Raiment When he came into the Kings Presence Pharaoh told him he had dreamed a Dream which much troubled his spirit and he could meet with no man among all his Magicians and Wise-men that could Interpret it and he had heard of him that he could understand a Dream and interpret it Joseph humbly answered That he durst not assume so much wisdom to himself (s) Non mihi tribuo a Deo expectandum est see Dan. 2.30 but doubted not but God who is the Revealer of Secrets would give to Pharaoh such an Answer as should quiet his troubled mind concerning his Dream Then Pharaoh told him both his Dreams viz. That of the Kine and that of the Ears of Corn. Joseph making as 't is probable a little Pause told him Both his Dreams signifi'd one and the same thing and that God did thereby intend to shew and declare unto him what he was about to do The seven fat Kine and seven good Ears signifi'd seven years of wonderful and incredible plenty and the seven lean Kine and seven lank Ears signifi'd seven years that should succeed them of very sore and extreme Famine in so much that the plenty of the former years should be forgotten and it should consume many both men and beasts in the Land And for that the Dream was doubled it was to assure Pharaoh that the thing was firmly decreed of God (t) Quod firmissimum sit coeleste decretum Vatab. and that he would certainly and shortly bring it to pass Then by the guidance and direction of the Spirit of God he humbly advises Pharaoh to look out a wise and discreet man and to set him over the Land of Egypt and to appoint faithful Officers under him who in the seven years of plenty should take up a fifth part of the Fruits of the Land and of all manner of Provision the Ground afforded which might serve for Food (u) 'T is like that other great Men and private persons in the Land did resolve to be Buyers and Storers in the years of Plenty and all little enough as appeared afterwards which they should lay up in Granaries at the Kings Charge and sell it again afterwards to his Subjects in the time of Dearth at a reasonable price that so the Land perish not throw Famine What Joseph said was highly pleasing and acceptable to Pharaoh and all his Court. And he said to his Servants Where can we find such another man as this is (x) Thus God wrought upon and disposed the Heart of Pharaoh for the executing his own Counsel a man of such Wisdom and Prudence and Sagacity which I perceive God by his Spirit (y) It is the same Spirit that maketh holy that maketh wise hath bestowed on him in an extraordinary manner Then turning to Joseph he said Forasmuch as I see that God hath indowed thee with extraordinary Gifts I know no man so wise and discreet as thou art Therefore thou shalt be over my House yea I set thee over all the Land of Egypt and according to thy word and direction shall all my People be governed only in the Throne I will be greater than thou Then Pharaoh took off his Ring from his Hand and put it upon Joseph's and arrayed him in Silk and fine Linnen and put a Gold Chain about his Neck and appointed him to ride in the second Chariot to His own and they cryed before him Bow the Knee (z) Mira Aulicorum modestia qui Juveni succumbant Inquilino and so he was made Ruler (a) As Dreams before were the occasion of his Bondage so now they are of his Exaltation under Pharaoh over all the Land of Egypt (b) He continued in his Government and Honour 80 years Thus Joseph was made the second Man in the Kingdom as Daniel was the third Man upon something a like occasion Dan. 5.29 Further the King said I am Pharoah and as sure as I am King so sure without thy advise and authority not the least thing shall be done in matter of Government no man shall do any thing or go any whither without thy Order and Pharaoh gave him a new Name and called him Zaphnath paaneah that is a Revealer of Secrets see Dan. 1.7 And he gave him to Wife Asenah the Daughter of Potipherah Priest of On * Called also Aven Ezek. 30.17 and Heliopolis the City of the Sun now probably Damiata and so matched him into an honourable Family As for Joseph's marrying with this Egyptian Woman it must be considered it was an extraordinary Case there being no other in the Land of Egypt to marry with neither could he go elsewhere to seek a Wife without deserting that great Office whereto for the benefit of the Church God had advanc'd him And besides he might possibly by some special instinct or revelation from God be moved to accept Pharaoh's favour therein as the like might be in Hesters marrying with Ahasuerus and possibly by Joseph's wise and pious Instructions his Wife might soon become a Proselyte to her Husbands Religion as his Steward in all likelihood was of whom we read Ch. 43.23 And we see the Children of this marriage were afterwards by Jacob accounted as the Fathers of two Tribes in Israel Ch. 48.16 Joseph being now instaled by Pharaoh in his Government over all the Land of Egypt at the 30th year of his age thirteen years after he was sold by his Brethren Ch. 37.2 He now went forth from the face of Pharaoh and went thorow the Land in pursuance of the Kings Command to appoint Officers every where and to prepare Store-houses to lay up Corn conveniently in And the seven years of plenty beginning the Earth brought forth wonderfully even by handfuls that is they had instead of one grain as it were as many as would fill the hand During these seven years Joseph gathered together very carefully the fifth part of all the Fruits of the Earth and bestowed them in convenient Granaries in the several Cities and Places fit for receipt of them And the quantity of Corn that was gathered was so immense that it was even like the Sand of the Sea not to be counted or numbred Joseph had two Sons by his Lady the Daughter of Potipherah before the years of Famine began the first-born he called Manasseh that is making to forget for says he God hath made me now forget all the Troubles and Hardships I have undergone here in Egypt and all the Injuries I received from my Fathers House which I do not now think of by way of Offence but as a merciful Dispensation to me seeing they have been the means of my Advancement And he called His second Son Ephraim viz. fruitful For says he God hath made me fruitful even in this very Land where I have been before much oppressed (c) That Joseph neither in the 13 years of his Affliction nor in the 8 years of his Exaltation should ever send to his Father may
eos in filios meos ut mei dicantur non tui licet a te geniti be named on them and the Names of my Fathers Abraham and Isaac that is let them be accounted and called Abraham's Isaac's and Jacob's Children let them be esteemed among the Twelve Tribes of Israel as my own immediate Issue and let them grow into a Multitude (d) There were eighty five thousand two hundred men of War of these Two Tribes in Moses's time Numb 26.28.34.37 Thus Moses blesseth them Deut. 33.17 in the midst of the Earth Jacob having thus blessed these young Youths he addressed his Speech to Joseph saying In thee shall Israel bless that is when the Children of Israel shall bless their Children they shall look upon thee and thy Children as their Pattern and shall say to them God make thee as Ephraim and as (e) Hinc postea mos in Israele ut adducerentur putri ad viros conspicuos pietate ut iis benedicerent bene precarentur Hinc pueri illi ad Christum adducti Qui vero iis manus imponit benedicit dicit si filius est ponat te Deus sicut Ephraim sicut Manassen Si filia ponat te Deus sicut Saram Rebeccam Vide Ruth 4.11 Fagius Manasseh Then Israel said to Joseph Behold I die and am ready to go hence but God will be with you and will assuredly bring your Posterity into the Land promis'd to their Fathers and wherein they sometime dwelt And as a Sign and Token that I do firmly believe this I do give and bequeath to thee and therein do prefer thee above thy Brethren that piece of Land nigh unto Shechem which I bought of the Children of Hamor Shechem's Father see Sect. 30. and Gen. 33.19 which though it be little in it self yet was all I had by purchase in the Land of Canaan and therefore to thee I bequeath it as my Heir (f) And accordingly this portion of Land became afterwards the Inheritance of the Ephraimites Josh 16.1 20.7 And thither afterwards were Joseph s bones carried and buried Josh 24.1.25.32 This piece of Land was indeed seized upon among the rest by the Neighbouring Amorites * Hevaei cum Amoraeis ita permixti erant ut unam eandem gentem fecerint after the slaughter of the Shechemites and they would not by fair means restore it to me so that I was forced to recover it by the assistance of my Sons and Servants out of their hands by force of Arms. (g) This passage is not elsewhere mentioned in the Scripture Hoc clare dicitur licet alibi res gesta non narretur Menoch Therefore I do still account it as my own (h) Terram illam licet nunc abesset pro suâ habet ac ut suam dat Josepho Adeo certus est de terrae possessione divisione ut jam nunc assignet Mercer and do know assuredly that hereafter it shall become the Inheritance of the Off-spring of the Ephraimites Josh 16.10 Ch. 48. whole Chapter SECT XLVII JAcob now being hear his end commanded that his Sons should come all together to him that he might by the Spirit of Prophesie bless them and tell them what should be their future State and what should betide them in their succeeding Generations And first he speaks to Reuben He tells him he was his First-born and the beginning and first effort of his strength Deut. 21.17 Psal 105.36 and on that account in the ordinary course of Nature many honourable Priviledges belonged to him (i) Simpliciter sic accipiendum se in suo gradu stetisset Reuben privatus omnis excellentiae futurus esset penes eum Vatablus As headship of the Family and a double portion to maintain that Dignity and the Priesthood But it must now be otherwise with him by reason of his hainous Sin and detestable Incest in going up to his Fathers Bed and defiling Bilhah his Concubine Gen. 35.22 Now the Headship of the Family should be translated to Joseph who should have a double portion and his two Sons should be Heads of two Tribes The Priesthood should be conferred on Levi and the Kingdom principally on Judah and partly on Ephraim viz. the Kingdom of the ten Tribes He tells him His Lust had been like an impetuous stream of water that cannot easily be kept within its own bounds but violently breaks the banks that should restrain it and keep it in His Lust had broke through all restraints of duty and modesty and therefore he should not excel that is his Tribe should not excell either in number valour or any excellent Atchievements So that this wicked Fact done above forty years ago soon after the birth of Benjamin * Ch. 35.22 is here severely doomed and that to humble Reuben for his Sin and to teach his Brethren to take heed of all such high provoking Transgressions against God 2ly He comes to Simeon and Levi who he says are Brethren and that not only by Birth being Children of the same Father and Mother but in Manners Conditions and wicked Practices (k) Thus Moses impartially sets a brand of Infamy upon Levi his great Grandfather which shews that in writing this Story he was not guided by his own private spirit but the Spirit of God They were Instruments of great Cruelty in the Land of their Sojourning upon the Shechemites Gen. 34.13 25. where being Strangers they endangered the ruine of themselves and their Fathers House Then by a pathetical Apostrophe he shews his detestation of their outragious Fact and clears himself of all suspition of his favouring of it and prevents all Aspersions which otherwise after his death might possibly have been cast upon him for it O my Soul says he come not thou into their secret as if he should have said God forbid that ever my Soul should joyn in such a Villany They did it secretly without my knowledge and when they assembled together to contrive the execution of it I was not among them neither did my Soul or my Tongue (l) Q. d. Ex animo detestor hoc scelus nec ullum assensum lingua praebuit both which are mans glory ever give any consent or approbation to that barbarous Fact (m) The Author of the Apochryphal Book of Judith highly extols this Fact which shews that he wrote not by Inspiration of that Spirit of God that the Patriarch Jacob was acted by when he utter'd this Prophesie For in their wrath they slew Hamor and Shechem and the Citizens of their City and in their rage and wilfulness they digg'd (n) We read not of this before Ch. 34. yet it seems by this passage it was then done vers 6. They slew a man that is many men The Hebrews do frequently use an Enallage of a singular for a plural number Jun. Trem. Sic reddunt pro viâ suâ occiderunt viros pro arbitrio suo avulserunt vel diripuerunt
afterwards gave him Zipporah (z) Patriarcha ex cognatione suâ filiis uxores capiebant ne illae filios a religione averterent Sed Joseph Moses illo metu liberi ex Gentilibus uxores duxerunt nec ab illis aversi sunt a religione sed eas converterunt his Daughter to wife who bare him a Son whom he called Gershom whereby he intimated that he was a Stranger in that Land and yet God had comfortably provided for him Another Son he had also afterwards by her whom he called Eliezer Ch. 18. 4. by which name He signified that God was his helper In process of time that cruel Tyrant Pharaoh of whom Moses was so much afraid died but though the Tyrant was gone yet the Tyranny remained for another Pharaoh arose who made the Burdens and Afflictions of the Children of Israel as heavy or heavier than they were before They sighed and cried unto the Lord by reason of their Oppressions and God heard their groaning and remembred his Covenant which he had made with Abraham Isaac and Jacob to own them for his People and accordingly resolved to deliver them in such ways as were most for the Honour of his Great Name and for their profit and advantage Exod. 2. from vers 16. to the end SECT LVII ABout this time Caleb the Son of Jephunneh was born viz. forty years before he was sent by Moses to spy out the Land of Canaan See Josh 14.7 10. SECT LVIII MOses since he came into Jethro's Family had as it seems betaken himself to the Pastoral Employment as an exercise that allowed great liberty and opportunity for Contemplation And keeping his Father-in-laws Sheep in the Desert that he might provide fresh Pastures for them he drave them to the further side of the Desert nigh to Mount Horeb. (a) This Mountain seems like Parnassus to have had two tops one called Sinai the other Horeb. Called in this place by anticipation the Mountain of God because here God afterwards in so wonderful a manner appeared to Moses and gave him the Law and made a Covenant with the people Here Christ the eternal Son of God the Messenger or Angel (b) Magni concilii Angelus Dei voluntatem nobis nunâ—iavit of the Covenant Mal. 3.1 appeared to him out of a burning Bush which though it burnt yet it was not consumed Moses being stricken with admiration at the sight and not knowing at first what to think of it he determined to approach nearer to it hoping thereby better to inform himself The Lord calls to him out of the midst of the Bush Moses Moses Moses hearing himself called by his Name answered Here I am The Lord then charged him not to draw too nigh to the Bush but to put off his shooes that is that he should in all humility present himself before Him as a poor Caytiff not worthy to stand in the presence of so great a Majesty He further tells him That the place whereon he stood was holy Ground that is made holy at this time through the presence and apparition of God without which it was but like other Ground And therefore by that outward expression he should testifie the inward reverence of his mind Moreover the Lord said I am the God of thy Fathers the God of Abraham (c) The Lord expressing this as in the present Tense I am the God of Abraham c. speaking of men long since dead it was doubtless not only in regard of the Immortality of their Souls but also in regard of the certain Resurrection of their Bodies too And therefore our Saviour alledges this place to prove the Resurrection of the Body against the Sadduces Mat. 22.31 32. Isaac and Jacob to whom I promised to be their God and the God of their Seed after them Moses hearing this hid his Face (d) So Elijah wrapped his face in a Mantle 1 King 19.13 See Esay 6.3 out of an awful Reverence of so great a Majesty being afraid through a sense of his own vileness to look up towards God The Lord further said unto Moses I have seen the Affliction of my People in Egypt and heard their Cry Then speaking of Himself after the manner of men He tells him He was come down (e) See Gen. 11.7 18.21 35.13 to deliver them out of their Bondage and to bring them into a good and large Land (f) Though Judea contain'd in length from Dan to Bâ—ersheba but an 160 and in breadth from Joppa to Jordan but 60 miles yet it may be called large in respect of Goshen where the Israelites for the most part dwelt See Gen. 13.14 15. a Land flowing with Milk and Honey and He intended to send him to speak to Pharaoh to let his People go So that the secret Inspiration which Moses had before from God Exod. 2.11 is here now advanced to an open Call and full Commission At his first Call he was very forward and killed the Egyptian but since his flight out of Egypt he was become more cautious Therefore he said unto the Lord Who am I a mean man that I should go to Pharaoh a great proud and tyrannical Prince and should think to deliver a distressed People out of his Power The Lord answered I will certainly be with thee so that thou needst not fear either thy own Weakness or the Power of them to whom I send thee And this present Apparition of mine out of the burning but not burned Bush shall be a Token and Evidence to thee that at this time I have sent thee And hereafter when thou hast brought the people out of Egypt this may further serve to strengthen thy Faith in my Power and Providence over them I do now foretell thee Ye shall serve me upon this Mountain Moses conceiving himself now after so many years absence in a manner unknown to the Children of Israel he begins to think that they might question Whither indeed he was sent of God or no and might demand of him under what Name or Title God had made known Himself to him If that should so happen he humbly desires to know by what Name or Title the Lord would please to be mention'd to them seeing many of his Names were abused by application of them to Idols The Lord answers If thou enquirest concerning my Name I am that I am Therefore go and tell the Children of Israel That I AM hath sent thee unto them and further tell them That the Lord God of their Fathers the God of Abraham Isaac and Jacob hath sent thee unto them and tell them This is my Name for ever and this is my Memorial unto all Generations that is by this Name shall all Generations remember Me. Go then therefore and call the Heads of the Tribes of the Children of Israel together and deliver this Message to them that they may acquaint their Brethren of the several Tribes here-with and tell them That I have by the watchful Eye
Jordan and there Encamped that night Joshua commands them to sanctifie and prepare themselves by bringing their hearts into an holy frame that with reverence they might observe the great things God would do for them the next day He also gave Orders to the people that when they saw the Ark of the Covenant born by the Priests to remove they should then prepare to follow it but yet so as there should be a space of about 2000 Cubits interpos'd between it and them to teach them to fear the Lord their God of whose presence among them the Ark was a sign and that the Lord by the Ark that went before them might shew them a safe way for them to go in before they set one foot in the Channel and intimates to them they needed this Guidance having never passed this way before Now the Lord tells Joshua That He would that day magnifie him in the sight of all Israel that they might know that He was with him as He was with Moses Joshua then commanded the Priests to take up the Ark and when they came to the brink of the waters of Jordan they should make a little stand upon their first setting their feet into the waters which then overflowed * By reason probably of the melting of the Snow from the neighbouring Mountains the Banks vers 15. it being the time of Barley-Harvest (g) 'T is very observable that the Lord brought his people into Canaan in Harvest-time when the Land was ready furnished with the Fruits of the Earth that were to be for their provision and store the following year which in that Country was in the month Abib namely till of the Lord had miraculously divided the waters and opened a passage for them and the people to go thorow Then Joshua call'd the people together and said to them Hereby ye shall know that the living God is among you and that he will without fail drive out from before you the Nations that now possess this Land of Canaan behold the Ark of the Covenant even the Ark of the Lord of all the Earth passeth over before you into Jordan And take ye twelve men out of the Tribes of Israel out of every Tribe a man that they may go along with the Priests and may be present and Eye-witnesses of this miraculous Work of Gods dividing the River of Jordan For as soon as the soles of the Priests feet that bear the Ark shall rest in the waters of Jordan the waters that are above shall stand upon an heap firm as a wall swelling continually and rising higher and higher even as far backward (h) Psal 114.5 What aileth thee O Jordan that thou art driven back as from the City Adam that is besides Zaretan unto the place where you are to pass over And by reason of the successive coming down of the waters from above and their stay in that place you will discern that they were bounded and barred up by the Almighty Power of God And as for the waters below according to their ordinary course they shall pass away and run towards the Dead-Sea and so shall fail being cut off as it were from and not supplied by the waters from above And accordingly it came to pass as Joshua foretold them And on the tenth day of the first month the Israelites by the leading of Joshua a Type of Jesus Christ went up out of the River of Jordan into the promised Land of Canaan a Type of Heaven In this passage the people hasted and passed over immediately to the other side right against Jericho But the Priests that bare the Ark stood firm on dry ground in the midst of Jordan till all the people were passed over which commends the strength of their Faith Patience and Obedience in that they stirred not till Joshua call'd them to come up out of the River notwithstanding the dreadful sight of those hideous Mountains of water which were every minute ready to overwhelm them unless they had been miraculously stayed by the Hand of God When the people were all passed over Joshua by Gods direction appoints the twelve men before mentioned vers 12. to take out of the River of Jordan where the Priests feet stood twelve great stones and carrying them upon their Shoulders to Gilgal where they were to Incamp that night there to set them up in that place He also ordered twelve great stones to be set up in the midst of Jordan where the Priests stood which possibly at a low Ebb might be seen afterwards on the Shore Both these were to be a Monument to the Children of Israel that when their Children in after-times should ask their Fathers the meaning of them they should tell them These were a Memorial of this great Miracle which the Lord was pleased to work when he divided Jordan before the Ark that the twelve Tribes might pass over And they should say to them The Lord dried up the waters of Jordan before you vers 23. until ye were passed over as the Lord did formerly at the Red-Sea that is in as much as he did it for your Ancestors he did it for you who were then in their Loins And He did it that all the Earth might know his Almighty Power and that ye might fear the Lord your God for ever Thus as Moses had commanded Joshua to see that all things should be done according to the direction of the Lord so Joshua in this their passage over Jordan did all things as the Lord commanded The Children of Reuben and Gad and the half-half-Tribe of Manasseh passed over armed before the Children of Israel as they had promised Moses they would do Numb 32.27 About forty thousand of them ready armed for battel passed over which were but few more than one third part of their military men see Numb 26.7 18 34. The rest stayed behind to defend their Wives and Children and to look to their Cattel In that day the Lord magnified Joshua in the sight of all Israel and they feared and reverenc'd him as they did Moses all the days of his life All these things being done Joshua commanded the Priests that bare the Ark to come up out of Jordan which as soon as they had done the waters that were before restrain'd and kept back by the power of God flowed down according to their ordinary course and at last flowed over all the Banks as they did before When the Kings of the Amorites and Canaanites heard that the Lord had dried up the waters of Jordan for the Children of Israel to pass over their hearts fainted neither was there any more spirit or courage in them Joshua Ch. 3. whole Chapter Joshua Ch. 4. whole Chapter and Ch. 5. v. 1. SECT XCVI THe next day Joshua is commanded by God to renew the use of Circumcision which had been forborn and intermitted these forty years last past and to Circumcise (i) Sensus est revoca consuetudinem circumcidendi longo tempore in
resort so that in his reformation he spared neither the high places of great or small And the Priests of these high places he permitted not to offer sacrifice at the Altar in the Temple yet he permitted them to eat of the unleavened bread that is of the shew-bread and such provisions * Species hic Synecdochice ponitur pro genere q.d. participes erant omnium illorum quibus alii sacerdotes vesci poterant Tirinus as were allotted for the maintenance of the Priests Also he defiled Tophet an high place in the valley of the Son of Hinnon near Jerusalem Josh 15.8 by casting dead mens bones into it that none might hereafter sacrifice his Son to Molech in that place as they had us'd to do Moreover he took away the horses that had been nourished and kept to carry men with speed from the Gate of the house of the Lord †Equitabant ab ingressa Templi ad cameram Nathan-Melech vel ad suburbia Munster to the chamber or house of Nathan-Melech the Chamberlain which was in the suburbs of the City of David where they might see the Sun rise and so might worship it at its first appearing which was an Idolatrous practice of the Persians and it seems the Israelites had learned it from them And he burnt the Chariots wherein the worshippers of the Sun were carried by the help of those horses to see the Sun rise or perhaps the Idolatrous Israelites might set a glorious image of the Sun in one of those Chariots which at sometimes was drawn up and down by those horses for all sorts of people to see and adore And therefore he is said to have burnt the Chariots but to have taken away the horses Furthermore the Altars that were on the flat roof of an upper Chamber of Ahaz which possibly he made to sacrifice thereon to the Sun Moon and Stars see Jer. 19.13 Zeph. 1.4 5. And the Altars which Manasseh had made in the two Courts of the Lords house did he break to pieces For though Manasseh after his repentance did cast out of the City all the Idolatrous Altars that he had made see 2 Chron. 33.15 yet possibly Amon his Son might restore them to their places again and so they might have continued until now but Josiah now tumbleth them down breaks them to pieces and beats them to powder and casts the dust of them into the brook Kidron And the high places which were near Jerusalem on the right hand of the mount of corruption viz. Mount Olivet so called because it was so full of Idols in the days of Solomon * See 1 King 11.7 wherewith the people corrupted themselves Deut. 32.5 he defiled as he had done other high places before 'T is like those high places were defac'd by Asa or Jehoshaphat or Hezekiah but Amon might put them to those Idolatrous uses for which they were before erected and thereupon Josiah took occasion utterly to demolish them that they might never again be used for any such purpose Thus we see how zealously this good King endeavoured a thorough reformation by breaking in pieces Idolatrous Images and cutting down Idolatrous Groves and defiling those those places with dead mens bones that they might never be used for those purposes again 2 King 22. from 3 to the end Chap. 23. from 1 to the 15. 2 Chron. 34. from 8 to the end Josiah now proceeds further in his reformation even to the Cities of the Ten Tribes which he had any power over and first he went to Bethel where coming to the high-place which Jeroboam the first had there made and seeing many sepulchres in the mount of the Idolatrous Priests that had been there buried He undoubtedly by a special instinct from God caused their bones to be taken up and burnt them on that Altar and thereby polluted it according to the word of the Lord which the man of God spake 1 King 13.2 Who cried against that Altar in the word of the Lord and said O Altar Altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the Priests of the high places that burn incense upon thee and mens bones shall be burnt upon thee Then looking about he saw an inscription upon a monument and inquiring what it signified the men of the City told him it was the sepulchre of the man of God who came from Judah and foretold that Josiah should do these things And the old Prophet that seduced him buried him in that sepulchre and gave order that he himself should be there buried also and that there should be an inscription made declaring that there the man of God was buried that when the time came that the things which he had prophesied should be fulfilled his sepulchre might hereby be known from the rest and so neither the bones of the man of God nor his own bones might be disturbed Josiah being satisfied by the inscription whose sepulchre it was he gave order that the bones of those two Prophets should not be disturbed and so the old Prophets desire was fulfilled see 1 King 13.31 32. Then he brake down the high place and the Altar and stampt it small to powder and burnt the Grove where the high place was Then he proceeded to the Cities of Manasseh Ephraim and Simeon even unto Naphtali and caused the Altars and graven Images to be broken down with mattocks and did unto them as he had done at Bethel And such Idolatrous Priests as he met with who sacrificed to false gods and opposed him in this reformation he slew upon their Altars and therein fulfilled what was long since prophesied 1 King 13.1 2. And Josiah took away all the abominations out of the Countries that belonged to the children of Israel over which he had power and caused all of them as much as he could to serve the Lord their God and all his days they departed not from following the Lord God of their Fathers 2 Chron. 34.33 Whereby it appears that though the Ten Tribes were carried away captive into Assyria yet there were some both of the Priests and people that either were left behind or return'd * Abeuntibus Assyriis multi profugi exules qui antea fuga alio alio dilapsi sunt ad suas sedes redierunt cum suis sacerdotibus ibi que ut ante idola sua coluerunt again into the land of Samaria It appears also that the greatest part of the Kingdom of Samaria was at this time under the power of Josiah which possibly the King of Babylon who set Manasseh at liberty might give him with his liberty on condition that he should defend his Territories against the Egyptians who began in those times with great power and success to oppose the Babylonians 2 King 23. from 15 to 21. 2 Chron. 34. from 4 to 8. In the same 18th year of his reign on the 14th day of the
unto the Lord to prosper him in his business and that by such a sign he might know the Damosel God had appointed for his Masters Son and this sign he found pointed him clearly to Rebecca These things being all true and real he desired them that they would please to deal kindly and uprightly with his Master and to let him have a direct answer concerning this great and weighty matter that he might know whether to turn to the right hand or to the left that is that if they consented not he might somewhere else look for a Wife for his young Master Then Laban who as 't is like had the managing of all their affairs his Father being old spake in the Name of them all and told the Servant that the thing seemed to proceed from the Lord and from his all-wise Providence and therefore they could not speak unto him either good or bad Good reasons they had none against this motion and bad they would not urge so that they had nothing to say against it And therefore he should have their free consent to have Rebecca for his Masters Son provided she were willing seeing God had declared his good pleasure therein by pointing Her out to him by that sign When Eliezer heard this he worshipped God bowing himself to the ground Then he presented Rebecca with some rich picces of Gold and Silver plate and with rich Suits of apparel and presented her Mother also and her Brother with rich Gifts All things having thus prosperously succeeded Eliezer and his Company were now willing to eat and drink with Laban which having done they reposed themselves there that night Then rising early the next Morning Eliezer like a man that seriously minded his business desired them to hasten him away with his young Mistress Her Mother and Brother were not willing so soon to part with her but desired that she might stay with them at least ten days before she went But Eliezer was impatient of so long a stay and therefore intreated them that seeing the Lord had so eminently prospered him in his business hitherto he might now hasten home to his Master They replied They would call Rebecca and see what she said to it Rebecca expressing a modest willingness to go provided it might be with their good liking They said They saw the thing was of God and therefore she should go Then solemnly blessing her and praying that she might be the Mother of thousands of Millions that is of an innumerable Posterity who might possess the Gates of their Enemies they forthwith sent her away with Deborah her Nurse and some young Maids to attend her Rebecca with Her Attendants being thus committed to the Care of Eliezer they began their Journey towards Canaan and after some days travel they drew near to Beersheba where Abraham and Isaac dwelt It being now Eventide Isaac was walking in the Fields to pray and meditate His walk was in the way (n) Veniebat ea via qua itur ad puteum that leads to the Well Lahai-roi where on a sudden lifting up his eyes he saw the Camels coming towards him Rebecca seeing him at some distance ask'd Eliezer who He was and he telling her it was Isaac his young Master she immediately lighted off from her Camel and took a Veil and covered her face in token of modesty and subjection When they met the Servant told Isaac all that had happened and presented Rebecca to Him Isaac joyfully receiv'd and welcom'd Her and forthwith conducted her into his Mother Sarahs Tent (o) Women it seems had their Tents apart see Ch. 31.33 which it seems at her death about three years before had been reserv'd with its Furniture for his Wife And soon after He took her for his Wife by solemn marrying of her and loved her exceedingly and was highly pleased with Her So that the great grief he had before lien under for his dear Mothers death was now well mitigated and abated by the Comforts he had in his new Wife Ch. 24. whole Chapter SECT XV. ABraham having thus happily dispatched that weighty business of his Sons marriage he took to himself another Wife (p) Non libidine motus sed amore prolis ex divino instinctu ut ex eo semen inter gentes quoque multiplicaretur by name Keturah when he was about 140 years old For though forty years before that time his body was as it were dead Rom. 4.19 as to any humane likelihood of begetting Children yet God who strengthen'd him then to beget Isaac did it seems now renew that Masculine vigor and strength to him to make good his Promise of multiplying his Seed Ch. 17. 5. in others also though principally in Isaac that he inabled him to beget six Sons of Keturah in his old age To these he gave portions as he had done before to Ishmael the Son of Hagar being his Children by his Concubines (q) By this it appears that not only they were called Concubines who as Hagar were taken after a man was married to be as it were partner-wives or by-wives for the right of the Bed and propagation of Children though not solemnly betrothed nor taken with Dowry nor to be partners in the Government of the Family but to be subject to the lawful Wife and their Children were not to inherit except the Father pleased as Bilhah's and Zilpah's did extraordinarily becoming heads of Tribes I say not only such as these were called Concubines but second Wives taken after the first was dead were so called because their Children had no right of Inheritance and before his death sent them away into the East-Country into part of Arabia a good way off from Isaac the Heir of the Promise whom he made the sole and full heir of all his remaining Estate thus testifying his Faith that only Isaac and his Seed should enjoy the Land of Canaan Chap. 25. from 1. to 7. SECT XVI REbecca continued 19 years barren after her Marriage but at last upon Isaac's prayer who had prayed many years for her the Lord was intreated to bless her with power to Conceive and she conceived Twins who strugling in her Womb she said If it be so why am I thus that is if it be so that I am indeed with child why am I thus what is the reason I feel such a strange and extraordinary and painful strugling in my Womb more than other women do that are in my Condition Hereupon she betook her self either by her own private prayer or by some Prophet to inquire of the Lord what the meaning of it should be The answer she received was That she had two Sons in her Womb that should be the heads of two several Nations viz. Edomites and Israelites that these two Nations should differ very much one from the other They should be divided in habitation and should differ very much in their Laws Religion and Manners that Esau for some time should be greater than Jacob
versum in fighting against his peculiar people whose King and Soveraign he had undertaken to be therefore the Lord would have his people maintain a truceless War with Amalek from Generation to Generation Exod. 17. from vers 8. to the end SECT XII THis Story of Jethro contain'd in the next Chapter viz. the 18th seems not to lie in its proper place but ought to come in between the 10th and 11th verses of Numb 10. For in Exod. 18. vers 12. 'T is said Jethro took Burnt-Offerings and Sacrifices for God whereas the Law for Burnt-Offerings and Sacrifices was not yet given And vers 13. 16. 'tis said Moses sat to judge the people and to make them know the Statutes of God and his Laws whereas the Statutes and Laws of God were not yet given to Moses And further the chusing of Judges and Elders which was upon Jethro's Counsel was not till after their departing from Sinai Deut. 1 7 8 9 See Lightfoot pag. 95. c. whereas 't is here set as before their coming thither Therefore we shall reserve this History till we come to the 10th of Numbers SECT XIII FRom Rephidim which was over against Horeb in the third month after their coming forth out of Egypt they removed to the Desart over against Sinai (k) It seems these were either two Mountains near together or else two tops of the same Mountain one called Horeb the other Sinai which was their Twelfth Encamping where they continued for the space of almost an whole Year The Cloudy Pillar now resting on the top of the Mountain God out of it calls Moses to come up to Him and Commands him to set before the people what great things He had done for them and how he had born them on Eagles wings and carried them as an Eagle doth her young ones on her back viz. speedily and safely out of Egypt and had now brought them unto Himself that is to this place of his Presence and convenient for them to serve him in If therefore they would carefully observe the Covenant which he now intended to make with them they should be his peculiar Treasure his Segullah (l) Deut. 7.6 7 8. Psal 135.4 above all people For all the Earth is His and he can chuse what Nation he pleases to be his peculiar People to serve him and they should be to Him a Kingdom of Priests that is among them he would Reign and set up his Kingdom 1 Sam. 8.7 and they should not be a profane State such as other Kingdoms were but a Kingdom of Priests to Worship Him according to his own Will and to offer the Sacrifices to Him which He should appoint and they should be separated from all other Nations unto Him and his Service Moses comes down and acquaints the people herewith and they readily and with one accord answered That All that the Lord had spoken they would do Moses returned their Answer unto the Lord who tells him He would now speak to him speedily out of a thick Cloud upon the Mount and the people should hear Him speak to him that they might never after doubt or disbelieve that God had sent him to them Then he Commands Moses to go down and to sanctifie and prepare the people two days for their reverend receiving his Law on the day after and that he should give them Orders and Directions how they should behave themselves at that time Moses accordingly commands the people to sanctifie themselves to wash their Cloaths and to forbear the company of their Wives vers 15. till the time appointed signifying how careful they should be to keep their Minds from being distracted with carnal affections and to cleanse themselves from all filthiness both of Flesh and Spirit especially when they were to present themselves so solemnly before the Lord. Then he sets bounds and limits round about the bottom of Mount Sinai shewing them how near they should approach to the Mount and no further declaring that whatever Man or Beast passed those bounds and touched the Mountain should be stoned or shot to death This was commanded to strike their hearts with the greater Reverence of God and to bridle their Curiosity from searching into Gods Secrets and to teach them to be content with the bounds that he had set them On the third day in the morning after Moses had given them this Charge concerning sanctifying and preparing themselves which as some think was the (m) Sic Jansenius Masius autem quarto die mensis sixth day of the month and fifty days after the Passover on which the Feast of Pentecost was afterwards kept by the ministry of Angels the Trumpet sounded exceeding loud and the people trembling advanced under the Conduct of Moses towards (n) V. 13. Tunc ascendent in montem i. e. adversus montem alioquin repugnaret v. 12. the Mountain so far as their limits and bounds extended Then the Air being fill'd with dreadful Thunderings and Lightnings and the Mountain quaking and trembling and smoaking like a Furnace Psal 68.8 and the Trumpet sounding lowder and lowder the Lord (o) V. 20. Descendit Dominus sâ—u Angelus Dominum repraesentans descendit ex loco aeris celsiore in ipsum montis verticem descended on the Mount that is He there manifested his Glory in a flame of Fire The fight was so exceeding terrible that Moses said I exceedingly fear and tremble Heb. 12.21 The Lord hereupon answered him by a Voice and so in a less terrible manner than by Thunder yet so loud that the people might hear him speaking to him see vers 9. By that Voice the Lord commanded Moses to come up to Him to the top of the Mount And Moses did so The Lord Commands him to go again to the people and to Charge them that they did not break thorow the bounds set them to see and gaze as Moses himself was ready once to do Exod. 3.3 till He was stayed of God lest many of them should thereupon perish see Sam. 6.19 and to Charge the Priests more particularly who used to come near to minister before the Lord that is the First-horn the young men of the Children of Israel whom God had hallowed to himself and who before the separating of the Tribe of Levi for the Priesthood used to administer that Office in their several Families Numb 8.16 Exod. 13.2 Lev. 3.12 and Exod. 24.5 that they especially take care to sanctifie themselves and to be devoutly and holily prepared for this great appearance of God and to keep themselves from being defiled with Sin by touching the Mount presuming too far by reason of their Priviledge lest the Lord break forth in wrath upon them Moses humbly Answers O Lord the people by reason of thy former Prohibition dare not come up to the Mount For thou saidst Set bounds to the Mount and Hallow it that is let the people know that they are to account this Mountain holy by reason of the manifestation of
of our April and part of our May. of the second year after their departure out of Egypt God commanded Moses and Aaron and the Heads of the Tribes which were twelve to take the number of all the males of the Children of Israel that were fit for War except the Levites viz. from 20 years old to 60 mustering them according to their Hosts or Tribes and according to their Kindreds and Families which was accordingly performed and the numbers of each Tribe are expressed in particular and of all in general which amounted to 603550 being just the same number (u) Compare Exod. 30.11.12 and Exod. 38.26 which was taken seven months before when they were sessed for a Contribution to the building of the Tabernacle But the Levites God commanded should not be numbred or reckoned in this account being not appointed for War but for the Service of the Tabernacle (x) 'T is called V. 50. The Tabernacle of the Testimony in regard that therein was kept the Testimony of Gods Will viz. the Law written in two Tables and lying in the Ark of the Covenant Heb. 9.4 and Exod. 25.21 't is cal'd the Testimony viz. some of them to set it up and take it down and others of them to remove and carry it from place to place as occasion required And none that were not of the Tribe of Levi might meddle with it or help to take it down or set it up upon pain of death Numb 1. whole Chapter SECT XLIII GOd now prescribes the Order of the Tribes encampâ—â—g about the Tabernacle with their Standards and how the Levites should Encamp nearest to it and the Order to be observ'd by them all in their Marches and to cut off all matter of contention the Lord Himself appoints to every Tribe their several place The Order prescribed for their Encamping was according to this Scheme The Tabernacle Moses Aaron and the Priests Warriors in all 186400. East-ward Judah 74600. Issachar 54400. Zabulon 57400. Levites of Cohath Warriors in all 151450. South-ward Reuben 46500. Simeon 59300. Gad 45650. Levites of Gershon Warriors in all 108100. West-ward Ephraim 44500. Manasses 32200. Benjamin 35400. Levites of Merari Warriors in all 157600. North-ward Dan 62700. Asher 41500. Naphthali 53400. Thus we see in what excellent Order the twelve Tribes were disposed in their Encamping about the Tabernacle The Priests and Levites were to pitch their Tents round about it But the Tribes at some distance from it possibly at the distance of two thousand Cubits which is an English mile for such a space we find was between the Ark and the people when they passed over Jordan Josh 3.4 The Lord commanded that three Tribes should quarter together under one Standard which the Chief of the Three carried and so the whole Host consisted of four great Brigades or Battations The Tribe of Judah out of which the Messias was to spring has the Preheminence and is to March foremost as Captain of the rest and so Judah hath the dignity of the First-born which was taken from Reuben neither can Reuben withstand it because God hath so ordered it And thus we may conceive what a glorious sight it was to behold the Tribes thus orderly disposed in their several places and therefore it is no wonder that Balaam was stricken with admiration to behold it Numb 24.5 6. and that He cried out How goodly are thy Tents O Jacob and thy Tabernacles O Israel c. Numb 2. whole Chapter SECT XLIV IN the next place we have set down the Families and Kindreds of Aaron and Moses Aaron is mentioned in the first place because his Sons as being Priests had the Preheminence of Mose's Posterity who were but ordinarily Levites And though there be no particular mention of Mose's Sons yet they are included among the Cohathites of which Family Moses was vers 27. The Lord orders Moses to give the Levites to Aaron and his Sons to assist them in their Ministration at the Sanctuary and in that Service and Worship which God had given in charge to Aaron and the whole Congregation to perform and they were to have the Sacred things of the Tabernacle under their Custody and Charge which the Children of Israel must have been charged with had not the Levites been separated to take that Charge upon them in their behalf But though the Levites were given to the Priests to be helpful and subservient to them in things that were fit for them to do yet in those things that peculiarly belonged to the Priests Office (y) V. 10. The Levite in respect of the Priests peculiar Office was a stranger they might not intermeddle upon pain of death The Lord further declares That He had taken the Levites to be His in stead of all the first-born Males of the Children of Israel (z) That is in stead of all the first-born Males that were now at present among them For all the first-born Males after this both of Man and Beast were to be redeemed or given to the Priests Numb 18.15 Exod. 13.2 and therefore orders Moses to number all the Male-Levites from one Month old and upwards which was done according to their Families For the Sons of Levi being Gershon Cohath and Merari of them the three Families of the Levites descended The whole number of the Male-Levites thus reckoned was found to be 22300. (a) So much those three sums make mentioned Numb 3. v. 22 28 34. But taking out their first-born namely such first-born as were born to them from the time of their coming out of Egypt when God did first Challenge the First-born to be His in remembrance of his slaying all the First-born among the Egyptians see Exod. 13.2 which were upon that account the Lords as they were the First-born and were not therefore to be reckoned among those that were to be given to Him in stead of the First-born of the other Tribes I say taking out these First-born which were 300 then the number of the Levites given to the Lord amounted only to 22000. * The number of the Male-Levites reckoned from 30 years old to 50 was but 8580. Numb 4.48 All which were assumed to the Service of God in lieu of the First-born of all the rest of the Children of Israel (b) V. 41. 'T is said the Cattel of the Levites shall be taken in stead of all the Firstlings of the Cattel of the Children of Israel that is As the Levites were taken for the first-born of the Israelites so the Levites Cattel were taken in exchange for the first-born of the Israelites Cattel And because the number of the First-born-Males of all the Children of Israel in the twelve Tribes exceeded this number of the Male-Levites 273 see Numb Ch. 3. vers 43. therefore was there laid upon them for every of those supernumerary Heads five Shekels a man by way of Redemption which was the price they afterwards paid for the Redemption of the First-born Numb 18.15 16.
Tribes and half the Tribe of Manasseh the Tribe of Reuben Gad and the other half Tribe of Manasseh having their lot on the other side Jordan The persons that were to make the division were Eleazar the High Priest Joshua and one Prince of every Tribe who are particularly named The Tribes are here named in their particular Order in which they should inherit the Land their Inheritance abutting one upon another as their Names are here joyned together to make it the more evident to them that they were alloted their Portions by the Wisdom and Providence of God Numb Ch. 34. whole Chapter SECT XC THe Lord further Commands the Israelites to give 48 Cities to the Levites for their Possession He appoints the Suburbs of them to reach a thousand Cubits from the wall of the City on each side so that measuring the length from one end of the lines to the other end opposite against it as from East to West or from North to South there were two thousand Cubits that made the perfect square God also appoints six of these Cities for Cities of Refuge Three in the Land of Canaan and three (b) There was no inequality in this because the portion of the two Tribes and an half without Jordan reached as far in length as theirs in the Land of Canaan though it were nothing so broad Besides if the Lord inlarged their Coasts and gave them all the Land they were to add three Cities more Deut. 19.8 9. on the other side Jordan And those Cities were as we may see afterwards Deut. 4. and Joshua 20. 1. Bezer a City of the Reubenites 2. Ramoth of Gilead of the Gadites 3. Golan in Bashan of the Manassites These three Moses separated Deut. 4.41 43. 4. Kadesh in Galilee in Mount Napthali 5. Shechem in Mount Ephraim 6. Kirjath-arba which is Hebron in the Mount of Judah and these Joshua separated Joshua 20.7 Before these Cities of Refuge were appointed it seems the Altar only was a kind of Sanctuary to those that fled to it see Exod. 21.14 But afterwards these Cities were the chief Sanctuaries to the Children of Israel and the Sojourners and Strangers among them and yet they were such only to those who had killed a man unwittingly And therefore they were not to receive any man till he had professed his Innocency as to this particular see Josh 20.4 And such Cities were purposely appointed as lay at an equal distance in the several parts of the Land that no man driven to make use of them might have too far to go and so might be overtaken by the Avenger of blood who was the next Kinsman to the man slain and might lawfully slay him who had slain his Kinsman if he took him out of the City of Refuge and before he could recover the Sanctuary And the way to these Cities was always to be prepared and made even and plain that the Man-slayer might flee thither without hinderance see Deut. 19.3 When the Man-slayer came thither he was at the entrance of the Gate to shew his Cause to the Elders of the City who were to take him in till he was sent for and fetched to the City where he had done the Fact and there he was to stand before the Congregation Joshua 24.4 6. who if they found him worthy of death were to deliver him to the Avenger to kill him if not they were to return him to the City of Refuge again where he was to live in a kind of exile and imprisonment until the death of the High Priest and might not come out before * If He went out before He forfeited his Priviledge and Protection and the Avenger might lawfully slay him and then He was to have liberty to return to his own house and former dwelling place the High Priest being a Type of the Messias our High Priest and Saviour Jesus Christ who by his death hath blotted out the hand-writing of our Sins and reconcileth us to God But these Cities of Refuge were not intended to be any Protection or Asyle to willful Murderers and such as of malice-prepence slew a man and struck him with an Instrument of Iron or with a Stone or Hand-weapon wherewith in probability a man that is smitten must needs be kill'd Moreover no man was to be put to death on the single testimony of one man alone And no Redemption-money no Bribe or Present was to be taken to spare a murderers life For blood defileth the Land and the Land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it And lastly no Redemption-money was to be taken for granting him that was fled to a City of Refuge a Dispensation or Liberty to return to the place of his former abode or habitation before the death of the High Priest Numb 35. whole Chapter and Deut. 4. vers 41 42 43. SECT XCI THe Lord having formerly ordered that Zelophehad's Daughter should have that portion of Land in the Tribe of Manasseh which their Father should have had for his share had he lived the Children of Gilead who were of that Tribe considering that if these Daughters married into any other Tribe this portion of their Land would be quite alienated from their Tribe therefore they made it their suit that some order might be taken to prevent this mischief For by like accidents the portion of every Tribe might in time be changed and so at length all may come to confusion and the very end of Gods appointing every Tribe to have their portion apart by themselves might be quite made void And further whereas by the Law of God it was appointed that at the year of Jubilee which was every fiftieth year what ever Land was alienated from any Tribe should return to that Tribe again by such marriages as these Inheritances would pass over from one Tribe to another without possibility of restitution at the year of Jubilee and so this Law would become void which seem'd purposely intended to prevent the confusion of the Inheritances of the Tribes Moses having ask'd Counsel of the Lord answered them as God had commanded viz. That the Daughters of Zelophehad should marry only in the Tribe of their Father which they accordingly afterwards did and further orders That every Daughter that possesseth an Inheritance in any Tribe should marry only unto one of that Tribe But if she was not an Inheritrix she might marry into any other Tribe And thus Inheritances would not be removed from one Tribe to another Numb Ch. 36. whole Chapter SECT XCII WE are now come to the Book of Deuteronomy which contains Moses's dying Speech and pathetical Exhortation to the Children of Israel He had brought them to the Plains of Moab and to the very borders of Canaan He knew by divine Revelation he must not go over thither but must die on this side Jordan Having therefore now but a little time to live viz. about five weeks like a man in
down and when thou risest up And thou shalt bind them for a sign upon thine head and they shall be as Frontlets (l) Scopus hujus praecepti est non ad hujusmodi Ceremonias praecisas obstringere sed continuam Legis recordationem inculcare Jans vide Exod. 13.9 The Pharisees followed the literal sense in their Phylacteries which were some written Schedules of Parchment which were fastened to their Foreheads and Arms to keep the Law of God in remembrance see Matth. 23.5 between thine eyes that is thou shalt use all means to keep them in continual remembrance and to set them before the eyes of thy Children that they may live according to them And thou shalt write them on the posts of thy House and on thy Gates see Ch. 11.18 19 20. And when the Lord shall have brought thee into that good Land which He sware unto thy Fathers to give thee and into great and goodly Cities which thou buildest not and into Houses full of all good things which thou filledst not and to Wells digged which thou digedst not and to Vineyards and Olive-Trees which thou plantedst not when thou hast eaten and art full then beware lest thou forget the Lord that brought thee forth out of the Land of Egypt from the house of Bondage Thou shalt fear the Lord thy God and serve him and sware by his Name that is when thou hast a lawful Call to sware thou shalt perform this religious act by the Name of the only true God and not of any Idol nor by any Creature whatsoever Ye shall not follow after other gods nor worship or serve the gods of other Nations that are round about lest the anger of the Lord who is a jealous God be kindled against thee and He destroy thee from off the face of the Earth Take heed also lest you provoke the Lord by your distrust and murmurings and limiting the holy One of Israel as you formerly did at Massah Exod. 17.2 Psal 78.41 And see that ye diligently observe the Commandments of the Lord that ye may go in and possess the good Land which he promised to your Fathers to give you And when your Children shall ask you in time to come what mean the Testimonies Statutes and Judgments which the Lord our God hath commanded us you shall say We were bondmen in Egypt and the Lord brought us out with a mighty hand and the Lord shewed Signs and Wonders great and sore upon Egypt upon Pharaoh and his Houshold before our eyes and the Lord commanded us to observe all these Statutes and to fear Him for our good always that he might preserve us alive as he hath done to this day And if we carefully observe these Laws as he has commanded us it shall be our Righteosness that is an evidence and manifestation of our Integrity and Vprightness before the Lord and though our Obedience be weak and imperfect yet if it be sincere God in and thorow the Messias will accept of it and will mercifully reward us for it 11. He goes on to give them some further explanation of the first Commandment Chap. VII injoyning them to extirpate the Canaanites and their Idolatry and to have no Communion with them lest they should be seduced by them to the worship of other gods They should remember they were a people holy to God whom he freely chose and will severely punish if they prove unfaithful but if they be faithful he will give them victory over their Enemies He further says to them When the Lord shall have brought you into the good Land he hath given you to cast out the seven Nations of the Canaanites that are greater and mightier than you and hath delivered them into your hands then you shall smite them and utterly destroy them you shall make no Covenant with them nor shew mercy unto them unless they become Proselytes and Converts to the true Religion which I have established among you Neither shall you make Marriages with them your Daughters you shall not give to their Sons nor their Daughters shall you take to your Sons for they will be apt to turn them away from following after the Lord your God and intice them to serve other Gods so will the anger of the Lord be kindled against you that he will destroy you suddainly But you shall destroy their Altars and break down their Images and cut down their Groves which they have planted for Idolatrous uses and burn their graven Images with fire For you are an holy people unto the Lord your God the Lord hath chosen you to be a peculiar people to Himself above all people that are upon the face of the Earth And the Lord did not set his love upon you and choose you because ye were more in number than any other people as in worldly Kingdoms Dominion over a great and populous Nation is more desired than over few For the truth is you were very few till God made such a miraculous multiplication of you in Egypt The Lord loved you freely and chose you of his own free Grace not finding any thing in you more than in others to move him so to do And because the Lord loved you and intended to keep the Oath which He had sworn unto your Fathers He hath brought you out of the house of Bond-men out of Egypt with a mighty hand Know therefore that the Lord your God he is the only true God the faithful God which keepeth Covenant and Mercy with them that love him and keep his Commandments to thousand Generations and repayeth them that hate him to their face that is will so apparently take Vengeance on them and will not be slack or slow to do it that they shall plainly perceive as men do a thing set before their face that he doth it for their wickedness Wherefore if you shall carefully observe the Commandments Statutes and Judgments which I command you this day from the Lord then will He keep and perform unto you the Covenant and Mercy which he sware unto your Fathers and will love you and bless you and exceedingly increase you Will bless you in the fruit of the Womb and your Corn Wine and Oil and the fruit of your Cattel shall be increased You shall be blessed above all people There shall not except very rarely be any Male or Female barren among you or among your Cattel And the Lord will take away from you all sickness and will not inflict upon you any of those dangerous and noisome Diseases wherewith as it is well known to you he punished the Egyptians for your sakes Exod. 9.10 and wherewith the Inhabitants of that Country were usually troubled Deut. 28.27 but will lay them upon all them that hate thee You shall therefore destroy all the Nations that the Lord your God shall give into your hands you shall have no pity upon them neither shall you serve their Gods for that will be a snare to you and a cause of your
ei authoritatem coram populo Conciliet and I will be with thee Moses now commands the Priests the Sons of Levi to put this Book of the Law which he had written in some safe Repository or Chest on the outside of the Ark where was the Pot of Manna and Aaron's Rod see Heb. 9.4 Indeed in the Ark it self were only the two Tables 1 Kings 8.9 but on the outside of it and by it was this Volume of the Law to be kept This Book was many years after found in the Treasury of the Temple in Josiah's Reign 2 Kings 22.8 2 Chron. 34.14 and therefore it seems it had been removed from the Ark and kept elsewhere wherein seeing they transgressed the directions that God here gave to the Priests no marvel if this precious Treasure was for some years lost and not looked after Moses having commanded them to place this Book on the outside of the Ark He said to them O Israel if thou art disobedient this Book shall be a witness against thee wherein thou art sufficiently warned to the contrary and shewed the Judgments that will thereupon insue But alas I know thy rebellious Disposition and thy stiff Neck Ye have been rebellious against the Lord while I was with you how much more will ye be so when I am dead Gather therefore unto me all the Elders of your Tribes and your Officers that I may speak unto them and call Heaven and Earth to witness against them For I know that after my death you will corrupt your selves and turn aside from the way which I have commanded you and evil will befal you in the latter days because you will do evil in the sight of the Lord and thereby provoke Him to anger The Elders and Officers of the people being met Moses spake in the ears of all the Congregation of Israel the words of this following Song Ch. XXXII Give Ear O ye Heavens * See Isa 1.2 and I will speak and hear O Earth the words of my mouth He beginneth this Prophetical Song with a Rhetorical Scheme calling the Heavens and Earth and all the Creatures in them to be witnesses of his word the more to affect the hearts of the people to reprove their hardness and to excite their attention I wish says He my Doctrine which I have received from God might so fall upon your hearts as the sweet and gentle Showers and fruitful Dew falleth upon the Herbs and Flowers and Grass of the Earth and causeth them to spring forth and flourish Isa 55.10 Hear therefore for I will now publish unto you the Name of the Lord that is his glorious Excellencies viz. his infinite Power Wisdom and Goodness and therefore see that ye ascribe Greatness and Majesty to Him and that ye magnifie Him as ye ought to do saying Thine O Jehovah is the Greatness and the Power and the Glory 1 Chron. 29.11 and that ye attend to what is spoken with all humility and lay it to heart and yield Obedience thereunto Know ye therefore that God is the Rock * In times of danger men use to fly to Rocks to shelter themselves 1 Sam. 13.6 He is an All-sufficient stable and sure Refuge for all those that fly to Him neither is there any sure Shelter any where else but in Him His Work is perfect for all his ways are Judgment All his Works are perfect (z) Even in those works of God that seem to have some imperfection in them as Children that are born blind or lame c. yet as they are acts of Providence there is a perfection of Wisdom Holiness and Justice in them and there is nothing at all in them for which God can justly be blamed and without any blemish there is no defect or fault to be found in any of them All his ways are Judgment his dealings with his people have been always right and just He is a God of truth and without Iniquity just and right is He. But as for this people they have corrupted themselves by their Idolatry their spot is not the spot of his Children for it proceedeth not of weakness and infirmity to which all are subject but of wilfulness and perverseness and an impenitent heart They are a perverse and crooked Generation for both their hearts and ways are evil and turned aside from the right Rule of Gods Law Do you thus requite the Lord O foolish people and unwise Is not God thy Father that made thee Is not He thy Father that hath bought thee that is ransomed and brought thee forth out of Egypt with a mighty Hand and the power of Miracles Hath not He made thee his people and established thee by Covenant to continue so if thou art not wanting to thy self and thy duty Remember the days of old and consider the years of many Generations ask thy Father and he will shew thee thy Elders and they will tell thee how God when by his Providence He disposed the several Nations that came out of the Loins of Adam into several parts of the Earth allotting to one Nation one Country and another to another did then set the bounds of the people according to the number of the Children of Israel that is did then chuse the Children of Israel to be his peculiar people and Inheritance and where they were there it might be said was his people and where their bounds ended there was the end and utmost bound of his people and the bounds of the Heathen then began and according to his secret purpose he gave and allotted to the Canaanites such bounds and limits as he knew would serve for the number of the Israelites For the Lords portion is his people Jacob is the lot of his Inheritance that is the Israelites are that portion of Mankind whom he was pleased to make his peculiar people they are his Inheritance and therefore dear to Him as Inheritances use to be to men which are divided to them by lot and they were to acknowledge no other Lord over them but Himself and they and their Children after them were to be His successively He found them in a desart Land in a wast howling Wilderness inhabited only by wild howling Beasts of Prey He found them there in desperate danger but came in seasonably to their succour when they were ready to perish He led them about he instructed them both by his Word and Works by his Spirit and the several Dispensations of his Providence He kept them as the apple of his eye with tender care and love As an Eagle stirreth up her nest that is awaketh her brood or young ones in her nest rousing them up with the Cry that she maketh to signifie to them that she intends to teach them to fly and spreading abroad her wings taketh them up and beareth them thereon so did the Lord carry Israel towards Canaan leading them Himself thither and there was no strange god with him that is no strange God had any hand in
let on God's part but they might enter into their Inheritances and those persons whom he had appointed to divide their Inheritances to them by lot were ready to do their duty therein He therefore requires them to choose out from among them three men of every Tribe that the matter might be carried on impartially and he would send them to go through the Land and to take a Survey not only of the parts of the Country already subdued but of those that remained yet in the Enemies hands that they might describe the largeness of every Region and Province and set down how many Cities and Villages were in each of them That so having as it were a Map of the Land that remained to be divided before them they might justly divide it into seven parts and so give proportionable Shares and Inheritances to every Tribe according as they were in number fewer or more He tells them That the Tribe of Judah and the Sons of Joseph Ephraim and Manasseh should continue seated the one in the South the other in the North according as their lots fell to them at Gilgal but yet he seems to intimate that if their Shares were found to be too large then some other Tribes might have a share with them as it afterwards happened for the Tribe of Simeon had their portion assigned to them out of that which was at first the lot of Judah Ch. 19.9 When these Surveyors had gone through the Land and divided it into seven parts for the Levites were to have no part among them the Priesthood of the Lord being their Inheritance and the other Tribes had had their lots before then He orders that the Description of it should be brought to him and he would cast lots for them before the Lord at the door of the Tabernacle The men thus appointed went out accordingly being secure and confident of Gods Protection and dividing themselves as 't is probable and going under pretence possibly of Negotiation or Traffick they spent seven months in this Survey as Josephus tells us Antiq. lib. 5. and so made a Description of it in a Volume or Map with all the Cities and Towns belonging to each Province and divided it into seven parts and so presented it to Joshua and the Elders at Shiloh Then Joshua cast lots for them according to the divisions of their Tribes And the first lot came up for the Children of Benjamin whose lot fell between the Children of Judah and Joseph and the bounds of their lot with the Cities belonging thereunto are described Ch. 18. from vers 11. to the end Thus Benjamin had the honour to have the first lot among the seven Tribes and was by providence seated the very next to his Brethren Ephraim and Manasseh and had also part of the Royal City of Jerusalem within his Borders whereby was fulfilled what Moses prophesied of this Tribe Deut. 33.12 And of Benjamin he said the beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his Shoulders The next lot came forth for Simeon and their Inheritance was within the lot of the Tribe of Judah It seems they that were sent to search the Land not yet divided that they might part it into seven lots for the seven Tribes remaining found that the portion which Joshua and Eleazar and the other Commissioners for dividing the Land had formerly assigned to Judah was too large considering what was left for the other Tribes and therefore they agreed unanimously that a whole portion for one of the Tribes which had not yet their Inheritance assigned to them should be taken out of that which was formerly given to Judah and some Cities also they took from Judah to be as part of another lot see Josh 19 40 41. And thus by the Providence of God there being one Tribe to be provided for within the portion of the Children of Judah the lot fell upon this Tribe of Simeon that was fewest in number of all the Tribes see Numb 26.14 And by this Tribes being intermingled with Judah and not having a portion by themselves apart that Prophesie of Jacob was fulfilled Gen. 49. I will divide them in Jacob and scatter them in Israel The bounds of this Tribes portion are not described only the chief Cities and Towns are named that were in their lot and that because their Inheritance was within that of Judah The third lot came up for the Children of Zebulun Their Borders are described Ch. 19. from vers 10. to 17. The fourth lot came out to Issachar Their Borders are described from vers 17 to 24. The fifth lot for the Tribe of Asher Their Borders are described from vers 24. to 32. The sixth lot came out for the Children of Naphtali Their Borders are described from vers 32. to vers 40. The seventh lot came out for the Children of Dan. Hence it appears that this Book was not written by Joshua except we shall say that some particulars in it were afâ—erwards inserted by some other holy men Their Borders are described from vers 40. to 47. Their lot fell to them in the Southern parts close by Judah's portion and they being not able to drive out the Philistines out of their Land in after-times viz. after Joshua's death they were streightned and so went out and took Laish a City in the North parts * Judg. 20.1 in Naphtali's lot see Judg. 18. though then in the Zidonians possession and transplanted a Colony thither calling it Dan from Dan their Ancestor Son of Jacob. Ch. 18. from 2. to the end Ch. 19. from 1. to 49. SECT CXVI WHen they had made an end of dividing the Land among all the Tribes and the distribution thereof was fully finished then the Children of Israel gave Joshua an Inheritance in Timnah-serah in Mount Ephraim And herein was the modesty of this great General remarkable that he was content to stay till all the other Tribes had their portion ere he made any motion for that which by special Prerogative was to be conferred on him according to the Word of the Lord spoken to Moses not only concerning Caleb but also Joshua Ch. 14.9 2ly He was content to receive what the Lord had promised him as by way of Gift from the people 3ly Whereas he might have chosen the fairest and goodliest City in all their Tribes He chose his Seat in a mountainous Country and it seems a City that was ruinated so that he was fain to build it ere he could dwell in it Josh Ch. 19. from vers 49. to the end SECT CXVII THe Levites now come to Joshua and Eleazar and the rest of the Commissioners for dividing the Land to receive from them the Cities which God appointed to be set apart for their dwellings And they accordingly set apart forty eight Cities for them as God had commanded Numb 35.7 The Commissioners 't is like chose these Cities out of each
Tribe some according as their number was greater or lesser and chose such Cities as they in their Wisdom thought most convenient for the Levites and the people And then dividing the Cities they had chosen into four parts one for the Priests a second for the Levites of the Family of Cohath a third for the Gershonites a fourth for the Merarites it was decided by lot in which of these the Priests should be placed and in which the three Families of the Levites The Priests who were of the Family of Cohah by the special Providence of God were seated partly in the Tribe of Judah and partly in the two neighbouring Tribes of Simeon and Benjamin that so they might be near the Temple Thirteen Cities fell to their lot and herein respect was had to future times when the Posterity of Aaron should be encreased for all present there were but a few Priests not enough to inhabit the half part of one City The Levites that were of the Family of Cohath had by lot their Cities in the Tribe of Ephraim and Dan and the half-Tribe of Manasseh viz. ten Cities * Others no doubt besides the Levites did inhabit these Cities and dwell with them The Gershonites had by lot their Cities in the Tribe of Issachar Asher and Naphtali and out of the half-Tribe of Manasseh beyond Jordan viz. thirteen Cities The Merarites had by lot their Cities in the Tribe of Reuben Gad and Zebulun viz. twelve Cities These Cities with their Suburbs the Children of Israel gave unto the Sons of Levi as God had commanded In all 48 Cities The particular Cities that fell to each division are set down Josh Ch. 21. from vers 9. to 43. Of these six were appointed for Cities of Refuge and Sanctuaries for such as had killed a man unwittingly and not of malice prepense The Cities of Refuge on this side Jordan were Kadesh in Galilee in Mount Naphtali Sechem in Mount Ephraim and Hebron in Mount Judah On the other side Jordan Bezer in the Tribe of Reuben Ramoth-Gilead in the Tribe of Gad and Golan in Bashan in the Tribe of Manasseh see Numb 35. Deut. 19.2 c. Joshua Ch. 20. whole Chapter Joshua 21. from 1. to 43. SECT CXVIII THus God gave unto the Children of Israel all the Land which he had promised to their Fathers to give them For though there remained some part of the Land out of which the Canaanites were not yet expelled yet he had given it them all and by lot had divided it among them which was a kind of actual instating them in it 2. He had put them into the possession of the greatest part of it neither had he promised them otherwise that they should possess it than by degrees see Exod. 23.29 He had actually given them the whole Land and they possessed it and dwelt therein that is in as much of it as they had subdued and was needful for their present use and by degrees they came to possess the rest and they might have enjoyed it sooner than they did had it not been for their sins And the Lord now gave them rest round about and there stood not a man of all their Enemies before them that is they were Victorious in all their Wars and none of their Enemies whom they encountred whilst Joshua was their General were able to stand before them Not any good thing that God had promised them and which he knew to be good for them failed of coming to pass Josh 21. from 43. to the end SECT CXIX THe Land being thus conquered and the Children of Israel setled in a peaceful possession of it Joshua now calls the Companies of the Reubenites Gadites and half-half-Tribe of Manasseh who came over Jordan to help their Brethren in this Atchievement and had left their Wives and Children so long and had stuck to their Brethren till they had seen them peaceably setled in their Inheritances and commended them for their great faithfulness and obeying of the Lord therein He therefore now permits them to return to their own possessions but first gravely and religiously exhorts them to love the Lord their God and to walk in his Ways and Commandments and to cleave to Him and to serve Him with all their Hearts and Souls and that they be very careful and watchful over themselves that they be not drawn away from doing what he had enjoyned them Then He tells them They had got very much Spoil in the War and would return to their Tents laden with Riches with Silver and Gold and Brass with Iron and very much Rayment and with much Cattel Therefore when they came home they should divide the Spoil they had gotten with their Brethren that is that they that had been engaged in the War should have one half and the rest of their Brethren that stayed behind should have the other as Moses had before ordered it in that War when they went out against the Midianites Numb 31.27 and 't is probable Joshua followed the example of Moses in this direction Then earnestly praying to the Lord to bless them he kindly dismist them They having taken their leave of Joshua and their Brethren began their March home-ward and when they came to the Fords of Jordan they thought fit before they passed the River to build a great Altar there after the pattern of that in the Tabernacle not with any intent to offer Sacrifices thereon but only that it might be in future times a Memorial that those Tribes that dwelt without Jordan were of the stock of Israel as well as those that dwelt within and had a right to come to the Tabernacle and to offer their Sacrifices on Gods Altar there as well as they and that in succeeding Generations it might be known that that Altar was built by the Tribes without Jordan when they returned that way home from helping their Brethren against the Canaanites at the first conquering of the Land The Children of Israel within Jordan hearing of this Altar which their Brethren had built on the banks of Jordan and supposing they had done it with a purpose to offer Sacrifices thereon which would have been a manifest Rebellion against Gods Law whereby all the Tribes of Israel were enjoyned to bring all their Sacrifices to that one Altar that was in the Tabernacle Deut. 12.5 6. And considering that God had enjoyned them that in case any of their Brethren of any City in Israel should fall off from the true Worship of God to the Worship of false gods and consequently to any Idolatrous Worship whatsoever they should then gather themselves together and utterly destroy the Inhabitants of that City Deut. 13.13 c. In pursuance of this Command the Israelites within Jordan unanimously gather themselves together at Shiloh with an intent if they found the matter as they supposed to make War immediately against those Tribes that had built this Altar But they thought it requisite first to send Messengers to enquire concerning what
course we can to bring these desperate Offendors to deserved punishment Judg. Ch. 19. whole Chapter SECT CXXXI THen all the Children of Israel that is the chief of them viz the Elders Officers and Captains from Dan to Beersheba together with those without Jordan met together as one man at Mizpeh (d) In the Tribe of Benjamin or in the Confines of Judah and Benjamin and so reckoned among the Cities of both Tribes Josh 15 38. Ch. 18.26 which was a place they usually held their publick Assemblies in 1 Sam. 7.5 Judg. 10.15 as being in the heart of the Land excepting only the Benjamites who it seems refused to come to this meeting or to send any Messengers to them resolving to defend the men of Gibeah against them The Israelites came together to act this weighty business as in Gods presence and to ask Counsel of Him and to hear what He would give them in charge about it No less then four hundred thousand men now met who expressed their Zeal to punish this abominable Fact of the men of Gibeah But though they were sensible of the injury done to the Levite and his Concubine yet it seems they took no notice of the great and provoking Injury done to God by tolerating the Idolatry of the Danites for which we shall see that God now intends to reckon with them This great Assembly being thus met the Levite came and declared his Case to them He shews them how barbarously the men of Gibeah had used his Concubine and how they had abused her even till they had killed her and they thought to have done the like to him also which rather than he would have endured he would have lost his life And therefore seeing they were all Israelites they ought to take to heart that such and so foul an Abominaiion was committed in Israel and ought to revenge it accordingly The people were so inflamed hereat that they vowed they would not so much as go home to their own houses till they had executed Judgment upon those that were guilty of so abominable a Villany Then they sent Messengers to the Tribe of Benjamin to desire them to deliver up these Sons of Belial in Gibeah to deserved punishment who were guilty of this Crime that so wrath might not be poured forth upon the whole Land for it and herehy they would prevent a Civil War and great blood-shed which else was like to ensue The Benjamites it seems thinking it a dishonour to them that the other Tribes should intermeddle with punishing any within their Territories and being highly conceited of their own strength and ability for Martial Affairs and presuming possibly that they were able to make good their part against all the other Tribes of Israel they would not hearken to their Brethren but prepared to fight it out The Israelites perceiving that the Benjamites would not deliver the Malefactors into their hands but were resolved rather to defend them they vowed that if they vanquished the Benjamites as they doubted not but they should they would not give any of their Daughters in marriage to any of them that were left alive see Ch. 21.1 and likewise that they would destroy every Town throughout the whole Land of Israel that would not send some of their people to this Assembly nor help them in this War Ch. 21.5 Then they determined to cast lots who among them should go up to fight against Gibeah and who should go forth to fetch in Provisions for the Camp For they thought that one in ten had need be set apart for this Service and who they should be the lot should decide Then they went to Shiloh to inquire of the Lord by the High Priest having on the Ephod Numb 27.21 which of them should go up first to the battel against the Children of Benjamin They did not inquire of the Lord Whither they should go up against the Benjamites or whither they should prevail They did not pray to God for his help nor by Fasting and Humiliation and true Repentance humble themselves for their manifold Sins nor by offering up Sacrifices of atonement seek to make their peace with God but relying on the justness of their Cause and their great Numbers and strength like men presuming of the Victory to prevent variance among themselves and striving for the honour of the day They desire only to know which of the Tribes should go up first against Benjamin They concluded that having eleven Tribes against one and four hundred thousand fighting men on their side they must needs prevail The Lord tells them Judah shall go up first The Children of Benjamin also on the other hand prepared themselves for the Encounter and numbring their Forces they found they were twenty six thousand fighting men besides the Inhabitants of Gibeah which were seven hundred chosen men and in this their Army they had seven hundred choice men left-handed every one of them could sling a stone at an hairs breadth (e) An hyperbolical expression signifying they were exceeding skilful in slinging stones and could commonly hit a small mark and not miss Matters being thus ordered on both sides the men of Israel went out to battel against Benjamin and the Benjamites drew out their Forces out of Gibeah against them and they joyning battel the Benjamites prevailed and cut down to the ground and destroyed twenty two thousand of the Israelites that day The Israelites upon this ill success retired to Shiloh and wept before the Lord but it seems it was more for the shame of the defeat and their loss of men than for their sins They inquire of the Lord again whither they shall go up a second time against Benjamin their Brother but neither crave his Assistance nor inquire of the Success whereby they intimate that they supposed the cause of their ill Success before was because God was not pleased with their warring against their Brethren but they think not of their sins the true cause and therefore God answers them accordingly Go up says He against Him as if He should have said though Benjamin be your Brother yet you may fight against him So the Children of Israel encouraged themselves and went up against the Children of Benjamin the next day The Benjamites drew out again out of Gibeah and defeated the Israelites a second time and slew eighteen thousand more of them Upon this second overthrow the Israelites run to Shiloh again and there fast and mourn and repent of their sins in good earnest Now they perceived that though God liked their Cause yet he was displeased with their persons They saw that God did avenge his Own Cause upon them because they would not avenge his Cause against Idolaters Therefore they now afflict their Souls in a most solemn manner and offer Burnt-Offerings and Peace-Offerings to make atonement for their Sins that so they might obtain Gods favour They now inquire again of the Lord by Phineas the High Priest and by Vrim and
due time to perform what God commanded them in driving out the Canaanites out of the Land Now the Canaanites that were left in the Land and not cast out were these viz. five Lords of the Philistines viz. the Lords of Ashdod Gaza Askelon Gath and Ekron and the Canaanites Sidonians and Hivites that dwelt about Libanus and from Mount Baal-hermon on the East of Libanus to the entring in of Hamath a City in the North of Canaan afterwards call'd Antiochia The Children of Israel dwelling thus among the Canaanites grew extreamly corrupt so that they served their gods and the Idols which they set up and worshipped in Groves and made interchangeable Marriages with them Upon which great Provocations the Lord gave them up into the hands of Chushan-rishathaim King of Mesopotamia 'T is like he first brake in upon the Tribes that lay on the other side of Jordan and then incroached upon those within Jordan by degrees And this was their first Servitude (g) First Servitude under Cushan eight years Othniel first Judge which continued eight years Then returning unto the Lord and crying unto Him for Mercy and Forgiveness He was pleased to raise up for them a Saviour and Deliverer namely Othniel the Son of Kenaz Caleb's Nephew and Son in law see Ch. 1.13 so that to the great Honour of the Children of Judah the first Judge after Joshua was of their Tribe Thus that Prophesie was made good Gen. 49.8 Judah thou art He whom thy Brethren shall praise thy Hand shall be in the Neck of thine Enemies thy Fathers Children shall bow down before thee Othniel being thus raised up by God to this high Office The Spirit of the Lord came upon him that is he was furnished with those Gifts and Graces that were requisite to make him a wise and valiant General in War and a prudent Governour in Peace and the Lord gave Cushan into his hands so that he prevailed against him and delivered the Israelites out of their Bondage under Him And so the Land had rest forty years Not as if there were forty years of Peace in the Land uninterrupted from this time but the Land had Rest till forty years were expired from the first Rest wherein it was setled by Joshua before his death And then Othniel died Judg. 2. from 11. to the end Ch. 3. from 1. to 12. SECT CXXXIV AFter the death of Othniel the Israelites again did evil in the sight of the Lord and He stirred up Eglon King of Moab and gave him Courage and Resolution to go against Israel and he joyning with the Ammonites and Amalekites overthrew them and took Jericho that is possessed himself of the Lands and Territories thereabout where the City of Jericho once stood and possibly built some great Fortress there that he might have the Command of the Fords of Jordan that being the passage over to his own Country Second Oppression under Eglon eighteen years Ehud second Judge And this second Oppression continued eighteen years The Israelites then crying unto the Lord for help he raised up for them Ehud Son of Gera of the Tribe of Benjamin which was but a little before almost wholly destroyed a man left-handed By Him the Children of Israel sent a Present to Eglon which Opportunity he readily embraced having a design to kill Him And being stirred up as 't is probable by the Spirit of God to do it He accordingly provided himself of a Dagger fit for the purpose Then going with the Present to Eglon and humbly presenting it to Him He with those that brought it take their leave and depart When they were come as far back as the Quarries by Gilgal He himself returns again to the King who was in his Summer-Parlour and addressing himself to him tells him He had a secret Message to him The King bids him forbear delivering his Message till his Servants and Attendants were gone out of the Room They being gone Ehud tells him He had a Message from God to him Eglon hearing this rose up as if he would give some respect to such a Messuage Ehud then drawing out his Dagger thrust it into his Belly and gave him such a deadly blow that he left him who had so long oppressed the people of God wallowing in his own blood and dung Then shutting the door after him and locking it having as 't is probable a Spring-lock he quietly and with a composed Countenance passed away The Servants finding the door shut and locked they concluded that the King covered his feet in his Summer-Chamber that is that He had laid himself down to sleep because when they did so they used to cast some covering over their feet as it is said of Ruth when she went to lie down by Boaz as he lay sleeping at the end of his heap of Corn Ruth 3.7 That she uncovered his feet and laid her self down So when Saul went into the Cave where David and his men were 1 Sam. 24.3 't is said Saul went in to cover his feet that is to lie down and sleep there for a while else how could David cut off the Skirt of his Garment and not be perceived if he had not been asleep The Servants having staid a great while and finding the King did not open the door they began to be ashamed they had stayed so long and not looked after their Master sooner fearing that some evil had befallen him Then taking a Key it being usual in Kings Houses for the Servants to have Keys to their Masters doors and opening the door they found their Lord dead Ehud thus escaping He came to Mount Ephraim and there blew a Trumpet and gathering the Children of Israel together He tells them what he had done and that the Lord had delivered the Moabites into their hands Then bidding them follow him he went down with them and took the Fords of Jordan that neither the Moabites now in Canaan might escape to their own Country nor those in the Land of Moab pass over Jordan to aid their Brethren in Canaan Then he fell with his Forces upon the Moabites and the Israelites slew ten thousand of them at that time even lusty and stout men So Moab was subdued that day under the hand of Israel and the Land had rest fourscore years to wit after the former rest and Deliverance procured to them by Othniel In the time of those 80 years the Philistines making some Inroads into the Lands of the Israelites Shamgar the Son of Anath who seems to be some Country-man or Farmer of Note did on a suddain raise the Country thereabouts and they (h) Some think that this Victory of Shamgar's was miraculous and that he himself slew 600 as Sampson slew a 1000 of them with the Jaw-bone of an Asse Ch. 15.15 16. with their Ox-goads set upon the Philistines and slew 600 of them So that He was a Deliverer though not a Judge Judg. Ch. 3. from 12. to the end SECT CXXXV The Book of Ruth
whom he marched on foot from Mount Tabor into the Valley being so commanded by an Instinct from God and willingly exposed himself to great danger in that place where Sisera had great advantage of Him coming against him with Iron-Chariots and Horse-men She then declares how For the divisions of Reuben whereby they were kept from sending any Aid to their Brethren in this just War there were great heart-burnings and discontents O Reuben says she why didst thou desert thy Brethren and stay at home upon so poor a Pretence as to look after thy Cattel The Cries and Groans of God's oppressed People had been more worthy thy regarding than the bleatings of thy Flocks For the divisions of Reuben great Exceptions were taken and great wondrings and musings and strange Conjectures made that they should desert their Brethren in so just a Cause As for the Gileadites that is the Tribe of Gad and the other half-Tribe of Manasseh who had the Country of Gilead for their lot Josh 13.14 c. she says They abode beyond Jordan that is they pretended they dwelt so far off that they could not come in time enough to the help of Barak As for Dan she says He remained in his Ships that is the Danites living by the Sea-Coast pretended they were Sea-men and Merchants and so could not without neglecting their Traffick engage in this War and possibly they thought that if the War did not succeed they could most of them get away in their Ships and carry their Estates with them and so they minded their own private safety and profit before the Publick Good Asher also that dwelt nigh unto the Sea pretended that the Breaches and Ruines in the walls of their Cities were such that they durst not leave them in such a weak condition lest in their absence the Neighbouring Canaanites should seize upon These were weak Excuses to keep them from so necessary a Service which God now called them to But as for the Children of Zebulun and Naphtali they shewed themselves brave men indeed For they fought couragiously against Sisera and jeoparded their lives in the high places of the Field and beat the Enemy from the Hills and sought them also in the most open Vallies But though several of the Tribes of Israel were backward to help their Brethren yet Jabin had many Confederate Canaanitish Kings that joyned with him either in their own Persons or by their Forces to help him against the Israelites And Sisera and his Forces being worsted at Tabor and flying as it seems to Taanach (t) Megiddo an eminent City which Manasseh had in Issachar Josh 17.11 not far from Jezreel and the River Kishon Taanach a Royal City near Megiddo Josh 12.21 and there being re-inforc'd with the Souldiers of these Confederate Kings renewed the battel but were there totally discomfited And 't is observable that these Confederate Canaanites came not to fight for gain or pay but out of love to the Cause and out of enmity and hatred to the Israelites from whose overthrow they expected much spoil But they got nothing by the bargain but lost all they had and themselves too Nay further says she we may truly say that God himself fought for us from Heaven For the Stars in their stations by extraordinary influences at God's appointment raised stormy Meteors and prodigious Thunder and Hail all which did help to ruine Sisera's Army The River Kishon also swept them away For many of them in their flight attempted to get over the River and were drowned and their dead bodies were carried down by the stream Then in a Triumphant Gratulation she cries out O my Soul thou hast trodden down strength as if she should have said Oh my Soul God hath heard thy prayers and given the Army rais'd at thy Instigation Victory over their proud Enemies who gloried in their strength Yea though they had many Horses high-fed and pampered yet they prov'd unserviceable and did not hurt the Israelites by reason that through their overmuch mettal and spirit and their pawings and pransings they brake their hoofs and foundred their feet in that hot hard and stony-ground All these things says she declare the wonderful goodness of God towards us and call for high Praises and Thansgivings from us But the Angel of the Covenant the Son of God whose Prophetess I am hath bid me to call for your Curses against Meroz and the Inhabitants thereof who dwelling near to the place where this battel was fought and as it were within the noise of our Trumpets yet came not forth to the help of the Lords people against their mighty Enemies What the effect of this Curse was we do not find but there is no more mention made of this City any where in the Scriptures which gives occasion to some to suspect that some dismal Fate befel it But though Meroz was cursed yet Jael was blessed Blessed above women shall Jael the wife of Heber the Kenite be that is she shall be highly extolled and applauded and many blessings shall be wished unto her for her heroick Act in killing Sisera and people shall pray that she may be blessed above all women who live in Tents as she and the Kenites do Sisera fled to her Tent to hide himself and being very thirsty asked a little water of her And she gave him not only water but Milk and Cream or possibly Buttermilk and that in a large great Bowl suitable to his Greatness and Dignity He falling asleep she gave him a deadly blow on the head with an Hammer He strove to rise (u) V. 27. Est haec pulcherrima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quares gesta oculis perspicue quasi subjicitur describuntur motus qui proprij sunc repente violenta morte pereuntibus Accepto quippe gravissimo vulnere conabatur surgere sed viribus distitutus rursum cadebat ac inter pedes Jahelis misere jacebat but could not for having received his deaths wound he fell down again yea he fell down dead at her feet so she nailed his head to the ground with an iron Pin or Nail and then cut it off This was a wonderful disappointment to Sisera's Mother who with impatience exspected his Return with Victory She looked out at the window (x) V. 28. Here we have another figurative amplification befitting a Poetical Hymn whereby is supposed how it was likely Sisera's Mother and her Maidens would behave themselves upon occasion of his not coming when they expected him We have here also a lively and ironical representation of Pride and carnal Confidence presuming of Success in Enterprizes upon carnal grounds without regard to God's Power and Providence and asked why is his Chariot so long in coming why tarry the wheels of his Chariot Her Women about her answered her yea she was ready to give this Answer to her self They have undoubtedly sped and now stay to divide the Spoil to every Man a Damsel or two but to Sisera a prey
Courage Fortitude and Zeal for the Execution of his Office And indeed the people at that time needed a wise and able Judge to reduce them to their former Government overthrown by Abimelech and to abolish Idolatry which much prevailed in his licentious Reign and to restore God's pure Worship which 't is like had been much corrupted Though there is no mention made of Enemies that invaded the Land during his Government yet there might be some such Invasions and Oppressions though not so vexatious as the former He dwelt in Shamir a Town bordering on Mount Ephraim that so he might be near the Tabernacle at Shiloh and there was buried having judged Israel three and twenty years Judg. 10. vers 1 2. SECT CXLIII AFter Tola arose Jair dwelling in Gilead in the Tribe of Manasseh Jair the Seventh Judge beyond Jordan and judged Israel twenty two years It seemed he was a man of great Quality before he was raised to be Judge for he had thirty Sons to wit by several Wives that rode on Asse-Colts which was a token of Dignity and Authority He was descended it seems of that Jair who having taken the Cities of Argob called them after his own Name Havoth-Jair that is the Villages of Jair Numb 33.41 Deut. 3.14 Those Villages were at first only twenty three 1 Chron. 2.22 but this Jair coming to inherit these Towns which his Ancestor had taken from the Amorites divided them among his Sons and they were increased either by themselves their Father or Grandfather to thirty and the old Name continued to them In this time it seems the Israelites were horribly corrupt and their Apostacy and Idolatry was far worse than that of their fore-Fathers * Israelitae admodum proni erant in Idolatriam cujus causae erant 1. Quia finitimas gentes◠Idolatricas florere videbant se autem inopia premi 2. Multitudo Idololatrarum collata cum ipsorum paucitate 3. Cultus Dei severior erat tristior Non in eo Theatra Saltationes Comaediae vel Tragaediae qua omnia erant in cultibus Idolorum immo etiam saepe turpia libidinosa P. Martyr For now they worshipped all the Idols of the Nations round about them Baalim and Ashtaroth the Idols of Syria Zidon Moab Ammon and the Philistines and so wholly gave themselves up to the Worship of false gods that at length they quite laid aside the Worship of the true God in the Tabernacle And therefore the Text says They forsook the Lord and served him not 'T is like Jair did what he could to restrain them from this abominable Idolatry but was over-born by them So that about the beginning of the fifth year of his Government the Lord being extremely angry with them sold them into the hands of the Ammonites who oppressed (c) The years of the Oppressions are not to be reckones apart from the years of the Judges see in Chap. 3.11 them sorely on the other side of Jordan and into the hands of the Philistines who invaded those Tribes that were within Jordan so that they were invaded both on East and West on the West by the Philistines on the East by the Children of Ammon The fifth Oppression by the Ammonites The Ammonites having oppressed the two Tribes and half without Jordan for eighteen years and Jair dying they proceeded further and passed over Jordan and oppressed the Israelites within Jordan also Judg. Ch. 10. from vers 3. to 10. SECT CXLIV THe Children of Israel being now sorely distressed they cry unto the Lord and acknowledge their Sin and the Lord either by some Prophet or by the High Priest who inquired for them returned them this Answer Have I not delivered you from the Egyptians AmoritEs the Children of Ammon the Philistines the Zidonians (d) Divers of these Deliverances we do not find mentioned before So that this people had received from the Lord many more Favours and Blessings than are here recorded Amalekites and the Maonites * Possibly hereby are meant the Canaanites that inhabited the Wilderness of Maon 1 Sam. 23.24 and yet ye have forsaken me and followed other gods Go and cry unto the gods ye have chosen let them deliver you in the time of your Tribulation I will deliver you no more This Threatning was not absolute but conditional though the condition be not expressed but is thus to be understood viz. except ye truly repent and forsake your Idolatry and amend that which has been so much amiss among you They answered O Lord we humbly acknowledge that we have hainously sinned against thee and do thou punish us hereafter as thou pleasest if we do not continue in thy true and pure Worship utterly renouncing all false gods only make trial of us this once by delivering us out of the hands of our Enemies Then they putting away their strange gods and setting upon a real Reformation the Lord was touched with Compassion towards them and his Soul †This is spoken of God after the manner of men and by way of comparison only affirmed of him was grieved for the miseries they suffered About this time the Children of Ammon gathered themselves together and incamped in the Land of Gilead which now it seems they claimed as belonging unto them see Ch. 11. vers 13. The Children of Israel gathered what Forces they could together to oppose them and encamped at Mizpeh in Mount Gilead in the Tribe of Manasseh beyond Jordan Then they begun to consider who should be their Leader in this Expedition against Ammon and they declared That who-ever being able and fit would undertake it he should be the Head or Judge over all the Inhabitants of Gilead But there were none there present willing to undertake it the Service being very dangerous therefore they resolved to send to Jephtah being a skilful Commander and of known Valour Jephtah was a Gileadite his Fathers name being Gilead and probably he was born in the City of Gilead His Mother was an Harlot It seems in process of time his Brethren that his Father had by his lawful Wife being grown up did by the help and decree of the Magistrates of Gilead see vers 17. bar him of any share of the Inheritance of his Father and denied him any portion for a Livelihood among them Jephtah being thus used betook himself into the Land of Tob a Country lying along Mount Gilead not far from the Ammonites at the entrance of Arabia the Desart and a Company of idle Fellows that had no Means or took no Course for a Livelihood listed themselves under him as their Captain and with them he us'd to Inrode Prey upon and Spoil the Ammonites And he grew to a great Fame for these Exploits and was held a mighty man of Valour Upon this account the Elders of Gilead now came and intreated him to be their Captain-General against the Ammonites For though the Law forbad that any Bastards should be admitted to any Place of
word and performed thy promise to thy servant David in raising me his Son up to build a Temple for thee perform also I pray thee unto my father what thou didst further promise him * 2 Sam. 7.13 to wit that there shall not fail a man lineally descended from him to sit upon the Throne of Israel and to reign in thy sight provided his children take heed to their way to walk before thee with that integrity that he did Now let thy word I pray thee be verified and fulfilled which thou spakest to my father concerning this matter But why do I speak of my building an house for thee Will God indeed dwell on earth Behold thou art an infinite and immense being Thou canst not be contained within any compass or space The Heaven and Heaven of Heavens cannot contain thee much less this house that I have builded But though thou canst not be contained within this house yet I pray thee have regard to the prayer and humble supplication of me thy poor servant which I make to thee in behalf of this house namely that the eyes of thy favour and providence may be open towards it day and night seeing thou hast said of it that thy name †Deut. 12.11 shall be there call'd upon and worshipped I humbly beseech thee therefore when ever either my self or any of thy people shall pray unto thee in this place or towards it (a) V. 30. Versus hunc locum quasi respiciens ad promissionem praesentiae tuae in hoc loco exemplum in Daniele cap. 6. v. 10. that then thou wouldst please to hear in Heaven thy dwelling place where thy glory is most eminently manifested and when thou hearest be pleased to forgive and pardon our transgressions against thee For there is no comfort in obtaining any other mercy if our sins be not forgiven Particularly I humbly request of thee that if any man be charged that he hath trespassed against his neighbour and he be brought before thine Altar (b) Tacto Altare jurare mos omnium prope Gentium Intrepidi quicunque altaria tangunt Juv. in the Court of this house to clear himself by Oath sufficient proof by witnesses being wanting that thou wouldst please to deal with him according to innocence or guiltiness punishing him if he be faulty and bringing his wicked way upon his own head but justifying and acquitting him if he be innocent Or if thy people be smitten before their enemies in the field because they have sinned against thee and shall turn again to thee and confess thy name to wit thy justice in suffering their enemies to prevail against them and shall acknowledg thy mercy and power and so seek to thee for pardon and help and shall make supplication to thee turning their faces towards this house then hear thou in heaven and forgive their sin and bring them again into the land which thou gavest to their fathers Or when the heaven is shut up and there is no rain because thy people have sinned against thee if they shall pray towards this place and confess thy justice in punishing of them and turn from their sin then hear thou in heaven and forgive their sin and teach them the good way (c) V. 36. Et ostende eis viam bonam wherein they should walk and then give rain upon the land which thou hast given thy people for an inheritance Or if any of these great judgments fall upon the land to wit famine pestilence and blasting or if there be any plague or sickness upon thy people what prayer and supplication shall be made by any man singly or by all thy people jointly who shall know every man the plague (d) 2 Chron. 6.29 When every one shall know his own sore and his own grief Grief is put for that which should cause grief viz. Sin of his own heart to wit the sins for which he is punished and shall spread forth his hands towards this house then hear thou in heaven and forgive and do what in thy infinite wisdom seemeth good and give to every man according to his ways not his former sins but his present repentance whose heart thou seest to be sincere and upright For thou and thou only O Lord knowest the hearts of all the children of men And I humbly beseech thee to deal thus mercifully with thy people that they may fear thee and walk in thy ways all the days of their lives Moreover if a stranger that is not of thy people Israel who hears of thy wondrous works and righteous Laws and this holy house shall come from his own Countrey to testifie his high esteem of thy great name and to worship and praise thee and shall pray towards this house (a) Or in this house viz. in the Court of the Gentiles then hear thou in heaven and grant all that he shall pray unto thee for which is agreeable to thy holy will that all the people of the earth may know thy name and learn to fear thee as do thy people Israel and that they may know that thy name is called upon in this house that I have built to wit that it is call'd the Temple of the Lord and the house of God and is so in reality by thy hearing the prayers that are here made unto thee Furthermore if thy people shall go out to battel against their enemies and shall pray unto thee and seek thy favour and help in that enterprize looking towards this City and this house which I have built for thy great name then hear thou in heaven their prayer and supplication and maintain their just and righteous cause by giving them good success But if they by their sins provoke thee for there is no man that sinneth not so that thou givest them up into the hands of their enemies and they carry them away captive either further off or nearer hand however if they shall bethink themselves in the land whither they are carried captive and shall repent and make supplication to thee saying we have sinned and done perversly we have committed wickedness and so shall return unto thee with all their heart and all their soul and shall pray unto thee looking towards this land this City and this house then hear thou in heaven their prayer and supplication and maintain their cause taking part with thy people that repent and pray unto thee against the unjust oppression of their enemies and then turn thou O Lord the hearts of their enemies towards them that they may have pity and compassion on them For remember O Lord they are thy people and thine inheritance (b) This people were to God as a mans inheritance is to him which he hath bought and made his own for ever See Dâ—ut 32.9 which thou broughtest forth out of Egypt even out of an iron furnace (c) Deut. 4.20 And furthermore let the eyes (d) 2 Chron. 6.40 of thy favour be upon me thy poor servant
presently imparted it to some of his friends and possibly thereby designed to draw off their hearts from Solomon and to make a party for himself Solomon it seems got some intelligence hereof and thereupon sought to kill him Jeroboam hearing of the Kings fierce anger against him fled presently into Egypt to Shishack the present King thereof who as 't is probable was Solomon's wife's brother and possibly was much offended with him for taking so many wives besides his sister and therefore for that or some other reason he gave entertainment to Jeroboam and he continued there till Solomon's death 1 King Ch. 11. from v. 14 to 41. SECT XVIII SOlomon now having reigned in Jerusalem over all Israel forty years died and slept with his fathers and was buried in the City of David his Father He left only three children though he had so many wives and concubines viz. two daughters who were married to two of his own subjects as we may see Sect. 13. and one Son viz. Rehoboam who reigned in his stead The Acts of Solomon were written by Nathan Ahijah and Iddo Prophets that lived in his time 2 Chron. 9.29 But this Book of the Acts of Solomon seems to have been some compleat History not now extant of the reign of Solomon gathered out of the several writings of these Prophets and other records of those times wherein possibly many passages of his life were set down not expressed in the Sacred History And among other things possibly that of his repentance which though it be not here so clearly mentioned yet it may be gathered from 2 Chron. 11.17 For three years they walked in the ways of David and Solomon his Son where Solomon and David are jointly commended Some also collect it from that promise Psal 89.33 Nevertheless I will not utterly take away my loving kindness from him nor suffer my faithfulness to fail But especially from the Book of Ecclesiastes which questionless was written as a publick testimony of his Repentance And in the 2 Pet. 1.20 21. we find that all the Penmen of the holy Scripture are said to have been holy men of God And 't is probably conjectured that Solomon before his death did throw down Idolatry and restrain'd his wives from it in that the people who set themselves to defame his Government complained of no such matter to Rehoboam Chap. 12.4 1 King Ch. 11. from 41 to the end 2 Chron. Ch. 9. from v. 29 * V. 29. In the visions of Iddo that is such Visions and Revelations as were registred being by Gods Spirit manifested to Iddo It seems this Iddo who wrote the History of Rehoboam Ch. 12.15 did also join the story of Jeroboam therewith against whom he wrote to the end SECT XIX Kings of Israel JEroboam being chosen King by the Ten Tribes The first King of Israel JEROBOAM he first repaired and fortified Shechem and built himself a Palace there and made it the chief place of his residence and fortified Penuel on the other side of Jordan and placed a Garrison in it And being now setled in his Kingdom though God had promised him by Ahijah the Prophet Ch. 11.38 that if he would walk in his ways he would be with him and build him a sure house as he had done for David yet having no confidence in this promise he began to think that if he should suffer his subjects to go up to Jerusalem to sacrifice there as God commanded they would soon fall off from him to Rehoboam For first he apprehended they would be in danger to be seized upon as Traytors when they came up to Jerusalem if they did not renounce their allegiance to him 2ly The Priests and Levites and their Brethren of Judah he thought would be continually setting before them the sin of falling off from their lawful Soveraign 3ly He supposed the very sight of the Temple and the worship of God there celebrated would much win upon them to come over to the Kingdom of Judah And if their hearts were once turned to Rehoboam he thought they would be sure to kill him and not having faith to believe that God would either prevent or divert these dangers from him if he were faithful to him he resolved to set up some other way of worship for his subjects that they should not need to go up to Jerusalem to worship there And thus that very thing which God appointed to keep the people of the Jews in one uniform way of worship viz. that there should be but one Altar and one place of Sacrifices namely at the Temple at Jerusalem that proved the occasion of setting up a new way of Worship Wherefore Jeroboam by the advice of those about him made two Golden Calves in imitation of the Egyptians Idol-gods among whom he had lived of late and with whom 't is like he desired to hold a strict league and amity and that possibly was another politick reason that induc'd him to make such Idols as these However he pretended the peoples ease and accommodation to be the chief thing that mov'd him to take this course and like a kind and indulgent Prince told them it was too much for them to go up thrice a year viz. at the solemn Feasts to Jerusalem and therefore he had found out a way to save them that labour and accordingly had made two Golden Calves for them to worship in their own Country And these he had made not to represent any false God but as remembrances and representations of the true God of Israel who brought them up out of the land of Egypt and therefore he was not afraid to say to them these be thy Gods O Israel When he had given them this account of his proceedings he placed one of his Calves in Bethel a City * By reason of Jeroboams impiety the Prophet calls it Bethaven Hos 10.5 belonging to the Tribe of Benjamin but it seems it had revolted to him and so was now in his power and the Southern border of his Kingdom the other Calf he placed at Dan which was the Northern border And so he provided that his subjects both in the North and South should have a place to worship at But this thing became a grievous sin and high provocation to the Almighty and drew all Israel from God into Idolatry and therefore 't is put into his stile Jeroboam the Son of Nebat who made Israel to sin 2 King 10.31 For the people did presently yield to worship these his Idols both at Dan and Bethel And further instead of Gods Temple at Jerusalem he made a Temple on one of the high places or mountains where Altars were reared to commit Idolatry thereon and he made Priests for the high places and for the Devils †Such devotion as is not done to the true God is done to Devils see Lev. 17.7 Idols there so called and for the Calves which he had made 2 Chron. 11.15 of the meanest of the people and such
Father had done For such as his Father was such was he His Father a while out of respect to men viz. as long as Jehoiada lived did that which was right but afterwards fell away to Idolatry and so did he As his Father did not suppress the worship of God in high places no more did he As soon as he was setled in the Government he put to death those that had killed the King his Father who it seems were great men and had Court-offices and therefore call'd his servants whom at first for fear of danger he forbore to meddle with but when he saw a fit opportunity and felt his own strength he dealt with them yet spared their children according to the Law of God Deut. 24.16 The fathers shall not be put to death for the children neither shall the children for the fathers every man shall be put to death for his own sin About the 13 or 14 year of his reign he resolved to make war upon the Edomites who in his Grandfather Jehoram's time had rebelled against the Kingdom of Judah and so continued unto this time In order hereunto he musters three hundred thousand choice men of his own subjects such as were able for war and could handle spear and shield and made Colonels over thousands and Captains over hundreds according to the dignity of their families But notwithstanding he had so great an Army it seems he did not much confide in them but thought it better in point of policy to manage this war by Auxiliaries and accordingly hired an hundred thousand able valiant men of the Israelites who in those times by reason of their successful wars against the Syrians were accounted excellent Souldiers to go with him against the Edomites and gave them an hundred talents of silver * That is thirty seven thousand five hundred pound sterling See 1 Chron. 22.14 So every Regiment consisting of a thousand had a Talent of silver that is 375 l. to engage them in this service A Prophet comes to him from the Lord and advises him to dismiss these Israelites for the Lord was not with them †2 Chron. 25.7 to wit with any of the children of Ephraim Ephraim is here put for the ten Tribes being the greatest Tribe of the ten and having the priviledg of the first born Gen. 48.19 God did not love them because they were Idolaters though he did sometimes prosper them in their wars against the cruel Syrians But says he if thou wilt go up to fight against the Edomites with these Israelites contrary to the declared mind of God do it at thy own peril and make thy self as strong as thou canst for the battel and see what will come of it Assure thy self God will make thee fall before the enemy For God alone hath power to help or cast down success in war is wholly ordered by him The King was something startled at this message but says he if I should dismiss them what shall I do for the hundred Talents that I have given them I know not how to recover them from such a numerous company without much hazard and much bloodshed The Prophet answers The Lord is able to give thee much more than this So Amaziah separated them from his own Army to which they were joined and sent them home again But they being thus dismissed were exceeding angry and lookt upon themselves as slighted and scorned as if their aid and assistance had not been of any value wherefore in their return home they fell upon the Cities of Judah viz. such as were the frontier Towns bordering all along the breadth thereof upon the Kingdom of Israel and slew three thousand of the subjects of Judah and carried away much spoil Amaziah having dismissed the Israelites marches with his own Army into the Edomites Country and there obtain'd a great victory over them wherein he slew ten thousand of them and took ten thousand prisoners whom he cast down from the Rock Selah and so broke them in pieces Possibly he us'd them with the greater severity because of their revolt from the Crown of Judah and their unwillingness to return to their obedience thereunto Having thus conquered the Edomites among other spoils he brought away their Gods also and by a monstrous impiety set them up to be his Gods and bowed down before them and burnt incense unto them David did not use to do so but burnt the gods of his enemies which he took see 1 Chron. 14.12 But this man seems more infatuated and bewitched with Idolatry than Ahab himself The anger of the Lord was hereupon exceedingly kindled against Amaziah and he sent a Prophet to him who said to him Why hast thou sought after the gods of the Edomites which could not deliver their own people viz. the people that worshipped them out of thy hands The King being vexed at this free reproof of the Prophet would not let him go on but said Who made you of the Kings councel I charge thee forbear speaking any many or speak at thy own peril So the Prophet forbore and only said I know that the Lord hath determined to destroy thee because thou hast done this great wickedness in setting up these Idols and now refusest to hearken to my counsel Amaziah being puft up and grown insolent upon his good success against the Edomites and taking advice of some such Counsellors as Rehoboam did in a vain and proud manner sends a challenge to Joash King of Israel saying to him Come let us look one another in the face and meet in a pitched field with our Armies Probably the injury done him by the Israelites whom he dismissed when he undertook his late expedition against the Edomites was that which provoked him to challenge Joash and this late wrong might probably bring other old matters to remembrance Joash who was a Prince as proud and haughty every whit as Amaziah answers him in a scornful manner by a Parable The Thistle says he that was in Lebanon sent to the Cedar saying Give thy daughter to my son to wife and there passed by a wild beast and trod down the Thistle Whereby he intimates that it would be insufferable pride in the Thistle to presume to desire the Cedars daughter as a wife for his son For he that seeks to match his child with another mans supposes himself equal to that other man But he takes it in great scorn that Amaziah should think himself equal to him But if it be too much presumption for the Thistle to offer to make affinity with the Cedar how much more presumption is it to make war against him which he would have Amaziah to know was his present case He further tells him Indeed he had smitten the Edomites and thereupon he perceived his heart was proud and much lifted up But however he advises him to content himself with that victory and to tarry at home and not meddle with him to his hurt lest he and Judah with him fall
affirmeth to have fixed his Seat at Babel Mizraim He was the Father of those that inhabited Egypt From Mizraim Moses deriveth seven people or Nations Ludim Anamim Lehabim Naphtuhim Pathrusim Casluhim out of whom came Philistim and Captorim Josephus says the Sons of Mizraim possessed all the Country lying between Gaza and Egypt though the Philistim only gave name to it from whom the Greeks called it Palaestina By Ludim Bochartus proveth the Ethiopians to be meant whom he will have a Colony of the Egyptians By Andmim the Nomades of Africk who inhabited about Ammonis Lehabim are thought to be the same with the Lybians bordering upon Egypt from whom this denomination might pass to those that inhabited the greater part of Africk Naphtukim he placeth in Marmaria upon the Mediterranean-Sea Parthrusim he placeth in Thebais a Province of Egypt called Pathros and by many distinguished from Egypt though peopled from it Captorim seem to be Neighbours to Casluhim from both which the Philistins seem to have descended as appeareth from Amos 9.7 Are ye not as Children of the Ethiopians unto me O Children of Israel saith the Lord have not I brought up Israel out of the Land of Egypt and the Philistins from Caphtor and the Assyrians from Kir Phut The third Son of Cham who divided Africk with his Brother Mizraim To Mizraim fell Egypt and so much of Africk as reached to the lake Tritonis which divideth Africk into two equal parts To Phut fell all from the Lake as far as the Atlantick Ocean as may be gathered from Herodotus lib. 4. Cannan The fourth son of Cham. His Posterity were Sidon his First-born and Heth. From him descended the Jebusite the Emorite the Girgasite the Hivite the Archite the Sinite the Arvadite the Zemarite and the Hamathite By Canaan was inhabited the Land which afterward bore his Name and was conquered by the Hebrews His Family was propagated as far as the Sea the Phaenicians being descended of him The Scripture calls Phaenicia the Land of Canaan Sidon was the Father of the Sidonians whose City was more ancient then Tyre and the Mother of it For the Sidonians led a Colony thither and founded Tyre two hundred and forty years before the building of Solomons Temple as Josephus reporteth Antiq. lib. 8. c. 2. The Children of Heth dwelt in the Land of Canaan about Hebron and Barsheba towards the South and from them the Anakims descended The Jebusites held Jerusalem and the Castle or Fort of Zion until Davids time The Amorites passed the Mountains of Judea and passing over Jordan made War with the Moabites And they seized upon Basan Hesbon and all the Country lying between the River Jabbek and Arnon In memory whereof one of their Poets wrote a Poem which Moses hath inserted into his Writings Numb 21.27 Wherefore they that speak in Proverbs say come into Heshbron let the City of Sihon be built and prepared The Girgasites seem to have continued about Gadara over against Galilee beyond Jordan till Christs time Matth. 8.28 And when he was come to the other side to the Countrey of the Gergesens The Hivites dwelt in Mount Hermon toward the East of the Land of Canaan from whom descended the Gibeonites living nigh to Jerusalem and the Sichemites dwelling near to Samaria more towards the West The Archites inhabited Area a City in Libanus The Sinites had a City called Sin not far from Area The Arvadites or Aradites possessed the Island Aradus on the Coast of Phaenice at the mouth of the River Eleutherus The Zemarites dwelt as 't is thought about Tinesa a notable City of Coelosyria upon the River Orontes and built Zemarajim in the Tribe of Benjamin The Hemathites were seated about Epiphania a City of Syria This was the Inheritance of the Sons of Canaan whose Border was from Sidon as thou comest to Gerar unto Gaza as thou goest unto Sodom and Gomorrah and Admah and Zeboim even unto Lasha or Lysa a City of the Arabians in the mid way between the dead and the Red-Sea Thus was the Earth as far as we can understand anciently divided and possessed after the Flood though it hath since in several parts of it changed its Inhabitants Gen. 10. whole Chapter SECT VI. THe years of mans life (i) Mans life was halfed or thereabout at the time of Flood as we may see by comparing Gen. 11.11 with Gen. 5. And again shortned about another half at the building of the Tower of Babel Ch. 10.25 11.29 And well nigh the third time between the Times of Abraham and Moses Ch. 25.7 Psal 90.10 were now cut shorter by one half then they were before as we may see Gen. 11.19 c. We shewed Sect. 4. that Sem begat Arphaxad and Arphaxad Salah and Salah Heber and Heber Peleg and unto Peleg Reu was born when he was 30 years old Gen. 11. 18 19. Serug was born to Reu when he was 32 years old Gen. 11.20 Nahor was born to Serug when he was 30 years old Gen. 11.22 Terah was born to Nahor when he was 29 years old Gen. 11.24 When Terah had lived 70 years there was born unto him Haran his eldest Son For though Abram be set first Gen. 11.26 yet that was not because he was eldest but because he was worthiest * The like we read before of Sem Ch. 5.32 Ch. 10.1 For he came not into the World till 60 years after His Brother Nahor being between him and Haran As for Haran he died at Vr of the Chaldees in his Fathers life time and presence and left three Children to wit one Son named Lot and two Daughters viz. Milchah who was afterwards married to his next Brother and her Uncle Nahor and Sarai after married to his third Brother and her Uncle Abram Gen. 11. from 26. to 30. SECT VII PEleg the sixth from Noah died 209 years after the Birth of Rue Gen. 11.19 Nahor the ninth from Noah died 119 years after the Birth of his Son Terah Gen. 10.25 Noah died when he had lived 950 years in all and 350 of them after the Flood Gen. 9.28 In the two thousand and eighth year of the World was Abram born and in the 130th year of his Father Terah's life For he was 75 years old when Terah his Father died who lived two hundred and five years Gen. 11.32 In the year of the World two thousand and eighteen Sarai who was also called Iscah the Daughter of Haran Abram's eldest Brother was born being ten years younger then Abram see Gen. 17.17 Reu the seventh from Noah died two hundred and seven years after the Birth of Serug Gen. 11.21 Serug the eighth from Noah died two hundred years after the Birth of Nahor Gen. 11.23 SECT VIII NEar about this time Chedorlaomer King of Elam or Elamais a Country in Persia with the assistance of three other petty Kings whereof one is called the King of Nations because as 't is probable his Subjects were of several Nations subdued the
deprived of all hope of Marriage and living there in that manner without the society of any but themselves it seemed all one to them as if there were not a man upon the Earth besides their Father Hereupon being blinded with fear and passion and desirous to have Children of their own Kin and not of the faithless and cursed Nations they resolve upon a very wicked and detestable course viz. to make their Father drink Wine more than was fit of that they had brought with them from Zoar which possibly they perswaded him the rather unto to drive away his sad thoughts that so being drunk he might lie with them which else they knew he would never do And here observe the just Judgment of God Lot had at Sodom rashly offered to prostitute his two Daughters Chastity to the Rabble there to prevent the violation of his Guests and now here in the Cave His own Chastity is violated by the contrivance of His two Daughters This was just as from God but 't was very wickedly done of these two young women thus to draw their Father to commit Incest with them However from this incestuous Copulation came Moab and Ammon Fathers of the Moabites (f) The Moabites were afterwards Idolaters and Enemies to the Israelites yet from Ruth a Moabitess our Saviour Sprang and Ammonites two great and populous Nations Gen. 19. whole Chapter SECT X. ABraham now his Wife Sarah having as it seems newly conceived removed from the Plains of Mamre towards the South and sojourned in Gerar the Metropolis of the Philistins that dwelt in that Countrey Here He began to be afraid of himself again because of Sarah his Wife who though now near 90 years old yet was still very beautiful He therefore now as before in Egypt see Ch. 12. 13. apprehended that these people would kill him if he were known to be her Husband that so He being taken away she might be free to be married to one of them Hereupon Sarah by his appointment going again under the name of his Sister Abimelech King of that Place hearing of her took a liking to her and took her from her Husband intending shortly after to make her his Wife though he had a Wife before see vers 17. thinking as it seems Polygamy to be no sin Upon this God immediately smote him with a dangerous Sickness and plagued his Court with a strange Disease And in his Sickness God informed him by a dream (g) Dreams are sometimes supernatural and sent of God and bring their own evidence and assurance with them God thereby signifying what he will do or have men to do And thus God sends dreams upon extraordinary occasions to wicked men as here to Abimelech and afterwards to Laban Pharaoh and his Bulter and Baker and to the Midianite Judg. 7.13 To Nebuchadnezzar to Pilat's Wife And all these for the good of his own Servants and People but Principally God sends them to his choice Servants as to Jacob to Solomon to Daniel to Joseph the Son of Jacob and to Joseph the Husband of Mary and this was one of the ordinary ways wherein God revealed his Will to his Prophets Numb 12.6 Joel 2.28 Under which colour Saul complains of the want of them 1 Sam. 28.15 of the Cause why He had laid his hand upon Him telling him he was a dead man if he restored not unto Abraham his Wife And further He tells Him that Abraham was a Prophet one in especial favour with Himself to whom he did often reveal his Will and by whom he did teach and instruct others see Psal 105.15 and He should pray for him if he did restore his Wife to Him again Abimelech being thus restrain'd and prevented by Gods immediate hand from touching of Sarah he pleads his own Innocence before the Lord that in this matter his heart was clear from any adulterous purpose and his body from any unchast action And seeing this sickness on his Family and fearing possibly it to be on the rest of his Subjects who sometimes smart for their Princes sin see Gen. 34.26 c. 2 Sam. 24.17 and here vers 18. he intreats the Lord not to proceed to punish his people that were innocent and guiltless as to this matter Then Abimelech expostulates with Abraham that he should by dissembling his Wife expose Him to so great a sin as Adultery was and consequently bring upon him and his people the dreadful punishment due thereunto (h) See Dutch Annotat. in loc So that we see this Heathen King by the light of Nature even in those days before the Law was given did hold Adultery in a King such an abominable sin as might justly bring a Plague or great Judgment on a whole Nation Abraham excuses himself as well as he could He confesses he was afraid of himself there because he thought the fear of God was not among them and so they would not care what they did And besides it was not altogether false what he had said For Sarah was his Sister in one sense being the Daughter that is the Grand-Child of his Father though not the Daughter or Grand-Child of his Mother Terah having Haran her Father by another Wife than he had Him And he confesses ever since God called him to leave his Fathers House and wander in several Countries thinking he should find little of the fear of God in the places where he was to travel and apprehending danger to himself in respect of the great beauty of Sarah he had desired Her that in all Places where they came and apprehended any such danger she should always say She was his Sister Abimelech then not only return'd Sarah to him again untouch'd but presented him with large and great Gifts and offered him to live in any part of his Country where he pleas'd to so much Civility and Kindness did the Lord dispose the heart of this Heathen King Moreover Abimelech tells Sarah That he had given her Brother as she called him a 1000 pieces of Silver amounting to about 56 l. 5 s. of our money but intimates to her that she ought always to own her Husband in all Companies and he ought to be as a Veil to her to cover her from the Eyes and Desires of all others and a Guardian of her Chastity whereas by denying him she as it were unveiled her self and laid her self open to the unlawful Desires of others Thus was Sarah reprov'd by an Heathen King and taught and instructed to carry her self better for the future Then Abraham prayed for Abimelech and the Lord was graciously pleas'd to take off his hand from him and his Family and so that disability (i) Some think this was more than meer barrenness which was a thing that could not in so short a time either be perceived as a Judgment or discerned as a Cure upon Abraham's prayer therefore they think it was some unusual closing of the Womb for that time Existimo plagam fuisse talem ut
could not but know how he had served their Father with all his power and yet their Father had dealt most injuriously with him and had changed his Wages and the Conditions made between them many times (i) Ten times may be here put for many times as it is elsewhere Job 19.3 Numb 14.22 Levit. 26.26 Zach. 8.23 though the Providence of God did not suffer him to hurt him thereby At first says he your Father agreed that I should have all the speckled spotted or brown Cattel for my wages but when he saw that most of the Cattel bare such then he would restrain me only to the ringstreaked such as had a round streak like a ring of a different colour about their legs And when that hard Condition was impos'd upon me then it pleased God that most of the Cattel brought forth ringstreaked And that it may appear to you that this is so come to pass by the immediate hand and blessing of God and that is is He alone that hath given me this great increase and hath taken from your Father and given to me I shall acquaint you with a Vision I had in a Dream several years ago I saw the Rams and He-goats that at the ramming-time leap'd on the Cattel to be all ringstreaked and the Angel of the Covenant the Lord Christ call'd me to him and bad me take notice of it telling me He had observ'd how unjustly Laban had dealt with me and therefore he would by his own Hand do me right and to Him alone I owe these Riches I have gotten And now this good God hath appeared to me again Stiling himself the God of Bethel and thereby putting me in mind of my Promise and Vow there made unto him and intimating his acceptance and approving thereof see Ch. 28. v. 18. I say This God hath appeared to me again and commanded me forthwith to arise and return into the Land of my Nativity Then Rachel and Leah answered What Portion or Inheritance can we expect from our Father seeing he doth grudge us the Wages he agreed to give thee and hath so often chang'd and alter'd the Conditions He hath dealt with us as Strangers rather than Children He hath not dispos'd of us like Daughters giving us fitting Dowries but hath sold us to thee for 14 years service and the money and profit which he hath gotten by the sale of us he hath quite devoured that is converted to his own use whereas of right he should have given it to us in portions He hath very little reason therefore to complain of the Riches God hath taken from him and given to thee for thy last six years service Therefore do as God hath commanded thee we are very ready to comply with thee therein Then Jacoh setting his Wives and Children on Camels went away privately (k) V. 20. Furatus est Cor Labanis i. e. fefellit clandestina fuga videtur hic quaedam esse Hypallage furare aliquem est furari se ab aliquo with all his Family Cattel and Substance which he had there gotten intending to go to his Father Isaac in the Land of Canaan His Wife Rachel out of some kind of Superstition in which she had been bred in her Fathers house took along with her without her Husbands knowledge her Fathers Teraphim (l) Deos penates This is the first place where the Scripture makes mention of Idols though they were in use before See also Judg. 17.5 Ezek. 21.21 or Idols or Houshold-gods viz. some Images in the shape of Men or Angels of which they used to inquire concerning things to come and received from them the Devils answer see Zach. 10.2 Jacob having thus privately stolen away and passing over Euphrates he had gone three days journey ere his departure was known to Laban who was then shearing his Sheep but hearing of it he gathered together some of his Friends and Kindred and pursued after him and after seven days journey overtook him in the Mount Gilead * A tract of Mountains eastward of Jordan running thorow the Kingdoms of Sibon and Ogg and having in several Parts several names as Gilead Seir Hermon and Libanus here called Gilead by anticipation which took its Name from the event of this their meeting there Before Laban quite overtook Jacob God warned him in a Dream that he should not hurt him nor seek to divert him from his intended journey neither by flattering Speeches nor Threatnings However Laban being come up to Him expostulates highly with him that he had stolen away so privately from him and carried away his Daughters as if they had been Captives taken in War and so carried away by force against their Wills whereas they went away very willingly as may be seen vers 14.15 16. He tells him If he had acquainted him with his purpose of departing he should never have gone away in such a pittiful manner He would have sent him away with Mirth and Songs with Tabret and Harp Thus dissemblingly he speaks though he had no such mind or willingness to part with him had not God overpowred him Further Laban tells him That in stealing away so secretly he had not given him opportunity so much as to kiss his Sons and Daughters at their departure nor bid them farewel which was very ill done of him And he had power now in his hands to have hurt him and to make him feel his resentment of these his ill carriages but God had the night before warn'd him to the contrary However he asks him Why to all the rest of his unhandsome dealings he would add * Possibly Laban's Idolatry might not go so far as to worship the Pagans false Gods but to worship the true God by certain Representations and Remembrances See Exod. 32.4 5. 2 Kings 10.28 29. that also of stealing away his Gods (m) Summa caecitas Deos vocat quos furtim auferre posse agnovit Jacob answers That He had indeed stolen away from him privately and he did it because he was afraid if He had been acquainted with his intention he would have taken his Daughters from him by force and so done what lay in him to hinder his departure But as for stealing away his Gods knowing his own innocency and detesting Theft and much more Idolatry and presuming that none of his Family would be guilty of so vile an act he more rashly than wisely says With whomsoever thou findest them let him not live not imagining in the least that his beloved Rachel had stolen them Further says Jacob Here before our Brethren I give my full consent that thou shouldst search us all If thou canst find any thing that is thine take it with all my heart Laban hereupon searched their Tents one after another and at last came to Rachels Tent who perceiving her Father intended to search there for his Images she put them in the Camels Saddle-furniture and sat upon them and excusing her self for not rising to
over to his Company and he halted upon his Thigh But 't is probable he was suddenly cured of it by the Angel before he came at his Brother Esau Therefore the Israelites to perpetuate the memory of this Honour which God vouchsaf'd to Jacob in this Conflict did forbear even till Moses time and after to eat of that Sinew in the Thigh of any Creature which in Jacob was Sinew-shrunk Gen. 32. whole Chapter SECT XXX JAcob now approaching near to his Brother Esau he marshalled his Company in this manner In the Fore-front he placed the Hand-Maids and their Children next Leah and her's then Rachel and Joseph placing that which was dearest to him furthest off from danger and before all he marches himself in Person trusting in God Coming now in sight of his Brother who came magnificently attended with a Train of 400 men he bowed himself seven times (z) Ut tam inusitatâ humilitate animum ferocem frangeret to the ground at several distances and coming up near to him Esau whose heart now God had wonderfully altered ran to meet him and imbracing him fell on his Neck and kissed him They both wept for joy (a) Ch. 29.11 56.29 Luk. 15.20 Prov. 16.7 V. 5. Sine dubio uxores etiam indicavit licet brevitatis Causa ut multa taceat scriptura to see one another after so long an absence After their mutual embracings were over Jacob's Wives and Children came near bowing themselves to the ground Esau ask'd him Whose those were that came with him He answered They are my Wives and the Children that God hath graciously given thy Servant He asked him then What he meant by these great Flocks he had met Jacob tells him He sent them to testifie his Respects to him and that he might find grace in his sight Esau replied alas My Brother I have much wealth I have enough (b) Observant quidam in Esaui sermone laconismum imperiosum nec ullam Dei factam mentionem contra quidem in Jacobi Esau owns not God as the giver of it as Jacob did why shouldst thou deprive thy self of what thou hast gotten But Jacob answered nay I pray thee accept my Present for I have seen thy face as though I had seen the face of an Angel (c) Vox Elohim interdum pro Angelis usurpatur Vid. Ps 8.5 Ita sensus est vultus tuus tam serenus graciosus mihi apparuit quam vultus Angeli that is It is unspeakably comfortable to me that thou art pleas'd with me and so kind and friendly unto me therefore I pray thee accept of what I have presented thee with it being of that wherewith God hath graciously blessed me (d) Esau owns not God as the giver of all as Jacob did For he hath dealt very graciously and bountifully with me and of his goodness I have all (e) Omnia mihi suppetunt nulla re indigeo Vat. things needful and am abundantly supplied Esau after much intreaty accepts of his Present and offers with his Company to Conduct him on in his Journey But Jacob civilly refused that kindness representing to him that his Children were tender and many of the Cattel with young and therefore they must not be over-driven for fear of danger to them Therefore says he let my Lord be pleased with his Train to go before and I will softly follow after as my Company and my Flocks are able to bear and as soon as conveniently I can I will come and wait upon my Lord at Seir. (f) And it is probable that Jacob with a few of his Servants did shortly after give him a visit at Seir and staid there a while for 't is not like that he would so soon by so manifest a contempt or neglect provoke afresh his new reconciled Brother Esau then offered to leave some of his men with him to guard him But Jacob humbly told him there was no need of it and therefore he would not give him or his people that trouble Esau thereupon took his leave of him and marched to Seir the place where he dwelt and Jacob kept on his way till he came to Succoth as it was afterwards called where he built (g) But before He did this 't is probable He went to visit his aged Father Isaac and then returned to Succoth him an House that is some slight building for present use and made Booths for his Cattel and then passing over Jordan he pitched his Tent before Shalem a City of the Sychemites afterwards called Sychar John 4.5 And here he bought a piece of Land for his present use as Abraham did the Field of Machpelah Gen. 23.17 18. of the Children or Subjects of Hamor Shechem's Father the Prince of the Country for an 100 Lambs or an 100 pieces of Silver bearing the Figure or Impression of a Lamb. * Pecunia a pecude See Jos 24.32 Acts 7.16 and here (h) This was the portion of Land which Jacob on his Death-bed in Egypt gave to his Son Joseph Gen. 48.22 and here it was that Christ had a Conference with the woman of Samaria Joh. 4.5 And here was Jacob's Well near Mount Gerizim he built an Altar and called it The Altar of God the God of Israel which he erected in a pious and grateful Memorial of Gods favour in giving him according to his new Name power not only to prevail with Himself for a Blessing but with his Brother Esau also to divert his wrath And this Altar was built in the self same place where Abraham before had built his first Altar Gen. 12.6 7. Gen. 33. whole Chapter SECT XXXI DUring Jacob's abode here his Daughter Dinah about 15 years (i) Sic Cornelius A lapide of Age going forth out of Curiosity to see the Daughters of the Land probably at some Feast (k) Quae tunc ad Festum convenerunt Joseph Antiq. lib. 1. c. 27. or Fair or Publick Solemnity and to please her phansie by gazing on Foreign Fashions was seiz'd upon by Shechem Son of Hamor Prince of the Country and defiled This young Prince was so greatly inamoured of Dinah that his Soul clave to her and he spake very kindly to her to appease her for the injury he had done her and the Rape he had committed upon her and strove by all the fair words he could use to draw her to Consent to marry him And that he might succeed in his Design he prayed his Father to procure that Damosel for him to be his Wife So that even among Heathens we see it was usual for Children to marry with the Consent and Direction of their Parents Jacob understanding by some that went out with Dinah how it had fared with her was exceedingly troubled at it yet he vented not any passion but in silence ruled his spirit till he could speak with his Sons who were then in the Field with the Cattel and could advise with them what was fit to be done
pretious Stones on the High Priests Breast-Plate Exod. 28.21 29. And on the 12 Gates of the New Jerusalem Ezek. 48.31 Apoc. 21.12 Jacob buried Rachel in the way to Bethlehem-Ephrata and set a Pillar (x) Pyramidem perelegantem fuisse ait Bochardus or Monument upon her Grave which continued unto Moses's time yea it stood in the time of Samuel and Saul 1 Sam. 10.2 About this place many Infants were murdered by Herod Math. 2.16 Jer. 31.15 Then Israel (y) Here Jacob is called Israel the first time according to Gods Command v. 10. journeyed forward and set up his Tents beyond the Tower of Edar (z) Turrim gregis hic Pastores excudebant Luc. 2.8 a mile from Bethlehem * Where afterwards the Angels appeared to the Shepherds towards the South and there Reuben defil'd his Fathers Bed lying with †So Absolon sinned with his Fathers Concubins 2 Sam. 16.22 And as David abstain'd from them afterwards 2 Sam. 20.3 so 't is likely Jacob did from Bilhah Bilhah his Concubine And Israel heard thereof and was grieved at the very heart for it because thereby God was highly offended his own Family dishonoured and Cause was given to the Heathen of great Scandal and Reproach So that Jacob had reason on his Death-bed to complain of this foul Transgression and to deprive Reuben of his Birthright for it 1 Chron. 5.1 2. Gen. 49.4 Gen. 35. from 1. to 23. SECT XXXIII ELeven years after Jacob's return into Canaan V. These are the Generations of Jacob viz. these mentioned Ch. 35. v. 23.26 The Historical Narration of whom being interrupted by a relation of Esau's Posterity Ch. 46. he now resumes when he was now about 108 years old He sent his Son Joseph being 17 years of age to the Sons of his Hand-Maids that were feeding the Flock that he might he trained up in the knowledge and skill of ordering Cattel And he the rather sent him to them than to his Sons by Leah to avoid envy and emulation and possibly he hoped that the Sons of Bilhah Rachels Hand-Maid would for Rachels sake be more kind to him Jacob loved him more (a) Benjamin was now but three or four years old and not come yet to any proof to gain so much of his Fathers affections than all his Children being the Son of his beloved Rachel and the Son of his old age and possibly he saw in him besides the comeliness of his Person some Presages of more than ordinary Wisdom and a great Mind And to testifie his love to him he made him a Coat of divers colours such a Coat Tamar had and such Kings Daughters used to wear who were Virgins See 2 Sam. 13.18 But because of Jacob's singular love to Joseph his Brethren hated him and could not speak peaceably to him Joseph relates to his Father their injurious usage of him and their evil Conversation among themselves which could not but be a great trouble to the good old Man Joseph after this dreamed a Dream which was to this purpose viz. That as they were binding Sheaves in the field his Sheaff rose up and stood upright and that his Brothers Sheaves stood round about it and made obeysance to it This Dream he himself being much affected with out of an youthful simplicity told it to his Brethren This much inrag'd them that he should dream such a Dream as if he should Reign and Rule over them and they hated him for it He dream'd again another Dream to wit that the Sun Moon and eleven Stars made obeysance to him and telling this also to his Father and to his Brethren his Father rebuked him for it not knowing that these dreams were of God but fearing that they proceeded from his own ambitious thoughts and the effect of them would be to stir up the envy of his Brethren against him What says he shall I and thy Mother (b) Leah was his Sâ—p-mother who afterwards bowed down to him in her Sons and Rachel in Benjamin and Jacob himself in his Sons Leah and thy eleven Brethren come and bow down to thee This he said at present to prevent the exalting of Josephs mind and to abate the envy of his Brethren But afterwards when he came to consider that his Dream was doubled and both tended to signifie the same thing he began to think there might be something more in it than he yet perceived and so laid it up in his heart Having therefore as 't is like for a while kept Joseph at home with him at Hebron where he now dwelt to prevent all discord between him and his Brethren some time after he sends him to visit his Brethren that were feeding their Flocks at Shechem about 16 miles off the place where about four years ago they had committed that Massacre upon the Shechemites and ever since as 't is like the less inhabited and so more fit for Pasturage I say he sends him to see how His Brethren did and whether all things were well with them and possibly Jacob thought hereby to oblige them and to procure to Joseph some kindness among them Joseph accordingly goes to seek his Brethren and being directed by a Stranger he found them in Dothan about eight miles distant from Shechem As soon as they saw him coming towards them they said in derision among themselves behold This dreamer cometh Come let us kill him and cast him into some Pit and then tell our Father that some evil Beast hath devoured him and so we shall see what will become of his Dreams But Reuben the eldest of Jacob's Sons by Leah who had most cause to be jealous of this eldest Son by Rachel designing to save him from their fury and to deliver him to his Father again advis'd them by no means to lay violent hands on him themselves but rather to put him into a Pit that was there in the Wilderness and so they might more handsomely rid themselves of him But this he advis'd not with any intent to let him lie there but to take him out secretly afterwards and so to restore him to his Father They agreeing to what Reuben advis'd forthwith stript Joseph of his fine Coat and cast him into the Pit notwithstanding all his ernest intreaties and tears and the anguish of Soul they saw him in Gen. 42.21 In which though very deep yet there was no water * See Jer. 38.6 Zach. 9.11 When they had done this without any remorse for their cruel Fact they sat down to eat bread and make merry not at all regarding the afflictions of Joseph Amos 6.6 Immediately whilst they were eating they see a Caravan of Merchants that were partly Ishmaelites descended of Ishmael Hagars Son and partly Midianites descended of Midian Keturahs Son Gen. 25.2 who dwelling both in Arabia 't is like did Traffick together and having bin at Gilead to buy Balm and Spicery were now travelling that way towards Egypt to sell their Merchandize there Reuben
of that time which 't is like was at first prescribed to them by God but when it was prescribed doth not appear and was confirmed afterwards by an express Law see Deut. 25.5 6. Ruth 1.11 Math. 22.24 and this was to preserve the Preheminence of the First-born as a Type of Christ otherwise and in any other case the Brothers marrying of the dead Brothers Widow was forbidden Levit. 18.16 Thou shalt not uncover the nakedness of thy Brothers Wife it is thy Brothers nakedness And this Law seems to be of a moral nature and perpetually binding and hereupon Herod was reproved by John Baptist for marrying his Brother Philips Wife but the former was prescribed to the Jews only upon that particular reason before mentioned and being only a temporary exception or dispensation from a perpetual Precept concern'd only their peculiar state and with it it is at an end But Onan though he married her as his Father injoyn'd him yet wickedly envying the honour of his dead Brother he resolved not to be the Father of any Child that should be reputed His Brothers and not his own and therefore rather than he would raise up seed unto his Brother he spilt his seed on the ground For which great wickedness God cut him off with sudden Vengeance Onan being dead his third Son Selah was to marry her but Judah it seems fearing the like ill hap to him which had befallen his elder Brothers and suspecting perhaps some fault in her or that some unluckiness followed her he perswades her to go to her Fathers House and there continue till his Son Shelah was grown up pretending to her He should then marry her but intending no such thing Shortly after Judah's own Wife the Daughter of Shuah died and when his mourning for her was over he went up to his Sheep-Shearers at Timna at which time they used to feast and rejoyce with their Friends Tamar understanding this and perceiving how Judah had dealt with her as to Selah she putting off her Widows Apparel and putting on a Veil and disguising her self she sat in an open place in the way to Timna where Judah was to pass both to tempt and be tempted Judah not knowing her thus veiled and taking her for an Harlot he applies himself to her accordingly and promises to send her a Kid from his Flock for a Reward She as it seems whispering or changing her voice and tone that he might not discern who she was consents to him on condition he would give her a Pledge viz. his Signet his Bracelets and his Staff that he would perform what he promised Hereupon He lay with her and she conceived by him and went her way and took her Widows Apparel again Judah sends the Kid to her by his friend intending to take up his Pledge But he not finding her Judah said Let her take it and keep it to her self lest by overmuch inquiry after her my folly with her be discovered so much are men more afraid of shame before men than of sinning against God About three months after it was told Judah that Tamar was with child by Whoredom When He heard this He was very angry and said Bring her forth and let her be burnt that is let her be carried before the Magistrate that so she may be punished as an Adulteress with burning according to the Law of the Country (g) It seems it was either law or practise even among the Canaanites to punish Adultery with death and sometimes with fire In such detestation have some Heathens had that sin see Jer. 29.22 23. So Moses's Law after Deut. 22.22 23. condemned them to be stoned and a Priests Daughter for Fornication to be burnt Levit. 21.9 For in regard of the promise that Judah had made of his third Son Selah to her for an Husband and she had accepted of it she was in the case of a betrothed Woman and so her fault was to be reputed Adultery for which Crime no less punishment was thought fit even before the Law was given Judah herein bewrays his own partiality in his own sin and inhumane cruelty in thus judging her to fire and the fruit of her Womb yet unborn and that before he had heard what she could say for her self never minding how unjustly he had dealt with her in not giving Shelah to her and possibly being willing to rid her out of the way because he was unwilling to match Shelah to her But Tamar being brought forth sent to her Father-in-law the Signet Bracelets and Staff affirming that by the Man to whom those belonged she was with Child Judah being thus convicted did not shuffle as many would have done in such a case but being conscious of his Crime he acknowledges those things to be His and thus she convicts by his own Seal entangles him with his own Bracelets and beats him with his own staff He now acknowledges she was more Righteous than himself because he had fail'd to give his Son Shelah to her which if he had performed her Chastity might possibly have bin preserved And thus the cause fell when the Prosecutor was turned from charging her to accuse himself wherein he testifi'd his Repentance and as an evidence thereof he ceas'd from offending in that kind again with her and wherein he had done amiss resolved to do so no more see Job 34.32 Shelah was after married and probably to Tamar See Numb 26.20 Tamars time of travail now drawing nigh behold Twins were in her Womb. Her travail was very painful and perillous by the strife of the Twins in her body and by that God seem'd to Chastize her for her great offence One of the Children putting forth his hand which was not according to the ordinary course of Nature the Midwife bound a Scarlet thread upon it by that mark to discover him from the other saying This comes forth first for so she perswaded her self it would be But He drawing in his hand again behold his Brother came out Then she said How is it that thou art first broken forth This breach is thine or thou art first broken forth into the World and hast put back thy Brother and thou shalt bear the name of it and shalt be called Pharez which signifies a breach Then came forth the other with the Scarlet thread whom they called Zarah (h) Zarah signifies risen or sprung up as the Sun is said to rise from a word signifying to appear because he first appeared and in part came forth first All these things seem here so punctually related to shew the birth of Pharez who was one of our Saviours Progenitors and to intimate to us that it is of meer Grace that one of Judah's Family the fruit of Incest was chosen to be the Stock from whom the Messiah should Spring as also to assure us that Christ will not reject great Sinners who repenting of their Sins fly unto him for pardon seeing he would as to his humane Nature descend of such as
was forced to go alone and give it vent in secret weeping But that being over on the third day he sends for them again and tells them If they would do what he now intended to require of them they should save their lives and not be taken for Spies And He was a man that feared God see Neh. 5.15 and therefore would be true and faithful in performing what he promised them He tells them therefore That He would detain one of them in Prison and passing by Reuben remembring how he had pleaded for him He took Simeon his Fathers second Son who was the eldest of those that were most virulently bent against him and commanded him to be bound before their eyes intending possibly when they were gone to give him some more liberty then he tells them That he permitted the rest of them to go back to Canaan to carry Corn to relieve their Familes now distressed with scarcity and Famine But this He peremptorily required of them that they should bring down their youngest Brother with them when they came again and then He should account them true and honest men They humbly submit to what He enjoyn'd them Then He gives order that their Sacks should be fill'd with Corn and that they should have such Provisions as were needful for their Journey And he gave order to his Steward that he should privately put every mans money which he received of them for their Corn into his Sack which possibly he did fearing lest his Father might be in want if he took their money These things being done they laded their Asses with their Corn and Provisions and departed every one of them as 't is probable having several Asses laden some with Bread-Corn and some with Provender As they journy'd when they came to the Inn one of them open'd his Sack to give his Asse some Provender and there he found the money which he had paid for his Corn They seeing this began to be in great apprehension and perplexity about it suspecting some Plot laid for their ruine or at least that some danger would come to their Brother Simeon hereby and they said among themselves What hath God done to us For both by this accident and what had lately happened to them they fear'd God was sorely displeased with them When they came home to their Father Jacob they told him what had happened to them in Egypt and how roughly the Governour of the Land had handled them and how he took them for Spies But they told him they were true men and were once twelve Brethren the Sons of one man that their youngest Brother was now with their Father and one was dead And he told them by this he would discover whither they were true men or no. They should leave one of their number as an Hostage with him and the rest of them should take Food for the Relief of their Families and should bring down their youngest Brother to him that he might see him and then he would deliver their other Brother to them and they might Traffick in the Land When they had acquainted their Father with these things they went to empty their Sacks (k) What Judah says Ch. 43.21 as if they had all open'd their Sacks and found their Monies in them at the Inn we must understand it that what happened to one of them they reckon as happened to them all Quod uni in diversorio accidit de omnibus affirmatur of the Corn that they had brought out of Egypt and behold they found every one his purse of money that he had paid for his Corn in the mouth of one of his Sacks When they saw this both they and their Father were greatly afraid apprehending they might upon this account be accused of Theft or Cheating But old Jacob hearing that his dear Son Benjamin must go down into Egypt could not forbear expressing a great grief and resentment thereat What says He will ye thus bereave me of my Children you know your Brother Joseph was lost long ago and now I look upon Simeon as in a manner lost also it being very doubtful whither He will ever get out of Prison again and will ye now take away from me my dear Benjamin also woe and alas all these things make against me * The good old man did not see that all these things made for him and how shall I be able to bear up under them I cannot be content on any terms that my Son Benjamin should go down with you Reuben said If thou wilt permit him to go along with us if I do not bring him safe to thee again slay these my two Sons that are at present with me By which passionate Speech he thought to induce his Father to believe that he had some reason for his so confident undertaking for Benjamin's return However Jacob was very still unwilling to it alledging that Joseph was dead and Benjamin was now the only Son of his Mother Rachel and if he should suffer him to go along with them and any mischief should befal him in the way they would bring down his gray hairs with sorrow to the Grave Gen. 42. whole Chapter SECT XL. THe Famine continuing sore in the Land of Canaan and they having almost spent the Corn and Provisions they had before brought out of Egypt Jacob spake to his Sons to go down again thither to buy Food Judah told him The Governour of the Country did solemnly protest to them they should not see his face except they brought their youngest Brother with them and they durst not by any means go without him (l) V. 8. The lad Benjamin was now about 27 years of age being 12 or 13 years younger then Joseph He had now nine or ten Sons Ch. 46.21 He is call'd a lad comparatively being the youngest of Jacob's Sons Israel asked them Why they would deal so ill by him as to tell the Governour of Egypt they had another Brother They said He examined them so strictly about their Kindred as whither their Father was yet alive and whither they had another Brother c. that they could not avoid telling him little imagining that He would require they should bring him down to Him Judah farther said That in case his Father would let Benjamin go down with them He would be Surety for him of his hand He should require him and if he brought him not safe again he would for ever bear the blame thereof Therefore says he I beseech thee let him go down with us For if thou hadst not staid us by thy unwillingness to part with Benjamin we might have made a Second return with Corn by this time Israel seeing there was no remedy and that he had better adventure one to an uncertain danger than cast the whole Family upon certain ruine He consents that they should go and take Benjamin with them And having had before experience of the efficacy of Presents Ch. 32.20 He thought he would now also
them again He was Joseph their Brother whom they had sold into Egypt He bids them not disquiet or be vex'd at themselves for what was done but look up to the Providence of God who had turn'd their Sin to so much good For says he God did send me hither before you that I might be a means in this sore Famine to preserve your lives and that you may be sav'd in this general Calamity and to preserve your Posterity that they may remain after you For there are five years more of the Famine to come wherein there shall be neither Ploughing nor Sowing Earing nor Harvest Therefore it was not you that sent me hither but God and He hath made me a Father to Pharaoh that is His Principal Councellour of State and I have the Supream guidance and direction of all his Affairs and by my Advice Pharaoh yields himself to be guided as a Son does by his Fathers having made me Ruler over all his House and over all the Land of Egypt under Himself Go up therefore to my Father and tell him That Joseph his Son is yet alive and that God hath made him Lord of all Egypt and tell him That I desire him to come down speedily to me both He and his Children and his Childrens Children with their Flocks and Herds and all that they have and they shall live in that fruitful part of Egypt call'd Goshen a Province abounding with Pastures and so most commodious for them that deal in Cattel (t) On that City whence he married and where he most resided was near to Goshen And so they shall be near me (u) This he says presuming on Pharaoh's consent and there I will maintain and nourish them that they perish not in the five succeding years of Famine A do not doubt but I will really perform what I say to you for the eyes of you all do see that it is my own mouth that speaketh these things to you in your own Language and not by an Interpreter And you shall go and tell my Father of all this Glory and Splendor you have seen Me to be in that He may hasten down to me Then He fell upon his Brother Benjamin's Neck and kiss'd him and wept (x) See Ch. 33.4 of Esau and Jacob and Ch. 46.29 Joseph's meeting with his Father Jacob over him and Benjamin wept upon his Neck through the exuberance of joy that they should see one another after so long an absence Then He kiss'd all the rest of his Brethren and wept upon them transported with the affection that so flowed in Him When his Brethren had a little recover'd themselves from their amazing astonishment and fear and were satisfi'd that This was indeed their Brother Joseph and that He had a cordial and hearty affection for them they began to chear up and to speak somewhat more freely and familiarly with him of all things that He ask'd them The News of this interview and meeting quickly spread it self in Pharaoh's Court see vers 2. and Pharaoh and his Courtiers were highly pleas'd with it his Nobles not envying but heartily honouring Joseph Then Pharaoh call'd for Joseph and commanded him to order his Brethren to lade their Beasts with Corn and to make hast home to their Father and to invite Him from Himself to come down speedily with his Family into Egypt and He would give them of the good things of the Land and they should eat of the fat of it Pharaoh further said unto Him Seeing thou hast full Authority and Commission from Me to do it Say to thy Brethren Take ye Waggons out of the Land of Egypt for your Father your Wives and your Children and come and dwell here And let it not be grievous to you to leave some of your Houshold-stuff or lumber behind you which you may not be able to put off in this time of dearth to the full value and worth for the best and most fruitful part of the Land should be yours Ch. 47.6 And Joseph's Brethren did as He had order'd them and He gave them Waggons as Pharaoh had commanded and Provisions for their Journey Then he gave to them all Changes of Raiment (y) Robes or upper Garments which they us'd in those hot Countries oft to change probably two a piece such as were us'd to be given for Honour or Reward see 2 Kings 5.23 Judg. 14.12 but unto his Brother Benjamin he gave 300 pieces of silver and five Changes of Raiment (z) These with other Gifts he gives them not only to shew his love but that they might confirm the truth of his Message and make both their Wives and others more willing to come down into Egypt And to his Father he sent a noble Present viz. Ten Asses laden with the good things of Egypt and ten She-Asses laden with Corn and such Provisions as would keep for his Fathers use in the Journey Then kindly dismissing his Brethen he gave them this solemn Charge See that ye fall not out by the way viz. about your selling of me or any thing else They return with all this Furniture to Canaan and when they came to their Father they tell him in a great transport of joy Our Brother Joseph is alive and Governour of all the Land of Egypt Jacob hearing them mention his Son Joseph who he thought had been dead above 20 years before with the sudden astonishing News of his being alive his heart fainted and he was ready to swoon away For he could not believe it to be true it seemed to him so incredible But when they had related matters more particularly to Him and the words Joseph Himself had spoken to them and when He saw the Waggons that were sent by Joseph to conveigh him into Egypt His spirits began to revive and He said It is enough abundantly enough for me that my Son Joseph is yet alive I will go down and see him before I die Ch. 45. whole Chapter SECT XLIII JAcob being at this time in the 130 year of his Age and having prepar'd himself for this great Journey He with his whole Family now set forth for Egypt And coming to Beersheba which was the South-border of the Land of Canaan Ch. 21.31 he there offers Sacrifices to God whom his Father Isaac did solemnly adore and worship thereby testifying his stedfast Faith in the Promises of God and his thankfulness for all his Mercies and particularly for the good tydings of his dear Son Joseph's being alive humbly praying unto the Lord for Counsel and Direction for his Blessing and Protection in this his Journey The Lord was pleased to answer him and to speak to him in the Visions of the Night viz. by some kind of Dream And calling him twice by his name Jacob (a) Here Jacob is mentioned twice for Israel once Therefore the name Jacob was but comparatively sorbidden to make him mind it the more He says I am God the God of thy Fathers fear (b)
How old he was He humbly answered That the years of his Pilgrimage were an hundred and thirty (h) Abraham lived 175 years Isaac 180 Jacob died at the age of an 147. Few and evil says he have they days of the years of my life been and full of labour and toil trouble and vexation neither have I attained to the years of my Fathers And many more things 't is like He said to Him not here related and so humbly took his leave of Him And as He had blessed Pharaoh at his first coming to Him so He does now again at his departure from Him When Jacob was gone from the presence of Pharaoh Joseph gave to his Father and his Brethren Habitations in the best part of the Land of Egypt viz. in Goshen (i) Afterwards the Children of Israel multiplied and spread further and had Egyptian Families among them and about them so that their Doors were distinguished from the Doors of the Egpytians by the sprinkling of the blood Exod. 12.7 23. and vers 35 36. and being near them they soon borrowed Jewels of them where afterwards their Posterity built the City Rameses Exod. 1.11 And Joseph nourished his Father and all his Fathers Family with bread and other necessaries expressing all manner of love and kindness to them and a very great Care of them Gen. 47. from 1. to 13. SECT XLV THe Famine now grew very sore in the Land of Egypt and in the Land of Canaan also so that there was an extream want of all kind of sustenance especially among the common people who were forc'd generally to part with all the money they Had to buy Corn for themselves and their Families of Joseph These monies Joseph faithfully dispos'd into the Kings Treasury not inriching Himself thereby nor converting any part of them to his own use as some unfaithful Courtiers would have done When the Peoples money fail'd Joseph requir'd they should bring their Cattel to Him (k) Pecora alibant Aegyptii ut patet v. 16. Si non ad esum saltem ad utilitatem ex lacte lana labore venditione capiendam Janson and He would give them Corn for them And so for this year He fed them with Bread for their Cattel which He could maintain by the vast quantities of Straw and Chaff He had preserved When that year was ended which seems to be the sixth year of the Famine and second of their extremity they came to Him again viz. in the seventh and last year of the Famine and told Him they had parted with their Money and their Cattel they had now nothing left but their Persons and their Lands and why should they die and their Land become barren wast and desolate They desire him therefore to buy them and their Land for Food and for Seed to sow their Land with and they themselves would become Servants and their Lands should be tributary to Pharaoh So Joseph bought their Lands for Pharaoh's use Then he transplanted them from one Place or Town to another (l) Ut sese Pharaonis agnoscerent feudatarios not leaving them in that which was their own before to gain the right of Propriety and Possession from the People to Pharaoh The people mutiny not in all these Extremities nor break open the Granaries of Pharaoh but by Joseph's Prudence and God's over-ruling Providence keep themselves quiet But the Lands assigned for the maintenance of the Priests (m) Some by Priests understand Pharaoh's chief Officers of State See Ch. 41. 45. or such as were employed about their publick Heathenish Worship or were Professors or Teachers of Philosophy or of the Wisdom and natural Knowledge that then had the Vogue among them he bought not (n) Hinc elicit Bellarminus immunem a Vectigalibus esse clerum Exer. 7.24 Verum pro lege non est habenda Principum beneficentia For though those Lands in that extream Dearth fail'd of producing any thing as other Lands did yet those Priests having a Portion assigned to them out of the Kings Stores were not necessitated to sell their Lands as others were that had no such Provision Then Joseph told the People he had now bought them and their Land for Pharaoh But he would deal mercifully with them and not make his utmost Advantage of their Necessity He would therefore furnish them with Seed wherewith to sow their Land and of the increase they should pay only the fifth part to Pharaoh the other four parts should be their own And it is probable he restored to them their Cattel also else how could they have tilled their Land This being granted them with a great Acclamation they applaud his Generosity and Beneficence declaring That he had saved their lives and seeing they had found so much favour in his Eyes they would willingly serve Pharaoh and be his Farmers and Tenants on those conditions before mentioned Joseph hereupon setled it for a Law and Statute in Egypt which remained still in force among them when this was written That the Land should be all the King 's own excepting the Land of the Priests and that the People should pay a fifth part (o) Moderate quintam donat corporibus interim liberatio Regem prudenter locupletat ne Jacobi sumptus aegre ferat Anonym in loc of the yearly Increase constantly to him as a Tribute and Acknowledgment And thus Joseph shewed himself a Prudent Faithful and very profitable Servant to Pharaoh by so greatly increasing his Revenue and without the Regret or Murmuring of the People so that Pharaoh had no reason to think much of those Lands and Possessions he had given to Joseph's Brethren in Goshen Thus Jacob dwelt very comfortably in the Land of Goshen He and his Sons having Possessions therein and they grew and multiplied exceedingly And Jacob lived after his first settlement there seventeen years so that his whole Age was 147 years The time of his Death now drawing nigh which he perceived either by the decay of Nature in him or some Revelation from God he sent for his Son Joseph and desired him as he loved him to swear to him by putting his hand under his Thigh see Ch. 24. 2. that he would not bury him in Egypt but carry him and bury him in Canaan with his Fathers Abraham and Isaac in their burying place in the Cave of Macpelah in Hebron see Ch. 23. 19. and 25. 8. and 35 29. Whereby he testifi'd his Faith in God's Promises that his Seed should return thither and possess that Land (p) And for this reason Joseph also ordered his own bones to be carried thither Ch. 50.25 Joseph swears to him that he would perform his desire Then Jacob raising himself up and turning himself towards his Beds-head and to help himself herein possibly leaning upon the top of his Staff which he had in his hand see Heb. 11.21 (q) The LXX read it leaning upon the top of his Staff The Hebrew word without pricks may be read
either Mitteh a Bed or Matteh a Staff Scipione nixus Jacob ad spondae caput Deum moribundus adorat Anonym he bowed himself to God by way of Thankfulness both for those Promises of the Land of Cannaan in the expectation whereof he desired there to be buried as also because he was assured by Joseph he should be buried there Gen. 47. from vers 13. to the end SECT XLVI SOmetime after this Joseph heard that his Father was sick and he went to visit him taking his two Sons Manasseh and Ephraim along with him to receive the Blessing of their venerable Grandfather When Israel heard He was come he raised up himself and sat upon the Bed as if a new degree of strength had been added to him Then He spake to his Son Joseph after this manner God Almighty appeared to me some years since at Luz (r) Or Bethel and twice see Ch. 28. 13 19. Ch. 35.6 in the Land of Canaan and blessed me saying Behold I will make thee fruitful and multiply thee and will make of thee a multitude (s) Viz. 13 populous Tribes of People and will give this Land to thy Seed after thee for an everlasting Possession (t) See Sect. 3. and Gen. 13.15 and Ch. 17.8 Hac locutione significat Israelitas sore perpetuos terrae haeredes usque ad Christi adventum quo renovatus fuit mundus The Lord was pleased there to renew and confirm to me the Blessing promised to my Father and Grandfather which is to go on still and to descend on our Posterity And therefore thy two Sons Ephraim (u) Jacob here prefers Ephraim and Manasseh though by Birth they are only my Grandchildren yet by Adoption shall be my Sons and accordingly in the division of the Promised Land they shall have the Priviledge of my Sons Each of them shall have a Twelfth share and they shall be Heads of Tribes no less than Reuben and Simeon and in them Two thou shalt have a double portion (x) This giving to the First-born a double Portion as many other things before-mentioned See Ch. 38. being in practice among the Patriarchs before Moses's time was afterwards put into a Law Deut. 21.17 and so the Right and Priviledge of the First-born 1 Chron. 5.1 And if thou shalt beget any Sons after them they shall be thine that is they shall be counted thy Off-spring and accordingly shall be ingrafted into the Stock and Tribe of Ephraim or Manasseh as if they were their Sons and not their Brethren and shall not make peculiar Tribes by themselves as these Two shall do Neither will any of thy Brothers have cause to complain that I give thee this Priviledge of the First-born For had I been fairly dealt with thy dear Mother Rachel had been my only Wife and so thou being her eldest Son hadst had that Right unquestionably And now I have mentioned thy dear Mother I cannot but remember with grief how soon she was taken from me she dying in Child-bed of thy Brother Benjamin Ch. 35.16 19. in the Land of Canaan near Bethlem-Ephrata as we came from Padan-Aram And she dying in that manner Her body could not well be kept so that I was forced to bury her there and could not carry her to the Sepulchre of our Ancestors where I my self desire to be buried Then Israel whose Eyes were dim perceiving two young Youths to stand before him but not knowing them he asked Who these were Joseph answered They are my Sons whom God hath given me in this Place Jacob said Bring them to me and I will bless them that is I will in the Name and by the Authority of God declare how He will bless them and this Blessing I will confirm to them by laying my Hands upon them They being brought to him and kneeling down between his knees He kissed them and embraced them saying to Joseph I had not thought to see thy Face and loe God hath shewed me thy Seed also Then Joseph took his two Sons from between his Fathers knees that he might place them in that order wherein he desired the Blessing should be given them And taking Ephraim in his right hand opposite to his Fathers left hand and Manasseh in his left hand opposite to his Fathers right hand and bowing himself before him in token of Reverence and Thankfulness for adopting his Sons he presented them unto him Jacob thereupon stretched out his right hand (y) Here is the first express mention of the Imposition of â— Hands which was afterwards often used 1. In Benedictions Mat. 19.13 2. In extraordinary Collations of Gifts and Graces Acts 8.17 3. In miraculous Cures Mark 6.5 4. In Ordination of Magistrates and Church-Officers Numb 8.10 Deut. 34.9 Acts 6.6 and 13.3 1 Tim. 4.14 and laid it upon Ephraim's head who was the younger and his left hand upon Manasseh's head who was the elder and he did it wittingly not crossing his Arms by chance but purposely as a sign and intimation of that which afterwards should come to pass to wit that Ephraim though the younger should have the preheminence Joseph seeing this though he knew that his Father in this action was guided by a Prophetick Spirit yet supposing he might be mistaken in this Circumstance of laying his hands by reason of the dimness of his sight he sought to rectifie his supposed Errour by removing his right hand from Ephraim's head to Manasseh's being carried therein as 't is probable by that natural affection that Fathers use to bear to their eldest Sons and accordingly told him That Manasseh was the First-born and therefore he desired him to lay his right (z) The right hand is naturally more strong and so more honourable than the left Jacob accordingly giveth the strongest and most honourable blessing to Ephraim by this sign of the right hand put upon him hand on him But Jacob refused to do it telling him He knew very very well what he did For though Manasseh should be great yet his younger Brother should be greater than he (a) In Number Issue and Power Numb ch 1. Eight thousand and three hundred men more of Ephraim than Manasseh See Deut. 33.17 Of Ephraim came Joshua and the Kings of the ten Tribes The Tribe of Ephraim is called The Tribe of Joseph Numb 1.32 34. Apoc. 7.8 The name of Ephraim is taken for the whole Kingdom of Israel Isa 7.2 They both had a double lot Josh 17.17 and his Seed should become a multitude of Nations Then Jacob solemnly blessed Joseph and his Children saying The God before whom my Fathers Abraham and Isaac did walk in Uprightness and Integrity The God which fed me all my life long to this day The Angel of the Covenant the Son God who hath hitherto preserv'd and delivered me from all Evil Bless the Lads (b) This action of blessing Joseph's Children Jacob is said to have performed by Faith Heb. 11.21 and let my Name (c) H. e. Adopto
boves Ita eos arguit Parens q. d. crudeles essent avidi raptores down a Wall viz. of Shechem's house where their Sister was kept to rescue her out of their hands He pronounces their anger to be detestable which was so cruel and violent and which had like to have been the Ruine of him and his Then speaking in the Person of God as Prophets used sometimes to do He says He will divide them in Jacob and scatter them in Israel And accordingly it happened For Simeon was not planted apart by himself as the other Tribes were but his Tribe had their Inheritance intermixed (o) Yet out of their Lot in several places here and there these Simionites had certain Cities and Villages Josh 19.9 And afterwards upon their multiplying they were forced to seek further for new Habitations in Mount Seir and Mount Geder driving out the Amalekites 1 Chron. 4.39 and so they were scattered in their Habitations with that of Judah Josh 19.1 And the Tribe of Levi was dispersed among all the Tribes of Israel 3ly He comes to Judah He tells him as his Name signified Praise Ch. 29.35 so his Tribe should be renowned and praised and should be famous and eminent among the rest not only in regard of external Power and Government but much more because out of him the Messias should come Heb. 7.14 For it is evident that our Lord sprang out of Judah He tells him His hand shall be in the Neck of his Enemies that is He should Conquer and subdue them This Prophesie of the prevailing power of Judah was fulfilled when that Tribe became the Leader Numb 10.14 7.11 12. Judg. 1.2 20.18 As also in those Worthies of this Tribe Othniel Jud. 3.9 10. David 2 Sam. 8.1 Solomon 1 Chron. 22.9 But more eminently in Christ who hath vanquished all the Powers of Darkness He goes on Thy Fathers Children shall bow down before thee whereby he intimates that his Posterity shall be advanced to the Soveraignty and to a Regal Power to which all the Israelites should sumbit Yet this was more fully to be accomplished in the Spiritual Kingdom of Christ to whom every knee shall bow Phil. 2.10 He further adds Judah is a Lions Whelp whereby he intimates the mighty strength and courage of this Tribe and how terrible they should be to their Eenemies and how great and glorious their Conquests He further adds For the Prey my Son thou art gone up (p) Leones postquam in planis praedati sunt Saturi ad montes redeunt Teste Zenoph de Venatione that is having taken the Prey thou shalt go up to thy Habitation in a triumphant manner He stooped down he couched Here He varies the person as the Prophetick Spirit moved him sometime speaking as to his Son and sometimes of him And as a Lion is the King of Beasts and flies upon other Beasts and tears them in pieces and returning from his Prey coucheth down and lieth at rest and none dare disquiet him or offer to rouze him and take his Prey from him so should Judah's Kings Conquer and subdue their Enemies and then returning with Victory should quietly and peaceably (q) So it was in Solomon s days after David's Victories 1 King 4.25 enjoy their Spoils and Conquests See Numb 23.24 But this is more especially verified in Christ the Lion of the Tribe of Judah Rev. 5.5 He further declares That the Scepter shall not depart from Judah that is from the Nation and Kingdom of the Jews so denominated from Judah (r) After the Royal Dignity was once setled in this Tribe viz. in David 1 Chron. 5.2 there were no more Kings of that Tribe after Jeconiah and Zedekiah Jer. 22.30 After their return from Captivity the Principality was in Zerubbabel and likely in others of the Tribe of Judah for a time But some while after the Maccabees of the Tribe of Levi got the Rule and continued therein by the choice and consent of the people of Judah till a little before the Birth of Christ when Herod an Idumaan was made King by the Romans which became a Kingdom apart by it self after the ten Tribes were separated from them and although there were some of the Tribe of Levi and of Benjamin mix'd among them and incorporated into them yet the people were called by the name of Judah the Kingdom and Commonwealth of Judah and there was a Government still in Judah whereas the ten Tribes after they were carried away Captive into Assyria did never return to be a Kingdom again but those of Judah after 70 years Captivity did return into their own Land and became a Kingdom and Commonwealth though not so glorious (s) The Jewish Scepter was much weakened by Pompey much shaken by Herod's Intrusion but finally broken and abolished at the destruction of Jerusalem after which they had no force nor face of a Commonwealth Therefore it is evident against the Jews that the Messiah is come as before and did live under the Government of their own Laws and Command of their own Rulers He further adds That there should not cease to be a Lawgiver between Judah's feet see Deut. 28.57 that is of the Seed and Progeny of some belonging to that Kingdom till Shilo come that is the Prosperer and Prince of Peace the promised Messiah to whom not only the believing Jews but the Gentiles also shall come in as to their King and submit themselves to his Scepter Jacob further prophesieth of the wonderful fruitfulness of Judah's lot in the Land of Canaan which was the best and largest that fell to day of the Tribes viz. that it should abound with Vines and rich Pastures and that they should have such stout and well-grown Vines that an Ass might be tied to them as to other Trees and that they should have such plenty of Wine that they might even wash their Garments in the juice of the Grape Therefore He adds Judah's Eyes shall be red with Wine and his Teeth white with Milk whereby he signifies the fruitfulness of their Vineyards and richness of their Pastures insomuch that Wine and Milk should in a manner be as plentiful and common among them even as Water 4ly He comes to Zebulun whom though younger than Issachar * Gen. 30.18 20. yet he blesses before him so doth also Moses Deut. 33.18 And his lot fell to him in the Land of Canaan before Issachar's Josh 19. from 10. to 17. He pronounces of Zebulun that he shall dwell at the haven of the Sea and he shall be for a Haven of Ships that is his Habitation shall be at the Sea-coast His Border shall be the Ocean West-ward and the Sea of Galilee East-ward and he shall rejoyce in his going out or trading Deut. 33.18 And his Border shall be unto Sidon that is not to the City but Country of the Sidonians For the Land of the Sidonians or Phaenicians extended to Accho or Ptolemais (t) Bochart
blessed him and his Brethren did surpass the blessings wherewith his Progenitors Abraham and Isaac were blessed namely because they should be sooner accomplished and fulfilled It should not now be long ere the Promises made to Abraham Isaac and Jacob concerning the multiplying of their Seed as the Stars of Heaven should be made good He further intimates That the blessings on Joseph should be eminent and excellent in that the portion of Land in Canaan by lot fall to Ephraim and Manasseh his two Sons should be a blessed portion His blessing should extend to the desirable Fruits of the lasting hills (b) Vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad desiderium i. e. ad desiderabiles fructus collium that is as his portion should abound with all other desirables so particularly with the chief things of the ancient Mountains and the precious things of the lasting hills As Moses afterwards prophesied to the same purpose Deut. 33.13 15. All these blessings He tells them shall fall on the head of Joseph even on the head of him whom the Lord hath separated and set apart from the rest of his Brethren advancing him to a high and singular degree of honour above them Lastly He comes to Benjamin of whom he Prophesies That He shall raven as a Wolf in the Morning he shall devour the Prey and at Night shall divide the Spoil that is this Tribe shall be like a ravening Wolf which goeth forth usually Mornings and Evenings to seek his Prey Whereby he intimates they should be a very strong couragious and warlike people and that they should with admirable celerity vanquish and destroy their Enemies and return from the battel laden with Spoils Which warlike disposition appear'd afterwards in the bloody battels they fought see Judg. 20.15 16 17. 1 Sam. 11.11 These are the Heads from whom descended the twelve Tribes of Israel Indeed there were thirteen in all counting Ephraim and Manasseh instead of Joseph but the Levites had no share among them because the Lord was their Portion Deut. 10.9 And this is that which their Father spake unto them and foretold what several blessings God had allotted for them Which prophetical Blessings were to have their accomplishment not so much in the persons of Jacob's Sons as in their Posterity Indeed what he said to Reuben Simeon and Levi might seem rather a Curse than a Blessing but the greatest part of his Speech contained blessings and the denomination is to be taken from the greater and the better part And Jacob's severe reprehension of these three might also be a great blessing to them by bringing them to Repentance Certain it is that he comprehends them within the number of the Tribes and so within the Covenant of God and gives them a right to Canaan the Type of Heaven And 't is like He dismissed them all with a general Benediction praying for them Then he told them the time was now come when he must be gathered to his People that is to the Souls of and society of the Just such as he was And as for his Body he enjoyns them to bury it in the Land of Canaan namely in the Field of Ephron the Hittite in the Cave of Macpelah see Ch. 23.16 where Abraham and Sarah Isaac and Rebecca were buried and where he had buried Leah And when he had made an end of commanding his Sons He gathered up his Feet into the Bed and quietly gave up the Ghost Gen. 49. whole Chapter SECT XLVIII JAcob thus expiring Joseph fell upon his face and wept upon him and kissed him and doubtless closed his eyes according as God had promised unto Jacob Gen. 46.4 Then he commanded the Physitians to Embalm him his Body being to be kept long and to be carried far And accordingly forty days were spent in the embalming (c) This embalming was either by putting fragrant Herbs and odoriferous Spices into the dead Body and anointing it within and without with Ointments made of the same or by putting Spices upon them and about them see Mark 14.8 of him according to the custom of the Country that those fragrant Herbs Drugs Spices and Ointments they used therein might the better diffuse themselves and penetrate into all the parts of the Body And the Egyptians mourned for him 70 days (d) The Hebrews time of mourning was 30 days Numb 20.29 Deut. 21.13 34.8 that is after 40 days had been spent in embalming him not only Joseph and his Brethren but the Court and chief men of Egypt did mourn for him 30 days more before he was carried to be buried Then Joseph not being willing as 't is probable to shew himself publickly in those days of his mourning or because it was not the manner or custom for Mourners to come into the presence of the King see Esther 4.2 desired some of the Courtiers to procure the King's Leave and Consent that he might go into Canaan to bury his Father there For his Father had long since even before he came into Egypt digged (e) So spacious was the place that they might dig themselves several Repositories or cells for their dead bodies a Grave for himself in that place where his Ancestors were buried and made him swear that he would bury him there see Ch. 47.29 Pharaoh very readily consented to it Hereupon Joseph attended with a great many of Pharaoh's Courtiers and Officers of State whom by his Prudence and sweet Disposition he had obliged and with all his own Brethren and his Fathers Family went up with many Chariots and Horsemen and a great Train into Canaan to bury his Father But the Hebrews left their Children Flocks and Herds behind them as a pawn that they intended to return When they came to the Valley of Arad in Canaan not far from Hebron or Macpelah which was beyond Jordan if we consider where Moses was * Being then in the Plains of Moab when he wrote this History see Deut. 1.1 3.25 Joseph chose this place as most convenient to perform the Funeral Solemnities for his Father and there He and his Company made a sore and great Lamentation for seven days together When the Inhabitants of the Land saw this they said This is indeed a grievous mourning to the Egyptians and in memory thereof that place was called Abel mizraim (f) Which signifies the mourning of the Egyptians Then Joseph and his Brethren honourably buried their Father in the Cave of Macpelah which Abraham bought with the Field belonging to it for a Burying-place of Ephron the Hittite Ch. 23.16 The Funeral Solemnity being over Joseph with his great Train returned into Egypt again His Brethren seeing their Father was dead began to fear so unquiet is a guilty Conscience that Joseph would now deal with them according to their Deserts for the evil usage he had formerly received from them Hereupon they send a Message to him to intreat as it seems that they might be admitted into his presence Which being
granted they acquaint him that it was their Fathers Command before he died that they should humbly beg his pardon and forgiveness of them and accordingly they did earnestly beg it at his hands and they hoped he would not deny it them seeing they were his Brethren and served the same God that He did namely the God of his Father and were truly penitent for their former hainous Transgression against Him Then falling down at his Feet they told him They were his Servants Joseph could not forbear weeping at this their behaviour towards him and pittying their Perplexity and being grieved that they should in the least doubt of his kindness towards them He told them It was true He was in great Power there yet he was under God (g) Masius sic reddit v. 19. Annon sub Deo sum under His All-seeing-Eye and bound to give an account of his actions unto Him who had forbiden him all Revenge and had wonderfully raised him up not only that he might do good to the Egyptians but especially to them that were his own Flesh and Blood And he had no cause to be offended at what they had For whatever their intent was God meant it for good both to him and them And therefore bad them be of good courage and not at all to fear any hurt from him For he would be so far from hurting them that he would nourish them and their Children And accordingly He did so for 54 years after his Fathers death All which time even unto his own death he continued his kindness to them and continued in his Authority and Government and saw his Son Ephraim's Children to the third Generation (h) To wit Shutelah and Tachon the Sons of his Son Ephraim and Haden the Son of Shutelah Numb 26.36 And Machir the Son of Manasseh and Gilead Manasseh's Grandchild From whence it is that the Greek Expositors speaking of the Families of Jacob and Joseph which were said to consist of 70 Souls Gen. 46.27 Deut. 10.22 have added thereunto these five that were born to Joseph in Egypt 1 Chron. 7.14 which reckoning Luke follows Acts 7.14 reckoning them in all 75 Persons and the Children of Machir the Son of Manasseh his other Son were also brought up upon his Knees that is he took pleasure in their Infancy to let them sit upon his Knees and to dandle them see Ch. 30.3 Joseph having now arrived at the age of an 110 and having Governed Egypt under several Kings 80 years and finding his death approaching he told his Brethren That God would surely visit them in mercy and would bring them out of that Land into Canaan which he had promised to Abraham Isaac and Jacob that He would give it them And therefore to testifie his Own and confirm their Faith concerning the Promises of Canaan which was a Type of Heaven he commanded that his body should be kept and carried into Canaan when God brought them out of Egypt and carried them thither see Heb. 11.20 He took also an Oath of them to perform it which Oath as 't is like was Recorded and transmitted to succeeding Generations that they in whose time that Deliverance should be brought to pass should perform it And accordingly his Body was embalmed and kept in a Chest until the time it might be carried into the Land of Canaan and was afterwards carried thither and buried at Shechem see Josh 24.32 Jacob's Purchase and Joseph's Inheritance And there also as 't is probable the Bodies of the other Patriarchs Jacob's Sons and Joseph's Brethren were buried see Acts 7.16 their Bodies being carried up into Canaan with His. Thus died Joseph in (i) Eusebius in his Chronicle hath this passage concerning Joseph Joseph says he was made Governour of Egypt in the 30th year of his age when his Father Jacob was 122 years old which Government he held 80 years After whose decease the Hebrews were held in Bondage by the Egyptians 144 years So that the whole time which the Hebrews spent in Egypt was 215 years reckoned from the time that Jacob and his Sons went down into Egypt the 2369th Year of the World 16 years before the Death of Levi 60 years before the Birth of Moses 140 years before the Israelites coming out of Egypt As may be gathered from Gen. 15.13 Exod. 12.41 Ch. 50. whole Chapter SECT XLIX WIth the Life of Joseph endeth the First Book of Moses's History called Genesis which containeth a space of Two thousand three hundred sixty nine years from the Creation of the World The next to it in order of time is the Book of Job as Learned Men conceive 'T is likely that Job lived when the Israelites were in Egypt and that he lived in the Land of Vz in Idumea or Arabia bordering upon it See Lam. 4.21 Where he had such bad Neighbours the Chaldeans on the one side and Sabeans on the other The Book of Job is undoubtedly a true History and accompanied fully with all the Circumstances requisite to a true History from first to last and attested so to be by the Prophet Ezekiel Chap. 14.14 Though these three men Noah Daniel and Job were in it they should deliver but their own Souls by their Righteousness saith the LORD And by the Apostle James Ch. 5.11 Behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy This Book is written in the judgment of the Learned in Prose to vers 3. of Chap. 3. And in Verse from thence to Chap. 42. vers 6. and then it concludes in Prose The Penman of it seemeth to be Elihu one of the Speakers in it as may be gathered from Chap. 32. vers 15. They were amazed they answered no more they left off speaking Vers 16. When I had waited for they spake not but stood still and answered no more Vers 17. I said I will answer also my part I also will shew mine Opinion So that he seemeth here to speak of himself as the Writer of this History Job was the Son of Nahor Abraham's Brother descended from him by his Son Huz Gen. 22.21 Huz his First-born and Buz his Brother c. Three of his Friends most likely were of the Posterity of Abraham viz. Eliphaz and Zophar of the Posterity of Esau Gen. 36.10 These are the Names of Esau's Sons Eliphaz the Son Adah the wife of Esau Bildad of Abraham's Race by Keturah And Elihu the fourth of the Race of Nahor Abraham's Brother The Book consists of these general Parts 1. A Description of Job's Vprightness He was an upright man fearing God and eschewing evil Vers 3. Orientalium i. e. in genere neglecto Judaeae situ ad quam erat haec austrina Regio 2. Of his Prosperity 1. He had a numerous Issue seven Sons and three Daughters 2. For Estate He was the greatest man in the East having 7000 Sheep 3000
their Labours that they should no more give the people Straw to make Brick withall as heretofore they had done but they should gather and provide Straw for themselves and yet notwithstanding they should exact the same tale and number of Bricks of them which they made before and not abate them any thing of it For says he They are idle and therefore they Cry Let us go Sacrifice to the Lord our God I Command you therefore to impose more work upon them that they may have enough to do and may not be at leisure to regard lying words such as this Moses and Aaron tell them who flamm them with stories of their being sent from God The Task-Masters and Officers acquaint the people with this strict and severe Injunction of the King Whereupon a considerable part of them were forced to scatter themselves through all the Land of Egypt to provide Straw and Straw failing they were fain to gather Stubble instead of it And the Task-Masters pressed them on notwithstanding to finish every day as much work as when they had Straw allowed them And when there happened any failure in the Work the Israelitish Officers or Overseers that were set over their Brethren were beaten for it Whereupon these Officers addressed themselves to Pharaoh and humbly Remonstrated That the Egyptian Task-Masters that used to furnish the Israelites with Straw now did not do it and yet they required of them to make the same number of Bricks daily as before which was in a manner impossible for them to do And when they did it not they their Overseers were beaten for it though the fault was not in them but in the Egyptian Task-Masters Pharaoh answered them roughly and tyrannically You are idle You are idle therefore you say Let us go and do Sacrifice to the Lord. Get you gone and see that you finish the Task that is every day required of you and yet you shall have no Straw furnished to you The Officers of the Children of Israel seeing themselves in this very ill condition and having no hope of remedy they go to Moses and Aaron who possibly came out to meet them to see what answer they had from the King and like ignorant passionate men who mistake Occasions for Causes they charge the Injuries of their Enemies upon their best Friends and in an angry and discontented Mood say to Moses and Aaron The Lord look upon you that is the Lord take notice and consider what you have brought upon us and judge you for it You have made us to stink and to be abhorred of Pharaoh and his Servants and have put a Sword into their hands to slay us You have by this your Address to Pharaoh stirred up Him and His Courtiers to tyrannize more over us than they did before Moses being greatly grieved at this their Complaint betook himself to some retired place where by prayer and deep sighs he might present his own and the peoples distress unto the Lord and he said Ah Lord why hast thou thus dealt with thy people against whom Pharaoh's Rage is not at all mitigated but much increased since I mediated for them Why hast thou sent me on such a Message as this which hath not been a means to deliver thy people but much more to afflict them The Lord answered Thou shalt quickly see what I will do unto Pharaoh My Hand shall be so strong and heavy upon him that he shall not only be content to dismiss you as Exod. 3.20 but shall be ready with all his Power to drive you out rather than hold you any longer See Exod. 12.31.33 And the Lord to encourage Moses the more in his Work repeateth his Name to him and the Covenant which he had made with the Fathers He says to him I am theLord I appeared unto Abraham Isaac and Jacob by the Name of Elshaddai God Almighty that is such a God as is All-sufficient and able to perform all my Promises Gen. 17.1 but by my Name Jehovah (q) This cannot be meant of the letters and syllables of that name as if the Patriarchs had never heard of that Name For God called himself Jehovah long before and by that Name confirmed his Promises as appears Gen. 2.4 7 8 9. 15.7 28.12 Gen. 22.14 Ch. 26.24 Ch. 27.20 and that which it importeth (r) Jehovah signifies God's eternal Being in himself his giving being to other things and the performance of his Promises and in regard of this he says He was not known to their Fathers by this Name They being sustain'd by Faith in God's Almighty Power rested upon the Promise not enjoying the thing promised But now to their Children the Promise should be performed and so they should have full knowledge and experience of the efficacy of that Name Jehovah But withall we must know that this is only spoken comparatively as the glorious ministration of the Law is said to have had no glory in respect of the excellent glory of the Gospel 2 Cor. 3.10 So the Fathers are said not to have known God by his Name Jehovah in comparison of what their Posterity knew have not I been made know to them that is so fully as I intend now to be made known to their Posterity to whom I shall really fulfil and give a Being to my Promises by my wonderful Deliverance of them out of Egypt and bringing them at length into the Land of Promise For I made a firm Covenant with those my Servants Abraham Isaac and Jacob and confirmed it by an Oath to give that Land of Canaan wherein they were but Strangers and Sojourners to them and their Posterity for an Inheritance And I have heard the groaning of the Children of Israel whom the Egyptians keep in bondage and I have remembered my Covenant Therefore go to them and tell them I am the Lord and I will deliver them from that cruel Servitude under which they groan and will with an out-stretched arm and inflicting terrible Judgments on the Egyptians bring them forth And I will take them to my self for my peculiar people and will be to them a God and they shall assuredly know that 't is I the Lord and none else who did all these great things for them Moses as God had commanded him went to the Children of Israel with this Message but thorow the anguish of their Spirits and the extremity of their Sufferings they regarded not what he said nor were disposed to believe any thing that he spake concerning their Deliverance So greatly prejudicial are the immoderate passions of men not only to God's truth but to their own welfare Then God commands Moses to go and speak to Pharaoh again and to require him to let the people go out of his Land Moses answered That the Children of Israel would not hearken to him how then should he think that Pharaoh would hear him or mind or regard his words and especially seeing he was a man of uncircumcised lips (s) Because
of Idolatrous Worship For God foresaw that men would be very prone to be pleased with and to dote upon sensible Representations and averse from raising up their minds to Him as endued with pure intellectual and spiritual Perfections So that He expresly forbids making any Images or Similitudes in order to worship Him thereby * Neque tantum imagines faciebant multorum Deorum Cultores sed magico ritu existimabant spiritum quendam aetherium in eas deduci imagines Tertullianus libro de spectaculis Daemones ait operari in simulacris Minutius Foelix isti impuri spiritus sub statuis imaginibus consecratis delitescunt Et huc pertinet ni failor locus Zach. 10.2 Grotius in explicatione Decalogi And in this Prohibition we may conceive this positive Precept to be also implied and intended viz. that in our Devotions and Religious Services which we perform to God we should raise our minds above gross sense and phantasie and should labour for high and worthy Conceptions of God and should apprehend Him incomparably superiour to all things which we do see and know and we should direct our minds to him as to a Being transcendently perfect in Wisdom Holiness Goodness Justice and Power and should as our Saviour Commands Worship him in spirit and truth Joh. 4.24 and perform such Worship to him as is agreeable to his spiritual Nature and is commanded by Himself And the Lord was pleased to add this reason to this Prohibition For I the Lord thy God am a jealous (u) There is great danger in Idolatrous Worship lest the heart of the Creature be thereby drawn away from God Therefore the breach of this Commandment is called Scortatio Persidia Violatio foederis conjugalis God is angry for the breach of any Commandment but he is jealous lest his Worship be corrupted and his Glory given to Creatures God that is a God very tender of my Honour and of my Right impatient of any Competitor or Sharer with Me in the Duties and Services which properly and incommunicably are due unto Me. I am the Lord saith God by the Prophet Isaiah that is my Name and my Glory I will not give to another nor my Praise to graven Images Isa 42.8 This jealousie doth imply not only a great dislike but a fierce displeasure against the Infringers of this Law Visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate (x) Populus Dei sponsa vocatur foedus conjugium Idololatria scortatio Quemadmodum amoris signum est fidelitas conjugalis sic fidei violatio odii testimonium est Riv. Deum odisse in sacris literis peculiariter imo unicè ait Maimonides illi dicuntur qui falsos deos colunt me God hereby intimates that he shall look upon those that transgress this Law and commit this kind of Idolatry here forbidden as Enemies and haters (x) Populus Dei sponsa vocatur foedus conjugium Idololatria scortatio Quemadmodum amoris signum est fidelitas conjugalis sic fidei violatio odii testimonium est Riv. Deum odisse in sacris literis peculiariter imo unicè ait Maimonides illi dicuntur qui falsos deos colunt of him because their actions signifie a disposition of mind in them repugnant to his Mind and Will When a man loveth God less than his Idol that may well be esteemed hatred of God 2ly He declares That He will not only punish these persons themselves who commit this Idolatry whereby He is so much wronged and dishonoured but to deter men the more from it He declares That it shall go ill with their Posterity for their sakes Their Children to the third and fourth Generation shall be more strictly and severely dealt with and upon this score shall receive less of Favour and Mercy from him than otherwise they might have received Not that God will arbitrarily inflict undeserved Punishments upon the Children of bad men for the Faults of their Ancestors He disclaims such kind of dealing Ezek. 18.20 Deut. 24.16 Jer. 31.30 The Son shall not bear the Iniquity of the Father the Soul that sinneth it shall die Every one shall die for his own Iniquity Every man that eateth sowre Grapes his own teeth shall be set on edge c. But notwithstanding God may justly for the Sin of the Parents withhold his free Favours from their Children which else according to the general course of his goodness they might have been capable of As particularly He may withhold that measure of Grace from them that might have effectually retained them from Sin and consequently have prevented their Guilt and so their Punishment But if such Children do fall into personal sins God may without Impeachment of his Justice and Goodness severely visit them and sharply punish them for them and that not only upon their own but their Fathers account also And therefore the Lord is pleased to add this Commination the more to deter and restrain men from committing this sin of Idolatry it being like to bring damage to their Children and Posterity (y) Examples of which proceeding do in the Divine History often occur As in Solomon in Rehoboham in Baasha in Ahab in Jehu of whom Parents of all things use to have the tenderest regard and are afraid to be the causes of their Ruine and Calamity Shewing mercy unto Thousands of them love me and keep my Commandments And as God deters from violation of this Precept by threatening a long train of Punishments to the Transgressors of it so he encourageth to yield Obedience to it by a Declaration of his intention not only graciously to Reward the obedient Persons themselves but their Posterity also unto a thousand Descents God will shew mercy and deal more favourably with the Children of good Parents for a long tract of time for their Father's sake And though God will punish the offending Children of good Parents yet their Misdeeds shall not interrupt his kindness towards the rest of their Posterity or quite abolish the remembrance of their Fathers (z) So we may see that God dealt with Abraham and the Patriarchs passing by in memory of their faithful Obedience to him the manifold Provocations of their Cildren goodness And here we may take notice how the expressions of God's Mercy do exceed those of his Justice He will visit the Iniquities of disobedient Fathers unto the third or fourth Generation but He will shew Mercy to a thousand Generations of them that love and obey Him And further we may observe That loving God and keeping his Commandments are conjoyned as terms equivalent They are indeed inseparably connected Love being a certain cause of Obedience and Obedience an infallible sign of Love See Joh. 14.21 III. Commandment Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that takes his Name in vain HEre is first a Precept 2. A Reason deterring
Practice page 117. V. Commandment Honour thy Father and Mother that thy days may be long in the Land which the Lord thy God giveth thee CHildren are injoyned by this Precept to honour their Parents in their hearts The subsequent Precepts contain the prime Rules of justice towards Man and of Temperance Sobriety and Chastity in the government of our Selves and highly to love their Persons as the Instruments under God of their being And they are hereby obliged to yield to them Reverence Obedience Thankfulness and Requital as they are able They are bound highly to honour and esteem them and to use due expressions of Respect and Observance towards them in word and deed Parents are presumed to be always full of tender affection and good will towards their Children full of desire and care for their good full of pity and compassion towards them Which dispositions do in reason and equity require answerable Inclinations in Children towards their Parents Children receive from their Parents under God their being and life their maintenance and protection it being a long while ere they are able to provide for or defend themselves The goods acquired by the Parents industry do usually devolve upon their Children And all good and pious Parents think themselves obliged to take care of the Souls and spiritual Welfare of their Children and to instruct them in the fear of God and to set them in the right way to Eternal Happiness And this they do most frankly and freely without regard to any profit that may thereby accrue to themselves It is abundant satisfaction to them to see their Chirldren do well Their chief delight and contentment in this world is usually in their Childrens well-doing Therefore justice and ingenuity do oblige Children to pay to their Parents dutiful Respect and Observanc And they will be no loosers in so doing For to the observance of this Precept is added a very encouraging Promise viz. of length of days The Apostle injoyns Children to be obedient to their Parents in all things that are lawful and pleasing to the Lord Eph. 6.1 And He presses the Observance of this Precept 1. From the equity of it because the Law of God and Nature requires it 2. Because this is the first Commandment of the second Table which hath a particular Promise annexed to it viz. length of days which Promise is either actually fulfilled by God to obedient Children or else by changing of the Benefit He gives them a much better life in his own Kingdom for it And there seems a great congruity in the Reward promised to the Duty to be performed viz. that they who are grateful to those from whom under God they received their life should by God's Dispensation enjoy that life long and with much Comfort and that they who neglect the Authors of their life should soon be deprived of it or of the Comforts and Contentments that others enjoy And we may by analogy and parity of reason reduce unto this Commandment the Obligation we have to honour all those who perform to us beneficial Offices like unto those we receive from our Parents Particularly such Persons from whom we have Protection as Governours and Magistrates Such who watch over us for the good of our Souls as Ministers and Pastors Such who afford us Maintenance and Education as Benefactors School-Masters Tutors c. VI. Commandment Thou shalt not Kill MAn's life being his most precious enjoyment in this World no man may take it away but by Commission or Licence from God God indeed doth allow Magistrates upon reasonable cause for the preservation of the publick Peace Safety and Welfare in a regular Course of Justice to dispose of mens lives who have forfeited them to the Law For the Magistrate beareth not the Sword in vain Rom. 13.4 but is the Minister of God an Avenger to execute wrath upon him that doth evil 1 Pet. 2.14 And he that kills a man in a way not irregular namely as a Minister of Justice or in a lawful War authorized by a just Commission or in his own just and necessary defence cannot be said to violate the true intent of this Precept For such a person cannot be justly said to kill but rather God himself the Lord of Life and Death doth then kill Vengeance is his and He in this manner by his Ministers doth repay it But in this Commandment is forbidden all voluntary and irregular taking away our Neighbour's life without just and necessary cause upon what motive principle or pretence soever it be either by direct violence or fraudulent contrivance either by our selves or by others and all advising encouraging or any wise becoming instrumental or accessory thereunto This is the Crime here expresly forbidden But a Positive Duty is also here included and accordingly should be understood viz. That we should endeavour as far as we are able to preserve our own life in the first place and then our Neighbours by relieving him in extream need and by succouring him in extream danger by admonishing him of any destructive mischief He seems unawares running into The contrary is in reasonable esteem and in God's sight a killing of him And to kill a man hath this great guilt in it that He that doth it doth thereby violate and destroy God's Image in his Neighbour He that sheds man's bloud by man shall his bloud be shed for in the Image of God created he him Gen. 9.6 And this further is to be observed That the taking away a man's life doth infinitely surpass all the evil or injury which any man can sustain from another in his estate or fame For these things are capable of some reparation but the other is altogether irreparable and therefore includes in it the greatest injury and iniquity For hereby all temporal good is at once ravished from a man and the Soul also of the person killed may possibly incur a great damage and hazard in respect to its future State by being thus suddenly snatched away So that the Slayer oftentimes not only robbeth his Brother of his temporal life but of his time of Repentance and opportunity of making his peace with God Therefore to hate a man to death must needs be accounted the utmost pitch of hatred Such is the direct intent and importance of this Law But our Saviour in his Comment hereon Math. 5.21 hath explained and extended it further so as to interdict all things that any way approach or tend unto this hateful evil as rash causeless outragious anger contumelious and despiteful Language secret grudges or malice in our hearts against our Neighbour For these as they do commonly produce the act of murder so they argue Inclinations thereunto which if fear and self-respect did not restrain would presently produce it and consequently in moral account which regards not so much the act as the will are of the same quality therewith The Apostle tells us 1 Joh. 3.15 He that hates his brother is a murderer
Moses and proclaimed before him now hid in the hollow Cleft of the Rock The Lord The Lord merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity Transgression and Sin upon mans hearty repentance and that will by no means clear the Guilty visiting the Iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth Generation if they continue in their Fathers transgressions Moses hearing these things instantly bowed his head towards the Earth and worshipped Exod. 34. from 1. to 9. SECT XXV MOses now staying again 40 days and 40 nights in the Mount without Meat or Drink vers 28. He humbly and earnestly besought the Lord with many pressing arguments see Deut. 9.18 19. and from 25. to the end to pardon the people and to own them still for his Inheritance * See Ps 33.12 Zach. 2.12 and to go along with them and to manifest his gracious Presence among them for they were He ackowledges a stiff-necked people and had need both of his Mercy and Conduct The Lord being now appeased renews his Covenant with them upon certain Conditions and promises that his Presence with them should work more powerfully then ever and shew it self in more stupendious Miracles then ever it had done before and that He would do terrible things by them his Almighty Power and Providence accompanying of them and would give them possession of the Land of Canaan and would drive out the Inhabitants thereof before them The Conditions he requires of them to perform were these 1. Not to make a League or Covenant with the Inhabitants of the Land * See Chap. 23.32 whom He had determined to destroy for their sins nor to make Marriages with them lest it should ensnare them and draw them to be Partakers in their Idolatries and so in their Punishments but should destroy their Altars Images and Groves and should not eat of their Sacrifices and should especially be careful not to make to themselves any molten Gods such as the golden Calf was For the Lord was a jealous God and would not endure that any false God should share with Him in the Worship that was peculiar to himself 2 That they should observe the Feast of unleavened Bread * See Ch. 23.15 the Feast of Weeks or Pentecost and the Feast of Booths or Tabernacles At which three Feasts All their Males should appear before him with an Offering to be given to the Priest which He would account as given to Himself and He would take care that none should desire their Land in their absence 3 That the first-born Males both of Men and Beasts should be consecrated unto Him see Ch. 22.29 30. but the firstlings of an Ass should be redeemed with a Lamb see Exod. 13.13 4 That they should carefully observe the weekly Sabbath * See Ch. 23.12 and not violate it either in Seed-time or Harvest 5 That they should not offer the blood (l) Certe removebis fermentatum cum immolas Pascha Vatab. of the Paschal Lamb with Leaven and that nothing thereof should be left till the morning 6 That the first of their Frist-fruits should be brought to the House of the Lord. 7. That they should not seeth a Kid in its Mothers milk Which Laws were all enjoyned Ch. 23. and were now repeated These were the Laws that Moses was to write down in a Book and to injoyn the people to observe Then the Lord wrote the Ten Commandments on the Tables Moses had brought up and gave them unto him who brought them and the other Laws which himself had written unto the people and having seen Gods Glory in so great a measure and degree there was a dazeling brightness imprinted by God on his face while he talked with him so that the skin of his Face (m) The glory of Moses face signified the glory of the Law which he brought 2 Cor. 3.7 8. His Ministration was Death and Condemnation because the Law giveth the knowledge of Sin but no pardon for it shone which he himself was not sensible of * Sic Humilitas propriam jubet ignorare excellentiam by the reflective rays and beams (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to shine from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Horn is derived which gave occasion to the Papists to paint Mose's face with two Horns like an Ox. The Vulgar Latine says Mose's Face was horned of the divine Splendor which might assure the Israelites he had been with God who taught and instructed him and that thereupon they might the more reverence him might fear breaking this Law again Aaron and the people were not able to bear the splendor of his Face but being afraid fled from him as if he had been some Angel But Moses called them back and put a Vail on his Face (o) Ut ipsum Mosaicae facici splendorem Israelitae non viderunt ob impositum velamen sic Carnales Judaei spiritualem Mosis splendorem hoc est Scriptorum ejus summum finem atque scopum qui est Jesus Christus non intelligebant ob sponte attractam mentis Caecitatem quae instar Velaminis est inter corda eorum verum legis intellectum quasi obducti neque hoc tolli potest nisi per praedicationem Evangelij per veram conversionem ad Dominum c. Vide 2 Cor. 13.14 15 16. whilst he spake with them and then delivered to them all that the Lord had given him in Charge But Moses when he went to the Lord for the people took the Vail off And 't is like that this brightness on his Face continued not all his life after but only during the time of his going to and fro between God and the people Exod. 34. from 9. to the end SECT XXVI MOses now injoyns them again a strict Observation of the weekly Sabbath and that they should not kindle a fire (p) But 't is probable to kindle a fire to warm themselves by in the extream cold of Winter or when any other exigencies of necessity or mercy required it was allowed them thereon to dress meat or to do any work by though for the framing of the Tabernacle threatning death to them that disobey Then He injoyns the people to bring their free-will Offerings towards the framing of the Tabernacle which was now forthwith to be gone in hand with according to the Directions given him by God Ch. 25. The people very readily agree hereunto And to the end that this good Work might the more effectually be promoted all the Males were numbred from twenty years old and upwards who were found to be 603550 who every one according to the Law prescribed Exod. 30.12 13. contributing half a Shekel the total Sum of the Poll-money amounted to an hundred Talents (q) A Talent among the Jews amounted to 3000 Shekels or 50 l. sterling every pound containing 60 Shekels See Bishop Usher's
them to give them Victories over them yea signal Victories insomuch that five of them shall chase an hundred and an hundred put ten thousand to flight that is a few Israelites shall chase many of their Enemies 4ly To bless them with fruitfulness He intending by real Performance to make good his Covenant to them and to give them such great plenty that they shall be forced to empty their Barns of old Corn that they may have room to lay up their new 5ly To set his Tabernacle in the midst of them Ezek. 37.26 2 Cor. 6.16 that is cause his Word and Worship to abide among them and by his gracious Presence to dwell and walk in the midst of them and to be their God and they shall be his people having delivered them from the Egyptian Yoke under which they were bowed down so that now they should walk uprightly being freed from their Yoke and Bondage Secondly He threatens dreadful and terrible and manifold Judgments to them in case they were Disobedient and to multiply their Plagues as they multiplied their Sins particularly 1. He threatens to inflict Corporal Diseases on them yea terrible Diseases such as the Consumption and burning-Ague that shall weaken and darken their very sight and cause in them great sorrow of heart 2ly Depredation by Enemies and falling before their Enemies and falling into the hands of their Enemies so that they that hate them shall Reign over them 3ly Terrour and causeless astonishment so that they shall flee when none pursueth 4ly Weakning and breaking the pride of their Power 5ly Making the Heaven as Iron and the Earth as brass and rendring their labours in their Husbandry fruitless 6ly Ravenous Beasts to devour their Children and Cattel 7ly The Sword that shall avenge their breach of Covenant with Him 8ly Sending Pestilence into their besieged Cities so that they shall be as sticks bound up in a Faggot to be burnt together 9ly Captivity 10ly Breaking their staff of Bread that is depriving them of their Bread which is the Staff of Life and bringing such scarcity upon them that one Oven shall bake the bread of ten Families and the Baker shall deliver them their bread by weight see Ezek. 4.16 11ly Such a dreadful Famine that they should eat the flesh of their own Children 12ly To cast down their high places whereon they sacrificed to Idols and to destroy their Idols and to cast their Carkasses upon their broken Idols and his Soul should abhor them 13ly Desolation of their Cities and Country and of all places of publick Worship refusing and rejecting their Offerings and Oblations 14ly Exile and dispersion among the Heathen so that their Land shall be desolate and their Cities wast and their Enemies that shall take possession of some parts of it shall be astonished at the desolation thereof And further the Lord threatens That He would scatter them among the Nations and the Sword should there also pursue them and then the Land shall enjoy her Sabbaths and resting from Tillage from which it should have rested on the Sabbatical years and years of Jubilee but could not be permitted because of their Covetousness 15ly Faintness of heart so that the sound of a shaken leaf shall chase them yea they shall flee as from the Sword when none pursueth and thorow weakness or hast fall one upon another 16ly Death in Captivity They shall perish and pine away in their Iniquities and the Iniquities of their Fathers whom they imitated in their Transgressions in the Land of their Enemies Thirdly Notwithstanding all these Comminations He promises if they shall repent and their carnal impure and uncircumcised Hearts be humbled and shall confess their own Iniquities and the Iniquities of their Fathers and accept of the punishment of their Sins as justly deserved on their part and justly inflicted by God then He will remember his Covenant made with their Fathers and be gracious unto them and will remember the Land He gave them for an Inheritance and though it shall be left of them for a time and shall enjoy its rest yet he will cause it to be inhabited and tilled by them again and when they are in the Land of their Enemies He will not utterly cast them away nor wholly abhor them but for their good will remember the Covenant He made with their Ancestors Levit. Ch. 26. whole Chapter In the last place Moses receives Laws and Directions concerning persons * Some hold that the end and intention of these personal Vows was only that they should pay the price of their Redemption to the Priests which was to be imployed either for their maintenance Numb 18.14 or for the reparations of the Sanctuary 2 Kings 4.5 Jackson and things devoted by Vow unto God and how these Vows might be redeemed in case the person that made them had no mind to stand to them 1. A person (n) For these Vows of persons they were usually made in some time of affliction or distress as when married persons had no Child they did sometimes Vow That if the Lord would please to give them a Child they would give that Child unto the Lord which was Hannahs Vow 1 Sam. 1.11 And these persons vowed being not of the Tribe of Levi were vowed to such Service of the Tabernacle as they were capable of as for drawing of water or hewing of wood which the Gibeonites afterwards did Josh 9.27 Or if they were women they were devoted to spinning Cloth to make the Priests Garments and to provide those things that were necessary for the repair of the Tabernacle and other such like services which accordingly they did perform or else paid the price of their Redemption here prescribed vowed was to be the Lords or else to be redeemed according to the estimation of the Priest who was to set the value This estimation was to vary according to the difference of Sex and Age. 1. The Redemption of a Male from 20 years to 60 was to be 50 Shekels of Silver according to the Shekels of the Sanctuary of a female of the same age but 30. 2. Of a Male from five years old to 20 20 Shekels of a Female 10 Shekels 3. Of a Male from a month old to five years old five Shekels of a Female three Shekels 4. Of a Male from 60 years old and upwards fifteen Shekels of a Female ten Shekels But in case any person be grown poor who possibly was of ability when he vowed so that he be not able to pay the â—rate set according to this Law then it was left to the discretion of the Preist to set a reasonable rate upon him according to his ability Chap. 27. from 1. to 9. 2. Concerning Beasts devoted to God 1. Clean Beasts devoted were to be given as they were to God and not changed for others which if any man attempted to do both the Beast that was changed and that which was put in its place shall both be consecrated to God 2.
remember also the great store of Fish which we had there whereof we did eat very freely we had also Cucumbers and Melons Leeks and Onions and Garlick in great abundance but now our Soul is dried away that is our Life languishes and pines away for want of that change and variety of diet wherewith we were there refreshed now our eyes see nothing but this Manna neither have we any thing else wherewith to satisfie our Appetites And what was this Manna they thus loath and speak so disdainfully of why it was like Coriander-seed and for the colour it was white like Bdellium it was as sweet as Honey-wafers unbaked but when baked it had the tast of fresh Oil it might be dressed several ways and always was a delicious food So that these unthankful Wretches had little reason thus to complain However Moses heard them openly complaining in the doors of their Tents That they had nothing but Manna nothing but Manna to eat Hereupon the anger of the Lord was kindled against them and Moses was greatly troubled so that complainingly he said to the Lord Wherefore dost thou thus afflict thy Servant to lay the burden of all this people upon me why have not I found so much favour in thine Eyes as to be exempted from this great Charge who am so unfit to bear it See Exod. 4.13 Have I begotten all this people that thou shouldst say to me carry them them in thy Bosom as a nursing-Nursing-Father beareth the sucking-sucking-Child unto the Land which I have sworn unto their Fathers to give them Alas whence should I have Flesh to give unto this vast multitude who murmur and complain and Cry to me for it I am not able alone to undergo the burden of Governing Conducting and Providing for all this people it is too heavy for me And if thou wilt thus deal with me and still thus employ me I pray thee rather take me hence then let me live to see and feel my misery and wretchedness thus daily growing and increasing upon me But though this Speech of Moses was so full of distemper and passion yet the Lord graciously passed it by and pittying his infirmity and weakness Commands him to chuse out 70 men of the Elders of Israel whom he knew to be Elders not only in respect of their years but in respect of their singular gravity and wisdom and who had been on that account chosen to be Officers and Governors over the people and these he should bring and present before the Tabernacle as persons fit to be helpers and assistants to him in governing of the people that so the burden might not lie wholly on his shoulders Indeed as we have seen before Sect. 51. upon Jethro's counsel there were certain men chosen to be Rulers and Judges over the people for the ease of Moses see Exod. 18.25 26. But those were only chosen to judge and determine of lesser matters But these now chosen were to be Judges in the greater and most difficult Cases either of religious or civil Concernment which were formerly wholly referred to Moses And they were therefore chosen out of those that had been already in those inferior places of Government as being fittest by reason of their former experience in governing to be employ'd in weightier matters And it seems from hence in after-ages the Jews took their rise of Constituting their Synedrion or Sanhedrin their Senate and Supream Court of Judicature in that Nation consisting of 70 * V. 16. Septuaginta in memoriam Septuaginta qui descenderant in Aegyptum Exod. 1.5 Quidam aiunt è singulis Tribubus sex electos ut summa fuerit LXXII numerumque hic rotundari Confer Exod. 24.9 Anonym in loc Elders which was continued among them to the days of Herod God further tells Moses That when he had chosen these 70 men and prsented them before the Tabernacle He would reveal Himself to him there in the Glory of His Majesty and would confirm their Election by giving them such Gifts and Graces of his Spirit (k) Spiritus hoc loco Propheticus est ut satis patet ex v. 25. quo populum regere dubia explicare occulta cognoscere futura praevidere Dei laudes eodem spiritu dictante exequi potuerunt as he had given unto him and by these extraordinary Gifts He would fit them to be Coadjutors to him in the governing of the people God further Commands Moses to speak to the people to prepare (l) V. 18. Sanctificate vos Commissi peccati paenitentia Cajet themselves that so they may be fit to receive that great and marvellous blessing which He intended to give them the next day For he intended then to give them Flesh and to continue it to them for a whole month together But he foresaw that they would eat so greedily of it and so fill themselves with it that the offensiveness of their full and loaded Stomachs would fume and steam up with an unsavory scent into their Nostrils or it would come up by vomit thorow their mouths and nostrils as a just punishment of their Rebellion against Him and despising the Manna He had provided for them Moses hearing that they should eat Flesh for a whole month together distrustfully asks the Lord Whither all the Flocks (m) He thought not it seems of any supply by Fowls or Birds and Herds they had brought with them out of Egypt should be kill'd for their use or whither all the fish (n) 1 Cor. 15.39 There is one flesh of Beasts another of Fishes another of Birds c. of the Sea should be gathered together to satisfie them they being six hundred thousand men besides women and children * God here winks at Moses's distrust and bears with his weakness but when he was not better instructed by His patience and the continual experience he had of his All-sufficiency He is afterwards punished Numb 20.12 His passion was before too strong and his faith is now too weak God tells him His hand was not shortned and therefore what he had promised they should see exactly performed Moses now appoints those 70 (o) The name of the whole number is given to the greater part though there were two wanting as we shall see afterwards persons before mention'd to come before the Lord at the door of the Tabernacle that it might appear to the people that they were set apart to this work of Government and that the people might acknowledge them in their places as set over them by God who now came down in the Cloud to the door of the Tabernacle and there bestowed the Gifts of his Spirit upon them to make them fit for their Office and Charge They having now received the gift of Prophesie their Minds were thereby supernaturally inlightned and their Hearts filled with spiritual raptures and their Tongues stirred up to set forth the high Praises of God in Songs and Psalms see 1 Sam. 10.5 10. 1
be a prey to their Sword And therefore like persons almost distracted they said one to another Come let us chose to our selves a Captain and under him let us march back again into Egypt see Nehem. 9.17 But they did not consider the difficulties they must needs meet with had they proceeded in such a resolution They could not reasonably expect to be fed with Manna from Heaven in their return being in Rebellion against God nor to have the Red-Sea divided for them again And if they should though very unlikely ever get back into Egypt what scorn and cruel Bondage must they there expect If the Egyptians oppress'd them before how much more hardly and severely would they deal with them now remembring the death of their First-born and the drowning of Pharaoh and his Army in the Red-Sea But men in passion usually lose all consideration Moses and Aaron seeing them in such a rage and mutiny fell down on their faces before them intreating them to desist from such a desperate purpose Moses earnestly perswaded them not to dread the Canaanites for God would go before them and fight for them Deut. 1.29 30 31. and Caleb and Joshua rent their Clothes testifying that their hearts were rent with Grief and Indignation at those blasphemous Speeches the people had uttered against God They tell them the Land they went to search was an exceeding good Land and if the Lord delighted in them He would bring them into it Therefore they should take heed lest by their Rebellion they provoked him to deprive them of it As for the people of the Land they tell them They need not be afraid of them for they were but as bread for them that is their Sword should easily eat and devour them for their defence was departed from them that is God who had hitherto preserved them from being destroyed because their Iniquity was not then full Gen. 15.16 had now upon their great Provocations withdrawn his defence from them and would certainly give them up to destruction And alas say they what are strong Cities or high Walls to defend a people whom God hath forsaken These Discourses of Caleb and Joshua though very rational nothing pacified the inraged multitude but instead thereof like mad men they cried out Stone them stone them see Exod. 17.4 The Lord seeing what danger his faithful Servants and Witnesses were in suddenly caused the Cloud the usual sign when He meant to speak to Moses concerning the people to descend upon the Tabernacle and possibly in a more glorious manner then ordinary thereby to astonish the people and to stop them in their furious attempt And the Lord said unto Moses How long will this people provoke me and how long will it be ere they believe me notwithstanding all the signs and wonders I have shewed among them I am even ready to smite them with the Pestilence and quite disinherit them and deprive them of this good Land I promised to their Fathers and in their stead to make of thee a greater Nation than they Moses humbly intercedes for them and makes use of several Arguments to prevail with the Lord for them First He says Lord if thou shouldest destroy all this people as if they were but one man the Egyptians will hear of it and will take occasion thereupon to reproach thy Name They will say because thou couldst not bring them into the Land which thou swarest to give them therefore thou hast slain them in the Wilderness though they know thou broughtest them by thine Almighty Power out from among them however they will talk insultingly thereof to the Nations who have heard the fame of thee and know that thou art among this people and hast manifested thy presence frequently and apparently among them and that thy Cloud standeth over them and that thou goest before them in the day-time in a Pillar of a Cloud and in a pillar of fire by night 2ly He humbly desires of the Lord that the greatness of his Power and Mercy may be manifested in pardoning this people who by so many and great sins had so highly provoked him according to what he himself had spoken Exod. 34.6 saying The Lord is long-suffering and of great mercy forgiving Iniquity and Transgression and by no means clearing the Guilty visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation By which words whilst Moses sues for mercy to many of them he seems to intimate an assent to the justice of God If He please to execute it upon some principal Offendors among them which if cut off there would be more safety for the rest Only he desires he would in the midst of Judgment remember Mercy and would manifest as great a willingness and readiness to pardon them now as He had done from Egypt until that time The Lord was pleased to give a gracious Answer to Moses's prayer and accordingly said to him I have pardoned them according to thy word I will not destroy them all as one man at this present I will not cut off the whole Nation as at first I threatned He further tells Moses That He intended to get unto his Name great Glory by the miraculous things that he would do for his people in carrying them into the Land of Canaan and yet withall He would magnifie his Justice and Severity in cutting off those who having seen the Miracles He did for them in Egypt and in the Wilderness had yet tempted Him ten times * 1. At the Red-Sea Exod. 14.11 2. At Marah Exod. 15.23 3. In the Wilderness of Sin Exod. 16.2 4. When they kept Manna till it stank Exod. 16.20 5. When they went out to gather Manna on the Sabbath day Exod. 16.27 6. At Rephidim for want of water Exod. 17.2 7. When they made the golden Calf Exod. 32.1 8. At Taborah Numb 11.1 9. At Kebroth-Hattaavah longing for Quails Numb 11.4 10. At this time after the return of the Spies and therefore they should not enter into the Land but all of them that were twenty years old and upward should die in the Wilderness excepting only Joshua and Caleb who were acted by a better spirit and had followed him fully and done what he required of them see Numb 32.12 These two should enter into the Land and their Seed should possess it but as for the rest of the Murmurers and Mutineers their Carkasses should fall in the Wilderness and their Children that they said would be a prey to the Amorites these He would bring in and they should know and enjoy the good Land which their Fathers had so reproachfully rejected Yet he tells them Their Children should wander in that Wilderness forty years that is till they have made up the years of their wandering in the Wilderness from their coming out of Egypt full forty years and he tells them that during this time These Children should bear their Fathers Whoredoms that is their Fathers Vnfaithfulness Disloyalty and Disobedience
plow and draw their Carts with Heifers and Cows as well as with Oxen see Judg. 14.18 This Heifer was to be given to Eleazar because by doing this Service that was now to be done he was to be unclean and 't was fit that he rather than Aaron should be defiled She must also be carried out of the Camp as an accursed thing figuring Christs being made a Curse and suffering without the City Heb. 13.12 And Eleazar was to sprinkle of her blood seven times turning his face towards the Tabernacle of the Congregation And her skin and her flesh her blood and her dung were all to be burnt in his sight And Eleazar was to take Cedar-wood and Hyssop and Scarlet and to cast them into the midst of the burning of the Heifer to signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation see Levit. 14.4 And Eleazar was to wash his Clothes and bath his flesh and to be unclean unto the evening * The like is injoyned to him that burnt this Heifer v. 8. and to him that gathered up the ashes v. 10. and to him that sprinkled an unclean person with the water made of those ashes v. 21. This might intimate to them that it was not so much the water made with the ashes of this Heifer as the thing signified thereby that had vertue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legal Priesthood because they that were imployed in preparing this water which was for the cleansing of others were themselves defiled 'T was further injoyned That the ashes of this Heifer should be gathered up by a man that was clean and laid up without the Camp in a clean place (h) As for the place where those ashes were kept when they came into the Land of Canaan it is not expressed Some hold that those ashes were dispers'd into all the Cities that those who were unclean might have wherewith to purifie and cleanse themselves because they were now conseerated to an holy use However the man that gathered them up was thereby made unclean because they were the remainders of an Heifer slain for the sins of the people And the Statute of making and reserving of these ashes for a water of separation was to bind both the Israelite and the Proselyte or Stranger that sojourned with them as long as this Dispensation lasted By this Law it was further injoyned That he that touched the dead body of a man was to be unclean seven days and he was to purifie himself with this water on the third day and on the seventh day vers 19. and then he was to be clean else not And whoever having contracted this kind of uncleanness and doth not make use of this way to purifie himself but cometh in that state into the Court of the Tabernacle he shall be cut off by the Sentence of the Judge if it be proved that he did it presumptuously because he despiseth not only the Ceremonial purifying but the thing signified thereby viz. the spiritual cleansing thorow the blood of the Messias Otherwise if he did it ignorantly he was to bring such a Sacrifice as is injoyn'd Levit. 5.3 6. Further if any man came into the Tent of a dead man it rendred him unclean yea and all that was in the Tent Every open Vessel that takes in the air of the Tent was ceremoniously unclean Or if a man touched a dead body or the bone of a dead man it rendred him unclean And thus hereby was figured the spreading and infectious nature of sin And one of the Priests that was clean was to put running water to the ashes of the burnt-Heifer and with a bunch of Hyssop tied to a Cedar-stick with a Scarlet-thread to sprinkle the person or Tent or Vessels that were unclean and then to be himself unclean until the evening because he had touched the water of separation And whatsoever any unclean person touched was to be held unclean to signifie the contagion of sin spreading from one to another Numb 19. whole Chapter SECT LXVII THe Camp now advanced to Kadesh in the Wilderness of Zin which was near to the Land of Edom in the first month of the fortieth year after their coming out of Egypt and there Miriam died and was buried four months before her Brother Aaron and eleven months before her Brother Moses She was the eldest of the three she attained to the age of 130 see Exod. 2.4 7. she was a Prophetess and by her also God guided the Israelites in their Travels see Mich. 6.4 she in all likelihood was the Girl that was set to watch what would become of Moses when he was expos'd in an Ark of Bulrushes on the River Nile see Exod. 2.4 c. Numb 20. vers 1. SECT LXVIII AT this Kadesh (i) So that in their Travels from Kadesh-barnea where the Spies came back to Moses to this Kadesh in the Desart of Zin there were about 38 years spent and most of their Fathers that were numbred at their coming out of Egypt were in this time dead the people for want of water murmur again against Moses and Aaron With the same want God had tried their Fathers in the first year after their coming out of Egypt Exod. 17.4 and they murmured then as their Children do now and they had water given them out of a Rock But these their Children were worse than their Fathers because the supply their Fathers had from God in that extremity should have been an argument and encouragement to them to rely on his Providence now and not to have distrustfully murmured or wished so desperately as they did Would God say they we had died with our Brethren whom God suddenly destroyed in the Insurrection of Corah and at other times thereby as it were slighting that fearful Judgment of being cut off in Gods firery Indignation in comparison of being pinch'd with a present want of water They highly expostulate with Moses and Aaron for bringing them into that barren Wilderness which was no place to sow seed in or plant Figg-Trees Vines or Pomegranates but a Land of Desarts a Land of Drought and where there was no water a Land thorow which no man passed and where no man dwelt see Jer. 2.6 Moses and Aaron hereupon betake themselves unto the door of the Tabernacle to intercede with God as formerly for this rebellious people And the Lord immediately signified his approach and the actual manifestation of his glorious Presence by the descending of the Cloud to the door of the Tabernacle see Ch. 14.10 and Ch. 16.19 And here He Commands Moses to take the Rod viz. Aaron's Rod which budded out of the Tabernacle * See Numb 20. v. 9. Ch. 17.10 and with that Rod in his hand to speak to the Rock before the Children of Israel and it should give forth water Moses indeed with his miraculous Rod at
Priest should have come to him and his by descent because he was the eldest Son of Eleazar Aaron's eldest Son yet that it should not be removed to another Family for want of Issue that was of Gods special goodness and is here promised as the reward of Phineas's zeal Yet we must not understand this Promise so absolutely but that his Posterity might by their sins for a time deprive themselves of this Dignity as it afterwards fell out when Eli was made High Priest who was of the Family of Ithamar see 1 Chron. 24.3 God having thus manifested his favour to Phineas for this heroick act of zeal which was counted to him for righteousness Psal 106.31 and having punished his own people for their sins he now decrees Vengeance against their Enemies And accordingly he commands the Israelites forthwith to vex the Midianites that is to make War upon them which Command implyed also a promise of Victory For their newly professed Friendship towards them was but feigned and they plotted their ruine according to the Counsel of Balaam and distressed them with their wiles and devices though not with War neither need it seem strange that the Israelites are not commanded to War against the Moabites * Nondum completa erat mensura Moabitarum as well as the Midianites because God had expresly forbidden them Deut. 2.9 And 2ly Because the Midianites seem to have had the chief hand in this mischief as seems probable from Balaam's stay among them Numb 25. whole Chapter SECT LXXXI GOd now to shew unto Moses how tender he was of his own people and how severe against all those that did seek to hurt them he commands him to make War and to avenge his Quarrel upon the Midianites (x) Scopus enim Midianitarum fuit ut a Domini culta per filias suas avellerent Israelitas in Idololatriam impingerent quae vero Duâ— maxime injuriosa Jans who had been the occasion of so much mischief to them And when that was done he tells him He should be gathered to his godly fore-Fathers long since dead that is to the spirits of just men made perfect Heb. 12.23 Moses hereupon having received as it seems particular directions from God that he should send out but 12 thousand of the Israelites against them that the hand of God in the Victory might more eminently appear see Judg. 7.2 and should take them equally out of every Tribe one thousand that no one Tribe might exalt it self above another for this Victory He accordingly did so and appointing Joshua as 't is probable for General he likewise sent Phineas with them to encourage them who had lately manifested his zeal against that Midianitish Harlot Ch. 25.6 with one of the holy Instruments that is a silver Trumpet in his hands see Ch. 10.2 Hereupon these twelve thousand of the Israelites ingaging with the Midianites they slew all the Males of them that they could lay their hands on (y) Many of them running for â—efuge into other Countries escaped for the present and afterwards in the time of Gideon returned and vexed the Israelites see Judg. 6. and among them five Kings of Midian who were formerly as it seems Vassals to Sihon and therefore are called only Dukes of Sihon Josh 13.21 but Sihon himself being sometime before slain it seems they became now absolute Kings among whom was Zur the Father of Cozbi whom Phineas slew Ch. 25.15 Balaam also fell with them in this battel who being their Counsellor in sin became now a Partner with them in their punishment As for the Midianitish-Women and Children the Israelites took them Captives and burning their Cities and Castles they carried away great Spoils of their Goods and Cattel All these Captives and Spoils they brought to Moses and to the Camp of Israel now encamped in the Plains of Moab Moses was angry with the Officers of the Army for saving the Women alive who had before insnared the people and therefore above all others should have been slain He thereupon gives order undoubtedly by Gods special direction that all the male Children (z) Etiam parvulos ad majorem detestationem facinoris Parentum in ipsis punitionem ne parvuli Parentum necem ulciscerentur should be put to death as also all the Women that were of years fit for the knowledge of Man only the Women-Children should be spared to wit to make them Servants or Wives if they would learn the knowledge of the true God Moses also injoyns the Souldiers to abide out of the Camp seven days to purifie themselves their Captives and Spoils and shews them the manner how it must be done namely Gold and Silver and such things as could pass thorow the fire * Duo credita vim habere purgandi ignis exurendo aqua eluendo Grot. should be purified by fire and they themselves should be cleansed with the water of separation see Ch. 19.11 c. And Eleazar tells them That God had given Moses an express Commandment concerning these things which himself as the Lords High Priest was to make known unto them and to see them observed accordingly Moreover the Lord Commands Moses That the Prey taken in this Expedition which was very great viz. of Beasts and Women-kind 800 and 40 thousand should be divided into two equal parts the one for those that went out to the War which were twelve thousand and the other for the rest of the people that stayed at home which were a vast multitude as appears Ch. 26.51 And further that he should levy a Tribute for the Lord out of both parts which He being the Inheritance of the Priests and Levites intended for them see Gen. 14.20 orders him to take out of their part that went to War but one in 500 either of Persons or Cattel but out of the othâ—r part one in 50. And accordingly the smaller levy out of their half that went to War was given to Eleazar that is to him and the rest of the Priests who being but few had therein a liberal share But the greater levy out of the peoples half was given to the Levites because they were many So that the Levites had one in 50 the Priests only one in 500 the same proportion being observed here that was observed in their Tythes the Levites having the Tythes or Tenths of the people and the Priests but the tenth of their Tythes see Numb 18.21 These things thus done the Captains of Israel numbred their Souldiers and found that they missed not a man which might sufficiently shew them that it was the Lords doing that the Midianites were thus vanquished and might be a great encouragement to them resolutely to go on and to fight the residue of the Lords battels They therefore having besides the Cattel above mentioned which were brought to a common Stock gotten every man for himself very rich spoils of Jewels Bracelets and Chains of Gold c. in testimony of their great thankfulness to
to judge the people and either to bind them to their Vows or free them from them Now Vows were either Obligatory or reversible according to the condition of the person that made them 1. If the Votary were a man of grown years having power over himself and had strengthened his Vow with an Oath he must not fail to perform what he had vowed and sworn to do and that without delay Deut. 23.21 provided the thing in it self were lawful and honest otherwise not as in the Case mentioned Acts 23.21 2. If the Votary be a young Woman under the power of her Father if her Father by his silence seemed to consent to it though in words he did not expresly approve it her Vow standeth firm But if he disallow it it is void and the Lord will not impute it as a sin to her seeing her Father refuseth to let her keep it 3. If the Votary were a married Wife her Husband had power either to ratifie or make void her Vow 4. If the Votary were a Widow or a divorced Woman her Vow must stand And because married Women might be apt to make large Vows what they would do if they came to be free again and then being free might make light of performing their Vows under pretense that those Vows were made while there were under the power of their Husbands To prevent that the Law does here direct that in case a Woman vowed in her Husbands house if her Husband held his peace then all her Vows should stand viz. after her Husband is dead or after she is made free by Divorce for every Vow and every binding Oath to afflict the Soul her Husband may establish or make void But if any Husband having heard his Wives Vow and not contradicted it shall afterwards refuse to let her perform it he shall bear her Iniquity and the Sin shall be imputed unto Him Numb Ch. 30. whole Chapter SECT LXXXVII THe Rubenites and Gadites now petition Moses to give them their Possession on this side Jordan in the Land already Conquered which the Lord smote before the Congregation of the Children of Israel according to the Promise made to Abraham Gen. 15.21 alleding how convenient it would be for them in regard it was a Country very fit for the keeping of Cattel whereof they had the greatest store Moses not apprehending as it seems their drift which was plain and honest accuses them of great injustice that they should desire to injoy peaceable Possessions at present whilst their Brethren must fight for theirs which would in all likelihood tend to discourage the hearts of the people from going over into the Land which the Lord had given them And herein he tells them They would be like the Spies * See Ch. 13.24 their Ancestors who brought up an evil Report on this good Land and so disheartened the people that the Lords anger was kindled against them for it And if you should do thus says he you will shew that you are risen up in your Fathers stead an increase of sinful men to augment yet the fierce anger of the Lord toward Israel And assure your selves if ye turn away from following the Lord He will leave Israel yet to wander in this Wilderness as their Fathers did until they all be consumed And by this means you will occasion them to sin and so to be destroyed The Reubenites and Gadites humbly reply That it was far from their thoughts to desert their Brethren on this occasion 'T is true say they we meant to leave our Cattel our Wives and Children behind us and to that end we purposed to build Sheepfolds here for our Cattel and Cities for our Wives and little Ones that is to repair and fortifie those Cities of the Amorites in this Country which lie now ruinated But for our selves we are ready to go arm'd along with our Brethren yea before them and if it be thought fit to go in the forefront and to expose our selves to the greatest danger But when they say they were ready to go along with their Brethren we must understand it so that their meaning was only that so many of them should go as should be thought requisite for the Aid of their Brethren against the Inhabitants of Canaan For 't is plain they meant to leave Garrisons behind them for the defence of their Wives and Children and for the guarding of the Country in case any of the neighbouring Nations should invade the Land when they were gone And therefore Joshua 4.13 it is expresly said That there went of those Tribes along over Jordan with their Brethren only about forty thousand armed men whereas in the Tribe of Reuben alone there was above forty thousand fighting men see Ch. 26.7 Moses tells them That if they will go armed before the Lord to War that is before the Ark the sign of his Presence and so aid and assist their Brethren in their Wars against the Canaanites and will continue with their Brethren till they have subdued the Land then they shall have this Land on this side Jordan as they desire for their lot and portion see Deut. 3.18 But if they will not do so he tells them Behold ye have sinned against the Lord and be sure your sin will find you out However He acquaints them that these two Tribes must not think to have all this Land to themselves but part of it must be reserved for half the Tribe of Manasseh and that because they by a particular Expedition had vanquished that part of the Land particularly Iair had conquered Argob and the Towns belonging to it and called it Bashan-Havoth-Iair after his own Name as Nobah did Kenah and called it also after his own Name having driven from thence the Amorites as is express'd vers 39. Numb 32. whole Chapter SECT LXXXVIII MOses now by the Lords Commandment wrote this following Journal of the Israelites Travels from Egypt to the Land of Canaan wherein are set down all the several Stations or Places where they pitched their Tents and abode for some time And this was done the better to assure Posterity of the wonderful Deliverance of the Jews out of Egypt and of Gods leading them thorow the Wilderness to the Land of Promise and that by this express Description of their several Stations not only the certainty of this story might be evidenced but that they might be put in mind of the Rebellion of their fore-Fathers and of Gods severity in Chastizing them for it as also of his Goodness and Faithfulness manifested to the Seed of Abraham notwithstanding their many Provocations Their most remarkable Stations were these First Rameses * See Sect. 1. of Chap. 4. whether they resorted by Moses's Direction from all parts of the Land of Goshon And the reason is intimated why they went out with an high hand in the presence of the Egyptians they not opposing them namely because God had pulled down their pride by slaying their First-born yea upon
whom was the Spirit of God and an extraordinary measure of Grace he employs that short time in faithfully instructing the people and earnestly exhorting them to walk steadfastly in the ways of God He rehearses to them several remarkable Occurrences and passages of divine Providence which had happened to them during their forty years travels in the Wilderness not binding himself always to exact order as to times and places in his Narration that they might remember them for their benefit And this being for the most part a new Generation the old rebellious Stock having perished in the Wilderness He sets himself to instruct them in the Laws and Statutes of God not only repeating them to them but explaining and amplyfying many of them and adding some new ones * Hence this Book is call'd Deuteronomy or a second Declaration of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi secunda vel secundaria Lex Repetitio est praecipuarum Legum ac monitorum in eorum gratiam qui tempore promulgatae Legis aut nondum nati aut per aetatem intelligendi incapaces erant Cum quibus Moses hic instaurat foedus praeterea quaedam hic nova addita to them He causes them to enter into a solemn Covenant to serve the Lord faithfully He Predicts and foretells what would befal them hereafter and solemnly blesses them before his death Chap. I And first He reminds them of Gods calling Israel from Horeb to march towards Canaan He tells them how when they had continued well nigh a full year at Horeb * In journying from Egypt to Kadesh-barnea they spent about two years and from thence to the fields of Moab about 38 years whereas from Horeb or Sinai to Canaan it was but about 11 or 12 days Journey had they not provoked God by their sins to keep them wandring in the Wilderness so long God commanded them to march towards Canaan the borders of which he describes towards the South West North and East Deut. Ch. 1. from 1. to 9. 2. He reminds them how about that time by the advice of Jethro his Father-in-law he set Judges and Officers over the people For says he finding my self not able to bear the weight and burden of governing so great a people alone I said unto you The Lord hath multiply'd you as the Stars of Heaven and the Lord God of your Fathers make you a thousand times so many more as you are and bless you choose out therefore from among you wise and understanding men and I will make them Heads over you I will Constitute some of them to be Rulers over Thousands others to be Rulers over Hundreds others Rulers over Fifties and others to be Rulers over Tens And I charged the Judges at that time that they should judge rightâ—ously between man and man and not respect persons in Judgment but should hear the small as well as the great that they should not be afraid of men for the Judgment is Gods that is it is ordained by him and to be executed in his Name and the Judges representing his Person and sitting in his Seat should in judging follow the Rule by him prescribed and should judge justly as God Himself would do see 2 Chron. 19.6 And I further said If ye find any Cause too hard for you to determine bring it unto me And many other things I delivered and taught the Judges their duty in a more full and ample manner than now I express Deut. Ch. 1. from 9. to 19. 3. He shews them that when they left Horeb they marched thorow all that great and terrible Wilderness a Land where no man dwelt and wherein were fiery Serpents and Scorpions Deut. 8.15 a Land extream barren and destitute of all things necessary for the sustenance of man except by miraculous supply and came to Kadesh-Barnea Then says he I said unto you Ye are come to the Mountain of the Amorites the border of the Land which the Lord our God hath given unto us Go ye up therefore and possess it as God has commanded you fear not nor be discouraged But ye desired that Spies * Atque hic certum est Exploratores esse exigente populi incredulitate missos Deum Ducem sequi dâ—bebant Cananaeos fidenter aggredi Sed Dei promissis fidem non habebant Deut. 9.23 might first be sent to search the Land and to inform you concerning it and concerning the way wherein you must go up to take possession of it and what Cities you must first assault And I having inquired of the Lord concerning it Numb 13.3 and the Lord giving way to it or at least permitting it I was content with it and took twelve men one of a Tribe and they went up into the Mountain and came to the Valley of Eshcol And the Spies brought back some of the fruits of the Land namely Grapes Pomegranates and Figgs and said The Land was a very good Land But ye refused to go up and so rebelled against the Commandment of the Lord. And ye murmured in your Tents and said Because the Lord hated us he hath brought us forth out of Egypt to deliver us into the hands of the Amorites and to destroy us You further said Our Brethren whom we sent as Spies have discouraged us viz. all of them but Caleb and Joshua They tell us The people of that Land are greater and taller then we their Cities are great and walled up to Heaven moreover they tell us That the Sons of the Anakims those great Giants are there Then said I dread them not nor be afraid of them For the Lord your God goeth before you and will fight for you as he did in Egypt and as he hath hitherto done for you in the Wilderness there you have seen how the Lord by his Almighty Power hath born you as a Father takes up and carries his Child in his arms and hath born with your manners and perverseness as a tender Father doth with a froward Child Yet notwithstanding this incouragement you did not believe * This unbelief the Apostle notes to be the cause why they entred not into the Land of Promise Heb. 4.6 in the Lord your God who went before you to search out a place for you to pitch your Tents in in a Pillar of Cloud by day and a Pillar of Fire by night And the Lord was angry at your Murmurings and Vnbelief and sware there should not one of that evil Generation see that good Land Numb 14.23 save Caleb the Son of Jephunneh who followed the Lord fully and Joshua the Son of Nun Numb 14.6 30 38. And says he the Lord hath since that time at the other Kadesh been angry with me for your sakes For being moved with your Provocations I offended both in unadvised Speeches and distrust and thereupon the Lord said I should not go into the Land Numb 20.1 2 12. But Joshua who is continually about me to minister unto me He should go into it therefore
hear and rightly consider these Statutes and they will say Surely this great Nation is a wise and understanding people For what other great Nation is there which hath God so nigh unto them and always dwelling among them as these Israelites have as is evident by the miraculous signs of his Presence among them and his readiness always to hear their prayers and to defend and protect them from all evils And indeed what other Nation is there that hath Statutes and Judgments so righteous * Ex legibus de populis fit juditium as is this Law which I am to set before you this day You ought therefore to take heed lest you forget the great things God hath done for you and that they may never be forgotten I exhort you to teach them your Sons and your Sons Sons And especially remember the day when you stood †Most of those that stood then at Horeb were dead see Ch. 2.14 15 16. But many that were then young were now alive before the Lord in Horeb when God commanded me to gather the people together to hear his words that they might learn to fear Him all the days of their life and might teach them unto their Children And ye came near and stood under the Mountain and the Mountain burnt with fire unto the midst of Heaven * Per hyperbolen significat quod vehementer altissime flammas evomeret and there were great Tempests and thick darkness And the Lord spake unto you out of the midst of the fire Ye heard the voice of his words but saw no Similitude of Him at all And he declared unto you his Covenant viz. the Condition required on your part namely Obedience and Observance of his ten Commandments which He wrote upon two Tables of stone And besides those ten Commandments which the Lord himself gave you He not long after that time gave me other Statutes and Judgments viz. the Ceremonial and Judicial Laws which he commanded me to teach you Take heed therefore unto your selves lest you corrupt your selves by Idolatry or by making any Image of God for remember you saw no manner of similitude of Him at Horeb or any figure of Man Beasts Birds creeping things or Fishes to represent Him Take heed also of worshipping the Host of Heaven the Sun Moon and Stars which are so far from being Gods that God hath created them for the common use of man and the service of all Nations And you Israelites ought above all people to be careful not to dishonour God by such gross Idolatry because He hath brought you forth by an out-stretched Arm out of the Iron-Furnace of Egypt and hath taken you to Himself as his own peculiar people and as his own Possession as you see this day Furthermore the Lord was angry with me for your sakes and sware that I should not go over Jordan but should die in this Land However ye shall go over and possess †Moses being sure of Heaven envies not those that should inherit the earthly Canaan it Take heed therefore lest ye forget the Covenant of the Lord your God and especially take heed of Idolatry or making any graven Image to represent God which he hath so severely forbidden For God is a jealous God jealous of having the Worship due only to Himself given to any Creature He is a consuming fire to those that provoke him by their Rebellions Furthermore I advise you that when you are setled in the Land of Canaan and are mightily increased that you be not secure nor think it a small matter to corrupt your selves by Idolatry for if you do I call Heaven and Earth to witness against you this day that I faithfully admonish'd you of your danger and told you that upon such Provocations God would destroy many of you and drive the small remnant that shall be left out of the Land he hath given you to possess and would scatter you among Heathen Nations where you shall serve their Gods * Quod in patria fecistis ultro facietis attoniti pudore atque inviti exules or at lest those that did serve them viz. such Gods as are the work of mens hands and made of Wood or Stone which neither see nor hear eat nor smell But yet even then when you have thus transgressed and are thereupon under great tribulation if ye shall humble your selves before the Lord and shall seek his Face and turn to him with all your Heart †Some think those verses from 27. to 32. to be a Prophesie of the calling of the Jews and all your Soul He is so gracious and merciful that he will have pity upon you and will not forget the Covenant which he made with your Fathers And that you may remember the extraordinary engagements the Lord hath laid upon you look back upon ancient times and consult the Histories of all things that have happened since the Creation in any part of the world from the one side of the Heavens to the other and from the rising of the Sun to the going down thereof and inquire whither there was ever such a thing in the world before That a people should hear the Voice of God speaking unto them out of the midst of the fire and yet live and escape as ye did yea further inquire whither ever God assayed at any time in such a manner to take unto Himself a Nation from the midst of another Nation by Temptations (e) God propounding his Will to the Israelites tried their Obedience whither they would trust in Him They were also temptations to Pharaoh to try whither he would be won to yield to God and let the people go Signs Wonders by War (f) Against Pharaoh whom with his Host He destroyed in the Red-Sea and by a mighty Hand and out-stretched Arm and by great Terrours as he hath done you when he brought you out of Egypt Before your eyes were those great things done that you may know that the Lord he is God and there is no other besides him Out of the Air from on high he made you to hear his Voice to instruct you and upon Mount Sinai he made you see his great fire and you heard his words out of the midst of it And because of his own free Grace and Love and not for any desert of theirs he chose and loved your Fathers and chose their Seed after them for his peculiar people therefore he brought you by his Almighty Power out of Egypt in his sight that is the eye of his Providence being still fixed upon you even as a Father causes his Child to go before him that he may preserve him from danger Exod. 14.19 * Ante se in exitu ex Aegypto retro se posuit ut eos intueretur And he brought you out of Egypt that you might drive out other Nations greater and mightier than you and take their Land to your selves for an Inheritance as you
epulis Deut. 12.12 17. praecipue 14. 22. 3. Decima de decimâ quae â—at sacerdotum 4. Decima trieterica tertio quovis anno from him which were to be the means of his livelihood all the time they should live upon the Land He shews they might kill and eat for their own refreshing whatsoever they desired at home and when they had a purpose to offer Peace-Offerings and by way of thankfulness to God for some eminent mercy to rejoyce together if the holy place were too far from them they might feast together upon their Cattel which they might kill for food only then they must be sure not to eat them as holy things but even as they would eat the Roe-Buck or Hart. Only says he as I said before be sure you eat not the blood for the blood is the vehicle of the animal life and therefore you may not eat it with the flesh And you must observe this Precept that it may go well with you and your Children (g) A man cannot better bless his Children than by his own Obedience to his heavenly Father after you continually As for their Burnt-Offerings He shews them they must offer the flesh and blood together upon the Altar and the blood of their other pacifick Sacrifices and Peace-Offerings must be poured out upon the Altar and then they might eat of the flesh of * For only the fl sh of these Sacrifices was to be eaten by the Owners Levit. 15. them Further he shews them That when the Lord their God shall have destroyed the Nations before them whose Land they go to possess then they must especially take heed that they be not insnared by following their Idolatry Therefore says He I advise you not to inquire after their gods or how they worshipped them thinking to serve the true God as they served their Idols For they use to perform such Rites and Services to their Idols which are most abominable to the Lord particularly they burn their Sons and Daughters * Of this abomination practis'd by the Heathâ—n and imitated by the backsliding Jews see Jer. 7.31 19.5 in the fire to their gods Take heed therefore of following them in these or any other of their abominations do what I command you from the Lord neither add it to it nor diminish from it 18. He comes now to expound and dilate upon the Third Commandment The Third Commandment by prohibiting Chap. XIII the abuse of the Lords Name which was profaned by false Prophets Revolters and Inticers to Idolatry Having given the people warning to take heed of being seduced to Idolatry by Strangers of other Nations here he gives them the like warning to take heed of being seduced by any that should arise among their own Brethren If there shall arise saith he among you any that shall pretend himself to be a Prophet and shall say that God hath appeared to him a Vision or a Dream and he giveth you a sign or wonder (h) Such as the cleaving Jeroboam's Altar which the Prophet told them of before hand 1 Kings 13.3 as a sure sign that God had sent him that is laboureth to confirm what he saith he had by Vision or Dream by foretelling some wonderful and supernatural thing that shall come to pass though this sign and wonder come to pass yet if withall he shall perswade you to worship false gods or to worship the true God in a false manner you shall not because of his signs and wonders regard what he saith if his Doctrine be not according to the truth which God hath taught you For the Lord may by the Spirit of Prophesie reveal things to come to wicked men and false Prophets as he did to Balaam and Caiaphas He knowing how thereby to bring Glory to Himself though they intend only to corrupt and seduce thereby For the Lord may suffer the Devil and false Prophets thus to abuse men to try and make known whether they love the Lord their God with all their Hearts and Souls and will cleave to him For those whose hearts are upright towards God will not be drawn away from the true Doctrine he hath taught them by such delusions see Gal. 1.8 Therefore he injoyns them to put to death every Dreamer or false Prophet that shall endeavour to seduce them from the true Worship and Service of God unto Idolatry and in so doing they shall not only justly punish evil doers but prevent the hurt which they would do among the people And He tells them That not only the false Prophet but all others whatsoever were to be put to death that should seduce them though secretly to Idolatry and they were not to spare those that were dearest to them in this case If thy Brother says he or thy Son or Daughter or the Wife of thy bosome or thy Friend which is as thine own Soul entice thee secretly saying Let us go and serve other gods of what Nation soever thou shalt not consent and hearken unto him neither shall thine eye pity him neither shalt thou spare or conceal him thou shalt certainly procure his death by declaring the thing to the Magistrate and informing and bearing Testimony against him and procuring justice to be executed upon him according to this Law and as his just Accuser thou shalt throw the first stone at him see Deut. 17.7 and then the rest of the people shall stone him And all Israel shall hear and fear and shall do no more any such wickedness as this is among you Further that he may manifest Gods extream hatred and detestation of Idolatry he tells them That if in any of their Cities they shall hear of the revolt of any other of their Cities through the instigation of some wicked men Sons of Belial that went out from among them separating themselves from Gods people in point of Religion they must first inquire diligently concerning the truth of the thing and if they find it certain that such abomination is wrought among them then they shall smite the Inhabitants of that City with the edge of the Sword destroying it utterly and all that is therein and the Cattel thereof and they shall gather all the spoil of it into the midst of the street thereof and shall burn with fire the City and all the spoil thereof every whit for the honour of God and in Obedience unto his Command thereby offering it up as a Sacrifice to Him and that City shall be a ruinous heap for ever and shall not be built again They must not take to themselves or their own use any part of the accursed goods of the City see Josh 6.17 that so the Lord may turn from the firceness of his anger which oftentimes is kindled not only against the Sinners themselves but all Israel for their sakes see Joshua 7.1 11 12. Chap. XIV 19. He comes now to give them some Precepts concerning their Conversation among themselves which he shews should be holy
things be when will our Posterity by their Rebellions thus provoke God and bring such heavy Judgments on themselves and the Land I answer That is only known to God Himself secret things belong to Him but things revealed belong to us and our Children and therefore we may safely conclude That if they do thus provoke God then all this Misery and Calamity will certainly befal them except by true and timely repentance and turning unto God they prevent this ruine This says He God hath revealed and what he hath revealed it becomes us and our Câ—â—ldren always to consider and lay to heart that we may not provoke Him by transgressing any of his Commandments Ch. XXXI Moses now calling the people together He tells them He was at this time an 120 years old and therefore by the course of Nature it could not be expected that he should be able much longer to go in and out before them and to lead and govern them as before he had done And besides the Lord had told him He should not go over Jordan However he bids them be of good courage for the Lord Himself would go before them and by the Conduct of his Servant Joshua would subdue their Enemies for them as he had already done Sihon and Og Kings of the Amorites and they should destroy them as he had commanded and therefore he bids them not to be afraid of them for the Lord would go along with them and would not fail them nor forsake them Then he addresses his Speech to Joshua and in the sight of them all bids him be strong and of a good courage trusting in Gods Providence and Assistance who would not fail him nor forsake him He tells him He must lead the people over into Canaan and cause them to inherit it Then Moses having put into writing (x) Videtur Scripsisse tuâ—â— Deuteronomium tum Canticum sequens antequam ea populo pronunciaret this Law that is this Book of Deuteronomy he delivered it solemnly unto the Priests who upon some extraordinary occasions did carry the Ark as well as the Levites see Joshua 3.17 Josh 6.12 and unto all the Elders of Israel thereby giving them to understand that they were the men to whom it did especially belong to see that this Original Copy of the Law were safely kept and that the Laws therein commanded were duly observed both by themselves and the people And Moses commanded the Priests to read this Book this Original Copy of the Law every seventh year which was the year of Release among the people at the Feast of Tabernacles 'T is like some part of the Book of the Law was read among them by the Levites every Sabbath-day see Acts 15.21 and 't is like the people had Copies of the Law for their own private use in the reading whereof they did daily exercise themselves (y) If this were required of their Kings Ch. 17 18 19. much more may we think it was required of them But yet once in seven years God would have this Book to be read by the Priests from the beginning to the end among the people both that it might make the deeper impression on them and cause them to fear the Lord their God and to observe and do all the words of this Law and that it might appear to them that those Copies of the Law which they had among them and were read to them every Sabbath-day did agree with this Original Copy which Moses had given them And God appointed this to be done in the year of Release because then they had most liberty to mind and attend that Service the Land lying that year at rest themselves being freed from the danger of having their Debts exacted of them It was also an holy year the Sabbath of years and so the fitter for this extraordinary duty And it was appointed to be done at the Feast of Tabernacles because all Israel used then to appear before the Lord. For though the Males only were bound to appear at the three solemn Feasts Exod. 23.17 yet at this Feast it seems they carried their Wives and Children and the Strangers within their Gates along with them as appears vers 12. Neh. 8.3 And hereby their Children who had not seen the Wonders and Miracles that God had wrought for them as their Fathers had done might by hearing this Original Book of the Law read openly among them learn to fear the Lord their God and to serve him faithfully as long as they lived Then the Lord tells Moses That the day of his death did now approach and therefore he should call Joshua and they two should present themselves before Him in the Tabernacle of the Congregation that there he might give Joshua his Charge They accordingly went to the Tabernacle and the Pillar of Cloud stood over the door of it and the Lord said unto Moses Behold thou shalt lie down to sleep in the dust as did thy Fathers but I know that after thy death this people will go a whoring after the gods of the Canaanites and will forsake me and break my Covenant Then my anger will be kindled against them and I will forsake them and hide my Face from them and withdraw my Favour Blessing and Help and then they shall be devoured by their Enemies as by wild Beasts and many evils and troubles shall befal them so that they will say in that day Are not these evils come upon us because our God is not among us The Lord therefore commands Moses to write this following Song set down in the next Chapter containing a Prophesie of their falling off from God and his just Judgment upon them for it And the Lord was pleased to give it to them in the form of a Song that it might be the better remembred by them and might work more upon their affections and the Israelites were to learn it and sing it that in time to come when they should so provoke God by their sins as is there set forth and God should thereupon punish them with those very evils that are there foretold this Song as out of their own mouths might be a Witness for God against them viz. that He had given them sufficient warning and yet notwithstanding by their willful and hainous Provocations they had brought these Miseries on themselves For says the Lord I know their secret Imaginations and the base apostatizing thoughts and purposes which some of them already have in their hearts even now before I have brought them into the Land which I sware unto their Fathers to give them see Amos 5.25 and Acts 7.43 and I do foresee what they will do hereafter Moses accordingly wrote this Song the same day and taught it the Children of Israel God then gives Joshua his Charge saying to him Be strong and of a good courage for thou shalt bring this people into the Land of Canaan V. 23. Hoc loco primum alloquitur Dominus Joshuam ut
pleased But this He speaks as taking it for granted that his Daughter would be guided by him that he that took it should have his Daughter Achsah to wife Hereupon Othniel the Son of Kenaz younger Brother to Caleb took it It was surely by some special instinct and direction of Gods Spirit that Caleb gave unto Othniel this occasion of innobling his Valour and Vertue in the sight of the people He intending afterwards to raise him up after Caleb's death to be their Judge and Deliverer see Judges 3.9 Othniel thus obtaining Achsah for his wife Caleb gave with her a good Dowry of Land 'T is true Caleb had Sons see 1 Chron. 4.13 and they might not give away any part of their Inheritance from their Sons to their Daughters see Numb 27.8 9. therefore the Land which Caleb now gave his Daughter was given her only as a Dowry for term of life or till the year of Jubilee But it seems she was not content with the portion her Father now gave her and therefore moved her Husband as they were riding away from her Father's house to make suit to her Father for another Field to be added to what he had already given her But when she perceived that he was loth to do it or perswaded her rather to do it her self she went back and alighting off from her Asse addressed her self to make that Request to her Father who ask'd her What she would have She answered Give me I pray thee a Blessing that is another Gift or Boon with thy fatherly blessing upon it Gen. 33.11 Thou hast given me a Southland give me also I pray thee Springs of Water intimating that the portion he had given her was dry and not well watered the Southern-parts of Judah's portion being dry and barren or at least the Southern parts of Caleb's portion were such And therefore she desires him to give her Springs of Water that is some portion of Land that was well watered Hereupon out of his great love to her He gave her some Springs or watered Grounds on each side of the Land he had before given her both above it and below it But though Caleb thus cleared his particular portion yet the Children of Judah though they took some part * The Northern and greatest part of the City of Jerusalem was in Benjamin's lot but the Southern wherein was the Fort Sion was in Judah's lot of the City of Jerusalem and burnt it Judg. 1.8 yet the Fort of Sion which was the chief strength of the City was not then taken by them but the Jebusites forced the Israelites to let them there dwell with them for a long time after and there they were when this story was written (r) Whereby it appears that this story was not written by Ezra seeing he lived many years after David and were not cast out till David's time 2 Sam. 5.6 7. Had the Children of Judah done their endeavour and not been wanting to themselves they might have cast them out sooner but failing in their duty and growing slothful and faint-hearted by these and their other sins they provoked God to withdraw his gracious assistance from them and so then indeed they could not drive them out according to that Judg. 2.20 21. because this people has transgressed my Covenant therefore I will not henceforth drive out any from before them of the Nations which Joshua left when he died And it was not only thus with the Children of Judah but the Ephraimites also did not drive out the Canaanites out of Gezer a City in their Tribe Josh 16.10 but suffered them to live there only paying them some Tribute expresly against God's Command Deut. 7.2 and there they continued till Solomons time when Pharaoh King of Egypt expelled them out and gave the City for a Present to his Daughter Solomon's wife 1 Kings 9.16 And thus it was also with the Manassites Ch. 17.12 13. who could not for the same Reasons drive out the Canaanites out of their lot but they would dwell with them yet they afterwards made them Tributary and with that they contented themselves through Sloth Cowardize and Covetousness as their Brethren the Ephraimites had done Josh Ch. 14. from 6. to the end Josh Ch. 10. vers 21 22. Josh Ch. 15. from vers 13. to 20. Josh Ch. 1. from vers 9. to 16. SECT CXI THe Israelites having drawn these three lots before-mentioned which fell upon Judah Ephraim and half the Tribe of Manasseh they drew no more at this time It seems the other seven Tribes that were yet to have their lots perceiving what a large circuit of Land was given to Judah they began to apprehend that there would not be left an equal share for them and therefore pretending there could not be any equal division made till the remote parts of the Land which were yet in the Enemies possession were better known to them they desired some stay of the Work till they had further prevailed and might know the Land they were to divide better then yet they could do SECT CXII THis Year being the seventh from the first wherein they began to till the Ground in Canaan was the first Sabbatical year which was kept among them they being by Joshua who was a Type of Christ now brought into this place of Rest which was a Type and Figure of that eternal Sabbath and Rest which the true Jesus was to bring the people of God into Heb. 4.9 And from hence also the Year of Jubilee which happened every fiftieth year is to be reckoned see Levit. 25. from 8. to 14. SECT CXIII UPon the fifteenth day of the seventh month the Israelites kept the Feast of Tabernacles in Booths made of boughs of Trees according to the Law Levit. 23.39 40. and much more solemnly than was afterwards used in the times of the Judges or Kings see Neh. 8.17 SECT CXIV HItherto both Camp and Tabernacle had remained at Gilgal Now by God's appointment they remove to Shiloth a City in the South of Ephraim's lot This was the Place that God chose to place his Name there Deut. 12.5 and from 8. to 12. Jer. 7.12 that is his Tabernacle where he would be worshipped and have his Name solemnly called upon And therefore marching to Shiloh there they fixed the Tabernacle of the Congregation after the Land thereabout was wholly subdued to them and the Canaanites that dwelt further off were so stricken with terrour from the Lord that they durst not molest them At Shiloth the Tabernacle and Ark of the Covenant continued 328 years till the death of Eli 1 Sam. 1.3 9 24. Joshua Ch. 18. vers 1. SECT CXV THere remained now among the Israelites seven Tribes which had not yet received their Inheritance and as it seems being weary of the War which had lasted long and being full of Spoil and wanting nothing they did not press to have their Inheritances allotted to them which negligence Joshua reproves them for shewing them there was no
had been done and the reason of it And accordingly they sent Phineas the Son of Eleazar and ten Princes of each chief House a Prince unto them When they came to them Phineas in the name of the rest spake to them after this manner What Trespass is this Brethren that you have committed against the God of Israel in building you an Altar that you might rebel this day against the Lord Is it not enough and too much that we did many years since highly provoke God to Displeasure against us by suffering our selves to be drawn by the Daughters of Moab to the Worship of Baal-Peor and shall we now afresh provoke Him against us by a new Rebellion against his Law and by a new way of Idolatry The stain and infamy of that sin of Peor still lies upon us and we have all cause to blush at the remembrance of it even now at this day And I am afraid the Infection of that Idolatry does still cleave to some particular persons among us And seeing ye have now rebelled against the Lord this I tell you before-hand will be the fruit and effect of it He will immediately and forthwith be angry with the whole Congregation of Israel and we must expect a dreadful punishment to fall upon us all for this your Transgression as you may remember when Achan transgressed in taking the accursed thing Ch. 7.1 wrath fell on the whole people for it and that Man perished not alone for that Sin but several others with him If you think the Land without Jordan unclean because you have not Gods Tabernacle and Altar with you as we have then pass over to us We had rather diminish our own Inheritances to give you a share of them than that you should fall off from the true Worship of God Gods Glory and your Salvation obliges us to make this kind motion to you The Children of Reuben Gad and the half-half-Tribe of Manasseh having heard these words made this reply First They appeal to the great God the Searcher of all Hearts that they had not built this Altar with any such intent as their Brethren suspected The Lord God of Gods say they the Lord God of Gods he knows how hateful the very thought of any such thing is unto us and you our Brethren shall know by our constancy in the Worship of God how far we were from building that Altar with any intent to Sacrifice thereon If we did it in rebellion against the Law of God we desire the Lord should not spare us but punish us according to the hainousness of so great a Sin Alas say they our true and only intent in doing it was this for fear lest in time to come your Children might say to our Children What have you to do with the Lord God of Israel The Lord hath made Jordan a border between you and us You have no part in the Lord. And thus in Generations to come your Children may come not to suffer our Children to offer their Sacrifices on God's Altar alledging They were not of the Church and People of God nor of Abraham's Seed and so shall your Children make our Children cease from fearing and serving the Lord. Therefore we agreed to build this Altar not to offer any Sacrifice thereon but only to be a Memorial and Witness between you and us and our Generations after us That we were the people of God as well as you and had liberty to come and offer our Sacrifices on the Altar that is before the Tabernacle equally with you and that your Children might not in after Ages bar our Children from this Priviledge Phineas and the Princes that were sent with him hearing this were very glad and much pleased therewith and Phineas replied This day we perceive the Lord is indeed among us in that He hath kept you from falling into that scandalous Sin which we feared you had committed Now we perceive that you have delivered the Children of Israel out of the Hand of the Lord by having kept your selves from that Sin which might have drawn some heavy Judgment not only upon your selves but upon the whole body of the people had you fallen into it Then Phineas and the Princes took their leave of them and returning to Shiloh made their Report hereof to the Elders of Israel there met who were exceedingly well satisfied therewith and blessed God who had hereby prevented them from going against their Brethren And so the Altar was called Ed that is a Witness or Token that they did all on both sides Jordan acknowledge and own Jehovah for the true God and their God whom they would Worship in no other way than that which He Himself had prescribed Josh Ch. 22. whole Chapter SECT CXX JOshua rebuilt the City of Timnath-serah in Mount Ephram in which he dwelt several years after God had given rest to the Israelites And having lived 110 years which was the age of Joseph and finding his death to approach He called for all Israel that is the representative body of the people viz. the Elders of each Tribe with their Magistrates Judges and Officers to come to him He tells them He was now old and stricken in years They had seen the great things the Lord had done for them and how he had fought for them and vanquished the Canaanites 'T is true they were not all yet subdued but yet He had divided the Inheritances of those that remained unto them by lot and though he died and left the Work unfinished yet they might assure themselves if they continued stedfast to the Lord He would in due time perfect the Work He had begun and perform all that He had promised and drive out the Nations that were not yet driven out He bids them therefore to be of good courage and carefully to observe the Commandments of the Lord not turning aside from them to the right hand or to the left He exhorts them to take heed of any familiar Converse with those Nations that remain'd among them or to make Marriages with them or to have any thing to do with their gods He would not have them so much as to take the Name of their false gods into their Lips with any liking of them see Psal 16.4 nor cause the men of these Nations to swear by their Idols to justifie their Sayings or confirm their Promises Neither should the Judges admit of an Oath by their Idols in the trial of any Cause much less should they bow down to them and serve them but they should cleave to the Lord their God as they had done since they came under his Government * Since that time we read not of any notable Rebellion of this people against God see Judg. 2.7 The Lord says He has driven out for you great and potent Nations None of them that you encountred were able to stand before you And He will still be with you if you will be faithful unto Him He will so Arm you with
Courage and Strength and will so dispirit and weaken your Enemies with fear that one of you shall chase a thousand of them that is a few of you shall vanquish great numbers of them see Deut. 32.30 Levit. 26.8 Judges 15.15 2 Sam. 23.8 But know ye for certain That if ye Revolt from the good way of your Obedience to God wherein you have formerly walked and cleave to the remnant of these Nations and joyn your selves with them in Leagues or Marriages then the Lord will not drive them out before you but they shall be Snares and Traps unto you and Scourges in your Sides and Thorns in your Eyes that is they will be continually by their allurements drawing you into Idolatry and other Sins and so will catch you with their Wiles and by their Baits draw you to commit spiritual and corporal Whoredom with them and then by their Injuries will vex and disquiet you until you be cast out for your sins from this good Land which the Lord has given you And now behold I am going the way of all the Earth I must die as all other men that live upon the Earth must do And seeing my death approacheth I thought good to tell you before-hand what will become of you if ye transgress the Covenant of the Lord your God You know there hath not any of the good things failed of coming to pass which the Lord promised you see Ch. 21.45 And as the Lord hath hitherto been very good to you in performing all that He had promised you so if ye transgress his Covenant He will bring upon you all the Evils which He hath threatned against the Transgressors of it and even at last will cause you to be carried Captive out of this good Land Josh Ch. 23. whole Chapter SECT CXXI JOshua now calls an Assembly of the Representatives of the Nation to Sechem in-intending as it seems there solemnly to inter Joseph's bones see vers 32. of this Chapter And upon this occasion he removes the Tabernacle and Altar thither as upon extraordinary Occasions they sometimes did see 1 Sam. 4.4 And there the Elders and Heads of the Tribes their Judges and Officers presented themselves before the Lord that is before the Tabernacle where God was pleased to manifest his gracious Presence among them Joshua now speaks unto them and gives them his solemn farewel Exhortations pressing them to continue constant in their Obedience unto God after his death He sets before them God's free Goodness in rescuing their Father Abraham out of that way of Idolatry wherein he had been bred in his Father Terah's House when they lived beyond Euphrates and chusing him of his free Grace to be the Father of his peculiar people when there was nothing in him to move the Lord to shew him such special favour He tells them how God led Abraham through the several quarters of Canaan and preserved him in a strange Land among so many barbarous people and blessed and prospered him and caused him to be highly esteemed among them And multiplied his Seed giving him Ishmael and six Sons by Keturah but He especially blessed him in giving Him Isaac whom He made the Heir of Promise And though Isaac had two Sons Esau and Jacob yet he passed by Esau though He made his Posterity great and gave them Mount Seir to inhabit and established his Covenant with their Father Jacob his younger Brother And Jacob and his Children went down into Egypt and in process of time being grievously there oppressed He delivered them miraculously by the Hand of Moses and Aaron Then He led them through the Red-Sea putting Darkness between them and the Egyptians that pursued after them with Chariots and Horse-men and drowned the Egyptians who ventured to follow them bringing the Sea upon them He tells them That many of them that were under twenty years old when they came out of Egypt might remember the Wonders He did for them in Egypt and the Plagues He brought upon the Egptians till they did let them go They might also remember how He sed them and preserved them during their long Travels through the Wildness They might remember how He at last brought them to the Borders of Canaan and destroyed Sihon and Og the Kings of the Amorites on the other side Jordan and gave them their Lands for an Inheritance When they were come thither they might remember how Balak King of Moab prepared to make War against them intending to have set upon them if he could have got Balaam to curse them but the Lord would not permit him to do it but forced him contrarily to bless them and so they were delivered out of his hands They might remember how from hence they passed over Jordan and laid siege to Jericho and how the men of Jericho prepared to resist them shutting up their Gates against them though afterwards they had not as it seems an heart to lift up a Weapon in their own Defence when they saw their Walls so miraculously to fall down They might remember how in the succeeding War the Lord delivered the Amorites Perizzites Canaanites Hittites Girgashites Hivites and Jebusites into their Hands And they prevailed not against them by their own Sword or Bow but by the Power of God who sent the Hornets * See Exod. 23.28 Deut. 7.20 Wisd 12.8 among them great Venemous Flies that stung many of them to death as He had by them before annoyed the Subjects of Sihon and Og upon which Judgment many of them 't is like fled out of the Country He tells them The Lord had given them a fruitful Land whose fruitfulness they had not procured by their own labour He had given them Cities †They destroyed only Jericho At and Hazor see Josh 11.14 and reserved the rest for themselves to dwell in to dwell in which they built not He had given them Vineyards and Oliveyards which they planted not By all which great and signal Mercies they were strongly engaged to fear the Lord and to serve Him in sincerity and truth all their days He advises them to forsake and abominate all the Idols which Terah Nahor and even Abraham himself before his Calling and Conversion worshipped whilst they lived beyond Euphrates in Vr of the Chaldees as also the Idols which some of their Father◠had worshipped in Egypt (s) Hinc liquet quod alibi nuspiam proditum etiam Israelitas non paucos in Aegypto Idola coluisse Indicat tamen hoc ipsum non obscure Ezek. 23.3 8 19 21 27. Amos 5.25 Actor 7.42 'T is like he feared there were still some such secret Worshippers of Idols among them as it is manifest in the Wilderness there were see Amos 5.25 26. Acts 7.42 43. He shews them there was so vast a difference between the true God that brought them out of Egypt and had done so many and great Wonders for them and Idols that were meer vanity and nothing that one would scarce think it possible
spoken Jer. Ch. 35. Judg. Ch. 1. vers 16. SECT CXXV AS Simeon had before assisted Judah in clearing his lot so now Judah assists Simeon in clearing his And joyning together they first Conquer Hormah and utterly destroy it and the reason hereof seems to be because of the Vow which the Israelites had made long since when Arad a King of the Canaanites had made War against them see Numb 21.3 They took also Gaza and Askelon and Ekron with their Coasts though it seems the Philistines soon recovered these three Cities again and drave out the Israelites before they had well setled themselves in them see Ch. 3.1 2 3. 1 Sam. 6.17 and the reason hereof was because the Israelites soon provoked the Lord by their Sins As for Ekron it was in Dan's lot Josh 19.43 Therefore it seems the Tribe of Judah joyned with those of Dan as well as with those of Simeon to help them to clear their Coasts The Lord being thus with Judah they drave out the Canaanites that dwelt in the mountainous Country but their own fears disabling them and God for their sins withdrawing his help from them they could not drive them out of the Vallies and Plains not daring it seems to set upon them because of their Iron-Chariots of which see Josh 17.16 Whereas this was no just cause to deter them seeing they had God's Promise of Victory It was therefore their own sinful fear and want of Faith in Gods Promises that hindred them from driving them out Judges 1.17 18 19. SECT CXXVI THe several Tribes are now working themselves into a settlement in their several lots but are not careful to root out the Canaanites but suffer'd them to live among them notwithstanding Gods Command which injoyned them utterly to destroy them and root them out And particularly the Children of Benjamin did not drive out the Jebusites that inhabited that part of Jerusalem which was in their lot viz. The Castle and Fort Josh 15.63 so that the Jebusites dwelt there unconquered till David's time 2 Sam. 5.6 7. And the Tribes of Ephraim and Manasseh went up against Bethel to take it because it belonged to their lot Josh 16.2 And their Spies catch'd a man that came out of the City and they told him If he would shew them how they might enter the City that is some weak place thereof where they might make their Entry the Gates being lock'd and bar'd they would shew him mercy and not only spare his life but the lives of those that belonged to him The man hereupon did shew them where they might enter the City and they entring accordingly smote it with the edge of the Sword but let the man * Non ut Rahab se ex fide Hebraeis adjungit sed avaritia ductus aut pavore prodidit Patriam Civitatem cujus tamen excitat memoriam sic Salamina posuit Teucer in Cypro Nov. and all his Family go so the man and his Company went among the Hittites who inhabited on the North-side of Mount Ephraim and there being as it seems a rich man with his Family Friends and Allies who were spared for his sake built a City and call'd it Luz after the name of the City in which probably he was born and bred that the memory of it might not perish but be preserved to Posterity Further that half-Tribe of Manasseh that dwelt in Canaan having disabled themselves by their Sins and so deprived themselves of God's Assistance drave not out the Canaanites out of Bethshean Taanach Dor Ibleam and Megiddo but they would dwell there either by Force or by Composition see Josh 17.11 12. And when the Israelites were grown strong and so by God's assistance might easily have driven them out if they had had an heart to set about it they out of Sloth Cowardliness or Covetousness let them alone on condition they would pay them Tribute Neither did the Children of Ephraim drive out the Canaanites that dwelt in Gezer viz. out of the City but they possessed it till Pharaoh took it and burnt it 1 Kings 9.16 Neither did Zebulun drive out the Canaanites out of his lot but only made them Tributary which shews that they might have subdued them seeing they could force them to pay them Tribute Neither did Asher drive out the old Inhabitants out of his lot but they were forc'd to live intermixed with them Neither did Naphtali drive the Canaanites out of his portion but only made them Tributary And though the Children of Dan had at first prevailed against the Amorites and possessed themselves of their Country yet afterwards the Amorites getting more strength recovered the best part of it namely the Vallies and forced the Danites into the Mountains where being much straitened they took occasion to enlarge their possessions by making that Expedition unto Laish mentioned Ch. 18. but the more fruitful Mountains of Heres they would not be driven out of till the House of Joseph assisting the Danities they so far prevailed that they made them Tributary And thus the Israelites by their own sloth suffered themselves to be hemmed in with those accursed Canaanites contenting themselves if they would pay them some small Tribute And this was the first step of their defection from God which did afterwards lead them into greater and grosser Enormities Judg. 1. from 21. to the end SECT CXXVII THe people of Israel now finding themselves sorely annoyed by the Canaanites in several parts of the Land there was it seems an Assembly called of the Heads of all the Tribes to Shiloh that they might Consult what was fit for them to do in this case The Lord was pleased to send the Angel of the Covenant to them in an Humane shape the same Angel that appeared to Joshua at Gilgal Josh 5.14 and therefore is here said to come up from Gilgal who sharply reproves them for their remisness and carelesness in executing the Commands of God He tells them He brought them up out of Egypt into that good Land and He would never break his Covenant with them if they did not first break their Covenant with Him He had commanded them That they should make no League with the Canaanites Deut. 7.2 but should throw down their Altars Deut. 11.3 but they had not obeyed his Voice therein Therefore says he I said I will not drive out the Inhabitants of the Land before you but they shall be as Thornes in your Sides and their gods shall be a Snare unto you to intangle you in their Idolatry to your perdition Exod. 23.33 34.12 The people being convinc'd by the Angel's words of their great Sin they lifted up their Voice and wept and they called the place upon that occasion Bochim * Called so v. 1. by anticipation and here from the event because the Israelites did weep abundantly in this place viz. the place of Weepers And here they offered Sacrifices to the Lord to make Attonement for their sins Judg. 2. from 1. to 6.
Levites Concubine was of the former sort viz. a secundary Wife for the Levite is called her Husband vers 3. and Ch. 20.4 This Concubine as it seems was false to the Levite her Husband and play'd the Whore whereupon a Quarrel arising between them she left him and went home again to her Fathers house who was too ready to entertain her Though it was usual for all sorts even the Levites themselves at that time to take Concubines yet the sad effects that followed hereupon shewed that God was not pleased with it From the beginning it was not so says our Saviour Matth. 19.8 The Levite follows after her to see if he could by fair means bring her to repent and amend and to return to him again He being willing to be reconciled to her rather than forsake her if it were possible When he came to her Fathers house He received him and entertained him very kindly and he stayed with him three days On the fourth day in the morning the breach being as it seems made up and he ready to depart with his Wife His Father-in-law desired him to comfort his heart with a morsel of bread and so they sate down and did eat and drink together and upon his further importunity he stayed with him that night also On the next day he entertained him again and engaged him to stay till the Afternoon and would have had him lodged there that night also seeing the Sun was then declining But he would not but took his leave of him and departed with his Wife and Servant When they came over against Jebus or Jerusalem which was now in the possession of the Jebusites (b) For though the Children of Judah had taken from the Jebusites that part of the City which was in their Tribe see Jud. 1.8 yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not expelled see Judg. 1.21 his Man advised that they should turn into that City and lodge there that night but the Levite said We will not turn into a City inhabited by the accursed Canaanites estranged from God and his Laws we will go to Gibeah * The best Counsel sometimes may have the worst success to teach us that there is a secret hand of God that over-rules all Events not far from hencc and in our way to Mount Ephraim It was Sun-set by the time they came thither When they came into the Street of the City they met with no man that had so much Humanity or Hospitality in him as to invite them to his house At last an old man of Mount Ephraim a Sojourner in that City coming from his work out of the Fields and seeing the Levite asked him Whence he came and whither he was going He told him he dwelt in Mount Ephraim but he meant to go first to Shiloh where the Tabernacle then was to perform his Service there and then to go on in his Journey home-ward But says he here is no man for ought I perceive has so much kindness as to receive us into his house though we should put him to little or no charge for we have brought from whence we came a bundle of Straw and Provender for our Asses and we have Bread and Wine sufficient for our selves The old man said Peace be unto thee let all thy wants lie upon me that is take no further care either for Lodging or Provision I will take the care of all upon my self to provide all Necessaries for thee and all that belong unto thee Therefore turn in unto my house which accordingly they presently did and there he took care of their Asses and then washing their Feet according to the Rites of Hospitality practised in that hot Country he entertained them and they sat down to eat and drink with Him Now as they were making their hearts merry certain Sons of Belial following the example of their good Brethren and Predecessors of Sodom Gen. 19.4 beset the house round requiring the old man to bring forth the Levite to them that they might abuse him by unnatural lust The old man came out to them and entreated them not to do so abominable a thing He tells them He had in his house a Daughter a Maiden and there was also the Levite's Concubine He would bring them both out to them and they might humble them and do what they would to them but he desired them to spare his Guest the Levite and not make him the Subject of their base Villany But though the old man was to be commended for his desire to observe the Laws of Hospitality yet the means he used are to be condemned as very sinful seeing we may not do evil that good may come thereof Rom. 3.8 Of the evils of punishment indeed we may chuse the less that we may avoid the greater but of the evils of Sin we must chuse neither seeing the least sin is worse than the greatest punishment But these Sons of Belial were nothing moved with what He said therefore the Levite to prevent evil to his courteous Host brought forth his own Concubine (c) See Sect. 9. of Ch. 3. Suam Levita producit ut Hospiti Consulat Ita divinitus ordinatum ut scortando scortum intereat to them and they took her and abused her all night until the morning in a most inhumane and detestable manner Thus the Providence of God rescued the old mans Daughter who was innocent from the rage and lust of these wicked Villains and the storm fell on the Levites Concubine who though her Husband had pardoned yet God now punished Vncleanness was her sin and uncleanness was now the cause of her death Culpa libido fuit poena libido fuit In the morning she came and fell down at the old mans door The Levite seeing her lie all along with her hands on the Threshold he bad her arise that they might be gone But she not answering He perceived she was dead Then carrying her upon his Asse he went home and when he was come thither he took a Knife and cut her body into twelve pieces and sent to each Tribe a piece of her that so horrible a Spectacle might incense their wrath and stir up their spirits to take sharper Revenge on the Actors of so detestable a Villany and that they might not suffer those Pests to live and poison the Air with their breath and so pull down Gods fearful Judgments on the whole Land The Messengers acquainting the Tribes with the cause why the Levite had done this all that heard of it cried out That there was never such a horrid Villany done or seen among them since they came out of Egypt * Hosea 9.9 They have deeply coâ—rupted themselves as in the days of Gibeah And therefore stirring up one another not to let it pass unrevenged they said Let us consider of it take advice and speak our minds that we may take the best
raise up the Name of the dead upon his Inheritance that it may not be cut off from among his Brethren and from the Gate of his Place that is from among the Inhabitants of Bethlehem who daily go in and out at the Gates of the City and upon all civil Occasions resort thither as to their place of Judicature Hereupon the Elders and all the people there present declared that they were all Witnesses to these Transactions And so they wished Boaz all happiness with Ruth whom he intended to take for his Wife praying unto the Lord that she might be to him what Rachel * Here Rachel is named before Leah because she was Jacob's true and lawful wife Leah was fraudulently put upon him and Leah which two did build the House of Israel were to Jacob viz. that she might be very loving and comfortable to him and might bear him many Children as they did that thereby the Israel or Church of God might be increased Then speaking to Him they said As for thy self we heartily wish thou mayest do worthily in Ephratah and be famous in Bethlehem We heartily wish thy House may be like the House of Pharez †See Sect. 35. of Chap. 3. that is as Pharez of whose Stock thou art was blessed in his Posterity though his Mother was a Stranger and not of the Stock of Israel so that his Children and Childrens Children have been most honourable in the Tribe of Judah so we wish that thou maist be blessed in thy Children begotten of this poor Stranger and that they may still uphold the Honour of that House So Boaz took Ruth to wife and God gave her to conceive and she bare him a Son Upon this the Women congratulated Naomi saying Blessed be the Lord who hath not left thee this day without a Kinsman a pious Kinsman indeed who hath raised up Seed to his Kinsman thy Son deceased and let his Name be famous in Israel for it He will comfort and revive thee and restore thee as it were to a new life He will be a Nourisher of thy old age and make thee as it were young again For Ruth thy beloved Daughter-in-law who is better to thee than seven Sons hath now born him * Vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poterit verti peperit ei scil vindici Pronomen enim affixum saepe ponitur Et exponendum est per dativum separatum Capel a Son which must needs be matter of great joy to him Then Naomi took the Child and laid him in her Bosom and became a dry-Nurse to him And the Women her Neighbours said There is a Son born to Naomi because this Son of Ruth was to raise up the Name of her deceased Husband Mahlon the Son of Naomi and to be accounted his Son rather than the Son of Boaz. However they gave their advice that his Name should be called Obed importing that they hoped he would be very serviceable to his Mother and Grand-Mother Indeed every where in the Genealogies Obed is reckoned the Son of Boaz but that is because there it is fit the line should be drawn according to the natural Descents that we may truly know the Ancestors of whom Christ came without any respect to this legal Ordination This Obed was the Father of Jesse who was the Father of David The principal end of setting down this Genealogy †By the Genealogy of David set down in the end of this Book 't is manifest it was written after David's time unless that were added to the Book in succeeding times by some other Author here seems to be to shew the truth of Jacob's Prophesie concerning Christ's coming of the Tribe of Judah and therefore it begins with Pharez Juda's Son and so descendeth to David of whose Stock it was also known that the Messiah was to come Ruth Ch. 4. whole Chapter SECT CXXXVI WE return now to the History of the Judges When Ebud was dead the Children of Israel did evil again in the sight of the Lord. Vnder none of the Judges did they enjoy so long a peace as in the days of Ehud as we may see Ch. 3.30 viz. 80 years And now we shall shew how ill they requited the Lord for so great a Mercy As standing waters are wont to putrifie so they were corrupted by their long Peace and by degrees fell off from God unto Idolatry as they formerly had done Upon this God gave them up into the hands of Jabin King of Canaan that is of those Canaanites that dwelt in the Northern parts Successor to that Jabin slain by Joshua whose chief City Hazor he burnt Josh 11.1 10 11 12. yet this Son or Successor of his it seems re-inforcing himself recovered from the Israelites that part of Land and Territory that lay about Hazor and repairing the City reigned there as his Predecessors had done And now at last not contented with his own Kingdom he made War against the Israelites in general and brought them into Subjection to him and cruelly oppressed them in Revenge no doubt of what Joshua had formerly done against that Kingdom and City The Text says He mightily oppressed them vers 3. which Expression is no where used concerning any other Bondage the Children of Israel were under and he oppressed them a long while viz. twenty years Third Oppression under Jabin twenty years and this Oppression must needs be the more grievous to them because they were brought under the Canaanites that accursed Nation whom God promised to cast out before them and would have done it had not they by their grievous Sins prevented their own Mercies And observable it is that whereas their first Bondage under Cushan-rishathaim King of Mesopotamia continued but seven years the next under Eglon continued eighteen years and this under Jabin continued twenty years Thus we see when lighter Corrections did no good the next were sorer and of longer continuance and because they abused God's Mercy and readiness to withdraw his Hand when they cried unto him therefore he continued the next Judgments longer upon them But to go on The Captain of Jabin's Host was Sisera who dwelt in Harosheth of the Gentiles in the lot of Naphtali whither many of the Canaanites in the timâ— of Israels prevailing fled as unto a place of Strength and there fortified themselves Jabin had a great Army and 900 Chariots of Iron and continuing to Oppress Israel very sorely they cried unto the Lord and humbled themselves Deborah the Third Judge and He was at length pleased to hear their Cry and send them a Deliverer It seems at this time * Namely whilst Jabin oppressed them so that those 20 years or within 〈◊〉 those 40 yâ—ars of Dâ—brorah vers 31. Populum judicabat sine Principatu tamen Jus populo dixit litesque composuit sed absque jurisdictione sive potestate judiciariâ Quia Prophetissa mulier prudens erat sponte populus ad eam controversias suas detulit Judices
ordinarios ut probabile est Tyrannus Sabin è medio sustulerat Deborah a Prophetess judged Israel not Governing chiefly and properly as a Judge whose Office was to hear and determine Causes and in those times especially to make War against their Enemies but as a Prophetess counselling and directing the people that came to her in hard and difficult Cases and revealing to them the Will of God by the Spirit of Prophesie which God had given her 'T is like the Tyrant Jabin would not have suffered any man to have been Judge or Governour among them but as for Deborah a Woman possibly he took no notice of her Deborah as it seems used to give forth her Directions and Counsel sitting under a Palm-Tree that was between Rama and Bethel in Mount Ephraim Deborah now by the special Direction from God sends for Barak Son of Abinoam who dwelt at Kedesh-Naphtali and imparts to him what God had revealed to her either by the secret Inspiration of his Spirit or perhaps by the Ministry of an Angel †That some Angel did appear to her either before or after the battel sought with Sisera may appear from Ch. 5.26 She tells him God had commanded him to go and draw together to Mount Tabor an Army of the Israelites and to take ten thousand of the Children of Naphtali and of the Children of Zebulun because they were nearest at hand and those of Naphtali were likely to be forwarder in this Work because Barak was of that Tribe and they also were most oppressed by Jabin and Sisera Hazor and Harosheth being both in their Tribe She tells him When he had gathered this Army together the Lord would incline the heart of Sisera Jabin's General to come with his Multitudes and Iron-Chariots to fight him at the River Kishon that runs near to Mount Tabor and would deliver him into his hands Barak it seems believed what Deborah told him viz. that Sisera should be vanquished by him and therefore his Faith is commended Heb. 11.32 33. but yet his Faith was assaulted with some doubts and fears for he tells her If she would go with him He would go else not 'T is like he was desirous to have her at hand being a Prophetess to give them Counsel and Advise upon every Emergency she readily yields to go with him but withall shews him that because of his fear the Lord would deprive him of a great part of that glory he should otherwise have had And because he would not undertake this Enterprize without the presence and encouragement of a Woman therefore a Woman should carry away a part of the Honour of the Victory to wit Jael the Wife of Heber into whose hands Sisera should fall and by whom he should be slain Deborah therefore accompanying Barak he went to Kadesh in Naphtali the place of his Birth and here gathering together an Army mostly consisting of the Tribes of Zebulun and Naphtali though some of the other Tribes did voluntarily joyn with them as appears Ch. 5. he marched with ten thousand men following him towards Mount Tabor whither he was commanded to go Near unto this City of Kedesh-Heber the Kenite had his Tent (r) The Kenites lived in Tents and not in Houses who for some Reasons not here mention'd had severed himself from the rest of the Kenites who were seated among the Children of Judah see Ch. 1.16 and now lived in the Tribe of Naphtali Sisera hearing that Barak had got together an Army about Tabor He gathers together speedily all the Forces he could make which were very many and with them and his 900 Chariots he marches to Kishon to encounter him Deboral hearing of his approach encourages Barak to go out and fight him telling him That the Lord was gone out before him as General of his Army to fight for him and would certainly give him Victory over Sisera So Barak marched down from the hill with ten thousand men following of him They joyning battel Sisera was totally discomfited insomuch that he himself lighting out of his Chariot he was forced to run away on foot His whole Army was routed slaughtered or scattered not a man left in the Field to make resistance Those that fled fled towards Harosheth whom Barak vigorously pursued but Sisera himself fled to Hebers Tent the Kenite who though joyning with God's people in the profession and practise of the true Religion yet paying possibly to Jabin some kind of Tribute he had taken him under his Protection and the rather because he lived only as a Sojourner among the Israelites and laid no Claim to the Land and lived a Peaceable and Pastoral kind of life and so was not like to rise up in Rebellion again Jael the wife of Heber meeting Sisera desired him to turn into her Tent and bids him fear * V. 20. Timere quidem probibet nil tamen spondet nothing He accordingly does so and she gave him Water to drink and Milk and Butter to eat and covered him with a Mantle that he might repose himself being very weary He desires her to stand in her Tent door and if any came to enquire after him she should not acknowledge he was there Jael seeing he was fallen asleep by a special and extraordinary Instinct of the Spirit of God took a long Nail such as they us'd to fasten their Tents with and drove it on a sudden into his Temples and so fastned his head to the ground Barak pursuing Sisera Jael went out to meet him and told him She would shew him the man whom he sought after Barak coming into the Tent found Sisera dead and the Nail driven through his Temples So God subdued Jabin that day and his Host before the Children of Israel And the Israelites prevailed so far against him that they brought him and his people to an utter and final destruction But however the Lord made use of Barak and his Army as Instruments in obtaining this great Victory yet He himself was the Principal Agent in it partly by taking away the Courage of the Enemy and possessing them with fear and partly by fighting against the Canaanites from Heaven and sending into their very faces an impetuous storm of Hail unto which Deborah alludeth Ch. 5.20 Judg. Ch. 4. whole Chapter SECT CXXXVII AFter this Victory Deborah being a Prophetess composed as 't is thought a Triumphant Song and She and Barak and the Commanders of the Army and the Elders of the people Sang it together to the Glory of God who subdued their Foes before them They begin thus Praise ye the Lord for avenging of Israel when the people offered themselves willingly principally hereby intending Zebulun and Naphtali who first appeared and came in as Voluntiers at the sound of the Trumpet Barak having no Authority to press them to this Service But with them also some others joyn'd in the day of Battel viz. Ephraim Manasseh Issachar vers 14 15. Then in a Poetical strain she calls upon Kings
and Princes to hear what she had to say concerning this great Work which God had done for Israel and she addresseth her Speech the rather to them because they are wont oftentimes in their Pride to Oppress others and therefore she desires they might understand what God had done to Jabin and Sisera and so might take heed of provoking God by Oppressing his people as these had done And the better to express how terrible God had now been to their Adversaries she compares the Terrors of this day with those when the Law was given on Mount Sinai Lord when thou camest out of Seir when thou marchedst out of the Field of Edom the Earth trembled that is when the Children of Israel stood at Mount Sinai from the East where was Edom and Mount Seir a divine Splendor from the fiery Cloud began first to appear to them and seeming to come from that Region drew nigher and nigher to them till it rested on the Mountain see Deut. 33.2 Psal 86.7 8. Then the Earth trembled and the Heavens dropped that is the Clouds seem'd to be dissolved into extraordinary Showers and Storms The Mountains melted and trembled and shook even Sinai it self (s) Elegans poëtica Hyperbole Etiam Reges ferocientes comparantur montibus Psal 68.17 and seem'd to flow away at thy presence And as thou didst at that time wonderfully appear at Sinai causing those prodigious Effects of thy Presence to be felt so did thy Majesty and Power now at this battel no less appear for us against our Enemies She goes on The Case was very sad with us before For from the days of Shamger who was indeed a Deliverer of us from our Enemies unto this present time wherein Jael appeared and shewed her self a worthy Instrument of our good we lay under great Oppressions insomuch that the High-ways being kept by Souldiers all Trading was cut off people not daring to travel but in by-ways nor to live in Villages but only in walled-Cities whither they fled to secure themselves till God was pleased by me a poor woman to set on foot this glorious Work of our Deliverance who as a Prophetess teaching them God's Will and what He would have them to do and with no less care seeking their good than a loving Mother doth her dear Childrens I encouraged them to this War which hath succeeded so well If any ask a reason of the Calamities we were under Alas we must needs acknowledge the Israelites by shameful Apostacy fell away from God and his true Worship and worshipped Heathen Idols hereupon the Lord raised against them cruel Enemies on every side who made Inroads into their Land and many times came up to the very Gates of their Cities And they were so dispirited with fear and faintness of heart that not a man among the many thousands of Israel durst take up a Shield or Spear against their Enemies see Levit. 26.36 She goes on I cannot but highly honour the Heads and Rulers of the people who though having great Estates were as willing to hazard themselves in this War as the meaner sort who have scarce any thing to lose and such grave and ancient Persons are not usually so fit for War as younger men and therefore it argued an Heroick Spirit in them to put to their helping hand among the meanest in this Cause of God and their Examples no doubt had a great influence to draw on many of the meaner sort And says she let all those men of honour and eminency viz. Magistrates and Judges that sit in the Seat of Judgment and use to ride up and down on white Asses * Riding on Asses was it seems a Note of great and honourable Persons in that time see Judg. 12.14 and it seems white Asses were in principal esteem and so likewise let all the common sort of people that travel on foot from one place to another let them all in their several places speak of this great Deliverance which God hath wrought for his people For whereas before all the High-ways of the Land were pestered with Souldiers so that there was no stirring with any safety from one place to another and so all the whole course of Justice was in a manner stopped now the Judges might sit in Judgment as formerly and might ride up and down upon their white Asses according to their wonted manner which before they could not do and the common people of all sorts might now pass to and fro and travel safely about their occasions Now the Country-people that us'd to be assaulted and surprized by their Enemies when they went to the Wells and Fountains to fetch water are delivered from this danger and may freely go thither and there declare the righteous Acts of God in destroying their Enemies and may also now freely frequent the Cities on Court or Market-days Upon consideration of all these Mercies Deborah rouses up her self to praise the Lord with all her Soul and Strength Awake Deborah awake utter thy Song Arise Barak and lead thy Captivity Captive that is now after thy Victory lead those Captive that kept us formerly in Captivity Psal 68.18 And after thou hast led them in Triumph let those of the Canaanites whom thou hast taken be slain as God hath commanded and let those of other Nations that are taken with them be reserved for Slaves Thus God made the poor despised remainders of his people rescued by this Victory out of the Tyranny of the Canaanites to have Dominion over their Nobles even their great and mighty men Yea the Lord hath made me says Deborah though a weak woman to have Dominion over the Mighty and by my Counsel and Encouragement to subdue great Princes and Commanders Then Deborah relates how the several Tribes acquitted themselves in this Expedition praising or blaming them according to their Deserts First She begins with Ephraim out of Ephraim was there a root of them against Amalek that is one rising of the Israelites against our Enemies did spring up from Ephraim and those of this Tribe that armed themselves for the War were assign'd by Barak to go against the Amalekites to Encounter them and keep them from coming and joyning their Forces with those of Jabin's whilst Barak with his Army went against Sisera Machir was the only Son of Manasseh and so by the Children of Machir are meant the Tribe of Manasseh And after thee that is after you of Ephraim were in Arms some of Benjamin came and mixt themselves among you to go against Amalek And out of Machir that is out of the half-Tribe of Manasseh seated within Jordan some of them yea even of their Governors came down to assist Barak and out of Zebulun even some of their Doctors Scribes and Lawyers and others that were better at their Pen than Sword yet came among them to assist in this Cause And both the Princes and common people also of the Tribe of Issachar did readily come in to Deborah and Barak with
Canis enim si fuerit obvia nec immolari poterat imo nec redimi quidem of being sacrificed according to the Law he would offer it up for a Burnt-Offering unto Him Howsoever if it were a thing fit it should be hallowed and consecrated unto Him Jephtah having made this Vow and now engaging with the Children of Ammon the Lord was pleased to deliver them into his hands and he smote them with a very great slaughter and had the chase of them a long way and so the Children of Ammon were subdued that day before the Children of Israel Jephtah now after this great Victory returning to his own house at Mizpeh his Daughter his only Child accompanied with other young Virgins came out to meet him with Timbrels and Dances and chearful Tripudiations according to the Custom of those days wherein Women and Maids after great Victories us'd to sing Songs of Triumph see Exod. 15.20 Judges 5.1 1 Sam. 18.6 When Jephtah saw Her he rent his Clothes expressing thereby the bitterness of his Grief and cried out alas My Daughter thou hast brought me very low and thou art one of them that trouble me Thou art now unwittingly a cause of much sorrow and affliction to me For I have made a Vow to God concerning whatsoever should first come forth to meet me and I cannot reverse it (e) This he speaks not knowing it seems that the Law of God gave him liberty in this case to have redeemed his Daughter with thirty Shekals of silver Levit. 27.4 'T is probable he then told her more particularly the substance of his Vow She tells him That if he had made such a Vow and by that Vow she must be consecrated to God and live a Virgin all her days She freely submitted to it and should do it the more willingly because God had given him so great a Victory over their Enemies And this seems to be the meaning of this passage For we cannot rationally think that Jephtah commended for his Faith Heb. 11.32 should offer his Daughter for a Burnt-Offering seeing that would have been much more odious to the Lord than to have offered to Him Swines blood or a Dogs-head Isa 65.4 and was expresly forbidden by Him as most abominable Deut. 12.31 Jephtah's Daughter therefore being devoted to serve God in a state of Virginity she desires she might have two months time to go up and down in the Mountains with some young Virgins her Companions that in those unfrequented and solitary places she might express her grief and lamentation that she must live and die a Virgin * She speaks not of bewailing her approaching death or being sacrific'd but her Virginity and consequently Barrenness leaving no Posterity behind her which was in those days esteemed one of the greatest of earthly Infelicities When the two months of her Lamentation were ended she returned to her Father who did not redeem her according to the Law Levit. 27.4 but consecrated her to God to serve him as a Virgin in the single life And so she lived a Virgin as her Father had vowed and she consented And the Daughters of Israel went four days in a year to Her partly to Condole with her and partly to Comfort and Chear her up in this her solitary Condition Judg. Ch. 10. from 10. to the end Judg. Ch. 11. whole Chapter SECT CXLV AFter this great Victory obtained by Jephtah the men of Ephraim having passed over Jordan turned Northward into the Land of Gilead and envying Jephtah and the Gileadites the glory of this Victory they began to quarrel with Him that he had not call'd them to assist * Upon the same account they quarrelled with Gideon Ch. 8. him when he went to fight against the Children of Ammon And they were so hot that they threatned to burn his house over his head and they gave the Gileadites opprobrious Language calling them Fugitives of Ephraim as if that half-half-Tribe of Manasseh beyond Jordan had been no better than Fugities that were run away from them and the meer Refuge and Scum of Ephraim and Manasseh within Jordan And it seems these proud Ephraimites told them That they viz. the men of Gilead were no way to be compar'd with them and therefore ought not to have undertaken a business of such Importance as this War was without first acquainting them with it and desiring their assistance Jephtah tells them He and his people were at great strife with the Children of Ammon about the Land that the Israelites possessed on that side Jordan And he had sent to the men of Ephraim as being their Brethren and Confederates to desire their Aid and Assistance but they had not thought fit to grant it to them Hereupon he gathered together what Forces he could and trusting in God He put his life in his hand and resolved to expose it to the utmost danger in so good a Cause and so went out to fight against the Ammonites and the Lord delivered them into his hands And this being the true state of this business I pray you says he what cause have you to come out in this War-like manner against us who are your Brethren But though Jephtah had reason on his side yet it did nothing move as it seems these haughty Ephraimites Hereupon He immediately gathered together all the men of Gilead that could on so short warning be got together and fell suddenly upon them and gave them a great overthrow and then the Gileadites to prevent those that escaped in the Fight from getting into their own Country took the Fords of Jordan before them and when any straglers came to those Fords to get over the Gileadites to try whither they were Ephraimites or of other Tribes as 't is like they pretended to be made them pronounce Shibboleth The Ephraimites could not pronounce the aspirate but said Sibboleth which was a pronunciation it seems they were accustomed and habituated unto Thereupon they slew them and many of them were here slain So that there were slain in the battel and chase and at these Fords of Jordan forty two thousand of the Ephraimites Jephtah having judged Israel six years died and was buried in one of the Cities of Gilead Judg. Ch. 12. from 1. to 8. SECT CXLVI AFter Jephtah Ibzan of Bethlem judged Israel Ibzan the Ninth Judge He had thirty Sons and thirty Daughters by divers Wives His Daughters he sent out of his own Family bestowing them upon Husbands in other Families and he took in thirty Daughters for his Sons to be Wives to them He judged Israel seven years About the fifth year of his Government the Israelites did evil again in the sight of the Lord and he gave them into the hands of the Philistines which Thraldom lasted forty years The sixth Oppression under the Philistines Judg. 13.1 And indeed Jephtah's slaying forty two thousand of the Ephraimites Ch. 12.6 must needs be a great weakning to the Israelites in those parts and possibly
might be done without danger of Idolatry yet with this difference that the one viz. that in the Tabernacle was to be fix'd and permanent the other to stand only so long as the occasion continued Samuel therefore as it seems by an especial Prophetical instinct built an Altar here which he might lawfully do especially in this time when 't is very questionable whether they were bound by that Law Deut. 12.14 because the Ark and the Tabernacle were now separated Samuel being grown old and unable to go through the land to judge the people as formerly he had done he made his two Sons Joel †Called Vashni 1 Chron. 6.28 't is usual in Scripture for one man to have two names This Joel though a corrupt Judge was the Parent of a gracious Son viz. Heman a chief Master of the Singers 1 Ch. 6.33 and Abiah his Deputies and Substitutes appointing them to judge the people in some part of the land in his stead and possibly this he did by Gods especial direction And though it is like they went in their circuits to judge the people as their Father had done yet they dwelt at Beersheba and there for the most part executed that office The singular piety of Samuel and the experience he had had of Gods severity against Eli for his too great indulgence to his Children may well induce us to think that he did what he could to train up his Sons in the ways of righteousness nor can we rationally think that he would have intrusted them with this power of judging the people under him had they not to that time regularly behaved themselves and given hopes of managing that trust well which was committed unto them but however it was being advanced to these places of dignity and power it seems they soon degenerated and proved the occasion of much grief to their Father and much mischief to the Commonwealth for they walked not in the ways of their Father neither executed their office uprightly as their Father had done but being covetous and desirous of lucre they took bribes which blind the eyes of the wise Deut. 16.19 and perverted judgment 1 Sam. Ch. 7. from 15 to the end Ch. 8. from 1 to 4. SECT CLIX. THE Elders of Israel now gathering themselves together came to Samuel at Ramah and represented to him that he was grown old and so unable to execute the office of a Judge as he had done and his Sons were very wicked and walked not in his steps therefore they were not willing to be any longer under that form of Government but desired him to set a King over them It seems they were weary of that mild and Fatherly Government of Judges whom God immediately chose and called to that office and endued with extraordinary gifts and qualifications for their places and were ambitious that their Nation might have the glory of being a Monarchy and might enjoy all the Honours Dignities and Offices belonging to it and that they might be like other Nations most of which had an absolute Soveraign and pompous King And besides there was another thing that much dispos'd and induc'd them hereunto viz. they understood the great preparations which Nahash King of the Ammonites made against them see 1 Sam 12.12 therefore they desired a King and Captain to go before them trusting and relying as it seems more on his Conduct than on the Lord of Hosts who had given them so many signal and miraculous victories Samuel understanding this was exceedingly troubled at it not only because of the ingratitude they hereby expressed towards himself in being so forward to cast off his Government who had deserved so well of them but because he knew their desire was sinful and highly displeasing unto God for though God had promised to erect a Regal Throne among them and to give them Kings out of whose loyns the Messiah should come (a) See Gen. 17.6 49.10 Deut. 17.18 yet they were to wait his leisure for it and to expect as well the time when as the person whom he would chuse and were not to attempt any alteration in the Government themselves without his direction especially they were not to go about it in such a sinful manner as they now did distrusting God and proudly affecting to be like other Nations Samuel therefore being much perplexed at it he humbly besought the Lord to direct him what he should do in this difficult and dangerous affair the Lord bids him to hearken to them in this matter and seemingly condescends to their suit yet not in mercy but in anger Then speaking to Samuel he says Be not thou troubled at their rejecting thee for they have not indeed so much rejected thee as me that I should not reign over them They will not it seems have me any longer to be their only King but they will have another under whom they will be neither is their ingratitude to me or thee to be much wondred at seeing they have been an inconstant discontented rebellious people against me and their Magistrates and horribly given to Apostasie and Idolatry ever since they came out of Egypt to this day However hearken to them in the thing they desire yet acquaint them with the mischiefs thâ—y are like to bring upon themselves hereby that if they persist in their design they may be without excuse and may only condemn themselves when they feel them Shew them therefore the way and manner of the Kings of the earth (b) He describes not here what Kings ought to do or lawfully may do but what they used to do see Deut. 17. from 15 to the end see Ezek. 46.18 45.7 that is how they usually treat and demean themselves towards their subjects that if they will have a King like other Nations they may know what they are to expect from him First he will take their Sons violently from them and against their wills put them to servile Offices and base drudgery not beseeming free-born subjects (c) How soon the Israelites began to feel these grievances under their Kings we may see by that which is said of Solomon 1 King 12.4 namely he would put them to attend his Chariots of War to serve him as Horsemen or to run before his Chariots as Footmen Secondly he will appoint him Captains over thousands and Captains over fifties honourable Offices indeed and profitable to those that shall enjoy them but very burdensome to the people who under them must drudge and labour and plow his fields and reap his harvest without any considerable wages for their pains Thirdly he will appoint some to be his Smiths others his Carpenters or Chariot-makers not giving them for their labour sufficient recompence Fourthly he will take their Daughters forcibly from them to do his work viz. to be his Confectioners Cooks and Bakers not allowing them sufficient wages for their work Fifthly he will take their fields and their Vineyards and Oliveyards even the best of them
Stobaeus that is shewed them the duty of a King towards his Subjects and of his Subjects towards him and these fundamental Laws of the Kingdom he wrote in a Book (d) Hic liber periit cum multis aliis and laid it up before the Lord that is before the Ark or in the Tabernacle for the sure preservation of it and to intimate that God would take care of thâ—se Laws to uphold and maintain them and to punish those that should violate or break them These things being done Samuel dismissed this great Assembly and Saul went to Gibeah his own City and there went with him a band of men (e) Quos scil divinus spiritus ad obsequium illud novo Regi exhibendum impulit such whose hearts God had touched and moved to think it fit that they should attend him and as a Royal guard wait upon him and conduct him in his return home But all the people were not so well pleased with this Election though it plainly appeared to be of God there were some rude and wretched fellows Sons of Belial that despised him and look d upon him as a person unfit to be King and unlikely to govern them well and defend them against their enemies as a King should do whereupon they refused to bring him any presents (f) That was the custom of those times as is noted concerning Jehoshaphat 2 Chron. 17.5 see Mat. 2.11 sine muneribus Reges orientis adiâ—i non solebant as it seems the rest of the people did to testifie their subjection and that they did acknowledg him to be their King But Saul held his peace not seeming to take notice (g) Novum imperium inchoantibus utilis clementiae fama ait Tacitus of their unworthy carriage towards him but seeking to win them by lenity and love 1 Sam. Ch. 10. from v. 17. to the end SECT CLXII NAhash King of the Ammonites now came up and besieged Jabesh-Gilead a City without Jordan this attempt had been brewing against the Israelites before they desired a King and was in great part the occasion of it as appears Ch. 12.12 And now possibly it was the more hastened by Nahash because of the report that was brought to him that the Israelites had shaken off the Government of Samuel and had chosen a King to reign over them at which some of them were discontent and would not accept him 'T is like the Ammonites made the ground of their present quarrel the old pretence and claim which they laid to the land of Gilead in which Jabesh stood see Judg. 11.13 which now they hop'd to recover and revenge the shameful overthrow which Jephtah then gave them The men of Jabesh-Gilead being now in extream fear and not trusting in the Providence of God as they ought to have done and contrary to Gods command who had forbidden them to make any Covenant with the accursed Nations they desire Nabash to make a Covenant with them and to take them under his protection as his Confederates and they would pay him Tribute and serve him Nahash proudly and tyrannically answers them that on this condition only he would make a Covenant with them namely if he might have liberty to put out their right eyes Hereby he intended it seems to disable them from War for with their Shields they covered their left eyes and therefore if their right eyes were put out what service of war could they be fit for as also to fix a reproach upon all Israel For the accepting such base conditions would be a perpetual disgrace to all the people of whom it would be said that they were so base a people that they would buy their peace and lives upon any terms yea it would be a reproach to the God of Israel as if he could not help his people in their distresses or would not do it The Elders of Jabesh-Gilead desire seven days respite to send unto their brethren for help in which time if they were not relieved they promise to come out unto him and to yield themselves to be disposed of at his pleasure Nahash being puft up with a vain opinion of his own strength and thinking it impossible that their brethren in that time either could or durst come to relieve them yields to their desire and by this means through his own arrogancy and folly he brought ruin and destruction upon himself and his people And God by his alwise Providence made this a means that Jabesh-Gilead should be delivered by the hands of Saul whose valour and magnanimity being in this atchievement so much displayed the hearts of the people were hereby more inclined to receive him for their King The men of Jabesh-Gilead having therefore liberty granted them to send to their Brethren their Messengers came first to Gibeah where Saul and Samuel now were to acquaint them with the extream streights they were in that so they might speedily send into all the Coasts of Israel for help When the people of Gibeah heard these doleful tidings they lift up their voices and wept Saul though elected King yet being returned to his own house betook himself as it seems to his former private Country-life expecting till God should please to give him an opportunity by some eminent action to shew himself worthy to be their King Coming home therefore out of the fields after his Herd he perceived the people all in an uproar crying out and wringing their hands and tearing their hair and expressing the bitterest lamentation Being extreamly surpriz'd at it he asks what was the matter they tell him the sad tidings that were brought to them concerning Jabesh-Gilead At the hearing of this the Spirit of God came upon him that is the spirit of fortitude and courage and magnanimity and zeal for his Countrys defence and though he was before very patient in his own cause when certain Sons of Belial scorned and despised him and easily passed it over as we have seen Ch. 10.27 yet now his anger was highly kindled and he was impatient of the wrong that was done to the Lord and his people by the Ammonites Taking therefore a yoke of Oxen and hewing them in pieces he sent the pieces to the several Tribes of Israel in imitation of the Levite Judg. 19.29 who did thus cut his Concubine in pieces and sent them to the several Tribes to stir up their indignation And because he was not as yet generally received as King he uses not only his own name but Samuel's also and by his messengers gives the people to understand that whosoever did not come forth and join with them in this expedition against the Ammonites their Oxen should be so served And the fear of the Lord fell upon the people and so moved and inclined their hearts that they readily came forth and joined with Saul and Samuel in this undertaking And when they were come together in the Territories of Bezek Saul numbred them and the Children of Israel were three hundred
resolution concerning his Son what say they shall Jonathan die who hath wrought this great Salvation in Israel Shall he die that is innocent and hath committed no offence that deserveth death Shall he die that is so brave a Prince and worthy of all honour and reward seeing the Lord by him hath given a great and miraculous deliverance to his people when they were in a forlorn and desperate condition As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God that is under God and by his help and assistance a great deliverance for us So the people rescued Jonathan that he was not put to death Thus Saul ceased from pursuing the Philistines any further at present and so the rest of them got back to their own Country However Saul being by this glorious victory better confirm'd and setled in the Royal Throne he took upon him the managing of all the affairs of the Kingdom and especially shewed himself very valiant and active in fighting against all the enemies of it particularly against Moab and the children of Ammon bordering on the East of Canaan against Edom bordering on the South against the Kings of Zobah on the North and against the Philistines on the West and though he did not wholly vanquish and subdue them becaused God had reserved that work and the glory of it for David yet he sore vexed them and much weakened them so that they did not with that courage and success fight against Israel as before they had done And all this came to pass through Gods free mercy to his people giving good success to Saul in his Wars though a wicked man for their sakes And besides the forementioned successes Saul gathered a great host and smote the Amalekites as appeareth in the following Chapter and here is spoken of by way of anticipation that his warlike exploits might be summed up together In the next place Saul's Sons are mentioned that followed their Father in the War and like valiant Souldiers lived and died with him as Jonathan Ishui who is called Abinadab Ch. 31.2 and Melchishua Ishbesheth is not here named though now above twenty years of age see 2 Sam. 2 10. possibly because he followed not his Father in the Wars Neither are his Children by Rizpah here mentioned because she was not his Wife but only his Concubine The Daughters he had by his Wife whose name was Ahinoam were Merab and Michal The Captain of his host was Abner his Cousin-german Son to his Uncle Ner. And when he saw any strong or valiant man he took him into his service 1 Sam. Ch. 14. whole Chapter SECT CLXVI SOmetime after Samuel by Gods appointment sendeth Saul to destroy the Amalekites but before he telleth him what God commanded him to do he putteth him in mind of Gods singular favour towards him and the high honour he had exalted him unto that thereby he might move him to perform what God commanded him with the more diligence and chearfulness And though he had formerly failed in his duty yet now remembring what the Lord had done for him he should be sure strictly to observe his Commands and Injunctions Samuel now tells him that the Lord would send him against Ameleck three several times the Lord declared that he would destroy the Amalekites Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long ago at several times threatned and though the present King and subjects of Amalek had been cruel and bloody adversaries to the people of God as Samuel intimates v. 33. As thy sword hath made many women childless so shall thy mother be childless and so deserved to be destroyed for their own sins yet because the Lord would have the Israelites know that he had not forgot the former injury of their Ancestors towards his people though 't was four hundred years since it was done he resolves now to visit it upon them and he mentions one circumstance that greatly aggravated it viz. that when his poor people had been long under a miserable bondage in Egypt and were newly escaped from it yet even then they came out against them and sought to destroy them Nor need it seem strange that the present Amalekites should be utterly destroyed for that which their Ancestors had done so many years before For though God destroys none everlastingly but for their own sins yet with temporal punishments he doth usually punish the Children for the sins of their Ancestors especially when the Children go on in their Fathers steps as by that which is said of Agag v. 33. it seems those Amalekites did Samuel therefore commands Saul from the Lord to go and smite Amalek and utterly destroy all that they had and not to spare Man Woman or Child no not so much as their very Cattle †V. 7. Jumenta Bruta pereunt quippe possessiones organa fulcra gaudia peccantium For he had anathematiz'd and devoted them all to destruction as he did Jericho Saul hereupon gathers a great Army and numbers them in the Plains of Telaim or Telem a City in the Tribe of Judah Josh 15.24 and finds them to be two hundred thousand footmen besides ten thousand men of Judah (a) The men of Judah are reckoned apart from the men of Israel 1. Because they usually had the priviledg of going first against the enemy in any common danger 2. Because the Messias was to come of his Tribe Saul marching his Army and coming near to the chief City of Amalek he sent to the Kenites the posterity of Jethro who lived in Tents see Judg. 4.17 among these Amalekites to depart and get them out from among them if they loved their lives for Jethro and his family had shewed kindness to the Israelites when they came out of Egypt he himself came out with much joy to meet Moses and to congratulate all the goodness which the Lord had shewed to Israel therefore now Saul gave them warning to remove away that they might not suffer with the Amalekites whom God intended at this time to punish for the wrong their Progenitors had done to his people but he was willing to spare the Kenites for the kindness their Ancestors had shewn to them The Kenites accordingly removed from them soon after Saul in the valley of their chief City fought (b) V. 5. Vajareb pugnavit contendit scil cum eo with the Amalekites and discomfited them and took their King Agag prisoner and pursued them from Havilah to Shur which is over against Egypt and destroyed all that came out with Agag to fight against them with all others they could meet with and destroyed also their Cities and Towns But that many of them did escape this slaughter is manifest from Ch. 27.8 and Ch. 30.1 as we shall see afterwards Saul having taken their King whom he should above all the rest have slain he and
to revenge Ishbosheth's death Accordingly these Conspirators came to Ishbosheth's house who was then reposing himself on his bed and they came it seems in the disguise or habit of Country men or Merchants that came to buy wheat (h) Non mirum Tirticum in Regia domo repositum esse Nimis delicati sunt antiquae simplicitatis ignavi qui ad hodiernam Aularum elegantiam pristinas Regum Aulas exigunt whereof Ishbosheth's lands yielded great store or of Porters that came to carry some away that had been bought and by this colour having free access into his house and finding him asleep upon his bed they desperately murder'd him and cutting off his head took it away with them and travelling all night from Mahanaim through the Plain of Jericho to Hebron they brought it to David and presented it to him saying Behold the head of Ishbosheth thine enemy who sought thy life and the Lord hath avenged my Lord the King this day on Saul and on his seed David being enraged at this their desperate wickedness and treachery against their Lord and Master said As sure as the Lord liveth who hath hitherto deliverd me out of all my troubles I will inflict upon you the punishment that your heinous crime deserves when the Amalekite came to me and told me that Saul was dead thinking to have brought me acceptable tidings and said moreover that upon Saul's request he had helped to kill him and rid him out of his pain See 2 Sam. 1.10 I took hold of him and slew him in Ziklag though he thought I would have given him a reward for his tidings how much greater reason then have I to execute severe justice on such bloody and wicked Assasinates as you are who have murder'd one that was just and innocent as to you having done you no wrong but contrary deserved well of you and that so basely and treacherously in his own house and upon his bed where he lay secure suspecting no such danger Have not I reason therefore to require his blood at your hands and to take you away from the earth for committing such an abominable villany Having thus spoken he commanded the young men about him to fall upon them and slay them which they immediately did and cut off their hands and their feet and hanged them up over the Pool in Hebron that all men might see how much David abhorred this fact of theirs and how far he was from knowing any thing of it or giving the least encouragement to them that did it As for the Head of Ishbosheth they took and buried it in the Sepulcher of Abner in Hebron 2 Sam. Ch. 4. whole Chapter SECT CLXXXIII IShbosheth being dead the Elders and Heads of the several Tribes of Israel and the Captains and many thousands of the people that bare armes came unto David to Hebron to settle the Kingdom of Saul upon him as God had appointed and some of them addressing themselves to him in the name of the rest spake after this manner We are thy bone and thy flesh that is Israelites as thou art and therefore doubt not but we shall find favour with thee And when Saul was King over us thou wast our Captain and didst lead forth our Armies against our enemies and broughtest them back again crowned with victory and laden with spoil And therefore the experience we have had of thy wisdom and prowess moves us to desire thee for our King And further God did by Samuel appoint thee to rule over us and said unto thee Thou shalt feed my people Israel and be a Captain over them And we are bound to accept him for our King whom God shall chuse for us Deut. 17.15 upon all these accounts we are willing to accept of thee and submit to thee as our King David graciously received them and their address and declar'd himself ready to forget all that was past and to receive them as his subjects into his protection And so he made a league with them promising to govern them according to the rule prescribed in Gods Law and they promised to obey him as his loyal and liege people And this being done with invocation of God as a witness of their league it is said to be done before the Lord and so they anointed * David now a third time anointed David King over all Israel He was thirty years old at this time he had reigned seven years and six months over Judah in Hebron before and after this he reigned over all Israel thirty three years so that his whole reign was almost forty years In the 1 Chron. 12.23 we have the number of those who out of the several Tribes came to Hebron upon this solemn occasion Of the Children of Judah six thousand and eight hundred ready armed they had before anointed David King over them therefore it was not necessary they should appear in greater numbers at this time Of Simeon seven thousand one hundred mighty men of valour Of Levi four thousand and six hundred though this Tribe was set apart peculiarly for the service of God yet many of them being men of valour did it seems go out into the wars and David being now to be inaugurated and anointed King the Levites were willing to shew their forwardness also to establish him in his Kingdom Of the Aaronites or Priests three thousand and seven hundred with Jehojada their leader And Zadok (a) This Zadok seems to be the man who in Davids reign was joined with Abiathar 2 Sam. 8.17 and by Solomon was put into Abiathars room and made High-Priest 1 King 2.35 a young man of great valour was another leader among the Sons of Aaron and with him came twenty two Captains that were Priests and of his Fathers house Of the Chilren of Benjamin three thousand no more of them it seems appeared because they being of the same Tribe with Saul a multitude of them endeavoured to continue the Kingdom in Sauls race (b) V. 29. Observabant observationem domus Saulis i. e. adhaerebant domui Saulis capessentes mandata Ishboshethi Pisc and were unwilling the Royal dignity should go from them Of the Children of Ephraim twenty thousand eight hundred mighty men of valour and famous in their Tribe Of the half Tribe of Manasseh that was seated within Jordan eighteen thousand which were chosen by name to be imployed in this service Of the Children of Issachar that were singularly prudent and able to give advice for the doing of any thing that was to be done in the fittest time * Vide Esth 1.13 and season (c) They had much given themselves to observe seasons wherein matters of moment were meetest to be done and whose brethren were at their command out of the high esteem they had of their prudence and wisdom of these the Heads or Captains were two hundred and therefore undoubtedly had divers thousands under their command who came along with them Of Zebulon no less than
business successfully Achitophel advises him to defile his Fathers Concubines whom he had in his Palace and that publickly and in the sight of the people that so the breach between him and his Father might be made desperate and so says he the people that follow thee will go on couragiously and confidently when they see that by this fact thou hast made thy self so odious to thy Father that there is no possibility of reconciliation between you whereas if there be but the least hope left that thou shouldst ever make thy peace with him then all thy followers and abettors will be in extream danger to be ruin'd by him Besides the people will be shy and fearful to join with thee till they see that thou and David can never be reconciled Absalom likes and follows this damnable advice and so they spread a Tent for him upon the roof of the Palace from which place as 't is probable David first espied Bathsheba washing her self and lusted after her and there not hurried thereunto violently by the strength of lust but advisedly and upon Politick considerations in the sight of the people and to the blushing of the Sun he lay with his Fathers Concubines And thus what God had threatned against David Ch. 12.11 was accomplished I will take thy wives before thine eyes and give them to thy neighbour and he shall lye with them in the sight of the Sun This was the villainous counsel that Achitophel gave him who was counted so great a Politician both while he was with David and after with Absalom that his counsel was looked upon for the successfulness of it as if it had come from the very Oracle of God 2 Sam. Ch. 16. from v. 20 to the end 11ly Achitophel seeing that Absalom had so readily followed his former counsel he now gives him a new advice and most dangerous and pernicious to David had it been followed He advises him to let him chose out twelve thousand men out of his Army and with them he would go in person and pursue David that very night and says he I will surprize him while he and his followers are weary and faint and I know that his Army will be so terrified with the suddenness of my coming upon them that they will flee and scatter leaving him to shift for himself and his army being defeated he may easily be taken and killed and accordingly I my self may kill him and when the King is slain I will proclaim pardon to the people that followed him and so reduce them all under thy obedience for thou maist easily apprehend that the doing of this one thing viz. the taking off the King is in effect the reducing of all the people who will be quiet and embrace thee for their King when David is gone This counsel hugely pleased Absalom and those that were about him though it was so highly villainous and tended to cut off the life of his Father by a sudden surprize But yet God so over-ruled his heart that he would needs send for Hushai who was also reputed a very wise man to hear what he would say to it When he came Absalom tells what Achitophel had advised and asks his opinion of it Hushai tells him that Achitophel was indeed a very wise and able man but the counsel which he had given was not in his opinion good at this time for says he thou knowest that thy Father and his men are mighty men of valour and they are now chaffed in their minds and their spirits are so enraged at their being forc'd to leave their wives and children and their habitations that they are like a Bear robbed of her whelps and so will redouble their strength and resolution to recover what they have lost Thou maist easily understand that it is a dangerous thing to fight with desperate men alas it will not be so easie a matter to terrifie them and to make them flee as Achitophel supposes Besides thy Father is an old experienced Commander wise and cautious and thou maist assure thy self that he will not at this time lodg in the Camp among the common Souldiers for fear there should be any concealed Traytors among them but will secure himself in some secret pit or cave or some unknown place as he used to do in the days of Saul so that it will not be so easie a matter to seize upon him and so put an end to the war as Achitophel apprehends Furthermore we are to consider how dangerous and perillous to any side the first overthrow is which is usually lookt upon as a presage of future success Those twelve thousand whom Achitophel would lead forth are but a few to go out against thy Fathers army and if some of them should be overthrown at the first a report will presently fly abroad that Absaloms forces are beaten and then the hearts of thy most valiant Souldiers whose hearts are now like the heart of a lion will soon melt and be dissolved and thorough fear they will scatter and flee away Therefore my counsel to thee is to assemble all the people from Dan to Beersheba and to gather an army like the sand that is on the sea-shore for multitude and this is the way to make sure work in a matter of such great consequence as this is and when thou hast got such a vast army together then I advise thee to go out thy self in person and command them as General and so thou thy self wilt have the honour of the victory and thy valour and conduct will be renown'd in the world And when thou hast gotten such a vast army under thy command fear not we shall find thy Father out where ever he is for as dew when it falls overspreads the face of the whole earth so we shall overspread the face of the whole Country and if he be any where in the fields we shall light upon him and neither he nor any that are with him shall escape us and if he be fled into any City we will bring ropes to that City and will draw it into the river and will pull it down until there be not left one stone upon another Thus Hushai concluded his speech and with such big and swelling words he sought to blow up the spirit of this proud young Prince and to humour his vain glory and ambition but his main end was to gain time knowing that in a little time such a vast army could not be gathered together that so David in the mean while might gather strength and increase his forces Hushai having delivered himself thus eloquently Absalom and those about him were much taken with him and said the counsel of Hushai is better than the counsel of Achitophel Thus the Providence of God over-ruled their hearts that the Politick counsel of Achitophel which had been good for the accomplishing Absalom's ends had it been followed might be defeated Hushai presently acquaints Zadock and Abiathar with what had passed that they might
supplies as we have occasion The King tells them that seeing they would have it so he would do as they desired So standing at the Gate of the City to see his Army march he spake to the three Generals in the audience of the people that they should deal gently for his sake with the young man Absalom For besides his tender natural affection to him 't is like he feared lest he should die in his sins and under the heinous and heavy guilt of Murder Incest and Rebellion The Armies now approach each other and the Battel was fought in that part of Gilead which belonged to the Tribe of Gad near unto the Wood Ephraim so called either because it was close by Jordan right against the portion of Ephraim on the other side of the river or else because this was the place where Jeptha slew the Ephraimites Judg. 12.5 6. The Armies furiously engaging against each other Absalom's Army was discomfited and a great slaughter of them made and being disordered and routed and scattered a great many of them fled into the wood whither being pursued they were easily slain in that confusion and fright they were in so that more of them were slain in the wood * V. 8. The wood devoured more that day than the sword Frequens est ut id ab aliquo loco factum dicatur quod in illo loco ab allis perfectum est Sanctius than in the field the Country people as 't is like falling upon all straglers they met with so that the number of all the slain amounted to about twenty thousand Absalom flying among the rest happened to run upon a party of David's Souldiers which when he perceived striving to decline the danger he was in he fled into the wood and running his Mule fiercely to escape it happened that his head was catched in a crotch or forked bough of an Oak and his Mule going from under him he hung between heaven and earth as unworthy to live in either of them One of David's Souldiers seeing him thus hung told Joab thereof Joab asks him why he did not presently smite him and kill him Had he done it he would have given him ten shekels of silver and a military girdle for his pains which would have been a great honour to him The man replies though I should receive a thousand shekels of silver in my hand yet I would not put forth my hand against the Kings Son for the King in our hearing charged all you his Generals that none should touch the young man Absalom and if I should have done otherwise than I have done I should have wrought falshood and treachery * Fecissem inique contra animam meam q.d. whatever encouragements had emboldned me to do it they would have prov'd false and deceitful I should have wrought falsehood against my own life for he that wittingly doth any thing to the prejudice of his life may be said to work falshood against it against my own life for had I killed Absalom the King would have found out who did it and then thou thy self wouldst have set thy self against me as much as any other Joab angrily replied that he must not stand to talk with him but bad him shew him where it was that Absalom hung which he accordingly doing Joab preferring the peace and welfare of the King and Kingdom before the personal command and private affection of the King took three darts in his hand and run them through the midst of Absalom's body near his heart while he hung in the Tree and then the young men his Armour-bearers came and killed him out-right Absalom being dead Joab sounded a retreat and recalled his Souldiers from pursuing the Israelites that followed Absalom who thereupon stole home to their own houses Joab's Souldiers took Absalom's body and threw it into a great pit in the wood and cast a great heap of stones upon it and this was all the burial he had It seems sometime before this God had taken away his three Sons mentioned Ch. 14.27 not judging him worthy of children that would not honour his own Father and had basely murdered his own brother Absalom hereupon being depriv'd of his Children who should have kept up his name reared up for himself a pillar or some famous Sepulchral Monument possibly something like one of the Pyramides of the Kings of Egypt in the Kings dale †Call'd the Kings dale as some think because the King of Sodom and Melchisedeck King of Salem did there meet Abraham Gen. 14.17 lying between Jerusalem and Mount Olivet to perpetuate his name and memory But now God disappointed his pride and ambition by causing him to be buried in a pit under a heap of stones in an ignominious manner like a Malefactor The Army of David having obtained this great victory over Absalom and his forces Ahimaaz the Son of Zadock desired Joab to send him to the King with the glad tidings of it that the King might know how God had avenged him of his enemies Joab tells him that he should not go now for there was a mixture of joy and grief in this news and he would send him another time when he should be a messenger only of good Joab knew that the news of Absalom's death would so imbitter the joy of the victory to David that Ahimaaz would have but a cold welcome for bringing it So he bad Cushi a servant and possibly a footman to David to run to the King and tell him what he had seen Cushi runs accordingly Ahimaaz desires of Joab that he may run after him Joab asks him why he was so desirous to go seeing he had no news to carry that would be pleasing to the King but if he were so bent upon it he might go if he would Cushi ran the nearest way which was hilly and mountainous but Ahimaaz ran the way of the plain which though longer about yet was the more easie to run and so he outran Cushi The Watchman from the Turret of the Gate of Mahanaim discovering a man running thitherward acquaints the King with it who sat there earnestly expecting news The King said if he be alone he brings good tidings for they that are beaten in battel do flee in companies whereas the victors do usually dispatch only one or two to carry news of the victory being themselves otherwise employed in pursuing the enemy Then the Watchman discovered another running alone The King said he also bringeth us good news The Watchman said methinks the foremost seems to be Ahimaaz The King said if it be he he is a good man and undoubtedly comes to bring me good tidings Ahimaaz then immediately approached and as soon as he came near to the King he cried all is well then falling upon his face to the earth before the King he said Blessed be the Lord thy God who hath delivered the men that lifted up their hands against thee to be slain by thy servants The King asks
and the Lord answered It was for the blood of the Gibeonites shed by Saul and his bloody family For Saul pretending a great zeal for the good of Israel attempted to destroy the Amorites and with them all wizards and witches 1 Sam. 28.3 9. and with them he also fell upon the Gibeonites (b) V. 2. Of the remnant of the Amorites All the inhabitants of Canaan are usually in the Scripture called Amorites See Gen. 15.16 and destroyed many of them (c) Occidit eos ut eorum urbes possessiones Israelitis traderet indignam ratus ut praestans illa terrae portio ab alienigenis occuparetur notwithstanding the Oath which Joshua and the Elders of Israel had sworn to them that they should live peaceably among them Josh 9.15 And it seems the Lord did not only tell David wherefore this famine was sent but injoined him to make satisfaction to the Gibeonites for the wrong they had sustained David accordingly sending for the Gibeonites asked them what satisfaction they would require for the wrong that had been done them that so they might not complain any longer to God of the cruelty the Israelites had exercised upon them nor endeavour to draw down judgments upon them but being satisfied might pray for their peace and the prosperity of the land which God had given them for an inheritance The Gibeonites answered We will have no silver or gold of any of Sauls family neither for us shalt thou kill any man in Israel save only those of his family who were chief actors in the destruction of our Brethren let those of his posterity who sought utterly to destroy us from among the Israelites be delivered unto us and we will hang them up in Saul's own City who being chosen of Gods meer favour and grace to be King over Israel turned Tyrant and shed innocent blood and this we will do not out of revenge but that by their death an atonement may be made to the Lord and that his wrath may be appeased and the famine removed and that others by this example may learn to keep Covenant and not to oppress the stranger that is taken under Gods protection (a) Voluit Deus se ostendere adjutorem oppressorum delectatum esse istorum Ethnicorum conversione qui typum gerebant Gentium vocandarum see Numb 25.4 David having as it seems warrant from God to give them the satisfaction they required he promises to deliver seven of Saul's posterity into their hands but he would not let Mephibosheth be one of them because of that special Covenant that was between him and Jonathan 1 Sam. 18.3 He had likewise sworn to Saul that he would not cut off his seed after him 1 Sam. 24.21 22. But God now by this his special command dispensed with him as to that Oath So the King took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab Saul's Daughter which she had by Adriel 1 Sam. 18.19 but were brought up and educated by Michal her sister she having no children of her own and delivered them into the hands of the Gibeonites who immediately hanged them up on an hill near Gibeah that all might look upon them as a fearful example of Gods high displeasure against Saul and his bloody house for killing and massacring those poor men in that manner he had done And so they were all executed and put to death (b) Whereas 't is said Deut. 24.16 The children shall not be put to death for the Fathers every man shall be put to death for his own sin We must know that punishments are either temporary or eternal in the former children and such as are innocent of those sins for which the punishment is sent may be involv'd because they live in the same community and are as it were members of the same body but as for those punishments that are eternal they are never inflicted upon any but for their own sins and of these chiefly the Prophet is to be understood Ezek. 18.4 20. together in the beginning of Barley harvest Rizpah the mother of two of them knew it seems that the bodies of her Sons and of the rest that were hanged were so to remain till God should testifie that he was appeased towards the land by giving them rain David doubtless had special direction from the Lord in this matter for otherwise 't was against the express letter of the Law that the body should hang all night see Deut. 21.23 but God having as it seems otherwise ordered it at this present Rizpah that she might defend their bodies from birds and beasts resolv'd to watch them and to that end she took sackcloth and spread therewith a Tent for her self on the rock next adjoining to defend her from the heat and weather and there sat possibly with some servants attending her in a mournful posture watching of them till water dropt upon them from heaven and God sent rain upon the land as was desired David hearing what affection Rizpah had shewed to her Sons that were hanged and how careful she had been to keep their dead bodies from being torn and mangled that they might be decently interr'd being mov'd by her example he began to think of shewing some respect to the dead bodies of Saul and Jonathan which had been taken by the men of Jabesh-Gilead from the street of Bethshan where the Philistines had hanged them Accordingly David ordered that the bones of Saul and Jonathan together with the bones of these men lately hanged whose bodies as 't is like being putrified they burned off the flesh from their bones should be buried in the Sepulchre of Kish the Father of Saul And after that God was intreated for the land and testified his favour by sending rain and taking away the Famine 2 Sam. Ch. 21. from 1 to 15. SECT CXCIX TRouble 's again arise to David from the Philistines and four battles are fought with them wherein four Valiants of David slay four of their Giants In the first of these David himself was engaged and being old and faint was in great danger of being kill'd by one of the Sons of the Giant but he was rescued by Abishai who kill'd the Giant David's Souldiers hereupon resolv'd that he should go no more in person with them to battel lest he should be slain and so the light of Israel be quencht that is their glory splendor and joy should perish with him See 1 King 15.4 The next battel with them was at Gob near unto Gezer Here Sibbechai another of David's Worthies slew another Giant The third battel was also at Gob and there Elhanan another of David's Valiant Commanders slew another Giant the brother of Goliath the Gittite the staff of whose Spear was like a weavers beam The fourth was at Gath where a man of great stature came out against them and defied Israel he had on each hand six fingers and on each foot six toes and was another son
soever they be they are all thy servants and ready to be imploy'd at thy command and therefore if thou dost this thing I am afraid thou wilt be a cause of trespass (c) Sed quid in to commisit populus consensit assentatus est Regi Merc. unto Israel and wilt hereby occasion them to be too carnally confident and to relye too much on the arm of flesh But the King declar'd he would have it done though Joab and the Captains that were with him did what they could to disswade him from it Joab seeing the King so bent upon it like a servile Courtier though the Kings command was abominable to him 1 Chron. 21.6 and his judgment against it and his mind did presage that some judgment would come upon the Kingdom for it yet to please the King he and the Captains with him set upon it and so taking their journey towards the East they passed over Jordan and began the work at Aroer a City of the Gadites situate on the river Arnon thence marching to Gazer they passed Northward and entred into Gilead and so came to Dan in the North of Palestine and then turned towards the Mediterranean Sea and so came along the Northern Coasts by Zidon and Tyre and then came to the South of Judah even to Beersheba and so after nine months and twenty days Joab came to Jerusalem and gave in the sum of the number of the people unto the King The sum that he gave in as it is here set down 2 Sam. 24.9 was in Israel eight hundred thousand valiant men that drew the sword and in Judah five hundred thousand But in 1 Chron. 21.5 't is said he gave in the number of Israel eleven hundred thousand and in Judah only four hundred threescore and ten thousand so that here is a double diversity three hundred thousand short in the one and thirty thousand over in the other For the reconciling of this some think that Joab when he gave in the account eight hundred thousand he left out the Trained bands which were before enrolled and did their service in Jerusalem every month of which there were twenty four thousand for every month which will make 288000 and left out also their Colonels Captains Commanders and Officers of all sorts which might amount to twelve thousand more and so make up three hundred thousand which being added to the eight hundred thousand make up altogether eleven hundred thousand As for the other diversity concerning Judah viz. that in the Chronicles he is said to have given in of them only four hundred threescore and ten thousand and in Samuel five hundred thousand for the reconciling of that possibly when he came first to Jerusalem he gave in but only four hundred threescore and ten thousand but then there was an addition of thirty thousand more out of Jerusalem which made it up five hundred thousand But yet he did not number Levi and Benjamin which still join'd themselves to Judah being weary of the work and the plague soon after breaking out he gave it quite over The total of all was sixteen hundred thousand scarce a Kingdom in the world of no larger extent was ever so prodigiously fruitful The next morning after the number of the people was given in to the King the Prophet Gad was sent unto him by the Lord to make known his sin and how God intended to punish him for it Hereupon David's heart smote him and he humbly confessed and acknowledged he had sinned greatly and done foolishly and earnestly begged pardon of the Lord. The Prophet Gad tells him that the Lord was resolved severely to chastise him but yet he would offer him his choice of three judgments viz. either * In 2 Sam. 24.13 't is seven years famine as if God should have said you have lately suffered three years famine for the sin of Saul against the Gibeonites and this fourth year being a Sabbatical year hath an harvest indeed but for want of seed sown a very poor one and no ways able to supply the necessities of the land Now to these four years of famine art thou willing the Lord should add three years of famine more which will make the famine continue in all upon the land seven years three years famine or to fly three months before the enemy who should overtake and slaughter his people in the flight or three days pestilence (b) Not an ordinary pestilence arising from the infection of the air but by the immediate stroke of an Angel See 1 Chron. 21.12 So that the Lord now dealt with David as a Father doth that bringeth forth three or four rods some greater than others though he means to use but one of them and possibly the least yet thereby he doth the more scare his child and humble him with the fear of his anger thus the Lord shewed three dreadful judgments to David but yet he manifested so much gentleness and kindness as to permit him to chuse which of them he had rather suffer David upon this message said I am in a great straight for these are all such sore judgments that I know not which to chuse He knew the Pestilence might destroy as many in three days as the sword in three months or the famine in three years but at last he chose the Pestilence and that because he judged it better to fall into the hands of God (c) Like a loving child David chuses to be chastised by his Father rather than by the hand of a servant or a slave whose mercies are great then into the hands of men 'T is true the sword and famine are sent by God yet in them he useth other instruments besides and when the Lord punisheth by men he usually suffers them to deal with great severity and cruelty even more than himself is wont to deal with when he takes them into his own hand and this was the main cause why David chose the Pestilence yet withal this is to be observ'd that he chose such a calamity as would not spare the Prince any more than the people For no antidotes or preservatives could secure him against the sword of the Angel whereas in war he might have got into some strong fort and in famine might have stored up provision for himself and so have escaped but what fence is there against the destroying Angel but only the protection of the Almighty David therefore having chosen that judgment the Lord sent a Pestilence from the morning of that day that Gad came first to him until the evening of the third day after and there died of the people from Dan to Beersheba seventy thousand And thus was David punished in the very way wherein he had sinned His heart was proud and lifted up because of the number of his people and now their number is sadly diminished by this sore judgment The Angel went still on destroying and at last stretched out his hand over Jerusalem and as he
from their Idolatries to serve the true and living God And hereunto the Psalmist seems to allude Psal 45.10 Hearken O daughter and consider incline thine ear Forget thine own people and thy fathers-house 1 King Ch. 3. v. 1. SECT CCXVII SOlomon was now quietly setled and strengthened in his Kingdom and the Lord was with him and magnified him exceedingly and he loved the Lord and walked in the ways and statutes wherein David his Father walked It seems the people after the Ark and Tabernacle were separated did not think themselves bound to bring their Sacrifices to the Altar at the Tabernacle but did offer them in such places as they thought meetest for such services to wit upon high hills and mountains Indeed the high places of the heathen-Idolaters were always abominable to the Lord and those God commanded the Israelites to destroy and pull down Numb 33.52 But there other high places it seems were thought at this time lawful (a) See 1 Sam. 9.12 c. and Ch. 10.5 13. and accordingly resorted unto but when the Temple was built then all other high places for Gods solemn and prescribed worship and service were counted abominable (b) And in this sin the Ten Tribes lived they made Priests of high places in the mountains and in all the Cities of Samaria and their Altars were as heaps in the furrows of the fields 1 King 13.32 Hos 12.11 Yea Solomon himself in his latter days fearfully offended in permitting this kind of Idolatry 1 King 11.7 8. And Judah it self fell into this sin in Rehoboams reign 1 King 14.23 and in aftertimes they built high-places to Baal and to the Idols of the neighbouring Nations 2 Chron. 25.14 And especially in the reigns of Ahaz Joram and Manasseh It seems Solomon and the people did offer sacrifice and burn incense on such high places as these before mentioned that were devoted to the service of the true God and Gibeon it self where the Tabernacle and Altar now were was accounted the great high place the most famous and most resorted unto Solomon therefore now gathering together the Princes and Rulers and Judges of the land and the chief Captains and Commanders of the people with them he went up to Gibeon there in solemn manner to praise the Lord for his great mercy to him in thus peaceably setling him in the Throne And there on the Brasen Altar made by Moses which he and the great Congregation now with him chose to worship God at rather than any other Altar he offered a thousand burnt-offerings to the Lord in the time he stayed there And in that night after they had made an end of offering those burnt-offerings God appeared to him in a dream Among the manifold ways whereby God of old made known his mind to his people dreams was one And in dreams sometimes men heard a voice and apprehending the sense thereof returned an answer thereunto and the things God so made known unto them were true and certain and his servants to whom he made them known were assured thereof God therefore in such a dream appearing to Solomon and asking him what he should give him He answered O Lord thou hast shewed to David my Father great mercy according as he walked before thee in truth and righteousness (c) All these must be understood of Davids inward disposition outward conversation as to the general course of his life his frailties and failings still excepted and uprightness of heart and hast reserved for him this great kindness to set his Son upon his Throne after him as it is this day which is a favour thou didst not vouchsafe to Saul And now O Lord thou having graciously made me King instead of my Father I am sensible that I am as it were but a little child and unfit to sway so great a scepter as this is how shall I be able to go out or come in before this great people How shall I be able to lead them or govern them without thine especial direction and assistance I am indeed set up as supream Governour under thee of this vast multitude which thou hast chosen for thy peculiar people and hast so increased them that they are almost innumerable according to thy gracious promise Gen. 15.5 Give therefore thy servant I pray thee an understanding heart that I may rightly discern between good and evil for who is able rightly to judg and govern this great people without wisdom given him from thy self Solomon having thus prayed the Lord was well pleased with the request he had made and said to him Because thou hast not asked for thy self long life nor riches nor victory over thine enemies but hast asked an understanding heart that thou maist rightly govern this people and in hearing causes maist know what judgment to give behold thy request is granted I will give thee a wise and an understanding heart and such a measure of wisdom and knowledg as no King before thee ever attained unto neither shall any after thee be like (a) Some Heathen Monarchs that possibly exceeded Solomon in riches came far short of him in wisdom unto thee see Chap. 4.29 30 31. Moreover I will give thee that which thou didst not ask viz riches and honour so that there shall not be any of the Kings of Israel like unto thee either for riches or glory see 2 Chron. 1.12 And if thou wilt walk in my ways and keep my statutes as thy Father David did I will lengthen out thy days also Then Solomon awoke and perceived that God had indeed appeared to him in this wonderful dream and he returned to Jerusalem with his Nobles and there before the Ark of the Covenant offered up many Burnt-offerings Peace-offerings in way of thankfulness to the Lord for this great and extraordinary kindness manifested to him and he made a great Feast for his Nobles and Officers and the Rulers of the people that were there gathered together 1 King Ch. 3. from v. 2 to 16. 2 Chron. Ch. 1. from v. 1 to 13. SECT CCXVIII SOlomon being now come to Jerusalem a very difficult case was brought before him in the deciding of which he gave a great evidence of that extraordinary wisdom the Lord had furnisht him with There came to him two women that were as it seems Victuallers by profession but secretly Harlots and one of them said to him O my Lord the King this woman and I dwell together in the same house and I was delivered of a child she being present at my Labour and three days after she was delivered of a child also and both our children were boys and we were all alone in the house there was no stranger with us And thus O King it happened as I verily believe and am confident this woman over-laying her own child in the night and awaking and finding it dead by her and being afraid of the disgrace that was like to fall upon her for her carelesness about her child
Souldiers into Samaria than there are handfuls of dust in that City Ahab hearing of this proud speech of his bad them say to him Let not him that girdeth on his harness boast himself as he may do that putteth it off intimating thereby that the issue of war was uncertain and 't was a foolish thing to triumph before the battel was ended Benhadad and the petty Kings that were with him were drinking themselves up to drunkenness in his Pavilion when this was told them from Ahab whereupon in a rage he charged those of his Commanders that were about him to attack the City presently and to place their Engines against it to batter it down to the ground It seems there was at this very time a true Prophet of the Lords secretly lurking in Samaria and being sent of the Lord to Ahab he went confidently to him though he knew he had cut off many of the Lords Prophets before Ch. 18.4 and said unto him Thus saith the Lord Hast thou seen from the towers of Samaria all this vast host and great multitude of the enemy I will deliver them into thy hand this day and thou shalt know that I am the Lord that give victory and not Baal Ahab greedily asks him by whom this deliverance should be wrought he tells him he should not by his experienced Captains or old Souldiers prevail over the Syrians but by a forlorn of the young men that waited on the Princes of the Provinces Ahab then asks him who shall order the battel He tells him he himself should do it Whereupon Ahab numbred the young men before mentioned and found them 232 then he numbred all the rest that were fit to bear arms in Samaria and found them to be seven thousand And at noon they marched out first the young men as the forlorn and then the body of the Army followed Benhadad understanding that there was a party come out of the City he gives this insolent order that if they came out to sue for conditions of peace they should take them prisoners and bring them to him though it was against the Law of Arms and if they came out as Souldiers he commands his men thinking it scorn to fight with them to take them all alive that so he might put them to cruel deaths or imprison them or deal with them as he saw cause The forlorn and the army of the Israelites now approaching the enemies Camp fell upon them and slew every man his man that is as many of the enemies as they themselves were in number viz. 7232 whereupon a panick fear seising upon the rest of the Syrians they fled and Benhadad himself made shift to escape with his Horsemen to his own Country Ahab with such Troops of Horse as he had pursued them and smote many of their Horses and Chariots and slew them with a very great slaughter Shortly after this the Prophet that had foretold this victory to Ahab having by Divine revelation knowledg of the enemies intentions and designs he came to him again and said Go strengthen thy self and be not secure and careless as if thou wert free from all danger for at the return of the year when the time is seasonable the King of Syria will come up against thee again Accordingly the servants of the King of Syria were forward to engage their Master to another encounter telling him that the gods of the Israelites were Gods of the hills possibly they thought so because the Israelites did use to worship God and sacrifice to him on hills and high places They reflect not at all on the true cause of their overthrow viz. their own sensuality pride and insolence but assign this only for the cause of it viz. the Gods of the Israelites were Gods of the hills and this battel being fought in an hilly Country they were worsted but say they let us fight with them in the plain and then surely we shall be stronger than they Further they desired the King that if he intended to make a new invasion into the Israelites Country that he would please to dismiss those petty Kings he had in his Army before who were fitter to drink than fight and to put valiant Captains and experienced Souldiers into their rooms and to provide such an Army both of Horse Foot and Chariots as he had before and then say they we will fight them in the plain and doubt not but we shall prevail against them Benhadad hearkened to their counsel and accordingly at the return of the year he mustered a great Army and marched with them to Aphek in the Tribe of Asher and he intended if he could to fight with the Israelites thereabout not only because it was a plain Country but because this was one of those Cities which his Father had formerly taken away from the Israelites and hither they might fly as to a place of retreat if the battel should go against them Upon this second invasion the children of Israel put themselves into the best array they could to resist the Syrians and all the Israelites that were appointed came to their general Rendezvous and they divided their forces into two bodies and they were but like two little flocks of kids before the Syrians that filled the Country Then the Prophet before mentioned came again to Ahab and said to him Thus saith the Lord because the Syrians have said the Lord is God of the hills but not of the vallies therefore will I deliver all this great multitude into thy hands and though you by reason of your great wickedness deserve not this favour at my hands yet to confute this blasphemy of the Syrians even in the vallies I will overthrow them and thereby give you a plain evidence and demonstration that I am the only true God So the two Armies faced one the other for seven days and on the seventh day the battel was joined and the Israelites slew of them an hundred thousand footmen in one day so that they slew now many more than every one his man and the rest fled to Aphek and Benhadad himself among them who was fain to hide himself in an inner chamber in a private house in the City The Israelites drawing up their forces now to Aphek and the Syrians as it seems placing themselves round about upon the wall of the City to defend it the wall either by an earthquake or some immediate hand of God fell upon twenty seven thousand of them and killed them Benhadad being now in a deadly fear of being taken his servants that were about him gave him this advice The Kings of Israel say they as we have heard are merciful Kings * It seems their merciful dealing with those they had taken in battel had got them this good report Let us therefore put sackcloth on our loins and ropes on our necks and go out to the King of Israel peradventure he will be perswaded to save thy life Benhadad consenting hereunto in this abject posture they
give thee And then pour out of thy own pot of oyl into those empty vessels thou hast borrowed and as one vessel after another is full set it aside and do the like by the next till all are filled The Prophet having given her these directions she believed his word and did accordingly and her Sons brought the vessels to her and thereby testified also their faith in God And when all the vessels they had borrowed were full she not knowing it seems she had filled them all called for another vessel for still the vessel out of which she poured continued to have oyl in it One of her Sons told her there was not an empty vessel left And immediately the oyl ceased when there were no more vessels to hold it God not being willing to manifest his extraordinary power further than there is need Then the widdow came to the man of God and told him how she had sped He bad her go and sell the oyl and therewith in the first place to pay her debts and then she and her children might live upon the remainder teaching thereby that she ought first to be careful that she be just and to pay what she owes before she provides for her self and children 2 King 4. from v. 1 to 8. Not long after as Elisha went up and down seeking opportunities of doing good it happened that he came to Shunem a City in the Tribe of Issachar not far from Mount Carmel where dwelt a Gentlewoman of great quality a pious and prudent Matron who very friendly and kindly entertained him at her Table The Prophet having been so kindly entertained there as oft as he passed by that way he us'd to visit that family that he might do some good among them as well as eat bread with them The Gentlewoman at last said to her husband I perceive this is a very holy man of God and a person of singular sanctity who useth to visit us as he passeth by I pray thee let us make a little Chamber for him on the top of the house * In Hebraeo est sublimitatem parietis parvam i. e. Conclave sublime parvum seperatum a nostris aedibus and let it be separated by a wall or partition from our other rooms that so he may be there private and undisturb'd and let us provide for him a bed and a table and a stool and a candlestick and when he comes this way let him be there lodged and accommodated Her husband agreeing hereunto this Chamber was accordingly made and furnished Shortly after Elisha coming thither took up his lodging in the new Chamber provided for him The Prophet finding himself so kindly entertained by this Gentlewoman began to think how he should recompence her and that the kindness he intended might be the more acceptable he desired to know what would be most agreeable unto her for such kindnesses are usually the best which best suit our present necessities Accordingly he bad his servant Gehazi to go to her and to say to her from him Behold thou hast been very careful for us and hast expressed much kindness to us what is there that I can do for thee that will be pleasing unto thee Hast thou any suit to make to the King or to the General of the Army If thou hast I think I have so much interest in both their favours since I was with them at Moab that I can serve thee and I will readily undertake thy business * It seems the succour and supply of water that Elisha had afforded the three Kings when they went against Moab had brought him into great favour at Court The Gentlewoman replied I dwell quietly and contentedly here among my own people among my neighbours and friends in a condition not so high as to be envied nor so low as to be despised or trampled upon and though I thankfully accept thy Masters offer yet I pray thee acquaint him that I have no need at present of his friendship at the Court †But she needed a friend at Court afterwards 2 King 8.3 4. viz. when Gehazi obtained that her land should be restored to her again Gehazi carrying back this answer to Elisha he said to him what shall we do to gratifie this good woman for though Elisha was so great a Prophet yet he disdained not in some cases to consult and advise with his servant Gehazi understanding that she had no children he told his Master that he thought a child of all things in the world would be most acceptable unto her especially seeing both her husband and her self were well in years and I suppose says he thou canst by thy prayers unto God obtain such a blessing for her Elisha accordingly prayed to the Lord for her and obtaining a gracious answer bad Gehazi go and call her to him When she came she stood in the door thereby expressing her modesty that she would not enter into the Prophets Chamber though it were in her own house till he himself invited her in The Prophet having now receiv'd a revelation from God about this matter he told her that about that time (a) About this season according to the time of life that is about this time of life the year returning as it is now Secundum tempus vivens h. e. hoc ipso tempore vigente revertente Junius vide Gen. 18.10 next year that is the year returning to what it was then she should bring forth a Son and embrace him in her arms she being strangely surpriz'd at this replied O my Lord thou man of God do not deceive thy poor handmaid with the promise of a thing that is not at all like to come to pass Thus like Sarah Gen. 18.13 being something doubtful and as it were betwixt hope and fear she desires to be further satisfied Hereupon the Prophet assured her it would be so and accordingly it came to pass for not long after she conceived and at the time of the next year which the Prophet mention'd she bare a Son to her own and her husband's great joy and comfort This was Elisha's sixth miracle This child afterwards being grown up went out one morning into the field to his Father who was with his Reapers whither being come he said to his Father O my Father my head my head akes extreamly His Father bad one of his younger servants to carry him home presently to his Mother who taking him and setting him on her knees about noon he died in her arms Thus we see how God in his infinite wisdom often tries his dearest servants in their dearest outward enjoyments See Gen. 22.2 His mother perceiving that he was dead she took and laid him on the Prophets bed and shut the door having some inward hope as it seems that he might be restored to life again by Elisha's prayers and perhaps she the rather hoped it because she had heard that Elijah had restored to life a widdows son as we read 1 King
the house of Ahab and compelled the people of Judah thereunto by force persecuting such as refused A Letter whilst he was going on in these abominable ways comes to him from Elijah who before his translation saw by the spirit of Prophesie what great wickedness this Jehoram would commit and what punishments the Lord would inflict upon him for it This Letter was written by Elijah * Probabile est Eliam hoc Scriptum commisisse Elisaeo quia certo aliud ei commisit post mortem peragendum nempe ut Hazaeli indicaret ipsum futurum Regem Syriae whilst he lived upon the earth neither need that seem strange seeing Isaiah wrote before hand concerning Cyrus Isa 45.1 and the Prophet that was sent to Jeroboam prophesied of Josiah many years before he was born 1 King 13.2 Elijah having written it committed it either to Elisha or some other of the Prophets and by them it was now sent to Jehoram whose insolent cruelty was such that he would hardly endure the reproof of a living Prophet In that Letter Elijah speaks thus to him Thus saith the Lord God of David thy Father because thou hast not walked in the ways of Jehoshaphat †To degenerate from the example of pious Ancestors is a great provocation thy Father nor the ways of Asa thy Grandfather but hast walked in the ways of the Kings of Israel and hast made Judah and the inhabitants of Jerusalem to go a whoring and commit spiritual fornication like the house of Ahab and hast also slain thy brethren of thy Fathers house which were better than thy self behold with a great plague will the Lord smite thee and will punish thee in thy people and thy children and thy wives and all thy goods and thou shalt have great sickness by a disease of thy bowels who hast had no bowels towards thy own brethren and thou shalt day by day without intermission be tormented with it till thy bowels fall out This was the threatning of Elijah the Prophet against him and we shall now see how it was fulfilled 1. The Edomites who from Davids time had ever been in subjection to the Kingdom of Judah see 2 Sam. 8.14 and had been Tributaries thereunto and had been governed by a Viceroy set over them by them 1 King 22.47 now fell off and revolted from him and made a King over themselves Jehoram to reduce them went over to Zair a City in Idumea and took with him all the Chariots and Horsemen and Souldiers he could provide and he arose by night that he might come upon them suddenly and unexpectedly but the Edomites were so numerous and so well prepared that they compassed his army round about However his Souldiers so manfully stood to it that they put the Edomites to flight and slew many of them and thereupon the Captains of the Edomites Chariots and many of their Souldiers fled to their own houses But though Joram overthrew them at this time yet they retiring into places of advantage persisted resolutely in their revolt and so he was forced to return again into his own land without conquering of them And thus according to the Prophesie of Isaac Gen. 27.40 By thy sword thou shalt live and serve thy Brother and it shall come to pass when thou shalt have the dominion that thou shalt break his yoke from off thy neck They for ever after shook off his yoke 2. Whilst he was endeavouring to reduce the Edomites Libnah a great City within Judah one of the Royal Cities of Canaan Josh 10.29 30. and given to the Priests Josh 21.13 now rebelled against him possibly because he had made such innovations in Religion and forced the people to Idolatry and had forsaken the Lord God of his Fathers The revolt of this City was a matter of great moment it being a Frontier City and one of those which the King of Assyria set upon when he came with his huge host to have taken Jerusalem 2 Chron. 32.9 It is much indeed that one City alone should venture upon such an attempt but perhaps the Kings absence whilst he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who soon after invaded the land gave them hope of some abettors and how they sped in the conclusion the Scripture no where expresses 3ly God stirred up against him the spirit of the Philistines and Arabians who bordered upon the Ethiopians and had been Tributaries to the Kings of Judah and they ran through the land so far as to come up to Jerusalem and plundered and carried away all the substance they found in the Kings house and carried away all his sons * Here we ought to take notice of the righteous judgment of God against him He slew all his Brethren and all his Sons were slain by the Philistines and Arabians excepting his youngest Ahaziah and he was slain afterwards by Jehu 2 Chron. 22.9 And all the Sons of Ahaziah were slain by their Grandmother Athaliah excepting Joash who was hid from her and afterwards Crowned King And Joash himself was at last slain by his own servants but the youngest call'd Ahaziah †And herein appeared the Divine Providence for the accomplishment of the promise to David whom it seems they could not find and all his wives they could lay their hands on but it seems they unhappily mist Athaliah who remained to usurp the Crown and to be a scourge to the Nation afterwards 4ly After all this the Lord smote him in his bowels with an incurable disease his malady was very tormenting and after two years continuance a long time for a man to lye under such a sharp disease his torment was so great that at last it forced out his very guts and bowels from him and so he died under the heavy hand of God The great sins he had committed against God the great wrongs he had done to his subjects and the great judgments he had brought upon the land turned the hearts of his people from him so that they shewed him little respect when he was dead making no burning for him like the burning made for his Father See 2 Chron. 16.14 And so he departed without being desired or lamented Howbeit they buried him in the City of David but obscurely not in the Sepulchers of his Ancestors the Kings of Judah and without the lamentations and solemnities that had been used at the Funerals of other Kings He reigned eight years four in his Fathers life time and four after which though a short reign in its self yet seem'd undoubtedly long to the poor people that were so ill treated by him All the time of this Kings reign another King of the same name reigned in Israel to wit Joram the Son of Ahab his wives brother 2 King 8. v. from 16 to 25. 2 Chron. 21. wh Ch. The sixth that reign'd in Judah was AHAZIAH AHAZIAH call'd Jehoahaz 2 Chron. 21.17 and Azariah 2 Chron.
thou shalt be so perfectly recovered that thou shalt go up to the Temple to render praises and thanksgivings unto me for thy sudden and wonderful recovery and moreover I will deliver thee and this City out of the hands of the King of Assyria and I will defend it for my own glories sake and for the sake of David my servant The Prophet having delivered this comfortable message to the King he then directed him to lay a mass made of dry figs as a plaister upon his boil or plague-sore for so it is conceived to be and though the medicine prescribed was proper for the cure in a natural way yet if we consider the speediness of the cure we may well conclude there was a supernatural and miraculous virtue added by God to hasten the operation of it Hezekiah though he made use of the means prescribed by the Prophet yet for the strengthning of his faith he humbly desired a sign from the Lord that he should recover because this new promise was so contrary to the former threatning Isaiah tells him he shall have this sign from the Lord the shadow on the Sun-dial of Ahaz should suddenly either go backward or forward ten degrees or ten half-hour lines which he should choose The going backward or forward of the shadow which always follows the motion of the Sun ten degrees on a sudden would have been a wonderful miracle yet because it is natural for the Sun and consequently the shadow to go forward and not backward and though it had moved faster away forward now then at other times it had not been so great a miracle as to remove backward which was a course directly against nature therefore Hezekiah chose the going backward of the shadow to be his sign Isaiah thereupon prayed unto the Lord and the Sun went back ten degrees see Isa 38.8 and so caused the shadow on Ahaz's Dial to go back ten degrees also and 't is like the shadow went back in the same manner in all their Dials as we may gather from 2 Chron. 32.31 though here in the Dial of Ahaz it was most observed And thus was Hezekiah's faith confirmed and accordingly he was healed on the third day as was promised 2 King 20. from v. 1 to 12. 2 Chron. 32.24 Isa 38. fr. 1 to 9. v. 21 22. Hezekiah sometime after his recovery composed and set forth an excellent song of praise and thanksgiving wherein he magnifies the mercies and loving kindnesses of the Lord towards him in preserving him from that dangerous sickness which Song he begins thus I said in my extream sickness when the Lord was about to cut off my days and to take away my life I shall go down to the gates of the grave and shall be laid in my sepulchre I said my life is cut short I am deprived of the residue of my years which in the ordinary course of nature I might have hoped to live I said I shall not visit the Temple of the Lord any more among those that will there worship I shall no longer converse with men on the earth I said mine age that is the residue of my years which I might have hoped to live is departed from me and is removed out of my sight as a shepherds tent which we see pitched here to day is to morrow remov'd we know not whither I said I have caused * Est Metonym effecti the Lord by my sin to cut off my life as if a weaver should cut off his web from the thrumb before it be finished I said the Lord will cut me off with a grievous sickness which makes my flesh to consume and pine away I said every day and all the day long that the Lord would make an end of me before the night came and when the night came I thought every hour that as a lion he would break my bones and destroy me before morning and so again after the morning came I thought every hour I should die by reason of the extremity of my pain Like a crane or a swallow so did I chatter that is I made a doleful noise through the greatness of my pain and anguish I did mourn as a dove and so long did I lift up mine eyes towards heaven in prayer that they were weary and dim with looking up I said often O I am oppressed by my disease Lord undertake for me and rescue me from this oppressing pain When he had thus set forth his sad and deplorable condition he then declares Gods unexpected mercy and goodness to him in revoking his former sentence against him stirs up himself to all possible thankfulness What shall I say says he in what words shall I express the loving kindness of the Lord who hath not only graciously removed my disease but hath promised to add to my life fifteen years The Lord hath promised it unto me by his Prophet and I doubt not but he will * Isa 38.15 Himself hath done it a preterperfect tense is put for a future perform it I shall go softly all my years that is I shall pass the rest of my life chearfully and quietly after (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic valet post i. e. postquanâ—â— expertus sum hanc amaritudinem morbi Pisc this bitterness of my soul after this sharp brunt is past and gone O Lord by these things men live that is by thy promises and performances is the life of man prolonged and mine among the rest whom thou hast graciously restored to health again And thus thou hast * Enallage temporis recovered me and made me to live Behold for health I had bitter sickness but thou hast in great love to me (b) To my soul that is to me a part being put for the whole man by Synecdoche delivered me from the pit of corruption for thou hast cast all my sins behind thy back and freely forgiven them and thereupon hast taken away the punishment which they had brought upon me And thou hast done all this for me that I might praise thee in the land of the living For the dead (c) He puts death for the dead per metonymiam adjuncti that lye in the grave cannot praise thee nor celebrate thy name The dead that go down into the pit cannot hope nor expect thy truth and faithfulness in performing thy gracious promises as the living may The living the living he will praise thee for thy mercy shewed unto him as I do this day The living Fathers will declare to their children thy goodness and mercy which thou hast shewed unto them and I hope I shall transmit to my posterity how ready thou wert to save me when I was brought so very low And accordingly I and my people will sing this and other songs of praise to thee in the Temple with stringed instruments all the days of my life Isa Ch. 38. from v. 9 to 21. Sennacherib hearing of Tirraka King of Ethiopia's coming against him went
Idol some of Adonis the Paramour of Venus 4. Their men worshipping the Sun towards the East 2ly He hath a Vision of the judgments that God would execute upon them for their sins In which Vision he hears God commanding six men who had slaughter-weapons in their hands to destroy all except the secret mourners for those abominations the Prophet intercedes for them but the Lord vindicates the equity of his proceedings against them by reason of their sins Chap. 9. 3ly In the tenth Chapter Ezekiel hath a Vision first of the burning coals to be scatter'd over the City 2ly Of the Lords changing his place and leaving them 3ly A Vision of the Wheels and Cherubims representing how things earthly and inferiour as also heavenly and superiour are under the disposal of the Divine Providence Chap. 10. In the 11th Chapter he hath first a Vision of those who gave ill counsel and seduced the people from v. 1 to 4. 2ly Of the judgments denounced against those evil counsellors and devisers of mischief from v. 4 to 13. 3ly He has a Vision of Pelatiah's death the Prophet deprecates the Lords displeasure and pleads with him to spare the residue of Israel The Lord tells him that the people of Jerusalem did not look upon their Brethren that were carried into Babylon as the people of God but challenged the Temple and the land and all in it to be theirs But though those captives were insulted over by them yet God promises to be a sanctuary to them in the Countries whither they were driven and that he would bring them back to their own land and that there they should reform and cast away their detestable things and he would purifie them and give them one heart and put a new spirit within them and take away their stony heart and give them an heart of flesh and they should walk in his statutes and do them and they should be his people and he would be their God 4ly He hath a Vision of the removal and departure of Gods glory from the City to the mountain and so exposing them to the fury and spoil of the Babylonians The Vision vanishing the Prophet is brought back by the Spirit to his people in Chaldea and there declares to them all that God had shewed him Ezekiel 8 9 10 11 whole Chapters God now both by Typical signs as also in plain words foretells Zedekiah's flight by night the putting out his eyes the captivity of himself and his people and the many miseries they were to suffer before all which we have set down in the twelfth Chapter In the beginning of which we have first the Type viz. Ezekiel's removing his houshold stuff and carrying it through the hole of the wall and bearing it upon his shoulders from v. 1 to 10. Then we have the application of this Type both to Prince and people from v. 10. to 15. Moreover he hath a Vision of the sad condition of the people both before and after the captivity of the King whereupon the Prophet is commanded to eat his bread with quaking and to drink his water with trembling Furthermore he confutes those who made an ill construction of his Prophesies and put off all with this by-word If his Prophesies be true yet they belong not to our days but to the days of those that are to be a long while after us or else said his vision faileth and cometh to nothing God tells them he will make that Proverb to cease among them by a sudden and dreadful accomplishment of the Prophesie utter'd by his Prophet and to this matter the seven following Chapters also belong In Chap. 13. he reproves the false Prophets and Prophetesses who taking upon them that office were led by their own private spirits and deceived the people with vain visions and lying divinations The false Prophets he reproves for daubing with untemper'd mortar there being no truth and so no strength in what they said from 1 to 17. And the Prophetesses for sowing pillows under the arms of the people that is by their lyes and flatteries promising them peace and making nightcoifs or kerchiefs for the head of every stature that is suiting their jugling to all sorts both small and great to seduce them In Chap. 14. upon occasion of certain Elders of Israel coming to inquire of him he declares how God abhors to be inquired of by them because of their Idolatry and how he will plague Idolaters and false Prophets except they repent from 1 to 12. And then shews how irrevocably God had decreed to punish them with famine noisome beasts sword and pestilence and that the Intercessions of the most holy men that ever were such as were Noah Daniel and Job would not be able to help them they should only deliver their own souls from 12 to 22. 3ly He foretelleth that some shall be left and shall be carried to their Brethren that were in Babylon who were by this time well accommodated and fitted to entertain them and should be comforted concerning them seeing their repentance In Chap. 15. under the similitude of an useless and fruitless vine-tree fit only for the fire he sets forth the condition of the inhabitants of Jerusalem that they are fit only for judgment In Ch. 16. to make Judah know her abominations by the similitude of a new-born and miserably forsaken young daughter God sets before them their natural state and miserable condition from 1 to 6. and his special love and kindness which he had shewed to them in that wretched state from 6 to 15. and their ungrateful apostasie from God set out under the type of an whore and whoredom signifying their Idolatry and heathenish covenants from 15 to 35. Then he adds a commination of heavy judgments for those sins they being worse than their sisters Sodom and Samaria from 35 to 60. Lastly after he had thunder'd out judgments against the multitude of wicked ones He gives some Evangelical promises of mercy and comfort to revive the spirits of the faithful that either now were or hereafter should be among them from 60. to the end The 17th Chapter contains a denunciation of judgments upon Jerusalem and her King for persidious revolting from the King of Babylon under the parable of two Eagles and a Vine The Parable is propounded from 1 to 11. and expounded and applied in a minatory way from 11 to 22. In the last part of the Chapter there is a promise of Christ and his Kingdom and the happiness of all sorts of people that shall come under his wing and protection from 22 to the end In the 18th Chap. he reproves the Jews in Babylon who instead of being humbled for their sins took up an unjust complaint against God and charged him to deal unjustly with them alledging that their fathers had sinned and they their children suffered for their sins making use of that Proverb The Fathers have eaten sowre grapes and the childrens teeth are set on edg This charge
excellent prayer are these six things to be observed 1. A description of God v. 6. 2. An enumeration of his mercies from v. 7 to 16. 3ly A confession of sins from 16 to 27. 4ly A declaration of Gods just judgments for them from v. 27 to 32. 5ly A supplication for mercy from 32 to 38. 6ly A solemn binding themselves to God by Covenant that they would carefully observe all his commandments v. 38. He begins his prayer thus Thou even thou art Lord alone thou hast made heaven the heaven of heavens with all their host the earth and all things that are therein the sea and all that is therein and thou preservest them all and the host of heaven worshippeth thee Thou art the Lord God who didst choose Abraham and broughtest him forth out of Vr of the Chaldees and gavest him the name of Abraham And foundest his heart faithful before thee and madest a Covenant with him to give the land of the Canaanites to his seed and hast performed thy words for thou art righteous And didst see the affliction of our Fathers in Egypt and heardst their cry by the Red-sea and shewedst signs and wonders upon Pharoah and on all his servants and on all the people of his land For thou knewest that they dealt proudly against them so didst thou get thee a great name and glory which we celebrate to this day And thou didst divide the sea before them so that they went through the midst thereof on the dry land and their persecutors thou threwest into the deeps as a stone into the mighty waters Moreover thou leadest them in the day by a cloudy pillar and in the night by a pillar of fire to give them light in the way wherein they should go Thou camest down also upon Mount Sinai and spakest with them from heaven and gavest them right judgments and true laws good statutes and commandments And madest known unto them thy holy Sabbath (a) The Sabbath was instituted at the beginning of the world but being much neglected God renewed the command for the observance of it and commandest them excellent precepts statutes and laws by the hand of Moses thy servant And gavest them bread from heaven for their hunger and broughtest forth water for them out of the rock for their thirst and promisedst them that they should go in to possess the land which thou hadst sworn to give them But they (b) That is the Israelites that came out of Egypt and our Ancestors since and our fathers dealt proudly and hardened their necks and hearkened not to thy commandments and refused to obey neither were mindful of thy wonders that thou didst among them but hardened their necks and in their rebellion appointed a Captain to return to their bondage but thou art a God ready to pardon gracious and merciful slow to anger and of great kindness and forsookest them not Yea when they had made them a molten calf and said This is thy god that brought thee up out of Egypt and had wrought great provocations yet thou in thy manifold mercies forsookst them not in the wilderness the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should go Thou gavest also thy good Spirit (c) viz. To their Governours to Moses and the 70 Elders Numb 11.17 by whom they were accordingly instructed and directed in the right way to instruct them and with-heldest not thy manna from their mouth and gavest them water for their thirst Yea forty years didst thou sustain them in the wilderness so that they lacked nothing their clothes waxed not old and their feet swelled not Moreover thou gavest them Kingdoms and Nations and didst divide them into corners (d) That is didst plant them in the several parts and corners of the land of Canaan some within Iordan and some without so they possessed the land of Sihon and the land of the King of Heshbon (e) Which was then in the possesssion of Sihon who had formerly taken it from the Moabites Numb 21.26 and the land of Og King of Bashan Their children also multipliedst thou as the stars of heaven and broughtest them into the land concerning which thou hadst promised to their fathers that they should go in to possess it So their children wene in and possessed it and thou subduest before them the inhabitants of the land viz. the Canaanites and gavest them into their hands with their Kings and the people of the land that they might do with them as they would And they took strong Cities and a fat land and possessed houses full of all goods wells digged vineyards and oliveyards and fruit trees in abundance so they did eat and were filled and became fat and delighted themselves in thy great goodness and the plenty thou hadst given them Nevertheless they were disobedient and rebelled against thee and cast thy law behind their backs and slew thy Prophets see 1 King 49.10 which testified (f) And protested that God would not suffer their sins to go unpunished against them to turn them to thee and they wrought great provocations therefore thou deliveredst them into the hand of their enemies who vexed them and in the time of their trouble when they cried unto thee thou heardest them from heaven and according to thy manifold mercies thou gavest them Saviours (g) Temporal deliverers such as the Judges were Judg. 3.9 2 King 13.5 who saved them out of the hand of their adversaries But after they had rest they did evil again before thee therefore leftest thou them in the hand of their enemies so that they had the dominion over them yet when they returned and cried unto thee thou heardest them from heaven and many times didst thou deliver them according to thy mercies And thou testifiedst against them by thy Prophets that thou mightest bring them again unto thy Law yet they dealt proudly and hearkened not unto thy commandments but sinned against thy judgments (h) That is thy righteous ordinances and commandments which if a man do he shall live in them (i) See pag. 158. on Levit. 18.5 and withdrew the shoulder (k) That is were stubborn and refused to submit to Gods Government a Metaphor taken from Cattel that struggle and will not take the yoke upon them See Zach. 7.11 and hardened their neck and would not hear Yet many years didst thou forbear them and testifiedst against them by thy Spirit in thy Prophets yet would they not give ear therefore gavest thou them into the hand of the people of the lands where the Heathen reigned Nevertheless for thy great mercies sake thou didst not utterly consume them nor forsake them for thou art a gracious and merciful God Now therâ—fore O our God the great the mighty and the terrible God who keepest covenant and mercy let not all the trouble seem little before
Esau Chap. 1. from 1 to the 6. 2. He sharply reproves the Priests for offering blemisht and unlawful sacrifices viz. blind lame sick torn which no Governour would accept at their hands as also polluted bread Gods Table and Altar being in their eyes contemptible and herein they sinned against his greatness and goodness who was ready to reward their meanest services for him even the shutting the Temple-doors and kindling a fire on his Altar and shewed themselves horribly ungrateful towards him who had preferred them to the Priesthood and freely chosen the Tribe of their Father Levi before the other Tribes And having mentioned their Father Levi he adds four things concerning him 1. The honour conferred on him in calling him to that holy Office 2. His faithfulness in the discharge of it both in right interpreting the Law and living a good life answerable thereunto 3. His reward he had for his reward life and peace 4. By his good Doctrine and good life he brought many to righteousness Contrary to all which these Priests now acted who by their false glosses and interpretations of the Law and an ill life led many into error and wickedness yea they caused many to stumble at the Law and corrupted the Covenant made with their own Tribe to their great damage for God would not accept their persons nor their sacrifices yea would reject the Jews and call the Gentiles Chap. 1. v. 11. And would further punish them by cursing their blessings and making them base and contemptible among the people and would spread dung upon their faces 2. Then he reproves the People 1. For their nauseating the service of God and being weary of it and saying what a weariness is it and snuffing at it 2. For their low and mean opinion they had of the service of God Ye have profaned it and say the Table of the Lord is polluted and the fruit thereof even his meat is contemptible 3. In bringing the worst of their herds and flocks for sacrifice 4. For robbing God of his Tythes Will a man rob God yet ye have robbed me c. 3. He reproves the Priests and People joyntly 1. For dealing treacherously one with another 2. For their polygamy and marrying strange and Idolatrous wives 3. For the wickedness and profaneness that was found among many of them who made a mock at Gods justice and judgments and blasphemously said That God accepteth the wicked and that every one that doth evil is good in his sight and he delighteth in them For condemning Gods service as unprofitable Your words have been stout against me c. You have said It is in vain to serve God 2ly We may observe the effect of the Prophets reprehensions especially in the godly who hereby were moved to speak often one to another in detestation of those sins and blasphemies this God takes notice of and rewards them with many promises of blessings As 1. Of gathering them together and taking care of them as of his Jewels 2ly That when he corrects them he will correct them in mercy as a father doth his son 3ly That he will destroy their enemies Chap. 4.1 4ly That he will send the forerunner of the Messias viz. John Baptist who should come in the spirit and power of Elijah to turn the hearts of the fathers with the children and the disobedient to the wisdom of the just so that his Ministry should be very powerful in converting sinners by his preaching repentance and faith in the Messiah and so preparing the way before him 5ly That he will send the Messias himself into this Temple how contemptible soever it seemed unto them whose coming should be terrible to the wicked He will be a swift witness against the sorcerers and adulterers but his coming would be very comfortable to the godly being a refiner and a Sun of righteous 6ly He directs them to Moses's Law to be their guide until Christ should come till whose coming they should expect no more Prophets but look to Moses who prophesied of Christ Remember ye the Law of Moses and the statutes and judgments which I commanded him in Horeb Chap. 4.4 And so much of this Prophet Thus we see the History of Nehemiah and so of the Old Testament ends with the two and thirtieth year of Artaxerxes Longimanus which Josephus Lib. 1. contra Apion confirms speaking on this wise From the death of Moses to Artaxerxes King of Persia the Prophets comprized what passed in their times But from Artaxerxes to our times things indeed have been committed to writing yet they are not held to be of like credit with the former And Eusebius in his Chron. on the two and thirtieth of Artaxerxes with which the History of Nehemiah ends hath these words Hitherto the Divine Scriptures of the Hebrews contain the Annals or Year-Books of the times but those things that were done among them after this time we must deliver out of the Books of the Maccabees and out of the writings of Josephus and Affricanus who have delivered a general History of things done among them down to the Roman times Now unto him that sitteth upon the Throne the Father of mercies And unto Jesus Christ the Prince of Peace And unto the Holy Spirit of Truth the Comforter Be ascribed all Wisdom Blessing Honour Power and Glory for ever and ever Amen FINIS A SHORT HISTORY OF THE Jewish Affairs From the End of the OLD TESTAMENT TO THE BIRTH OF CHRIST AN INTRODUCTION TO THE Jewish History THE History of the Old Testament ends as we have shewed with the Book of Nehemiah and extends no further than the 32th year of Artaxerxes Longimanus Now for the better understanding the state of 〈◊〉 Jewish affairs from the 32 of Artaxerxes to the Birth of Christ â—â—taining a space of 358 years which is the interval or interstitium between the Old and the New Testament it will be requisite to set down 1. What Persian Kings succeeded Artaxerxes till that Kingdom was conquered and swallowed up by Alexander the Great and so an end put to the Persian or second Monarchy 2. To speak something of Alexander in whom the Grecian or Third Monarchy began and the four Kingdoms into which his Empire was divided after his death till they were swallowed up by the Romans who began the Fourth Monarchy and under whose Empire our Saviour was born 3. To shew who were High Priests among the Jews from their return out of Captivity to our Saviours time where we shall have occasion to speak something of the History of the Maccabees till their power was swallowed up by Herod made King by the Romans For the First the Persian Kings who succeeded Artaxerxes * The Persian Kings that preceded him were Cyrus Cambyses Darius Histaspis Xerxes Artaxerxes Longimanus Longimanus were these Darius Nothus Artaxerxes Mnemon Darius Ochus Arses vel Arsames Darius Codomannus who being conquered by Alexander the Persian Monarchy ceased and the Greek or Macedonian began
to God should bring this punishment of forty years continuance in the Wilderness upon their Children And He says They shall know to their Cost what a dangerous thing it is to withdraw themselves or break off (r) V. 34. Scietis abruptionem meam i. e. abruptionem à me Pisc their Obedience to Him They shall find that it was their own Infidelity and Disobedience to him and not his breach of Promise with them that kept them out of that good Land to the borders of which he had now brought them They ought to have considered that his Promise was Conditional and the performance of it was to be expected only by those that performed the condition of it and towards them it shall never fail Numb 13. from 23. to the end Numb 14. from 1. to 36. Joshua 5.6 Numb 32. from 8. to 14. Deut. 1. from 26. to 40. Deut. 9.23 24. Psal 95. from 8. to the end Psal 106. from 23. to 27. SECT LIX THe ten Spies who had caused this meeting among the people were smitten by God with an extraordinary Plague and died presently see 1 Cor. 10.10 With this Judgment the people were grievously terrified and mourned exceedingly And in remembrance thereof the Jews keep a Feast upon the seventh day of the sixth month call'd Ebul Numb 14. from 36. to 40. SECT LX. THe people being much terrified with this Judgment and more especially with Gods Decree against them which Moses had acquainted them with and being very sensible that they had greatly provoked the Lord they would needs now in all hast gird on their Swords and go forward to take possession of the Land God had promised them resolving to fight all Enemies in the way But Moses charges them from the Lord that they should not stir see Deut. 1.42 He tells them that the Amalekites and Canaanites had pitched in the Valley beyond the Mountain at the foot whereof they were now encamped and lay there with their Forces to hinder their passage He tells them If they went up the Lord would not be with them but they would be smitten before their Enemies However some of them presumptuously would march up to the top of the hill though Moses and the Ark (s) The Ark removed not but at the removal of the Cloud Numb 9.15 which God not taking up now shewed thereby his dislike of their Enterprize staid behind And the Amalekites and Canaanites as had been foretold them came out against them and chased them as Bees which being angred use to come out in great Swarms and to fight with great eagerness and fury see Psal 118.12 and killing many of them pursued the rest even unto Hormah a place so called afterwards upon another occasion see Numb 21.3 And such of them as escaped cried and wept before the Lord but he regarded not their prayers and had as little respect to their tears as they had before to his Preceps And so they abode in the large Wilderness of Kadesh many days as the days they stayed there did sufficiently manifest For they were made to wander about 38 years longer in the Wilderness Numb 14. from 40. to the end Deut. 1. from 40. to the end SECT LXI UPon this Calamity and the continual dropping away of the Israelites in the Wilderness God having sentenced to death all above twenty years old but Joshua and Caleb as is before related Moses composed the 90th Psalm in which he sheweth that the ordinary age of man was reduc'd to 70 or 80 at the utmost Therefore the age of man was now a third time contracted and cut short a third part of what it was before SECT XLII THough the Lord had thus manifested his Wrath and Severity against those disobedient Israelites whom he had sentenced to die in the Wilderness yet that he might shew that He intended to bring their Children into the good Land he had promised he now enlarges and explains those Laws he had formerly given concerning the Sacrifices which he would have them offer to him when they came thither as particularly what Meat-Offerings and Drink-Offerings should be offered together with their Sacrifices whereof part was to be burnt upon the Altar as accessories and appurtenances thereunto And according as the Sacrifice was greater or less so must also the Meat and Drink-Offerings be more or less And He appoints particularly what shall be prepared for a Lamb or a Kid and what for a Ram or a Bullock that there might be a proportion observ'd betwixt them Numb 15. from vers 1. to 13. 2ly He injoyns that the Stranger that is brought to embrace the same Religion with them shall be under the same Laws and Ordinances that they were under One Law and one manner shall be for you and for the stranger that sojourneth with you from vers 13. to 17. 3ly He injoyns them to offer a Cake of the first of their Dough for an Heave-Offering that is about the same quantity that they offered of their first Corn they should offer of their Dough and both to be offered with the same Ceremonies These they were to offer to the Lord that is to the Priests the Lords Receivers for the First-fruits were their portion Ezek. 44.30 The first of all the Fruits of all things and every Oblation of all of every sort of your Oblations shall be the Priests from vers 17. to 22. 4ly Laws are given concerning Sacrifices to be offered when either the whole Congregation or a single person had sinned thorow ignorance Levit. 4.13 There is a Law given concerning Expiation of Sins ignorantly committed but that seems to be made in reference to Errors and Faults committed in common course of life and this to be meant of those only which are committed in things which belong to the external Worship and Service of God from vers 22. to 30. 5ly A Law is given for the cutting off those who sin not of ignorance inadvertency or infirmity but wilfully boldly and presumptuously in contempt of the Laws which God hath enacted concerning his publick Worship From vers 30. to the 31. 6ly To deter presumptuous Sinners a relation is made of a bold and presumptuous Sinner who refused to conform himself to the Law which God had made concerning his outward Worship and Service It seems whilst they were in the Wilderness one of the Congregation went out presumptuously to gather sticks on the Sabbath-day This being a direct violation of the Law given concerning the Sabbath they put the man inward till they had inquired of the Lord what should be done to him * See Levit. 24.12 That a Sabbath breaker was to be put to death they know see Exod. 31.14 35.2 but what kind of death he should die or whither this gathering of sticks made him obnoxious to that Sentence they were not fully resolved though it was evident enough to them he had done it presumptuously Moses not willing to take away his life without certain direction inquires
thousand and the men of Judah (a) Where by the way we may observe the humble submission of the Tribe of Judah to the Government of Saul notwithstanding they had the promise of the Kingly Scepter because they saw it thus determined by the pleasure of God thirty thousand having got this great Army together Saul and Samuel sent away the messengers that came from Jabesh-Gilead to inform the Inhabitants thereof that on the morrow by that time the Sun was well up they might expect them to come for their help The messengers returning to the City with this news the Inhabitants thereof were wonderfully revived at it and sent to Nahash who besieged them that on the morrow they would come out to him meaning and understanding thereby if no help came for them in the mean time But this they concealed (b) Sic non tam ipsi decipiebant suos hostâ—s quam permittebant ut ipsi deciperentur that nothing might be presently attempted against them and to make their enemies the more secure that Saul might have the greater advantage against them Saul dividing his Army into three parts and marching as it seems all night by the morning-watch he came upon the enemy and surprized them unawares and slew a vast number of them and so scattered the rest that there were very few of them left together And thus he raised the siege of Jabesh and freed the Inhabitants thereof from that horrid cruelty intended against them (a) How thankful the inhabitants of Jabesh-Gilead were afterwards to Saul for this great benefit we may see Ch. 31.11 12 13. The Israelites were so transported with joy for this victory and so taken with the prudence and brave conduct of Saul in the obtaining of it that some of them came to Samuel and said Where are the men that said Saul shall not reign over us bring them forth that we may put them to death But Saul said There shall not a man be put to death this day on my account I shall never consent that a day of so much joy and triumph and wherein God has so eminently shewed himself gracious unto us shall be stained with severity against those that slighted me or with the least sorrow or mourning among the people And here we see again what a difference there was betwixt Saul in his first Government and what he was afterwards when the Spirit of the Lord had departed from him Now none more humble and gentle than he not a man shall be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even blood-thirsty cruel and implacable beyond measure But to go on Samuel upon this victory spake to the people after this manner Come says he let us go to Gilgal and renew the Kingdom there that is let us by a general consent confirm Saul's Election and settle and invest him in the Kingdom Accordingly the people went to Gilgal and there they made Saul King before the Lord * V. 15. that is in a solemn manner as in Gods presence and possibly before the Ark the sign of his presence which by Samuel's appointment might be brought hither at this time that they might consult with God as occasion served in this weighty business and also it may be that it might grace the action that is they anointed him publickly as before Samuel had done privately and performed all other Solemnities requisite for his Inauguration sacrificing Sacrifices of Peace-offerings and Thanksgiving before the Lord and rejoicing and praising him for their late victory and for their new King by whose conduct under God they had obtained it and praying to the Lord for him and craving his blessing upon his Government 1 Sam. Ch. 11. whole Chapter SECT CLXIII THE Children of Israel being at this time wonderfully transported with joy for their new King and possibly flattering themselves that God was well pleased with them for asking a King seeing he had given them one by whom they had obtained so great a victory Samuel thought fit to take this occasion to make them sensible of their mistake and that they had grievously sinned in asking a King whereby they rejected God from reigning over them as their Soveraign and himself as his Deputy and Vicegerent Behold says he I have hearkened to your voice and have according to your desire the Lord also permitting it set a King over you And now you have a King setled among you to govern you and go before you as your General to war And as for my self I have very great cause to be well pleased being old and gray-headed that the burden of the Government is taken off from my shoulders And as for my Sons behold they are with you now not as rulers but as private men they are before you to give account to you and your King of their former behaviour and carriage and to make satisfaction (a) q. d. Filios meos habetis in potestate vestra Si quid dignum severo supplicio commiseâ—int non substraham eòs legitimae satisfactioni Si enim quid perperam in sua gubernatione commiserint id me praeceptore non didicerunt neque talia excusabo for any thing they have done amiss whilst they were in place of Government And as for my self I may truly say that I have endeavoured faithfully and in the uprightness of my heart to perform the duties of my place in the sight of you all both in the service of the Sanctuary in my younger days when I was a Levite and in my riper age by administring justice since I was called to be a Judg. And seeing the Government is transferred from me to another you need not now fear to speak your minds of me and therefore if you can justly accuse me of any evil speak it freely and witness it against me before the Lord and before his anointed whose Ox * A rare precedent for such to look upon as are in any publick place or office I pray you or whose Asse have I wrongfully taken away whom have I defrauded or whom have I oppressed of whom have I received bribes to blind mine eyes †See Deut. 16.19 and to cause me to wrest judgment If any such injurious dealing can be proved against me here I am ready to make restitution and to give satisfaction The people answered Thou hast not defrauded or oppressed us at all neither hast thou taken ought of any mans hand to pervert justice Well then says he let the Lord be witness and let his anointed here present be witness that you acknowledg and declare that you have not found any injustice or injurious dealing in me They answered let them be witnesses Possibly he desired thus to justifie and clear himself as to the whole course of his Government as Moses likewise had done Numb 16.15 both that he might be an example to their new King and make him the