with the occasion of it Luk. 3.19 20. who tells us ver 1. that Herod was Tetrarch of Galilee as Pilate was of Judaea and Aenon stood in Galilee the Baptist's then last place of Residency And it appears that the Baptist preached to Herod who heard him gladly and did many things being unable to ward off the Power of the Word which came so close upon him Mark 6.20 and that John told this Tetrarch of his faults with as much freedom as he committed them especially in telling him It was not lawful for him to have his Brothers Wife Herodias had a quarrel against John for being so sawcy with her pretended Husband Herod touch the Mountains and they smoak yet Herod remembred John Mark 6.19 20. True Sanctity shines with such Majesty as sometimes strikes an awe upon its Adversaries Consciences as here in Herod but his Carnal Concupiscence did overpower his Superficial Reverence therefore the Evangelist Luke doth characterize him to purpose saying He added yet this above all to all his other Evils that he shut up John in Prison Luk. 3.19 20. This Sin was his Top Sin wherewith he fill'd up his measure a sad Document to Persecutors There is no stint in acts of sin but as one Wedge makes way for another so here Herod â—dded still and this sin filled up his Ephah then no Remedy 2 Chron. 36.16 Mat. 23.31 32. The Fourth Remark is Herod having thus wickedly gratified his wanton Minion Herodias in confining the Reproving Baptist she being highly displeased with him for his disturbing her in her lewd Dalliance by his Reproof waits a fit occasion for a full Revenge but could not find it because Herod feared John c. till he had lain in Prison about 18 Months which was the just number of Months God allowed him for his Publick Service at liberty and then laid him aside when his Work was done as he doth and will do us in this day Till then Divine Bounds are put upon Humane Persecutors beyond which no Powers can pass Job 38.11 The Fifth Remark is Jesus hearing of John 's Imprisonment steps into Galilee Mat. 4.12 The true cause of John's confinement was Herod's not complying with John's Doctrine about his Herodias as the Pharisees Sadduces Publicans Soldiers and the rest of the People had done Mat. 4.7 Luk. 3.10 11 12 13 14. Though fear of Sedition was pretended because of the Great Multitudes that followed and admired him This hath ever been an ordinary accusation cast upon the most quiet and innocent to be Seedsmen of Sedition and Troublers of Church and State as upon Elijah Jeremy c. Thus Paul was called a Pest Act. 24.5 and Luther Tuba Rebelltonis the Trumpet of Rebellion c. These old Rusty Tools the Devil draws forth furbisheth them as the Broker doth Old Clohes c. Tertullian calls Satan Interpolator Creaturae a Broker or brusher up of Old Clothets c. for doing Mischief this Day The Sixth Remark is Christ's Departure into Galilee upon John's Confinement was not so much his slipping aside for his own safety but rather to be a supply and Successor to John who was taken a Prisoner at Aenon in Galilee which was under Herod's Government Still God takes care of these two Tribes Zebulon and Napthali which had long laid in darkness Now the Devil in Herod blowing out one Shining Light John as to usefulness God sends them a Jesus God will not starve his Work for want of Witnesses The Seventh Remark is It was during this many Months Imprisonment that John sends his Message from Machaerus Castle to Christ Mat. 11 from 2 to 20. and Luk. 7. from 18. to 36. not for his own sake but for the satisfaction and settlement of his Disciples who possibly expected that Jesus among all his other Miracles might add this one of Miraculously Releasing their Master out of Herod 's Hands seeing he was a Prisoner for Christ and the Gospel But they meet with this Answer to that point yet fully to all the Rest that his Work was to preach the Gospel to set Prisoners free from Hell not from Herod that his Kingdom consisted not of
also bind him as a Malefactor while his Deity withdrew it self for he could as easily have delivered himself as he did his Disciples c. But this Sacrifice must be both taken and bound to the Hornâ— of the Altar with Cords Psalm 118.27 N. B. Note well What a wonder it is they should bind him who was thus willing to be taken and who thus freely offered himself to their violent hands yet must he be â—inioned and Mannacled as a great Malefactor Manibuâ— post tergum Retortis with his hands bound behind his back say some Antients this they did by Judas's Advice Lead him away safely Mark 14.44 because he had wont sometimes unseen to slip out of the Multitude N.B. Note well Oh how wonderful was that wretch's blindness to think that any Humane helps should be able to hold the Divine Power of Christ whereof he had beheld so many undeniable proofs However as Christ told them they came out against him as against a Thief and recordingly they bound him as a Thief and as one of the worst of Mortals But could not he who as a Friend had so miraculously healed the wound of his Enemy at that juncture and who was stronger than Sampson have broken those bonds wherewith they did bind him had he so pleased But thus He would have it to be now upon a twofold respect 1. In respect of Men And 2. In respect of God First as to Men for Three Reasons The 1st is Men did thus bind him that they might the better secure him who had slided out of their hands twice before John 8.59 and 10.39 because his hour was then come now when it was come Judas bid them hold him fast Mat. 26.48 although they had no reason to fear his escape because now he came and offered himself meeting his Murderers in the Teeth and when he had beat them down to the ground under his feet He might have escaped and would not Thus an Evil Conscience fears without a cause c. N. B. Note well Would to God we could hold him fast in a good sense as they did him in an evil sense Gen. 32.26 c. The 2d Reason is To put the greater disgrace upon him As he was numbred among Transgressors Isa 53.12 So had He this shame put upon him as if He had been a most notorious Felon N.B. Note well If this Holy Jesus was content to suffer this for us though He was God and we but Men yea unholy Men murmur not to be Disgraced for Christ and his Gospel The 3d Reason is To punish him and put him to more pain because he pull'd down their Pharisaical and Traditional Kingdom For this cause Paul while a Pharisee and a Persecutor punish'd those that call'd on the name of the Lord binding them and bringing them bound to Jerusalem Acts 9.1 2. 22.4 26.11 this was a painful punishment for us But 2dly As to God He was bound for three causes 1. That his Bonds might sanctifie the bonds of his suffering Servants So far as we suffer with Christ our sufferings are the sufferings of Christ and a filling up the measure of them Col. 1.24 Christ sits at one end of the Ballance and Christians at the other Did he suffer much for us and not we a little for him which are but chips of his Cross for exercise of Grace not for expiation of sin 2. To teach us how we deserved to be bound with Chains of Darkness and Eternal Damnation had not Christ put himself in our stead to be both thus bound and Wounded for our Transgressions Isa 53.5 Our Sins are laid on him The 3d Cause why our Lord was bound in Respect of God's Counsel was not only that he might be bound in our room who had deserved worse Bonds but also that by His bonds we might be loosed His binding was our loosing as he became our Surety He looseth us from the Bondage of Satan Sin and Death He looseth us 1. From the Chain of Condemnation Rom. 8.1 this is done at our Conversion which is a knocking off that Chain so it becomes very painful to many c. 2. From the Chain of Corruption delivering us from the hand of those Spiritual Enemies that we may serve him without fear Luke 1.72 this is that Body of Sin which made Paul cry out Oh wretched Man c. Rom. 7.24 c. that bond of Iniquity Acts 8.23 that chains up Sinners so fast they cannot move or do any thing for God or Godliness till this latter Chain be broke by Christ we cannot be freed from the former Chain N. B. Note well Was Christ bound for us our Vows and Covenants must bind us to him Ezek. 4.8 The 3d Particular is As they took him and bound him so they led him away bound as a Sheep to the Slaughter and as a dumb Lamb c. Isa 53.7 and this they did with so much rudeness as that some say they doused him in the Waters as they led him through the Brook Kidron However their Rage and Fury was so great in leading him away that the Evangelists themselves give two clear intimations thereof The first is that in Mark 14.51 52 c. Their furious outrage awakened an honest young man out of his Sleep in the Dead time of the Night who loved Christ so well that he followed him in his Shirt when it was so cold a Night that Petâ—r was forced to the fire to warm him N. B. Note well I am afraid we have few such good Young Men now as will follow Christ in their Shirts especially a persecuted Christ when all the Disciples those great Preachers were fled from him Few will leave their warm Beds their wearing Cloaths their All as be did save only his Shirt whereas any small matter will keep many of us from following of Christ who 〈◊〉 â—â—sfured greater matters for us Now such was the fury of those Souldiers that pâ—â—â—â—â—ing him to be a favourer of Christ they presently laid hold on him which â—eâ—s their design was to lay hold on all Christ's Disciples c. N. B. Note Well And thus the World still deals with friends to Religion but the Young Man left his Shirt in their hands as Joseph did his Coat in his Mistress's hand and fled away naked having no call to stay and supposing himself not to have sufficient strength to suffer and rather than betray Christ by staying he loses his All and wisely ran away The Second Intimation expressed by the Evangelists of their Fury and Fierceness is their tossing Christ too and fro from place to place leading him up and down first to Annas and then to Cajaphas John 18.13 24. and indeed the whole History of his Passion holds forth nothing but outragious violence towards him the Devil their Rider Whipping and Spurring them endways hurrying him first to one High-Priest then to another then to Pilate then to Herod and back-again to Pilate amongst whom the Saviour of the
Name and immediately she acknowledgeth him and Reciprocates this Answer Rabboni that is my Lord Thus when Christ calls us by Name Isa 45.3 and John 10.3 then he boreth our Ears Psal 40.6 and causeth us to hear his Voice also Cant. 8.13 'T is a vulgar yet a True saying the Ear is first up in a Morning for nothing ordinary can so soon awake us as to be called by our Names How easily can Christ call up our drowsie Hearts and slumbring Souls if he do but speak to us with a strong Hand Isa 8.11 and say Awake thou that sleepest stand up from the Dead c. Eph. 5.14 crying to us by Name Lazarus come forth John 11.39 This he can do when he pleaseth and when we are even turned away from him as Mary Magdalen was here makes us Reciprocate and answer Rabboni thus was it with David when the Lord said to him Seek thou my face his Heart Ecchoed immediately again Thy face Lord will I seek Psal 27.8 This is frequently called in Scripture our effectual calling which is an Act of God's free Grace wrought imwardly upon our Souls When God first finds us to call us Home from our out-strays to himself the Voice of his Spirit comes behind us being secure passing by and not regarding any good having our Backs turned upon God and all goodness Therefore saith God in his promise Thou shalt hear a Voice behind thee saying this is the way walk in it c. Isa 30.21 and in his performance of that promise 't is said I heard a great Voice behind me c. Revel 1.10 11. and Mary here turned her self as soon as Christ had called her by her Name John 20.16 but because 't is said ver 14. that she turned her self back from the Angels ver 13. and saw Jesus c. therefore Augustin distinguisheth in his converse corpore corde her first turning was with her Body only and therefore she thought him what he was not to wit the Gardener but now her second turning was with her Heart and then she knew him as she was known by him and acknowledgeth aright who he was Rabboni my Lord. The 3d Remark is As Mary wept where she had no such cause of weeping for she wept because she thought that her Lord was lost when he was Risen indeed and was at her Hand though she could not see him for her Tears disturbed her Sight so too many weep and bewail when there is no such cause as Jacob did for Joseph Gen. 37.33 34 35. when his Son was Risen to the greatest Honours this fault is found among Women especially who would do well to keep their Tears for better uses and not wash foul Rooms with such sweet waters Needless Tears must be unwept again Suppose it be for a lost Christ know he is nearest those that cannot see him for their Tears If they seek him in sincerity The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women in company with Mary Magdalen as they returned all together from the Sepulchre The Evangelists Mark and John give an Ample Relation of the first appearance of Christ to Mary Magdalen alone Mar. 16.9 John 20.13 to 18. but Mathew only Records this second Matth. 28.8 9 10. Luke also mentions something of it but speaks short and not all or fully Luke 24.22 23 24. speaking only of the Vision of Angels that told them he was alive but not of any Vision of Christ himself to them and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit that it was only a Removal of Christ's body as Mary Magdalen three times conceited it John 20.2 13 15. and not a Resurrection of it yet now seeing Jesus appear to them they had some clearer Conceptions of Christ's Resurrection than before but now without their doubts and fears still since Christ refused to be touched by them thence did they doubt and fear that it was still but a Spectrum and Phantasm which they saw now and which refused to be touched And no doubt but there was such a like doubt not only in those good Women and in Thomas whom nothing but a Touch of Christ's Body could convince but also in the other Disciples therefore as Christ said to them a Spirit hath not Flesh and Bones as I have Luke 24.39 So he said to those Holy Women fear not ye to wit that I am any Phantasm only and not that very Body which was laid in the Grave Matth. 28.10 Hence Luke Relates no more because I say though they saw Jesus then yet did they still doubt that it was not Jesus himself but only a Spectrum Therefore it is said there Him they saw not ver 24 for at the least Cleophas the Relator thereof did not as yet believe that Jesus was really Risen However Mathew speaks fully supplying the shortness of the other Evangelists and saying that as the Holy Women went at the command of the Angel to tell the Disciples they met with Jesus in the way behold Jesus met them saying all Hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaudete Rejoyce ye Matth. 28.9 and now are they more fully perswaded that it was the Lord who was Risen indeed from thence is their double posture 1. Of falling at his Feet and 2. Holding him fast by his Feet as loth to let him go whom they had now and Adored I am not ignorant how those Learned Interpreters who would reduce the number of Christ's Appearances into seven only do Interpret Mathew here Synecdochically and by an Enallage Numeri as if Mathew's plural Number speaking of them to wit Women should be understood only of one Woman to wit Mary Magdalen which John speaks of only and of no other Women or because of Magdalen's Waiting-Maid as Maldonate saith was with her Mistress c. but Augustin Gregory Nyssen c. among the Antients with whom Pareus and other Worthy Modern Authors do concur make these two to be differing Relations of two distinct Apparitions John Writing distinctly of the first only and Matthew of the second These Reasons do seem to render it probable 1. The place was differing the first Appearance was at the Sepulchre the second was in the way to the City 2. In the first there was a Prohibition of Nols me tangere to Magdalen but none in the second but rather Incouragement be not afraid John 20.17 Matth. 28.9 10. 3. The Person 's are differing Mary Magdalen was alone in the first but many other Holy Women had the priviledge of the second Appearance St Mathew indeed doth Name only the two Maties but St. Mark adds Salome and Luke not only adds Joanna but also other nameless Women Mar. 16. v. 1. Luke 24.10 All these were together when our Lord made his Second Appearance So that Mary Magdalen had the Honour of Christ's two first Appearances Inquiry But where was
new measures to take and what retrieving counsel to follow thus the same word is used Luke 24.4 Acts 2.12 and here and Acts 10.17 N.B. Thus the wicked in the fulness of their sufficiency are in straits Job 20.22 whereas the godly have in the fulness of their straits a well-contented sufficiency True Piety hath true Plenty 1 Tim. 6.6 c. Such a non-plus and perplexity these wicked Adversaries had been plunged into before when reduced to such a strait and at such a loss as they knew not what to say or what to do Acts 4.14 20 21. Though their Fingers even itched to do something against them And now again they are confounded and startled only at this wonderful work but are not converted thereby How much more shall all wicked men be dispirited and even Ring their Bells backward at the last Day when they shall see the whole World all on a light fire when the evident presages of some eminent Temporal Judgment doth so startle them drive them into so deep a consternation now such men's hearts shall then fail them much more indeed Luke 21.26 This was fulfilled at the Siege of Jerusalem upon these wretches who were now so much troubled at the Apostle's Preaching the Crucified Christ to be alive for which they thought them sure enough in Prison yet while their restless malice was consulting to destroy them for Preaching they hear the Preachers were not only freed out of Prison but also Preaching again in the Temple This made them more mad The fifth Remark is the most sound and sacred Doctrine is an unsufferable Torment to unsound and unholy hearts When Peter and all the other Apostles answered before the Council who now had sent for them without their former Violence fearing Men more than God and aggravating their crime to the highest degree of obstinacy with odious Reflections upon Christ as one unworthy of a name verse 26 27 28. We ought to obey God rather than Man verse 29. as before Acts 4.18 19. N. B. Urging this Argument as the common sense of all considering persons a principle granted and grafted in all Mankind by the Law of Nature so that the sage Heathen Socrates could say I love you Heathens yet will I obey God rather than you How much more may Christians from the light of Scripture say When Men command or forbid us any thing contrary to the Word of God then God is to be obeyed and not Man Dan. 3.18 c. Then Peter proceeding to Preach Christ whom they had Crucified to be now an exalted Prince able to subdue his Foes and defend his Friends c. verse 30 31 32. This cut them to the heart verse 33. they were so tortured hereat that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they were as cut asunder with a Saw and grinning at them with their Teeth as if they would devour them Thus in all times bad men indure not good Doctrine 2 Tim. 4.3 4. That Honey purges green wounds but causeth pain to exulcerate parts Lusty Itch must be gratified with gentle scratching only c. The sixth Remark is the true Christian Religion which comes from Heaven cannot be destroyed by all the wicked men on Earth nor by all the Devils in Hell to help them This is asserted by Gamaliel Paul's Tutor Acts 22.3 who was a Pharisee and one of this Council yet more moderate than were the Sadduces by whose wise caution as with a Bridle God restrained the outragious Fury of those Mad-men He alledgeth 1. The History of Theudas and Judas two Rebels against the Romans both which soon dwindled away by this he counselled them to do nothing rashly for furious Indignation is but a bad Counsellor N.B. History derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of stopping the stream of Violence hath its excellent use and efficacy as it had here verse 34 35 36 37 40. Then 2. He urges a Dilemma a two-horned Argument that pushed both ways saying What the Apostles do act is either of Men or of God If of Men it hath a sandy bottom so must fall Matth. 7.27 You need not trouble your selves c. but if of God ye cannot overthrow it verse 38 39. therefore refrain and fight not against God as the proud Giants did and perished thereby N.B. This moderate Pharisee may shame our peevish Persecutors who little think they are waging War against the great God Did ever any harden himself against God and hath prospered Job 9.4 No one Instance can be given either among Tongue-smiters or Hand-smiters that could boast of the last blow or ever cry Victory No such as harden their hearts against God God will harden his hand against them Shall they escape by Iniquity No In thine Anger cast them down O God Psal 56.7 How can the borrowing Power be a meet match for the lending Power 'T is of God that all Men do live and move Acts 17.28 There is no Counsel Wisdom or Might against the Lord Prov. 21. v. 30. All contrary Powers are to no purpose if God deny concourse or influence The Arm of Humane Power and Policy like Jeroboam's shrinks up presently and while it strives for Mastery is over-mastered If God will gather together his Armies who can put a stop to him Job 11.10 The Counsel of the Lord must stand Prov. 19.21 Isa 8.10 and 46.10 Psal 33.11 Man purposeth but God disposeth There is a Counsel in Heaven that will dash down the Mould of all contrary Counsels on Earth The seventh Remark is The Issue of all and every Conflict of the Church is an happy Conquest over her Adversaries They yielded here to Gamaliel's convincing counsel yet not altogether for they will not dismiss the Apostles without beating them wherein they so far fought against God as well as in prohibiting their Preaching Notwithstanding all this beating and brow-beating the Apostles abated not of their courage nor one hair-breadth of their work but rejoiced that they were so graced in their being so disgraced for Christ They looked upon it as an high honour to be dishonoured in being beaten as Slaves as Christ their Lord hath foretold them Matth. 10.17 This Testimony to the Truth they accounted a favour and Divine Condescension according to Phil. 1.29 where 't is intimated that to suffer for Christ is as great a gift if not greater than to believe in him Nor did they for all this cease to Preach publickly as well as privately and the more outragious were the Adversaries the more couragious were the Apostles CHAP. VI. The Third Persecution against Stephen stoned BUT the next blow the Adversary gave the Church in the third Persecution was a blacker and bloodier blow as the sequel will demonstrate yet even then also was there checker'd-work still the white of Mercy marvelously mingled with the black of Misery The procuring cause of this third Persecution was this Primo-Primitive Church daily winning ground by both the two former Persecutions and growing into a very
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
Syrian Army were smitten with Blindness so that they could not captivate that one single Servant of God Elisha 2 Kings 6.18 Their senses being so deluded by a Divine Operation yet was this Conjurer worse confounded than they and stopped in his perverting carreer The seventh Remark is In the midst of wrath God remembers mercy even in his dealing with wicked men Hab. 3.2 and stirs not up all his wrath Psal 78.38 This Blindness therefore was not a perpetual as it might have been but only a temporary Blindness Thou shalt not see the Sun for a season N.B. This phrase intimateth that it was inflicted upon him not so much in a poenal as in a medicinal way that he might be reclaimed from his Villany be reduced by Repentance and receive his sight again The Antients do without Book affirm that he did hereby Repent of his sin and was restored to his Eye-sight again yet after this they say he returned with the Dog to his Vomit and with the Sow to his wallowing in the Mire not only of his old Judaism but to his devilish Magick Tricks again which shews he repented of his very Repentance but so did not Paul who was struck blind also Acts 9.8 for he saw savingly c. The eighth Remark is God over-shoots Satan in his own Bow That which the Devil designed for obstructing the Gospel was over-ruled by the Lord for a farther promoting it Sergius Paulus was set upon by Satan in this Sorcerer to be turned aside from becoming a Proselyte yet when this prudent man saw that the Gospel which Paul Preached was attended with so much Majesty and with such a power of working Miracles accompanying it he the more firmly believed being astonished at the Doctrine of the Lord verse 12. N.B. The Word never works more kindly than when it is received with admiration The second Journey Paul and Barnabas took from Cyprus when they had done their work there N.B. Was to Perga in Pamphilia verse 13. whereof we have nothing of note Recorded save only how their Collegue that ministred to them verse 5. plaid them a slippery Trick there though some say this was that John Mark who wrote the Gospel called by his name yet his departure from them at this juncture when they were walking their Biennial Circuit was blame-worthy Acts 15.38 Whatever was the cause of this withdrawment from the Yoke of Christ Sundry Conjectures there be why he did so N.B. As 1. That he foresaw from this short Experience what difficulties and dangers attended the Gospel and therefore in time provided for his own safety and avoided it as one soon weary of his work There be too many who can be content to be doing something for Christ yet care not to meet with suffering little or nothing for him as the King of Navarr told Beza He would launch no farther into the Sea of Religion than so as that he might be sure to save himself by returning safe home to Shore at night 2. N.B. Some suppose Mark returned to Jerusalem out of an over-fond affection to his Aged Mother who lived there But he had learnt a better Lesson in his own Gospel Mark 10.29 30. to forsake Mothers for Christ who promised to be worth ten Mothers to him c. N.B. The third Conjecture is That Mark heard of the Imprisonment of Peter with whom he had some special familiarity yea a peculiar Interest in him as appeareth from 1 Pet. 5.13 whom Peter there calls his Son and in that Peter was so well acquainted with Mark 's Mother's house Acts 12.12 therefore his extraordinary respect to Peter might draw him back to see what became of him at Jerusalem N.B. The fourth Opinion is That his Relation to Peter who was the special Minister of the Circumcision made him the more shy and nice to venture among the Uncircumcised Gentiles not only lest he should not shun that occasion of offence to the Jews and Peter but also because he fore thought of the Tediousness of that two years Journey they having now but newly entred therein who had met with a Temple of Venus at Paphos in Cyprus and now were come to Perga in Pamphylia where there was another Temple of Diana which would unavoidably create trouble enough to those that cried down their Idolatrous Worship and they were now like to go deeper into the thickest of these Idol worshippers every day more than other this might become Mark 's discouragement N.B. But whatever was the cause of Mark 's withdrawment from this work it was so unwarrantable as to make a breach betwixt him and them for the present nay it occasioned that bitter Paroxism betwixt Paul and Barnabas afterward even the great commotion or perturbation Acts 15.39 Let us leave Mark in his Journey to Jerusalem learning this Lesson only from his frailty Let him that thinks he stands take heed lest he fall 1 Cor. 10.12 whither when he came he did abide there till Paul and Barnabas came thither again N.B. Beside this Remark of Mark 's departure from his Ministry here we find nothing remarkable concerning Paul and Barnabas at Perga in Pamphylia no more is Recorded of them Their third Journey was to Antioch in Pisidia verse 14. so called to distinguish it from the other Antioch of Syria from whence they set forth verse 1 3 4. and Acts 11.19 which was next to if not part of Pamphylia Here these two Apostles as we read went into the Jews Synagogue upon their Sabbath day N.B. Either to joyn with the Jews in their Worship which was not then unlawful or rather to get an opportunity of Preaching the Gospel more publickly to them for this was the grand Errand of their coming thither And the Rulers of the Synagogue soon gave them a candid Invitation thereunto after the Reading of the Law and the Prophets v. 15 c. The other part of this Chapter begins with the special Remarks upon Paul and Barnabas's Actings at this Antioch where Paul Preacheth a most powerful Sermon wherein a general prospect may be presented as to the form and manner of his Convincing Discourse in these following particulars As 1st His Prologue or Preface v. 16. wherein he craves their careful attention which he intimates none could do but only such as truly feared God for that is the proper Character of a right Attentive Hearer 2ly His Narrative of the Divine Benefits which the Lord of old bestowed upon his People Israel frankly for the Messia'hs sake and these he reckons up to be four 1. God's free Electing of them above all Nations and his wonderful delivering them out of Egypt verse 17. 2. God's Indulgency towards them for forty years in the Wilderness as a Mother bears with her Child's frowardness or as an Huband bears with his Wife's crossness verse 18. 3. His giving them the Possession and Improvement of the Land of Promise verse 19. 4. His constituting them into a form of Government there both that of
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed vers◠29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of their
malice had so blinded the Jews that as they had got Christ condemned when the Judge himself had declared him Innocent Luke 23.4 so they would have served his servant the Apostle Paul here for which attempt this Pagan Judge Festus reproves them and the light even of nature condemnes them Indeed such hath ever been the Devils malice against the servants of Christ that in all Ages he pusheth on Impious Judges into those precipitant practices of condemning them without any fâ—r Tryal or fully hearing their defences well knowing the power of truth that should it be suffered to be throughly scann'd he is very jealous his Kingdom would fall Nichodemus saith John 7.51 Our Law is otherwise Deut. 1.17 and 17.8 c. and 19.15 The ninth Remark is Pagans and Prophane persons have low vile and undervaluing thoughts and apprehensions of the most high and Holy things of God Here this Heathen Governor Festus calls the Religion and Worship which was of God's own institution most prophanely no better than by that contemptible name of Superstition verse 19. as if it had been Super statutum above the Statute and how slightly doth he also speak of our dear Redeemer only stiling him one Jesus Alas those Dunghil Cocks know not the price of that precious pearl neither the Master nor the Servant and therefore do they vilify them in their vain imaginations and with their opprobrious Expressions as is done here The tenth Remark is Truth and Innocency shine forth more splendidly by the more opposition that is raised against them from v. 20. to the end Festus is offended to find the Church imbroyl'd with Questions would to God it were not so now c. he consults with Agrippa what to do Agrippa desires to hear Paul as Herod did to hear the Baptist Mark 6.20 and to see Christ Luke 23.8 Hereupon Festus proclaims Paul's innoceny and therein his own injustice in not acquitting the innocent Long delayed justice oft proveth more heavy than speedy injustice Festus pretends he knew not by what rule or Judges Paul's case could be decided but intends to force his return to the Sanhedrim in favour of the Jews v. 9. had he not been over ruled by Paul's appeal to Caesar which Festus durst not deny Thus the providence of God wrought all matters for Paul's Justification and for the Jews Just reproof the Judge here had no Crime to inform Caesar of against Paul c. CHAP. XXVI Paul before King Agrippa THIS Chapter brings Paul to his third Tryal before King Agrippa in order to send him from Caesarea to Caesar at Rome which Festus durst not do without mentioning the prisoner's Crimes in his Mittimus whereas he had as yet found no fault in him Therefore must Paul be Try'd a third time to try what particulars could be proved against him before King Agrippa for Caesar's satisfaction We have an account Acts 25.23.24 c. how the Court was call'd for this third Tryal to which Agrippa and Berenice came with great pomp to whom Festus gives a publick Narrative of all Transactions past and begs the King's Council about the appeal and now Paul hath leave to make his Apology Acts 26.1 which may be resolved thus It consists of three parts 1. A Prologue 2. A plain and powerful plea. And 3. An Epilogue 1. Paul's Prologue verse 2 3. Is his acknowledging it a priviledge that he might plead for himself before King Agrippa whose birth and breeding had been among the Jews and therefore he could not but be accquainted with the Law and the Prophets by which Paul desired to have his case determined whereof the King was the most competent Judge 2. His Plain Plea consists of many Heads 1. From the Innocency of his Youth which he asserts from the Jews Testimony ver 4. and from his own Education ver 5. 2. From the state of the Controversy about an Article of the Faith the Doctrine of the Resurrection wherein he reflected upon his Adversaries as unsound in the Faith for their denying that very principal of Religion ver 6 7 8. 3. From his former Pharisaism and Persecution of Saints which he once thought was his duty and God's Service verse 9 10 11. 4. From his extraordinary call by Christ to become a Convert Relating the Circumstances of time place witnesses and works v. 12 13 14 to 19. and how it was not from any Levity of his own mind but a Divine Compulsion carried him out of his old Conversation v. 19 20. 5. From the injuriousness of the Jews to him merely for yielding Obedience to this Heavenly Vision ver 21. 6. From his Experience of God's protection from all his persecutors and therefore could not but in gratitude to God who had hitherto preserved him serve him with his best in the work of the Gospel v. 22. And 7. From the harmony of his Doctrine with Moses and the Prophets c. ver 22 23. 3 The Epilogue occasioned by Festus's Rash Censure of him for a mad-man v. 24. wherein he appeales 1. To the Sobriety of his own Speech having more weight than the words of mad-men And 2. To the Judgment of Agrippa verse 25 26. The upsho of all was that those very Heathen Judges do again acquit Paul of all Crimes in their opinions v. 31. To the great Condemnation of the malicious Jews The Remarks that may be raised from these Resolves Are First As the providence of God procured Paul a liberty to speak for himself So the promised Spirit of God gave him ability of Speech both were wonderful So that an Adversary was not found able to withstand the power by which he spake while he thus freely published the Gospel of Christ and made not only his own case but also the Christian Religion publickly known c. King Agrippa gave Paul a power to make his Apology verse 1. tho' he sat not as Judge but as one highly honoured by Festus And the Apostle spake here through the supplies of the Spirit of Christ Phil 1.19 so Artificially so effectually with such evidence and demonstration in his own Vindication that he plainly Captivated the Consciences of the whole Court so far as to stop their mouths from contradicting him and almost persuaded the King to turn Christian The second Remark is It is a kind of happiness to have a fair hearing of our case and cause in the Courts of men Thus Paul expressed it here v. 2 3. which was no sordid adulation but a plain confession of the truth for he could not but own it as his great advantage to make his Just Apology before Agrippa who could not by his birth and breeding be altogether ignorant of those points in controversy about the Messiah the Resurrection and the giving of the Holy Ghost and however he must be a far more competent Judge of such matters than that Pagan Judge Festus could be who was an absolute stranger to the Scriptures N.B. This Paul calls an happiness hoping that as
some besides this Pagan Governor who Judged him as mad in preaching it 2 Cor. 5.13 and in pressing towards the prize which he now persecuted so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 4.13 with as much eagerness as ever he had persecuted or prosecuted the poor saints and servants of Christ while he made havock of them Acts 8.3 The ninth Remark is 'T is likewise highly honourable and greatly comfortable when a prisoner at the bar can beside the testimony of his own conscience make a solemn Appeal to the consciences of his Judges that he speaks nothing but the words of truth and soberness Thus Paul makes his appeal 1. To Festus with all modesty waving the reflection he reviled him not as Christ had taught him 1 Pet. 2.23 nor called him whited wall as he had done Ananias the intruder into the High-Priest's office but gives him his Noble Title tho' his person was unworthy Yet for God's ordinance of magistracy's sake mildly minding him according to his own advice 2 Tim. 2.24 25 26. that his Conscience must tell him his discourse was not like as one distracted And 2. To Agrippa to whom he useth a most Rhetorical insinuation v. 26 27. which could not but leave a forcible impression upon his heart persuading him that he being Educated in Judea could not but hear of the Life Doctrine Miracles Death and Resurrection of Christ c. all which were done openly John 18.20 and he could not but believe the Prophets The tenth Remark is So convincing is the power of the Gospel and the purity of its professors that at the long run the Adversaries thereof are shamefully confounded as here 1. The King is convinced to be almost a Christian v. 28 he is brought nigh God's Kingdom yet so clogg'd with the world as we do not find he ever came there which occasion'd Paul to wish for Agrippa and all his auditory all the good that was in himself for the accomplishment of a true Christian yet to be freed from all the evils that then were upon him verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him yet he would not release him for fear of the Jews And 3. the malitious Jews got nothing for all their travel charges and impudent importunity but a being branded for a company of cursed Caitiffs for their thirsting after the blood of the innocent in the judgment of so many honourable personages Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names and perhaps not without horrour of Guilt within their Bosoms Notwithstanding all those acquitters of Paul like the Black-moor in the Bath and the spotted Leopard Jerem. 13.23 got no saving change by these Transactions CHAP. XXVII Paul 's passage to Rome THIS Chapter containeth Paul's Voyage from Cesarea towards Rome which may be resolved into two General parts 1. The Causes of his voyage thither And 2. The Casualties that came upon him in his passage 1st The Causes were three first Efficient which was a decree in court by the Judges ver 1. where his companions are named Secondly Formal he must not travel it by Land least the Jews should ly lurking in the way to take away his life according to their old Oath and Design but he must pass by Sea v. 2. Thirdly Material to wit the places by which they passed from Cesarea were Sidon ver 3. Cyprus v. 4. Myra v. 5 6. Gnidus ver 7. and Crete v. 7 8. 2dly The Casualties in the general was sailing was now dangerous towards the depth of winter v. 9. more particularly they are reducible to three heads 1. The Antecedents 2. The Concomitants And 3. The Consequents 1st The Antecedents are the procuring causes of all the sad casualties namely the Centurion's too much obstinacy in rejecting the Apostle's advice and his too much obsequiousness in receiving the Counsel of the Master and owner of the Ship verse 10 and 11 12. 2dly The Concomitants are 1. A contrary tempestous wind verse 13 14 15. 2. The peril of the place v. 17 18. 3. The continuance of the storm for three days v. 18 19. 4. Heaving over board the lading Merchandize And 5. An utter despair of life v. 18 19 20. in the eye of Reason c. 3dly The Consequents are the Catastrophe or comfortable issue 1. Promised by Paul not only from his prophetick Spirit but also from an angelical Vision v. 21 22 23 24 25 26. 2. Performed through the use of ordinary means by night as the casting of their Anchors v. 27 28 29. The abiding of the Marriners in the Ship v. 30 31 32. The taking of due sustenance to support nature in its strength after Paul had begged a blessing v. 33 34 35 36 37. Then the second unladeing of the Ship v. 38. Lastly what was done extraordinarily by day v. 39 40. and suffered v. 41. The Ship is lost yet all its crew saved v. 42 43 44. The Remarks from those Resolves are these The first is The disposals of all men both Saints and Sinners are determined as here it was determined verse 1. first By God himself the Supreme cause Acts 23.11 and then by those Subordinate civil Magistrates Festus Agrippa and others with whom the Governour consulted concerning Paul's passing to Rome All these great men seem to be self-condemned in their acknowledging Paul's innocency yet not setting him at Liberty This neglect of Justice they do but varnish over with a pretence of Law fulness and necessity saying he might have been freed had he not appealed unto Caesar Acts 26.32 whereas the true secondary cause was that they durst not do it for self-ends and popularity for fear of the Jews but the principal primary cause is here included it was determined otherwise by the great God who disposeth all things according to his pleasure For Paul's appeal to Ceasar did indeed bind them up only from condemning the prisoner till Nero had heard him but not at all from setting him at Liberty had they pleased because Paul might have with-drawn his Appeal and enjoyed his freedom seeing Nero had not yet made those Sanguinary Laws whereby the profession of Christianity became a Capital Crime N. B. This is comfortable to consider that even great men cannot do what they please against the Saints but what the great God pleaseth The second Remark is Saints do share with sinners in matters Secular and External 'T is said expresly there were other prisoners beside Paul v. 1. that must all be pack'd together to Nero's Court at Rome They are mingled the good with the bad in the same misery Time and chance saith Solomon happeneth alike to all Eccles. 9.11 To the one as well as to the other especially in common Calamities for Hezekâ—ah's pride did contribute to the Babylonish Captivity wherein the good Figgs were involved with the bad as well as his Son Manasseh's Abominations Tho' they be thus
presupposeth that Paul had then made his appearance before Nero-Caesar and was acquitted N.B. But besides this passage in the Epistle to the Hebrews there be other Scriptures that give us a fuller account hereof As 1. That in the 2 Tim. 4.16 At my first Answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge and therefore he orders Timothy to hasten his coming to him v. 21. looking on him as a fast Friend when all others failed From this may be observed 1st That tho' the phrase At my first answer seems to imply that Paul made more Apologies than one and so made more appearances than this as the Postscript understands it making also Timothy a Non-Resident Bishop yet it only intimates that at the very first pinch and appearance of danger All the Christians there that should have been his assistants started from him and left him to plead for himself among whom was Demas verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome when he saw this Tryal of Paul to be of a very doubtful issue 2ly Observe It is not sufficient for us to maintain the truth our selves but we ought to assist such as stand up for the truth and not shrink from them when they are in trouble for it and need our assistance Thus all Paul's Friends sinned in shrinking from him through weakness and humane frailty therefore he begs of God that he would grant them a remission of that Sin 3dly It was a very sad Circumstance in Paul's sufferings that when he had appealed to Nero himself and when Nero himself in the Court of Rome heard his cause and defence none of the Church that was at Rome nor any of those that were of his own Retinue durst own him through a fright or stand by him in so signal an encounter and in so eminent Danger where his very Christianity was Crime enough for which to be executed And Paul himself did read his own death near even in Nero's Temper v. 6.2 Tim. 4. 4thly Tho' men failed Paul yet God failed him not but stood by him 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was delivered out of the Lion's mouth namely from Nero so called as Tyrants and persecutors of the Church have frequently in Scripture that name of Lions put upon them Ezek. 19.2 Psal 35.17 and 91.13 Pro. 28.15 and Jerem. 2.15 47. N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse God loves to help those that are forsaken of their helps and hopes N.B. The next Scripture that giveth light herein is those passages in that Epistle to the Philippians Ph. 2.21 where at this time of his imprisonment also he complains that all seek their own and not the things of Jesus Christ just like all forsaking him c. 2 Tim. 4. verse 16. then he goes on verse 23. Hoping to send Timothy presently to them so soon as I shall see how it will go with me He could not as yet spare him to accompany Epaphroditus until he came to a certainty what would be the Issue of his present imprisonment telling them withal that he had sat down counted the cost of Godliness and cast it up thus that he had made up a total Resignation of his own will into the holy will of God according to Acts 21.13 14. comforting himself and them with those few Considerations As 1. That hitherto his confinement had fallen out for the furtherance of the Gospel c Phil. 1.12 13 14. Tho' the Devil designed it for the hinderance thereof yet through the over-ruling providence of God so ordering it he had Liberty two whole years and opportunity of Teaching the things of Christ whereby his Chains of Iron became a greater honour to him than were those Chains of Gold which King Agrippa the Emperor Nero or any of his Judges wore with so much Ambition therefore would he not have them discouraged but comforted as the Corinthians were 2 Cor. 1.5 6 7. Acts 5.41 James 2.2 It was matter of Joy to him that all Nero's Court began to ring of his sufferings seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them were Converted Phil. 4.22 2. He lets them know that supposing the worst though his imprisonment should determine in his death and that he should then be offered up a Sacrifice yet as this would be his own advantage so it could be no dis-service to their faith Phil. 1.21 and 2.17.18 if it should be thus sealed with his blood 3. Yet was he persuaded either by a Prophetick Spirit in a Revelation or by the Sanctifying Spirit strengthening his Faith that as his prison had been his Ark of safety for two whole years so now that he should be delivered out of the mouth of the Lion and restored to them to confirm their Faith farther with his personal presence writing thus to them And having this confidence that my still abiding in the flesh is more needful for you I know that I shall abide and continue with you all for your furtherance and joy of Faith Phil. 1.24 25. and again I trust in the Lord that I also myself shall come shortly Phil 2.24 designing to follow Timothy to them Another Scripture which gives light that Paul weathered out this point and was restored to his Liberty in despight of the Lion after so long imprisonment is Philemon verse 22. but withal prepare me a Lodging for I trust that through your prayers I shall be given to you This accords with Phil. 1.25 and 2.24 Paul had long longed to visit the Christians at Rome and had prayed for a prosperous Journey thither but had been long hindered Rom. 1.10 11 12 13. and 15.22 23. yet was he brought to Rome by such a way as he little dreamed of Little thought Paul that when he was bound at Jerusulem and posted from one prison to another that God was now sending him to Rome his longing for it might be one cause of Paul's making his appeal to Rome Acts 25.10 11.12 N.B. Now God sent him and very safe with a great Convoy to Cesarea and from thence with a great convoy God's own protection notwithstanding both the Shipwrack and the Viper as safe to Rome N.B. God goes oft another way to work for granting our desires and for doing us good than we could imagine Paul lyes prisoner at Rome two years at the end of that term he is set at liberty bespeaking his Lodgings for him at Coloss where Philemon was a Minister call'd Paul's fellow-labourer whose wife was Apphia named before Archippus another Minister Col. 4.17 whose house must be now Paul's Lodgings Philemon verse 1.22 Thus have we a full account of Paul's confidence that through the Church's prayers for him both at Philippi and
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
go cut Causes with a Sword but his Design was above theirs or the two Womens reach The Actions of wise Kings oft transcend Vulgar Capacities nor can they comprehend their deep Projects Solomon speaks with some earnestness divide the living Child in two c. ver 25. This Sword shall force Nature to speak in the Bowels of the true Mother which he well knew would work as indeed it did ver 26. She rather chus'd to have her living Son alienated than destroyed by which Motherly Affection Solomon judg'd her the true Mother ver 27. this singular Sagacity of Solomon made good Men Reverence him and bad Men Dread him as a strict Judge ver 28. N. B. 1. All wresters of God's Word 2 Pet. 3.16 Harlot-like lay their dead Fancies in the Bosom of the Scripture the Mother and steal the Living Sense from it N. B. 2. Arminians in dividing Man's Salvation betwixt God's Free Grace and Man's Free Will and Papists 'twixt Christ and Works do according to Salomon's but seeming Sentence never designing it saying give half to the one and half to the other c. N. B. 3. The King of Thrace learn'd this Lesson from Solomon when three Son 's pretended themselves Heirs to the Crown of Cimmoria that King being Dead To decide the Difference he orders them to take up their Dead Father set him as a Mark and which of the three could come nearest his Heart should have the Crown thereupon the Corps was taken up two of them shot with their utmost Dexterity but the third cried God forbid I should seem so cruel to my Father now dead who was so kind to me while living by this the King judg'd him the true Son and both the other Bastards even so are they that dare break the Heart of God as he complains Ezek. 6.9 by Belching out blasphemous Oaths c. such are no better than Bastards c. 1 Kings CHAP. IV. THIS Chapter is a Narrative of the Magnificency and Majesty of King Solomon First The Matter of it both as to his Court and as to his Kingdom and Secondly The Effects of it both as to his own Subjects and as to Neighbouring Nations yea and as to those that were afar off Remarks first upon the matter of Solomon's Majesty and Magnificency as to his Court. First This is most manifestly demonstrated in the excellent order of it both as to Ecclesiasticks to Politicks to Polemicks and to Domesticks he had a most orderly distribution of Offices v. 1 2 3 4 5 6. and Secondly How his Court was most sumptuously provided for with all good things necessary both Animate and Inanimate for food every day to foreign Embassadors which were not a few v. 34. as well as to his own numerous Courtiers ver 7 22 23 27 28. The Second Remark is As to his Kingdom he appointed Twelve Governours over all the Twelve Tribes of Israel who are all named from v. 8 to 19. as all Men of Renown which is a confirmation of what is said that Solomon Reigned over all Israel v. 1. which was more than what his Father David did in the first seven years of his Reign and more than any of his Successors did save his Son Rehoboam only for a short space Chap 12.16 And tho' Israel and Judah enjoyed a sublime Peace under his Government v. 25. both without fear of any foreign Invasions and without Danger of Domestick Divisions yet maketh he all Warlike provisions providing forty thousand stalls of Horses v. 26. for furnishing his four thousand sttables 2 Chron. 9.25 each of which had ten stalls or partitions containing ten Horses at least a piece and tho' this great number seems forbidden Deut. 17.16 and both Joshua and David houghed the Horses they won from their Enemies yet Peter Martyr says Solomon sin'd not against that Law seeing he trusted not in his Horses Prov. 21.31 and he might have some peculiar dispensation from God tho' not Recorded because God promis'd him the greatest Grandeur and the highest Splendor of all the Kings of the Earth as a Type of the Messiah's Glorious Kingdom And this Reign of Solomon was the Golden Age of Israel therefore had they little cause to complain of his yoke after Chap. 12.4 Others are of Opinion That Solomon sinned in multiplying Horses as well as in multiplying Wives c. So Lavater and others affirm Chap. 11.1 2. The Second Part is the effects of Solomon's Magnificency and first upon his own Subjects Remarks upon it are First The Plenty both of Persons and things that Solomon's peaceable Kingdom produced v. 20 22 23. his Subjects did eat and drink plentifully and peaceably as well as himself without fear of foes The Second Remark is Their making merry was not only in one part but in all the parts of the Kingdom v. 24 25. having peace on all sides round about him whose name was peaceabe as Solomon in Hebrew signifies wherein he was a lively Type of Christ that Prince of Peace Isa 9.6 who as he was brought from Heaven with that Song of peace Luke 2.14 so he returned back again to Heaven with that farewell of peace Joh. 14.27 leaving to the World as one well observeth the Gospel of Peace Eph. 2.17 which worketh that peace that surpasseth all understanding Phil. 4.7 N. B. How may Christ's subjects eat their bread with joy and drink their wine with a merry heart when they know God accepts their persons and performances Eccles 9.7 All are accepted in that beloved one Eph. 1.6 and why are they so lean from day to day seeing they are Sons and Daughters to such a King of peace 2 Sam. 13.4 who gives them the white stone and the new Name Revel 2.17 enough and enough to make them everlastingly merry and that in the midst of a thousand Crosses and Casualties The Third Remark is Solomon's Subjects made thus merry not only for a few years but for forty years this mirth continued all the Reign of Solomon v. 21 25. notwithstanding his Apostasy for as God's truth appeared in performing that promise Chap. 3.13 giving him all this peace and plenty So God's love and long sufferance was mightily magnified in this that tho' he so foully fell afterward yet God continued this his goodness to him all his days Indeed God stirred up some Adversaries Chap. 11.14.23.26 but they were such as did more mischief to his posterity than to himself Secondly The Effects upon his Neighbours as well as his Subjects v. 21 24. wherein Mark First All Neighbouring Nations became subjected to Solomon's Dominion as far as to the River Euphrates which was their Coast Northward as God had promised Gen. 15.18 Exod. 23.31 Deut. 11.24 Josh 1.4 as the Land of the Philistines was their Coast on the West and Egypt on the South Numb 34.3 4 5. all the Kings that bordered upon Israel became subject to King Solomon Mark Secondly All the adjacent Kings of Moab Ammon Edom Syria c. which David subdued
great multitude of Members whereof many of them were poor persons according to Christ's word Go tell John that the poor receive the Gospel Matth. 11.4 5. Therefore there was a necessity of Ordaining more Officers to the Twelve Apostles for making a more equal Distribution out of their community of goods to the poor scatter'd Jews dispersed by War among the Gentiles yet retaining their Religion in repairing to those great Feasts where they were converted and to whom James and Peter wrote their Epistles as well as to those poor Jews who lived in their own Countrey The Apostles having greater work in hand dividing their whole time between Preaching and Praying could not possibly provide for the Love-Feasts c. Therefore to remove the murmuring at the Inequality of Relief seven Deacons were chosen out of the 120 Acts 1.15 to assist the Apostles and to dispose of that Treasury which had been laid down at the Apostle's feet with more equality and indifferency to all fit Objects of Charity without exception N.B. The sacred Record is silent concerning five of those Deacons save only in Recording their names Acts 6.1 2 3 4 5. and their choice to Office verse 6. but wonderful works are recorded concerning the other two who were most Eminent to wit Stephen Acts 6.8 to the end and Acts 7.1 to the end and Philip Acts 8.5 to the end and chap. 21.8 c. First This Stephen is described to be a Man mighty in deed and word wherein he carried the Character of Christ Luke 24.19 He was full of Faith and Power to work many Miracles among the people Acts 6.8 and he was as mighty in word as in deed speaking the word of Truth so convincingly that his Opposites had no power to oppose it verse 10. Thus the promise of Christ's Assisting Spirit Matth. 10.20 and Luke 21.15 was performed Stephen using the Office of a Deacon well did purchase to himself an higher Decree c. 1 Tim. 3.13 A diligent man stays not long in a low place N.B. This was occasion enough of Envy to the Envious one who thereupon stirr'd up the Libertines and Philosophers to dispute against Stephen's Doctrine but being foiled and confounded by him in their Disputes they betake themselves unto Fraud and Force The best Arguments of a baffled Adversary are ever found to be Craft and Cruelty Thus those that did here 1. Accusing Stephen falsly of Blasphemy both against Moses and against God verse 11. 2. Moving the Mobile and Rude Rabble or worst sort of the multitude c. against him verse 12. 3. Taking and tolling him away to the Tribunal of unjust Judges And 4. Suborning false Witnesses there against him v. 11 13. N.B. This they had learnt of old Jezabel against innocent Naboth an Abominable Artifice never that we read of practised before or rather of older Beelzebub that old Man-slayer John 8.44 Thus these malicious Enemies dealt with out dear Redeemer before this and thus was Athanasius accused by the Arrians afterward and many others also and at last for these false supposed Crimes Stephen was stoned Acts 7.58 this was the first Breach made upon the Church after its first Constitution in its losing such an useful Instrument and Officer out of it so early Having discovered the black of Misery attending this Church let us view the while of Mercy beautifully intermixed with it in the next place to be a little discoursed upon As the cloudy Pillar in the Wilderness had a dark side and a bright so hath the Church in this World We have seen her black or dark side here now come we to take a prospect of her light and bright side The first white of Mercy was that notwithstanding all opposition the Word of God and this Church of Christ greatly increased and that which was more wonderful N.B. A great company of the Priests were obedient to the Faith Acts 6.7 Those Legal Priests had been the most active Adversaries and the most implacable Enemies of Christ and his Gospel and their Interest had most probably prompted their opposition but now feeling themselves over-powered by the mighty power and presence of God the Father Son and Spirit they throw down their Arms cry Quarter leaves the Legal and lists themselves under the Evangelical Banner Magna est veritas valebit Great is Truth especially in the Spirit of Truth and will prevail even over the most obstinate Opposers either to their Conversion or to their Confusion Such Converts as those could not but be a comforting and corroborating Cordial to this late Constituted Church N.B. Oh would to God the like were done to the Priests in our Day We ought not to despair of the worst God hath his time to call them when he vouchsafeth to speak to their stubborn hearts with a strong hand Isa 8.11 then must they truckle and become obedient to the Faith not in a bare speculation only but in a practical pious conversation also The Spiritual Weapons of Gospel Warfare are not weak but mighty through God not only to pull down the Devil 's strong holds but also to reduce the most Rebellious into the obedience of Christ 2 Cor. 10.4 and Psal 68.18 The second white of Mercy was that while those vile wretches were by their suborned Witnesses accusing Stephen for vilifying Moses then our blessed Messiah from Heaven did vindicate him most miraculously and that before he began to speak one word in his own vindication by clothing his countenance with the like Angelical splendour and glory as Moses himself had been Exod. 34.30 This same admirable Aspect Radiancy and Majesty put here upon Stephen Acts 6.15 the like whereof had been put upon Moses in whom they trusted could not but convince them that he was not only no Enemy to him but also of the goodness of his Cause the purity of his Conscience and the greatness of his Courage through the Divine presence of the Holy Spirit assisting him for a mortal Man to look like an Angel must affect the Spectators with admiration The third white of Mercy was the excellent Apology the Lord help'd Stephen to answer his Accusers with when the Court seem'd to give him a fair hearing though resolved before-hand to have his blood Note He 1st Denies the Accusation of a Blasphemer against the Law or Temple 1. Arguing abstrucely yet well enough understood according to the Jews Rhetorick and Logick that all the Patriarchs before the Law were saved only by Faith upon the promised Messiah therefore was there but one way in all times to Salvation 2. That Moses himself pointed them to this great Prophet as their ultimate Oracle 3. That the Tabernacle was built according to the Pattern in the Mount therefore the Patriarchs might please God before there was an outward Tabernacle 4. That the Temple tho' not tumbling to and fro as did the Tabernacle yet did not confine God to a certain place proved from Isa 66. v. 1 2. 2dly He truly retorts