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
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
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
of Worthies to the Lord 's Anointed even to David the youngest of them N. B. Which is an evident Demonstration of the freeness of God's choice in causing the first to be last and the last first Mat. 20.16 God will honour whom he willeth or abase c. Rom. 9.15 16 17 18. 2 Sam. CHAP. XXIV THIS Chapter is an admirable Description of an horrible Pestilence upon Israel consisting of three parts First Its procuring Cause Secondly Its Progress and Proceeding Effects and Thirdly The Period put to it in the issue c. Remarks upon the First Part are First The Procuring Cause principal and less principal was three-fold God Satan and David v. 1. wherein Mark First God is the Primus Motor the First Mover not only Philosophy but also Divinity so styleth him By him we live move and have our being Act. 17.28 the nature and essence even of Evil Actions is from God but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorder and malignity of the actions comes from Satan and from our selves The most holy God cannot be the Author of any unholy disorder or disposition which be naturally in every man's heart by the fall of Adam and which regeneration it self non totaliter sanat as Aquinas's Phrase is doth not totally cure because we are only renewed in part and have in us still as it were the Company of two Armies Cant. 6.13 tho' we be Shulamites that is at peace with God as to our state still there is an Army of Flesh warring against the Army of the Spirit in us Gal. 5.17 Rom. 7.15.19 21 23 c. So that 't is said here God moved David as 't is said God stir'd up Saul against David 1 Sam. 26.19 and God bade Shimei Curse him 2 Sam. 16.10 and God bid a Lying Spirit deceive Ahab to his destruction 1 King 22.22 and God turned the hearts of the Egyptians to hate his People Psal 105.25 and God made Men to err from his ways Isa 63.17 and God sends strong delusions 2 Thes 2.11 and God hardem Pharaoh's heart c. God is said to do all these things as a just Judge to punish one sin with another not by infusing Sin but by withdrawing Grace which he is not bound to give unto any c. Deus Removet prohibens scilicet gratiam suam saith Peter Martyr God removes his grace that hinders sin that he may punish sin with sin when he is angry as God was here with Israel v. 1. which though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicts sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellecta Tho' it be spoken after the manner of Men who punish when they are Angry but must be understood according to the Majesty of God who cannot be subject to any Human passions Mark Secondly 't is expresly said Satan stood up against Israel and provoked David c. 1 Chron. 21.1 Standing is the Plantiff's posture at Man's Tribual Satan signifying an Adversary and an Accuser Rev. 12.10 and a Plaintiff at Law 1 Pet. 5. 8. he is repesented in this posture of standing before God's Tribunal after the manner of Men condescending to our capacities Job 1.6 Psal 109.6 1 King 22.21 Zach. 3.1 and so in 1 Chron. 21.1 where the Devil stands begging leave of God to tempt David for a mischief to Israel for God Tempts no Man Jam. 1.13 N. B. Piscator saith here God moved David as the first cause of all motions as they are meer motions and likewise so far as they are punishments but Satan moved him as he is the first cause of all sins so far as they are Sins And Lavater adds Satan did directly move David to this Act of Numbering the People as it was a sin and God only indirectly moved him to it as a punishment for Sin Thus the seeming contradiction is Solved and Salved Satan provoked David to it as it tended to a sin in David and God being provoked not only permitted but also moved him to do it as it tended to a Punishment of Israel Bishop Hall interprets it thus Both God and Satan are said to move David to Number the People God by permission Satan by Suggestion God as a Judge Satan as an Enemy God as in a punishment for Sin Satan as in an act of Sin God ordering it wisely for Good but Satan maliciously intending it for Evil c. Mark Thirdly David was likewise one principal cause of procuring this Plague as the Head Sinner with the Body his People God was Again Angry with Israel ver 1. again that is after the late Three Years Famine for Saul's sin is the Plague sent for Famine and the Plague are seldom asunder or it might be for their abuse of that Plenty and Peace Israel now enjoyed or for their now putting over much confidence in the King and his many Worthies named in the foregoing Chapter or it was for their so little Regarding and their so oft Revolting from David's Kingdom under Absalom and Sheba It was for some General Sin of the whole Land well known to God though unknown to us that the Lord was so Angry with Israel as to send a Plague upon them N. B. Therefore saith Peter Martyr out of Gregory Subjects ought not to be Angry at their Princes when they fall into any Vice but rather ascribe the cause of their falls unto themselves and to their own Sins because a Prince otherwise good may be left to fall for the faults of their People as David was here God was so far Angry with Israel as to desert David and leave him to himself so that he yielded to that Satanical suggestion especially when not barely tempted but violently prot voked thereto It daily dogg'd him till it conquered him his closing herewith brought a dreadful destruction upon his People The Second Remark is How the Lord was displeased with David as well as with Israel for his many Sins also as well as for his Numbering the People First Some say for his Injury to Uriah because he is last named among his Worthies in the last verse of chap. 23. immediately preceeding this ver 1. where 't is said God was angry again Secondly Others Say That David's Heart began now to be pricked up with Pride at his present Peace and Prosperity and at the large Catalogue of Brave Heroes that Divine Providence had now provided for him Hereupon he was prompted to take a Catalouge of his People also Therefore the Lord saw it a seasonable time to prick this Bladder of Pride with the Pin of a Plague the effect of his Arrogancy and Curiosity c. God having his Holy Hand both in his Sin and in his Punishment N. B. For 1. God holding the Devil like a Dog in a string looseth him off at David as the owner of the Beast may suffer his Dog to bait the Beast during his pleasure Thus Satan by God's sufferance Bull-baits David and wearies him with his renewed provocations until he had fastened his Temptation upon him Go Number the People
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâ—sses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
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
for Righteousness from the Law God saith to them as to Israel here Ye have dwelt long enough about that Mountain press to Sion that lays in the Land of Promise the Gospel-Canaan Deut. 1.6 7 8. Be not saith that Father like Oxen that toil a long time and draw in the Yoke and when they have done their labour are fatted for Slaughter The Law is not for Men to continue under but for a time only till they be fitted for and brought unto Christ Gal. 3.16 17 18 24. and 4.1 to 5. Heb. 3.18 19. and 4.6 to 11. We lay too long naturally at the Mount of Legal Righteousness desiring to be our own Saviours and not to make Christ our All Col. 3.11 The fifth Remark is As the place they went from was Sinai and that which they went to in general is call'd Paran Numb 10.12 the name of a great Wilderness of the length of eleven days Journey whereof the Wilderness of Sinai is one part but 't is taken here for the last part of it next to the Land of Promise This Wilderness was a most barren place which made God's maintaining so vast a multitude for so many years together the more miraculous in this Wilderness Ishimael that wild Man dwelt Gen. 21.21 and in it there was a Mountain mentioned Deut. 1.1 and 33.2 but the particular place God brought Israel to after three days Journey in this Wilderness was call'd Taberah because of the burning there Numb 10.33 and 11.3 Deut. 9.22 and Kibroth-Hattavah that is Graves of Lust Numb 11.34 and 33.16 Deut. 9 12. Moses calling them thus that the very names of that place might leave a memorial both of their sin and punishment which Moses makes mention of to imprint it the more in their hearts Deut. 9.24 The sixth Remark is Tho' God's great kindness to Israel had been all along manifested both in marshalling and in marching them towards their promised Land from Numb chap. 1. to the last of chap. 10. Yet chap. 11 c. gives an account of Israel's gross unkindness and unthankfulness to God in their many Mumurings among so many and great Mercies whereby the Rebellious Nature of Man and the Impossibility of the Law to bring Men to God is evidently declared 'T is supposed that their travelling three days together without Resting from Sinai as they had done Exod. 13.18 And again Exod. 15.22 so now again Numb 10.33 this made them murmure Now is Israel led by the Pillar of Glory to their 13th Station Numb 11. where that one place as some suppose hath two several names Taberah and Kibroth-Hattavah by which latter name it is called in Numb 33.16 upon two several occasions In respect of the punishment for their Murmuring it was called Taberah that is Burning and in respect of the cause and the effect Kibroth-Hattavah that is Graves of Concupiscence Tho' others say That this Taberah or Burning was in their three days Journey before they came to Kibroth-Hattavab yet seeing the Psalmist summs up both those supposed sins of Murmurings into one Psal 78.19 20 21. it is not improbable that both those were names of but one place for these Reasons 1. 'T is not likely that those Hebrews should be slain by an extraordinary Fire from Heaven and for dropping a few muttering and murmuring words at a tedious March wherein the Lord strengthened them from all feebleness Psal 105.37 or that after such a signal punishment and Divine Vengeance on them they durst again murmure by lusting for flesh ver 4. Numb 11. The 2d Reason is Their murmuring for flesh is expresly said to be punished by fire Psal 78.21 3ly The Plague mentioned Numb 11.33 is not specified what it was 't is indeed hinted to be a pining away by leanness Psal 106.15 but it might be done by that fire of God spoken of Numb 11.1 2. where by a Prolepsis 't is briefly touched but in the following verses of the chapter 't is more largely explained This Plague might be as the burning of an Hectick Fever yet dispatching with more expedition being rather the burning of the Pestilence So that want of flesh as well as wearisomness of their way in marching three days with their little ones without any intermission in a barren Wilderness was their cause of murmuring ver 1. tho' particularly set down afterwards ver 4 c. But grant this latter be no Recapitulation of the former because there is nothing to distinguish them but probable conjecture however it was a wickedness which God who had pardoned past murmurings Exod. 14.11 15. and 15.24 26. and 16.2 to 28. and 17.2 5. punishmeth here severely For 1. They were pinched with Penury before but now they had Manna 2. They were Rude for want of the Law which was now given to teach better manners 3. They loathed Manna and desired flesh not for necessity but to gratifie their lusts Psal 78.18 30. Beside these general Notes upon the 13th Station take a few more particular Remarks it being so famous for its two names and so famously circumstantiated in Numb 11. The first particular Remark is Israel had many Impediments in their march to the Land of Promise not only from without as from Pharaoh pursuing from Amalek intercepting as before c. but also from within among themselves by their manifold murmurings as here one or as some suppose two at this Station Even so it is with all those true Travellers toward Heaven many Impediments in the way so that the Righteous are scarcely saved 1 Pet. 4.18 it is with much ado The second is God writes our Sin upon our Punishment as 't is said Per quod quis peccat per idem punitur ipse As Nadab and Abihu sinned by Fire and they perished by Fire Lev. 10.2 so those Murmurers here sinned against the fiery Law so called Deut. 32.2 that was spoken out of the Fire Deut. 5.22 Therefore were they punished by Fire out of the Pillar of Fire from whence the fiery Law was given and published Their Perdition is our Caution we may not be Murmurers 1 Cor. 10.5 11. The third is Evil Company is Infectious and catching as the Plague to converse with bad Companions and not to learn their Manners is marvelous Rare and Difficult 1 Cor. 15.33 This mixt Multitude the Egyptians and Strangers that join'd to Israel in their coming out of Egypt hearing of their going to Canaan c. Exod. 12.38 perceiving by these tedious Stations c. that it would be long ere they could come to the promised Land began the murmuring which yet ran like Wild-fire into the Camp of Israel who thereupon are said to weep again ver 4. which might have Relation to the like murmuring a Year before this Exod. 16.2 now they return to their old Vomit and express their wicked Complaints with salt Tears as well as with bitter Words The fourth is where ever there it sinning again on Man's part there will be punishing again on God's part
Mischief to Israel might perish by the Sword of Israel among the perishing Midianites who as some say sinned that unpardonable sin against the Holy Ghost because so much Light in God's Mysteries was given to him as above Thus as Shimei sought his Servants and lost his life so Balaam did by seeking his Wages c. He who had said God sees no sin in Jacob now saith They have sinned and now may be cursed and conquered yet God bafflies him herein and disappoints his own desire of dying the death of the righteous he dying among the wicked as Ezek. 32.27 28. Oh that God would cause the false Prophets and the Vnclean Spirit for whom they act and by whom they are acted to pass out of our Land according to his Promise Zech. 13.2 The Sixth Remark is The great Spoil and Prey both of things Animate and Inanimate which those Conquering Israelites the twelve thousand Souldiers obtained from the whole Nation of the Conquer'd Midianites v. 9 10 11. as appeareth more largely by the distribution thereof v. 32 33 34 35. wherein one half of the Prey was given to the twelve thousand Souldiers who had hazarded their lives in the War and the other half to the vast body of Israel that staid still in the Camp v. 25 26 27. So that tho' the two parts of the Prey were made equal yet the two Parties betwixt whom they were divided were very unequal for the twelve thousand Warriours had one half of the whole Prey whereas the other half was divided among almost six hundred thousand that warred not in this Expedition David did indeed decree another Order of Division concerning the Spoils of War as his part is that goeth down to the Battel so shall his part be that stays with the stuff they shall part alike 1 Sam. 30.24 25. where that Case was differing from this for there First David's Men did go forth with minds prepared to fight but being wearied with their March sat down to refresh themselves that after a little rest they might also fall on upon the Enemy Secondly Their staying with the Carriages so nigh the Enemy did expose them to the peril of their lives as well as if they had fought yea sometimes such are in greater danger than they that manage the Battel where the Enemy is more Covetous than Valorous and wheels about to plunder the Carriages c. The Seventh Remark is Israel's Army did also burn down all the Cities of Midian and all their Castles v. 10. which the Chaldee expoundeth their Temples being places of their Idolatrous Worship and Houses of Heathenish Adoration c. Two Reasons may be rendred why those were thus destroyed The First is Lest they should make use of those places again at another time for their Superstitious services for this Cause our Henry the Eighth demolished so many Monasteries saying Corvorum Nidos esse penitùs diruendos ne iterùm Corvi ad Cohabitandum convolent those Crow-Nests were utterly to be destroyed lest the Crows should rally again and flye together to a farther employing them for their foul work The Second Reason is rather Lest Sloth or Avarice should have drawn any of the Israelites to roost themselves in any of those Crow-Nests and thereby neglect to pass over into the Land of Promise therefore their Cities Castles and Temples were all destroyed The Eighth Remark is The Expiation of the Conquerours from their Ceremonial pollution contracted by blood-shed from v. 13 to 25. As Melchisedeoh met Abraham returning from the slaughter of the Kings Gen. 14. so Moses meets those Children of Abraham returning from the slaughter of these Kings of Midian to Congratulate their return with Victorious Revenge and to receive a Rich Present for the Camp that went not out from the hands of those Conquerors v. 12 13. yet this stop'd not Moses's mouth as Bribes do too many Judges Hos 4.18 c. for he was wroth with the Captains for saving the Women alive saying that these were the tempting tools by Balaam's Counsel unto Israel v. 14 15 16. Tho' Moses was the meekest Man upon Earth in his own Matters yet was he blessedly blown up with zeal notwithstanding his transport of joy for the Victory in the matters of his God the Lord of Hosts to whom belonged the Victory Psal 98.1 he was a Lamb in his own Cause but a Lion in God's Holy Zeal is the Cream of all the Affections from hence he passed the Sentence saying Have ye saved those alive by whom ye so lately sinned and so lately suffered let all those Women who have known Man be killed v. 17. This was the first part of the Expiation which seemeth to have Cruelty in it that all those Captive Women who had known Man should be slain after quarter was given them but 't is probable the Souldiers had spared those Women not taking notice either of God's Command for sparing the Women c. Deut. 20 13. or they had no notice that this War was God's Vengeance upon the Women for their being so mischievous to the Camp of Israel Beside Women and Children being unable for War are not feared to fight the Conquerours and therefore are usually spared But Moses in this case might have a Warrant from God to give out this Command justly since all these by their sin are liable to God's justice at all times and are to give up their lives by what kind of death the Lord pleaseth God is the Lord both of life and death and can do nothing unjustly being justice it self and their little ones must be slain as a punishment to their Parents for their heinous wickedness and lest they should live to revenge their Parents slaughter but they reserved the Virgins whose Virginity might be known 1. By inspection of Matrons on the Tokens Deut. 22.15 17 c. 2. By their Age non apta Viro. uncapable to receive Man 3. By the Revelation of God 4. A probable Conjecture and no moral certainty was requisite yet this is one of Solomon's Secrets Prov. 30.19 Those Virgins were reserved either for Wives if Converted or for Servants or for Slaves to be sold c. The Ninth Remark is The second part of the Expiation which is purely legal as the former was seemingly cruel here Persons and things were purified by Ceremony only and herein appeared more Mercy than Cruelty from v. 19 to 26. War tho' lawful and taken up upon God's Command as this was yet v. 19. shews from God it hath a polluting property at least a Ceremonial uncleanness contracted by him that killeth as well as by him that toucheth the Party killed Numb 19.14 which should teach all Men not to have feet swift to shed blood Rom. 3.15 and things taken Captive as well as Persons must be purified v. 20 c. Beside the common Ordinance of Purifying by the water of purification Numb 19.9.12 15 19. Eleazdr here declares from God a particular law of purifying by fire those Vessels
Achan seems not this a cruelty to the Creature that Sheep Oxen and Asses c. which were not capable of sinning nor of punishment properly so called because they cannot sin which is the cause procuring it Answ 1. Though God's Judgments be often unsearchable and above the reach of Man's reason yet are they always Just and Righteous Gen. 18.25 Jer. 12.1 Psal 145.17 God's Judgments both upon the Persons and upon the things here must be Just No Iniquity is found in God Answ 2. Those Animate things thus doom'd to be burned were made for Man's use and such Creatures as Sheep and Oxen are daily killed for Man's Food and therefore it should not seem strange if they be killed for Man's Good and for the Instruction of his mind namely that Man may know that such is the detestable and contagious nature of sin as it involves innocent Creatures in its Plagues and Punishments The very Instruments of sin are accursed Answ 3. Hence none can doubt of the Doom concerâ—ing the Inanimate things that were burned such as the dig Spade c. which were Instruments Achan used in his Act of sinful hiding the Accursed Goods much less of the Justness in burning the stolen stuff as the Babylonish Garment c. Assuredly it is highly desireable as well as just that all the Babylonish Garments in the World were burned This undoubtedly the Lord will do the Whore of Babylon and all her Vestments will be burnt together To conclude Junius's Note is excellent here saying In the Persons God Condemn'd the Contagion of Conscience but in the things he Condemn'd the Instruments of Contagion Besides from these premises may we learn this Divine Lesson That if the very Goods which God gives us for our good both Animate and Inanimate be so liable to Punishments for our sins how much more are we to whom God hath given his Holy Laws and that excellent Gift of Reason to restrain us from transgressing that Law guilty of greater Provocations and so liable to more unexpressible and the severest Sufferings c. God hangs up some in Gibbets as it were for publick Example to others the destruction of others should be a terrour unto us that we may wash our Feet in the Blood of the Wicked Psal 52.6 worthily are they made Examples that will not take them Austin saith well some wicked God punishes here least his Providence but not all least his Patience and Promise of Judgment should be call'd into Question Those few God punishes here are for our Example and Admonition 1 Cor. 10.6.11 'T is a just presage and desert of our own Ruine not to be warned by the Ruine of others The Last Remark upon this Seventh Chapter ver 26. is The effect of all the aforesaid Impartial Administration of Justice upon Achan c. which was this the People of God are Reconciled to God when they had executed his Just Commands and when they had set up a Monument of Stone for a lasting Memorial of Man's Sin and of God's Judgment for that sin and that they all might be warned not to commit the like sin when their new erected Empire should be farther advanced into a prosperous Conquest of the Land of Canaan and that none might dare to retard it as Achan had done who by his foul fault and folly had already exposed Thirty and six Soldiers to the Slaughter ver 5. that were innocent of Achan's Sacriledge though for their own sins known to God they had justly deserved to die at that time and in that way After this Israel went on without any Obstruction in Conquering Canaan CHAP. VIII JOshua the 8th contains the taking of that strong Town of Ai by Israel now reconciled to God by their removing of Achan c. before which they had fled while the Accursed Persons and things remained amongst them unremoved This Chapter consists of two parts the first is Polemical or Military Matter the second is Sacred and Sacerdotal The first comprehends the means manner and other Circumstances of Israel's Victory over Ai from ver 1. to 29. the second is Israel's Thank-Offering upon the Altar c. for the Victory obtained from ver 30. to 35. The Remarks-upon the first part are 1st As Gods People have their times of discouragements in their way into Canaan so 't is the Divine condescension of the most gracious God to grant them praeponderating times of encouragement therein Here the Lord comes again after his withdrawment for Israel's sin and saith to Joshua fear not neither be dismayed ver 1. good cause Joshua had to fear because of their late defeat and because of the vicious inclinations of the People who would not be restrained from taking Spoils and because he was upon his Enemies ground c. therefore God comes to comfort him against all those fears saying 1. I have found a Ransom to expiate Israel's sin Job 33.24 they shall flee no more before their Enemies 2. They shall not be tempted to take forbidden stuff any more for the Spoil of Aii I freely give them tho' not of Jericho and 3. tho' Ai have the Men of Bethel with them as their Auxiliaries so make up about Twelve Thousand ver 17.25 yet fear them not c. All shall be delivered into thy hand thus God's Plaister was broad enough for Joshua's Sore and the falling out of Lovers was the renewing of Love The 2d Remark is Policy as well as Prowess and Valour is not only lawful and laudable but also at some time necessary in the General of an Army that is engaged in a Just and Righteous War Dolus an Virtus quis in Hoste requirit 't is as lawful to gain a Victory by Secret Stratagems and Ambushments as by open Fight and Force God himself the Author of Justice hath warranted it as by many Examples in Scripture so here by his express command lay thee an Ambush c. ver 2. God saith Wisdom is better than Weapons of War Eccles 9.18 Prov. 20.8 The Examples or Instances who found this to be a great truth were 1. Abraham in the first War that we read of in Scripture came upon the four Kings by Night with his handful of Servants only while they were Secure Sleepy and Drunken as Josephus saith and overcame them Gen. 14.14 15. 2. Ehud by a Stratagem slew Eglon and saved Israel Judg. 3. from 16. to 30. 3. Gideon by a Stratagem of Trumpets and Pitchers was Israel's Saviour Judg. 7.20 4 David found policy above prowess against Goliah 1 Sam. 17.40 c. With many more that might be named beside this here of Joshua whose Policy was double 1. in not only laying an Ambush of 5000 Men on the West-side of the City but also 2. in his counterfeiting a Flight with his other 25 thousand Men whereby all the Citizens were decoyed out of the City which made way for the Ambush to take it c. ver 12. 17. c. The 3d Remark is Joshua's Constancy
he serv'd him when he could no longer serve himself upon him and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest Saul here did not serve God in consulting with him but would have served himself upon God only Sixthly In his Composing out of his own Will that Cursing Oath and Imposing it upon all his People with the penalty of Death to those that kept it not Hence The Fourth Remark is the Rash and undadvised Adjuration that Saul without consulting with God or his High Prist put upon all his People both present and absent to tast no kind of food that day and such as observed it not He Devoted to Death v. 24 39 44. Wherein there was indeed a shew of zeal for God that the King should command a General Fast that Israel might the more be avenged of their Enemies N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast for say they the matter of the Obligation and of the Adjuration was good But Josephus himself finds fault with Saul for this forced Past and so do all our own best Interpreters who Unanimously affirm it to be Sinful and Wicked in many respects As First Saul thus Adjured his Subjects out of his own Insolent Arrogancy designing that the whole Glory of the Victory should be ascribed to himself and his Zeal which more duely belonged to his Son Jonathan Secondly It savoured also of too Bloody a Mind over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures whom the Lord had now made to fall fast enough by their own Hands one against another Thirdly Saul's severity did indeed extend mostly here to his own Subjects in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy and so he lost the End which he proposed to himself in this Act Namely The compleating of the Victory by using those evil means to accomplish it as good Jonathan affirmed v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies Fourthly he did inconsiderately insnare the Consciences of his People without any warrant from Gods word even the Absent as well as present Who were either 1. Those whom the Philistines had taken Captive and made Slaves to them in the Camp till they took this opportunity to joyn with their Brethren in Battle against their opposers Or 2. Those Fugitives that had fled to the Philistines for saving their own Lives Or 3. Those Cowards that had hid themselves in Holes through fear of the Philestines Chap. 13.6 and now durst creep forth and pursue a Flying Adversary Chap. 14.21 22. But above all 4. Jonathan and his Squire who likewise were Absent and therefore Innocent of this Rash Adjuration v. 3 27. Fifthly Saul's interdicting all manner of Food to any of his followers was over Rigorous insomuch as it admitted of no case of necessity which always in the strictest solemn Fasts finds some Indulgence Sixthly Saul's Law here was like Draco's that punish'd every peccad llo or little fault with the penalty of present Death and therefore were sâ—id to be written not with Black but with Blood Though Saul was a King yet had he no such Absolute Power to punish his Subjeâ—â—s with such an Accursed Death especially his Son for tasting a little Honey v. 43 44. A Punishment far exceeding the Fault Seventhly Saul's Rash Adjuring his Subjects by such an Oath and Curse did not only restrain their lawful Liberty without just Cause but also was the occasion of their Sin When being well nigh Hunger-starved they did with so much greediness Eat the Flesh with the Blood for which they are blamed v. 32. even by Saul himself v. 33. Saul could there see the Peoples Sin but not his own that had occasioned it They made Conscience of the Kings Command for fear of the Curse yet Saul had so starved them that they scruple not to Break Gods Command for fear of Hell Gen. 9.4 Lev. 3.17 and 17.14 Deut. 12.16 The Fourth Remark is Saul's Prophaneness as well as Hypocrisie 1. In Building but one Altar for his many Victories v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account c. 2. He was a desperate Swearer and Curser v. 39 44. rapping out Oath upon Oath 3. God not Answering such a Sinner v. 37. Joh. 9.31 when he would have pursued the Enemy without asking of God had not the High Priest interposed and would have it so v. 36. 4 He scruples Eating Blood but not shedding Blood even of Jonathan v. 44. resolving it with Bloody Oaths and he had done it if the People had not rescued him v. 45. 5. In taking the Kingdom v. 47. in opposition to God who had said he should lose it Chap. 13.14 6. In turning Tyrant after this Taking their Sons from his Subjects at his will v. 52. as Samuel foretold Chap. 8.11 as now he swears to Sacrifice his own Son in a Chase Learning no Lesson from Jephtah who had so Rashly Vowed to Devote his own Daughter c. But more in Chapter Fifteen hereof 1 Sam. CHAP. XV. CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Prophaneness In his War with Amalek as the principal cause of his Rejection The Remarks are 1. The Material Cause of Saul's Disobedience to God's Command was concerning Amalek that licking People as the Hebr. name signifies who had not only assaulted Israel with open Hostility to hinder their March to Canaan Exod. 17.8 c. Numb 24.20 but also had laid lurking Ambushments to lick up and cut off the feeblest of them Deut. 25.17 18. Tho' this double Injury was now Four hundred years old yet the Lord remembred it still v. 12. N. B. 'T is ill angring the Antient of Days his forbearance is no forgiveness therefore doth he now send Samuel to Saul the first King Israel had to Revenge their old Injuries with a charge to cut them all off universally both Man and Beast that as Balaam had prophesied of them they might perish for ever Numb 24.20 Yea and as the Lord himself had sworn that it should be done so Exod. 17.16 Samuel therefore lays God's Charge home upon Saul that at length after all his so heinous Miscarriages heretofore and after God's so heavy Menaces thereupon chap. 13.8 9. saying Yet the Lord that made thee King and whom thou oughtest to obey is minded to try thee once more see thou make amends for thy former Errours and redeem God's Favour ver 1 2 3. The second Remark is The Formal Cause of Saul's sin which consisted in the partiality of his obeving God's Command ver 4 5 6 7 8 9. Thus far Saul obeyed God 1. In Mustering up his Men to a potent Army ver 4. 2. In Undertaking the Expedition ver 5. N. B. 3. In shewing kindness to the Kenites who had shewed kindness to
of that doleful Chain of David's Lust So far was David still from Repenting of his Sin that seeing his craft for concealing his Adultery he failed him in all the other fair means he contrived now resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly and so to cover his Adultery with Murther that so he might not live to accuse the Adulteress Mark 1. In order hereunto he wrote a letter to Joab v. 14. not with Black but rather with Blood and Vriah must carry this Sword to Joab for the cutting of his own Throat Hence was feigned that Fable by Satan's subtilty of Bellerophontis literas portare to elude this true Scripture-Story When a Man bears the message of his own death c. Mark 2. Vriah must be set in the hottest Battle and then lurched v. 15. Joab must believe this most excellent person had some way deserved Death and he must be the Executioner yet could he not be ignorant of the Law that no Criminals should Die without two or three Witnesses against them therefore he was too obsequious in obeying so Tyrannical a Command v. 16 17. but Joab happly hoped hereby to ingratiate himself with David for the Murther of Abner which he had not yet answered For now David was like to be no less guilty than himself Right or wrong he 'll please the King Mark 3. Tidings hereof are dictated by Joab in what order the Messenger must tell David v. 18 19. and if the King object any rashness in the enterprize he must answer Vriah is slain also and that answers all objections v. 20 21 22 23 24. The Messenger played his part notably like a pick-thank and makes haste to tell David of Vriah's death which salved all so that he needed not to tell him of the death of Abimelech Judg. 9.53 as Joab had tutor'd him to qualifie the death of any of his Brave Souldiers c. Mark Fourthly David was pleased saying Let not Joab be displeased c. v. 25. where he smootheth up his General slights the slaughter of so many gallant men and deeply dissembleth with the Messenger that so neither his bloody Command nor Joab's fawning obedience might be discovered to him N. B. David had been still striving against the stream in the use of fair means and none would do to his content but having found success in this foul Policy Oh how he huggs himself under hardness of heart But was this like David who while but a Servant was so tender hearted he could not cut off the Lap of Saul his Adversary but his Heart smote him with remorse 1 Sam. 24.5 but now coming to be a King he can kill his faithful Friend and loyal Subject yea one of his famous Worthies without regret and with peace of mind O quantum mutatus ab illo how had Adultery altered him Mark 5. Bathsheba mourned for the Death of her Husband v. 26. and no doubt it was a feigned and a merry mourning She was inwardly pleased both as freed from fear of his rage and punishment of an Adulteress and as hoping now to be made a Queen Had she been sensible of her sin afterwards doubtless she was she would have mourned like a Dove as Queen Huzzah did Nah. 2.7 But after Seven days of mourning saith Josephus the ordinary time Gen. 50.10 1 Sam. 31.13 the Adulterer Married the Adulteress and probably more haste might be made here that she might be thought to be with Child by David after they were Married v. 27. But the thing that David had done displeased the Lord which was not simply his Marrying of her for that is no where forbidden in Scripture but for his alluring her to Adultery and for murthering her Husband after it as will more plainly appear in the following Chapter where David's Conscience is awakened THE THIRD VOLUME Of the SACRED History and Mystery OF The Old-Testament Logically Discust and Theologically Improved Beginning at The Birth of Solomon and ending at the Birth of Christ Wherein an ample Account is given of all the Apocryphal Times also betwixt Malachy and the Messiah as well as of all the Canonical Books till that Time By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1695. 2 Sam. CHAP. XII THIS Chapter contains First David's Repentance for his double sin and both of them of the first Magnitude Adultery and Murder He was reduced to Repent by Nathan's parable and by direful punishments denounced against him for them And Secondly The effects of his Repentance both as to his private and as to his publick capacity Remarks upon the First Part are First The procuring cause of David's Repentance as God himself was the principal so Nathan God's Prophet was the instrumental cause thereof for 't is said The Lord sent Nathan and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was v. 1. Mark 1. The time how long David lay in his Sin without Repentance 't is computed about Ten Months was the time of his impenitency for God sent not Nathan untill the Child begot in Adultery was born by Bathsheba So long did David indulge himself in his Amourous Embracements of his dear Adulteress whom he the Adulterer had now ventured to Marry Yet all this long Ten Months as Peter Martyr well observes David sanctified every Sabbath presented himself before the Lord in the Holy Assembly and did purifie himself with others according to the Laws of the Sanctuarie's purification But Oh wonderful With what kind of mind Surely he did nothing sincerely nothing from real Piety it was all in Hypocrisy and from a customary Formality When the ordinary use of the Ordinancies of God could not cure David of his Lethargy but still he stuck fast with his Feet in the cloggy Clay because the God of ordinances was not in them He had only got the Mantle of Elijah in his Tabernacle-Worship but he still for these Ten Months time wanted the Lord God of that Mantle of Elijah which Elisha pray'd for 2 King 2.14 Even then God out of meer Commiseration and Free Grace to David makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay as David acknowledges Psal 40.2 N. B This was to teach us That as no Man can awaken himself out of a Dead Sleep so the best of men may fall when they will but they cannot rise when they will untill the Lord lent him his Holy Hand to help him and to do for him what Ebedmelech did for Jeremy to draw him up with the Cords of Mercy out of a Miry Dungeon Jer. 38.6 12 13. The Second Remark is Nathan is the Ebedmelech to David This Nathan had been sent by the Lord to David with Glad Tidings about filling David's House with variety of Sweet Cordials and Comforts Chap. 7.4 to 17. And
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
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
Blasphemy on them as they falsly fastened it on him saying Your Fathers persecuted those that Prophesied of Christ as you do me for Preaching him nay you go beyond your Fathers steps for you have kill'd Christ himself but they kill'd only his Prophets beside you are more for Ceremonies given by Moses than for the Moral Law given by God himself 3dly He tells them of sinning against the Spirit all this inraged them they immediately condemn and execute him having no better Reply to make c. The fourth white of Mercy was the Beatifical Vision vouchsafed to this first Martyr of the Gospel as Abel was of the Law to support him in the midst of all his Enemie's Fury and his own Anguish He both saw and said he saw his Lord standing up to behold his Servants carriage and courage to count every Stone cast at him and to judge and avenge himself of his Judges and Executioners so cannot be conquered c. The fifth white of Mercy was Stephen having seen his Exalted Jesus thro' a shower of Stones kneels down upon his knees in the midst of his Martyrdom and prays as before that this Jesus whom he saw standing might receive his Soul when his Body was Ruin'd imitating his Lord herein Luke 23.46 So after that his Martyrers might be pardoned He prayed for himself standing but when for his Foes he kneeled This had a singular Efficacy for Paul's Conversion 1 Tim. 1.16 c. Then died he quietly as one fallen asleep being assured of his Resurrection See Acts 7. per totum The sixth is The Church not afraid of these mad Murtherers solemnly buried him Acts 8.2 Bewailing their great loss they own him though executed for a Blasphemer c. CHAP. VII The Fourth Persecution of this First Church NOW come we to the Fourth Persecution raised against this first Gospel-Church which had hitherto continued in the Apostle's Doctrine and Fellowship and in Breaking of Bread and Prayer Acts 2.42 and was highly commended with that honourable Character of having great Grace upon them all both Apostles and Auditors both the Pastors and the People Acts 4.33 An account of this Persecution is given in Acts 8.1 3 4. where there is a Relation only of two grand Remarks 1. Of the Efficient or Instrument of this Persecution to wit the bloody Wolf Saul And 2. The Effect of it to wit the almost Universal Scattering of the Body of that most purely and most powerfully Constituted Church at Jerusalem N.B. But not one word have we here of any peccatum flagrans or flaming sin whereby God was provoked to let loose the Devil's Ban-Dogs among Christ's Flock to scatter them We read concerning God's Church in the Wilderness so call'd Acts 7.38 that while she kept pure from the Iniquity of Baal-peor God saw no sin in her and as the mad Prophet Balaam subtilly said none of that Devil's Spelman's Inchantments could prevail against her Numb 23.21 23. therefore gave he that pestilent Advice to Midian and Moah to entice Israel with their Daughters both to Adultery and Idolatry c. Numb 25.3 Hos 9.10 Micah 6.5 N.B. This Satanical Consult succeeded produced that foul-flaming sin in God's Eye which stunk in God's Nostrils and whereby they were put under Divine displeasure 2 Pet. 2.15 Jude 11. Rev. 2.14 but no such foul God provoking sin is found Recorded concerning this Primitive Gospel-Church for which such a plaguy dispersing Persecution did here so foully fall upon it which may teach us N.B. That sometimes the great God out of his meer Soveraignty over his Servants may let loose Persecution and sore Affliction upon them and in so doing he is not bound to give an account of his Reasons why he does so to the Sons or Daughters of Men Job 33.13 c. Thus God dealt with his None-such Servant Job his prodigious and None-such Sufferings we do not find were inflicted upon him for punishing any gross flaming foul sin that was found in him but meerly for the exercise of his great Grace of Patience and for evidencing his Sincerity which Satan said he wanted c. Nor do we find any provoking sin in this Church which was the procuring cause of this Persecution c. yet may we not say that our heavenly Father doth as earthly Fathers are said to chastize their Children for their own pleasure no but he always corrects for his Children's profit Heb. 12.9 10. Though N.B. Whom he loves he chastens yet he loves not to chasten Rev. 3.19 Heb. 12.6 7 11. God doth not afflict willingly nor grieve the Children of Men Lam. 3.33 We are in heaviness only when need is 1 Pet. 1.6 7. as well to prevent sin as to punish sin thus the Messenger of Satan was let loose to buffet Paul for preventing his Pride lest he should be exalted above measure c. 2 Cor. 12.7 8. N.B. In this sound sense only may it be said that God afflicts from sin as well as for sin Thus God's Visitation upon Job preserved his Spirit sweet for his Generation-work Job 10.12 And thus the same afflicting hand of God withdraws many men from their sinful purposes and hideth Pride from Man Job 33.17 We must all say always in our afflictions with holy David I know O Lord that thy Judgments are righteous and that thou in thy very faithfulness hast afflicted me Psal 119.75 'T is our duty in a Suffering day dropping in upon our heads then to search our hearts at what door it had its entrance Lam. 3.40 Sinning in the general is always the occasion of suffering when this or that sin is not ever the particular cause thereof as it was in the Church of Corinth For this cause of their unworthy Receiving the Lord's Supper many are weak and sickly among you and some are fallen asleep 1 Cor. 11.30 There could be no just suffering where there is not before some unjust sinning Now seeing God finds all his Churches and all his Children to be sinners against him for there be none that sinneth not 2 Chron. 6.36 and God hath a But at the door of the best as against Naaman 2 Kings 5.1 but he was a Leper and against David but in the matter of Vriah 1 Kings 15.5 The best of men are but men at the best And a notwithstanding I have at least a few things against those seven Golden Churches of Asia Rev. 2.4 14 20 c. wherefore his Soveraignty doth most justly bring sufferings upon them giving them their Hell on Earth to make them long the more for Heaven A bitter life makes men look for a better life c. Now though this Primitive Chruch was the purest Gospel-Church that ever was in the World yet was she not altogether without sin If that glorious Coelestial Body the Moon which borrows her Light from the Sun of the Firmament hath some spots in her no wonder if this Terrestrial Church borrowing her Light from the Sun of Righteousness be not found without some